and of the unsearchable perfections of the Works of God. And enquiring at the 12th Verse, where this Wisdom is to be found, he tells us, that it is not to be met with in any of the Creatures;
and of the unsearchable perfections of the Works of God. And inquiring At the 12th Verse, where this Wisdom is to be found, he tells us, that it is not to be met with in any of the Creatures;
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The depth saith, It is not in me, and the Sea saith, It is not in me, &c. Therefore he puts the question again, ver. 20. Whence then cometh Wisdom, and where is the place of understanding, seeing it is hid from the eyes of all living? To which he returns an answer, ver. 23. God understandeth the way thereof,
The depth Says, It is not in me, and the Sea Says, It is not in me, etc. Therefore he puts the question again, ver. 20. Whence then comes Wisdom, and where is the place of understanding, seeing it is hid from the eyes of all living? To which he returns an answer, ver. 23. God understands the Way thereof,
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and seeth under the whole heaven to make the weight for the wind, &c. The result of which discourse is, That a perfect knowledg of nature is no where to be found but in the Authour of it;
and sees under the Whole heaven to make the weight for the wind, etc. The result of which discourse is, That a perfect knowledge of nature is no where to be found but in the Author of it;
no less wisdom and understanding then that which made the World, and contrived this vast and regular frame of Nature, can throughly understand the Philosophy of it,
no less Wisdom and understanding then that which made the World, and contrived this vast and regular frame of Nature, can thoroughly understand the Philosophy of it,
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But there is a wisdom and knowledg which is very proper to man, and lies level to a humane understanding, which is suited and accommodated to the end,
But there is a Wisdom and knowledge which is very proper to man, and lies level to a humane understanding, which is suited and accommodated to the end,
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For wisdom and understanding are Synonymous words here, and though sometimes they have different notions, yet in the Poetical books of Scripture they are most frequently used as words equivalent,
For Wisdom and understanding Are Synonymous words Here, and though sometime they have different notions, yet in the Poetical books of Scripture they Are most frequently used as words equivalent,
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and do both of them indifferently signifie either a speculative knowledg of things, or a practical skill about them, according to the exigency of the matter or thing spoken of.
and do both of them indifferently signify either a speculative knowledge of things, or a practical skill about them, according to the exigency of the matter or thing spoken of.
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Now, To fear the Lord, and to depart from evil, are phrases which the Scripture useth in a very great latitude, to express to us the sum of Religion, and the whole of our duty.
Now, To Fear the Lord, and to depart from evil, Are phrases which the Scripture uses in a very great latitude, to express to us the sum of Religion, and the Whole of our duty.
And because the large acceptation of these phrases is to be the foundation of my subsequent discourse, I shall for the further clearing of this matter endeavour to shew these two things.
And Because the large acceptation of these phrases is to be the Foundation of my subsequent discourse, I shall for the further clearing of this matter endeavour to show these two things.
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Religion is called The knowledg of the holy, Prov. 30. 3. And wicked men are described to be such as know not God. So likewise, by the fear of the Lord, frequently in this book of Job, and in the Psalms, and Proverbs. And Mal. 3. 16. Then they that feared the Lord spake often one to another.
Religion is called The knowledge of the holy, Curae 30. 3. And wicked men Are described to be such as know not God. So likewise, by the Fear of the Lord, frequently in this book of Job, and in the Psalms, and Proverbs. And Malachi 3. 16. Then they that feared the Lord spoke often one to Another.
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And on the contrary, the wicked are described to be such as have not the fear of God before their eyes, Psal. 36. 1. And so likewise by the remembrance of God, Eccles. 12. 1. Remember thy Creator in the days of thy youth:
And on the contrary, the wicked Are described to be such as have not the Fear of God before their eyes, Psalm 36. 1. And so likewise by the remembrance of God, Eccles. 12. 1. remember thy Creator in the days of thy youth:
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Hence it is that true Christians are so frequently called believers, and wicked and ungodly men, unbelievers. And Rom. 8. 28. Good men are described to be such as love God, All things shall work together for good to them that love God, and such as love the Lord Jesus Christ, Ephes. 6. 24. Now the reason why these are put for the Whole of Religion, is,
Hence it is that true Christians Are so frequently called believers, and wicked and ungodly men, unbelievers. And Rom. 8. 28. Good men Are described to be such as love God, All things shall work together for good to them that love God, and such as love the Lord jesus christ, Ephesians 6. 24. Now the reason why these Are put for the whole of Religion, is,
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and have so great an influence upon men to make them Religious, that where any one of these really is, all the rest, together with the true and genuine effects of them, are supposed to be.
and have so great an influence upon men to make them Religious, that where any one of these really is, all the rest, together with the true and genuine effects of them, Are supposed to be.
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which will explain the second phrase here in the Text, Departing from evil. The Worship of God is an eminent part of Religion; and Prayer, which is often in Scripture expressed by seeking God, and calling upon his Name, is a chief part of Religious Worship.
which will explain the second phrase Here in the Text, Departing from evil. The Worship of God is an eminent part of Religion; and Prayer, which is often in Scripture expressed by seeking God, and calling upon his Name, is a chief part of Religious Worship.
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And so by coming to God, and by departing from evil. In this fallen state of man, Religion begins with Repentance and Conversion, the two opposite terms of which are God and sin; hence it is that Religion is described sometimes by coming to God, Heb. 11. 6. He that cometh to God must believe that he is;
And so by coming to God, and by departing from evil. In this fallen state of man, Religion begins with Repentance and Conversion, the two opposite terms of which Are God and since; hence it is that Religion is described sometime by coming to God, Hebrew 11. 6. He that comes to God must believe that he is;
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Fear is a passion that is most deeply rooted in our natures, and flows immediately from that principle of self-preservation which God hath planted in every man.
fear is a passion that is most deeply rooted in our nature's, and flows immediately from that principle of self-preservation which God hath planted in every man.
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Every man desires his own preservation and happiness, and therefore hath a natural dread and horrour of every thing that can destroy his being, and endanger his happiness;
Every man Desires his own preservation and happiness, and Therefore hath a natural dread and horror of every thing that can destroy his being, and endanger his happiness;
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Now the greatest danger is from the greatest power, and that is Omnipotency. So that the fear of God is an inward acknowledgment of a Holy and just Being, which is armed with an almighty and irresistible power;
Now the greatest danger is from the greatest power, and that is Omnipotency. So that the Fear of God is an inward acknowledgment of a Holy and just Being, which is armed with an almighty and irresistible power;
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and hence it is that Solomon, more then once, calls the Fear of the Lord the beginning of Wisdom. 2. As for the second phrase, departing from evil; the fitness of it to express the whole duty of Man will appear,
and hence it is that Solomon, more then once, calls the fear of the Lord the beginning of Wisdom. 2. As for the second phrase, departing from evil; the fitness of it to express the Whole duty of Man will appear,
Virtue begins in the forsaking of Vice, and the first part of Wisdom is, not to be a Fool. And therefore the Scripture, which mentions these parts of our duty, doth constantly put departing from evil first;
Virtue begins in the forsaking of Vice, and the First part of Wisdom is, not to be a Fool. And Therefore the Scripture, which mentions these parts of our duty, does constantly put departing from evil First;
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Ephes, 4. 23, 24. We are first to put off the old man which is corrupt according to deceitful lusts, and then to be renewed in the spirit of our minds,
Ephesians, 4. 23, 24. We Are First to put off the old man which is corrupt according to deceitful Lustiest, and then to be renewed in the Spirit of our minds,
To all which I may add this further Consideration, That the Law of God, contained in the Ten Commandments, consisting mostly of prohibitions, Thou shalt not do such or such a thing, our observance of them is most fitly expressed by departing from evil, which yet includes obedience likewise to the positive Precepts implied in those prohibitions.
To all which I may add this further Consideration, That the Law of God, contained in the Ten commandments, consisting mostly of prohibitions, Thou shalt not do such or such a thing, our observance of them is most fitly expressed by departing from evil, which yet includes Obedience likewise to the positive Precepts implied in those prohibitions.
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because 'tis practical, may be called wisdom or prudence) therefore I shall endeavour distinctly to prove these two things. 1. That Religion is the best Knowledg.
Because it's practical, may be called Wisdom or prudence) Therefore I shall endeavour distinctly to prove these two things. 1. That Religion is the best Knowledge.
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First, It is the best knowledg, because it is the knowledg of those things which are in themselves most excellent, and desireable to be known, and those are God, and our duty. God is the sum and comprehension of all perfection.
First, It is the best knowledge, Because it is the knowledge of those things which Are in themselves most excellent, and desirable to be known, and those Are God, and our duty. God is the sum and comprehension of all perfection.
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how much more delightful then must it needs be, to fix our minds upon such an object in which there is nothing but beauty and brightness, what is amiable and what is excellent; what will ravish our affections and raise our wonder, please us and astonish us at once? And that the finite measure and capacity of our understandings is not able to take in and comprehend the infinite excellencies and perfections of God, this indeed shews the excellency of the object,
how much more delightful then must it needs be, to fix our minds upon such an Object in which there is nothing but beauty and brightness, what is amiable and what is excellent; what will ravish our affections and raise our wonder, please us and astonish us At once? And that the finite measure and capacity of our understandings is not able to take in and comprehend the infinite excellencies and perfections of God, this indeed shows the excellency of the Object,
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and above all (though it be little spoken of by the Saints of the Old Testament, by reason of the obscure degree of its discovery in those times) the knowledg of God in his Son Jesus Christ, in that stupendious manifestation of his wisdom and mercy in the contrivance of our Recovery, which is such a mystery,
and above all (though it be little spoken of by the Saints of the Old Testament, by reason of the Obscure degree of its discovery in those times) the knowledge of God in his Son jesus christ, in that stupendious manifestation of his Wisdom and mercy in the contrivance of our Recovery, which is such a mystery,
And as the knowledg of God is excellent, so likewise of our Duty, which is nothing else but vertue and goodness and holiness, which are the Image of God, a conformity to the nature and will of God,
And as the knowledge of God is excellent, so likewise of our Duty, which is nothing Else but virtue and Goodness and holiness, which Are the Image of God, a conformity to the nature and will of God,
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For to know our duty, is to know what it is to be like God in Goodness, and Pity, and Patience, and Clemency, in pardoning injuries, and passing by provocations, in justice and righteousness, in truth and faithfulness, and in a hatred and detestation of the contrary of these.
For to know our duty, is to know what it is to be like God in goodness, and Pity, and Patience, and Clemency, in pardoning injuries, and passing by provocations, in Justice and righteousness, in truth and faithfulness, and in a hatred and detestation of the contrary of these.
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How much more, to know the Statutes of Heaven, and the Laws of Eternity, those immutable and eternal Laws of Justice and Righteousness? to know the will and pleasure of the great Monarch,
How much more, to know the Statutes of Heaven, and the Laws of Eternity, those immutable and Eternal Laws of justice and Righteousness? to know the will and pleasure of the great Monarch,
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and Universal King of the World, and the Customs of that Country where we must live for ever? This made David to admire the Law of God at that strange rate he doth in the 119th Psalm, and to advance the knowledg of it above all other knowledg, I have seen an end of all perfection,
and Universal King of the World, and the Customs of that Country where we must live for ever? This made David to admire the Law of God At that strange rate he does in the 119th Psalm, and to advance the knowledge of it above all other knowledge, I have seen an end of all perfection,
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So that the best knowledg is that which is of greatest use and necessity to us in order to our great end, which is Eternal happiness, and the Salvation of our Souls. Curious speculations,
So that the best knowledge is that which is of greatest use and necessity to us in order to our great end, which is Eternal happiness, and the Salvation of our Souls. Curious speculations,
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So that whatever other knowledg a man may be endued withal, he is but an ignorant person who doth not know God, the Authour of his being, the Preserver and Protector of his life, his Soveraign,
So that whatever other knowledge a man may be endued withal, he is but an ignorant person who does not know God, the Author of his being, the Preserver and Protector of his life, his Sovereign,
and his Judg, the giver of every good and perfect gift, his surest refuge in trouble, his best friend or worst enemy, the present support of his life, his hopes in death, his future happiness, and his portion for ever;
and his Judge, the giver of every good and perfect gift, his Surest refuge in trouble, his best friend or worst enemy, the present support of his life, his hope's in death, his future happiness, and his portion for ever;
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So that if a man by a vast and imperious mind, and a heart large as the sand upon the Sea shore, (as it is said of Solomon) could command all the knowledg of Nature and Art, of words and things; could attain to a Mastery in all Languages,
So that if a man by a vast and imperious mind, and a heart large as the sand upon the Sea shore, (as it is said of Solomon) could command all the knowledge of Nature and Art, of words and things; could attain to a Mastery in all Languages,
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and such a man (like the Philosopher, who whilest he was gazing upon the Stars, fell into the ditch) would but Sapienter descendere in infernum, be undone with all this knowledge,
and such a man (like the Philosopher, who whilst he was gazing upon the Stars, fell into the ditch) would but Sapienter descendere in infernum, be undone with all this knowledge,
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intimating, that Wisdom regards a mans own interest and advantage, and he is not a wise man that doth not take care of himself and his own concernments, according to that of old Ennius, Nequicquam sapere sapientem, qui sibi ipsi prodesse non quiret;
intimating, that Wisdom regards a men own Interest and advantage, and he is not a wise man that does not take care of himself and his own concernments, according to that of old Ennius, Nequicquam Sapere sapientem, qui sibi ipsi Profits non quiret;
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As Self preservation is the first principle of Nature, so care of our selves and our own interest is the first part of Wisdom: He that is wise in the affairs and concernments of other men,
As Self preservation is the First principle of Nature, so care of our selves and our own Interest is the First part of Wisdom: He that is wise in the affairs and concernments of other men,
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To be happy, is not onely to be freed from the pains and diseases of the body, but from anxiety and vexation of Spirit; not onely to enjoy the pleasures of sence, but peace of Conscience and tranquill•ty of mind. To be happy, is not onely to be so for a little while,
To be happy, is not only to be freed from the pains and diseases of the body, but from anxiety and vexation of Spirit; not only to enjoy the pleasures of sense, but peace of Conscience and tranquill•ty of mind. To be happy, is not only to be so for a little while,
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For Religion wisely considers, that men have Immortal Spirits, which as they are Spirits, are capable of a pleasure and happiness distinct from that of our bodies and our senses; and because they are Immortal, are capable of an everlasting happiness.
For Religion wisely considers, that men have Immortal Spirits, which as they Are Spirits, Are capable of a pleasure and happiness distinct from that of our bodies and our Senses; and Because they Are Immortal, Are capable of an everlasting happiness.
Therefore Religion directs us rather to secure inward peace, then outward ease; to be more careful to avoid everlasting and intolerable torments, then short and light afflictions which are but for a moment;
Therefore Religion directs us rather to secure inward peace, then outward ease; to be more careful to avoid everlasting and intolerable torments, then short and Light afflictions which Are but for a moment;
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the best wisdom is to choose the greatest and most lasting happiness, but the least and shortest misery: Upon this account Religion preferrs those pleasures which flow from the presence of God for evermore, infinitely before the transitory pleasures of this world;
the best Wisdom is to choose the greatest and most lasting happiness, but the least and Shortest misery: Upon this account Religion prefers those pleasures which flow from the presence of God for evermore, infinitely before the transitory pleasures of this world;
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II. The second way of Confirmation shall be by shewing the Ignorance and Folly of Irreligion and Wickedness: And this I might do by the Rule of Contraries;
II The second Way of Confirmation shall be by showing the Ignorance and Folly of Irreligion and Wickedness: And this I might do by the Rule of Contraries;
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for, if he that is truly Religious be the wisest and most knowing person, then those that are irreligious and wicked are neither knowing nor wise. But because this may sufficiently appear by applying what I have said in the direct proof of the Proposition the just contrary way,
for, if he that is truly Religious be the Wisest and most knowing person, then those that Are irreligious and wicked Are neither knowing nor wise. But Because this may sufficiently appear by applying what I have said in the Direct proof of the Proposition the just contrary Way,
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Either, First, Because they do not believe the Foundations and Principles of Religion, as, The Existence of God, The Immortality of the Soul, and Future and Eternal Rewards; and of this kind there are but few, in comparison, who do not in some sort believe these things:
Either, First, Because they do not believe the Foundations and Principles of Religion, as, The Existence of God, The Immortality of the Soul, and Future and Eternal Rewards; and of this kind there Are but few, in comparison, who do not in Some sort believe these things:
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The first sort are guilty of that which we call Speculative, the latter of Practical Atheism I shall endeavour to discover the Ignorance and Folly of both these.
The First sort Are guilty of that which we call Speculative, the latter of Practical Atheism I shall endeavour to discover the Ignorance and Folly of both these.
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1. Speculative Atheism, is First, absurd in the Theory and speculation, which argues Ignorance; and Secondly, it is an imprudent Opinion, both because it is against our present interest,
1. Speculative Atheism, is First, absurd in the Theory and speculation, which argues Ignorance; and Secondly, it is an imprudent Opinion, both Because it is against our present Interest,
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We see a World of Creatures, and a vast Frame of things, which we who believe a God attribute to God as the Authour, (i e.) to a Being endued with infinite Goodness and Wisdom and Power, which is a very likely Cause to produce a World:
We see a World of Creatures, and a vast Frame of things, which we who believe a God attribute to God as the Author, (i e.) to a Being endued with infinite goodness and Wisdom and Power, which is a very likely Cause to produce a World:
then infinite Goodness? What more likely to create so vast a World, that is, to stretch forth the Heavens and lay the foundations of the Earth, to form these and all the Creatures in them out of Nothing, then infinite Power? What so likely to contrive all these Creatures each of them so perfect in their kind,
then infinite goodness? What more likely to create so vast a World, that is, to stretch forth the Heavens and lay the foundations of the Earth, to from these and all the Creatures in them out of Nothing, then infinite Power? What so likely to contrive all these Creatures each of them so perfect in their kind,
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But what account doth the Atheist give of this? Either he must say, that the World was Eternal, and that things alwayes were as they are, without any first Cause of their Being, which is the way of the Aristotelian Atheists;
But what account does the Atheist give of this? Either he must say, that the World was Eternal, and that things always were as they Are, without any First Cause of their Being, which is the Way of the Aristotelian Atheists;
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For, though we may conceive the same thing always to have been, yet it is utterly unimaginable how there should have been an infinite orderly succession of things, that is, a third, fourth, fifth, &c. without a first. I say, this is utterly unimaginable;
For, though we may conceive the same thing always to have been, yet it is utterly unimaginable how there should have been an infinite orderly succession of things, that is, a third, fourth, fifth, etc. without a First. I say, this is utterly unimaginable;
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But yet I will suppose that this matter doth admit of seeming and unanswerable Demonstrations both ways, viz. both That an eternal succession of things is possible, and that it is impossible;
But yet I will suppose that this matter does admit of seeming and unanswerable Demonstrations both ways, viz. both That an Eternal succession of things is possible, and that it is impossible;
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as the Question about the infinite divisibility of Quantity doth, and indeed all Questions about any thing that is infinite, it being but reasonable to expect that our finite Understandings should be puzzled and lost about any thing that is infinite. Now granting this, which is the utmost any man can challenge in this Question, this Account of things from an Eternal order and succession of Causes comes to just nothing;
as the Question about the infinite divisibility of Quantity does, and indeed all Questions about any thing that is infinite, it being but reasonable to expect that our finite Understandings should be puzzled and lost about any thing that is infinite. Now granting this, which is the utmost any man can challenge in this Question, this Account of things from an Eternal order and succession of Causes comes to just nothing;
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or first Cause, whilest it is an even Question, whether an Eternal succession of things be so much as possible? And besides all this, Aristotle himself (who is supposed to be the great Patron of this Opinion of the Eternity of the World) doth elsewhere in several places of his works, own it as one of the greatest absurdities that can be, to assert an infinite progress of Causes, and says, that it is unworthy of a Philosopher to resolve any thing this way,
or First Cause, whilst it is an even Question, whither an Eternal succession of things be so much as possible? And beside all this, Aristotle himself (who is supposed to be the great Patron of this Opinion of the Eternity of the World) does elsewhere in several places of his works, own it as one of the greatest absurdities that can be, to assert an infinite progress of Causes, and Says, that it is unworthy of a Philosopher to resolve any thing this Way,
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Secondly, Nor the Epicurean way, which imputes this vast pile of the World, this regular and orderly Frame of things (which it acknowledges to have had a beginning) not to goodness, and power, and counsel, and wisdom; but to a fortunate chance, and happy casualty. Now there is nothing can be more unreasonable then obstinately to impute that to Chance, which doth plainly and apparently contain in it all the Arguments and Characters of a wise design and contrivance. Was ever any considerable work, in which there was required great variety of parts,
Secondly, Nor the Epicurean Way, which imputes this vast pile of the World, this regular and orderly Frame of things (which it acknowledges to have had a beginning) not to Goodness, and power, and counsel, and Wisdom; but to a fortunate chance, and happy casualty. Now there is nothing can be more unreasonable then obstinately to impute that to Chance, which does plainly and apparently contain in it all the Arguments and Characters of a wise Design and contrivance. Was ever any considerable work, in which there was required great variety of parts,
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and not fail in any one? How often might a man, after he had jumbled a set of Letters in a Bag, fling them out upon the ground before they would fall into an exact Poem,
and not fail in any one? How often might a man, After he had jumbled a Set of Letters in a Bag, fling them out upon the ground before they would fallen into an exact Poem,
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before they would happen to make the exact picture of a Man? And is a Man easilier made by chance then his Picture? How long might twenty thousand blind Men. which should be sent out from the several remote parts of England, wander up and down before they would all meet upon Salisbury Plains, and fall into Rank and File in the exact order of an Army? And yet this is much more easie to be imagined,
before they would happen to make the exact picture of a Man? And is a Man easilier made by chance then his Picture? How long might twenty thousand blind Men. which should be sent out from the several remote parts of England, wander up and down before they would all meet upon Salisbury Plains, and fallen into Rank and File in the exact order of an Army? And yet this is much more easy to be imagined,
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then how the innumerabe blind parts of Matter should Rendezvous themselves into a World. A man that sees Henry the Seventh's Chappel at Westminster, might with as good reason maintain (yea, with much better, considering the vast difference betwixt that little Structure, and the huge Fabrick of the World) that it was never contrived or built by any Man,
then how the innumerabe blind parts of Matter should Rendezvous themselves into a World. A man that sees Henry the Seven's Chapel At Westminster, might with as good reason maintain (yea, with much better, considering the vast difference betwixt that little Structure, and the huge Fabric of the World) that it was never contrived or built by any Man,
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and very fortunately rang'd themselves into that delicate order in which we see them now so close compacted, that it must be a very great Chance that parts them again.
and very fortunately ranged themselves into that delicate order in which we see them now so close compacted, that it must be a very great Chance that parts them again.
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and write a Book for it? If they would do him right, they ought to look upon him as mad, with a little more reason then any man can have to say that the World was made by Chance,
and write a Book for it? If they would do him right, they ought to look upon him as mad, with a little more reason then any man can have to say that the World was made by Chance,
And yet they who give this account of the Original things, assume to themselves to be the Men of Reason, the great Wits of the World, the onely cautious and wary persons, that hate to be imposed upon, that must have convincing evidence for every thing,
And yet they who give this account of the Original things, assume to themselves to be the Men of Reason, the great Wits of the World, the only cautious and wary Persons, that hate to be imposed upon, that must have convincing evidence for every thing,
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how comes it to pass that this object doth continually encounter our understandings? whence is it that we are so perpetually haunted with the Apparition of a Deity,
how comes it to pass that this Object does continually encounter our understandings? whence is it that we Are so perpetually haunted with the Apparition of a Deity,
but proceeds from some accidental distemper of our understandings, how comes it to be so Universal, that no differences of age, or temper, or education, can wear it out,
but proceeds from Some accidental distemper of our understandings, how comes it to be so Universal, that no differences of age, or temper, or education, can wear it out,
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and set any considerable number of men free from it? Into what can we resolve this strong inclination of mankind to this error and mistake? how come all Nations to be thus seduced? It is altogether unimaginable,
and Set any considerable number of men free from it? Into what can we resolve this strong inclination of mankind to this error and mistake? how come all nations to be thus seduced? It is altogether unimaginable,
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And what more reasonable then to think, that if we be Gods Workmanship, he should set this mark of himself upon all reasonable Creatures, that they may know to whom they belong,
And what more reasonable then to think, that if we be God's Workmanship, he should Set this mark of himself upon all reasonable Creatures, that they may know to whom they belong,
and an endless fear of the worst that may happen, according to that Divine saying of the Poet, (which he can never sufficiently admire) Primus in orbe Deos fecit Timor, Fear first made Gods. So that it is granted on both sides, that the fear of a Deity doth universally possess the minds of Men:
and an endless Fear of the worst that may happen, according to that Divine saying of the Poet, (which he can never sufficiently admire) Primus in orbe Gods fecit Timor, fear First made God's So that it is granted on both sides, that the Fear of a Deity does universally possess the minds of Men:
or that this fear should be the cause why men imagine there is a God? If there be a God who hath impressed this image of himself upon the mind of Man, there's great reason why all men should stand in awe of him;
or that this Fear should be the cause why men imagine there is a God? If there be a God who hath impressed this image of himself upon the mind of Man, there's great reason why all men should stand in awe of him;
For, whence should this Fear come? it must be either from without, from the suggestion of others, who first tell us there is such a being, and then our fear believes it;
For, whence should this fear come? it must be either from without, from the suggestion of Others, who First tell us there is such a being, and then our Fear believes it;
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If from the suggestion of others who tell us so, the question returns, who told them so? and will never be satisfied till the first Author of this report be found out;
If from the suggestion of Others who tell us so, the question returns, who told them so? and will never be satisfied till the First Author of this report be found out;
But if it be said, that this fear ariseth from within, from the Nature of man which is apt to imagine dreadful things, this likewise is liable to inexplicable difficulties.
But if it be said, that this Fear arises from within, from the Nature of man which is apt to imagine dreadful things, this likewise is liable to inexplicable difficulties.
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But Goodness and Mercy are essential to the Notion of a God, as well as Power and Justice; Now how should fear put men upon fancying a Being that is infinitely good and merciful? No man hath reason to be afraid of such a Being as such. So that the Atheist must joyn another cause to Fear, viz. Hope, to enable men to create this imagination of a God.
But goodness and Mercy Are essential to the Notion of a God, as well as Power and justice; Now how should Fear put men upon fancying a Being that is infinitely good and merciful? No man hath reason to be afraid of such a Being as such. So that the Atheist must join Another cause to fear, viz. Hope, to enable men to create this imagination of a God.
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And what would the Product of these two contrary Passions be? The imagination of a Being, which we should fear would do us as much harm, as we could hope it would do us good; which would be Quid pro Quo, and which our Reason would oblige us to lay aside so soon as we had fancied it,
And what would the Product of these two contrary Passion be? The imagination of a Being, which we should Fear would do us as much harm, as we could hope it would do us good; which would be Quid Pro Quo, and which our Reason would oblige us to lay aside so soon as we had fancied it,
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The Epicurean Atheist, if he will speak consonantly to himself, must say, that there happened in the original constitution of the first men such a contexture of Atomes, as doth naturally dispose men to these panick fears;
The Epicurean Atheist, if he will speak consonantly to himself, must say, that there happened in the original constitution of the First men such a contexture of Atoms, as does naturally dispose men to these panic fears;
and naked, and unarmed, and meeting with several fierce creatures stronger then themselves, they were put to such a fright as did a little distemper their understandings,
and naked, and unarmed, and meeting with several fierce creatures Stronger then themselves, they were put to such a fright as did a little distemper their understandings,
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and let loose their imaginatians to endless suspicious, and unbounded jealousies, which did at last settle in the conceit of an invisible Being, infinitely powerful,
and let lose their imaginatians to endless suspicious, and unbounded jealousies, which did At last settle in the conceit of an invisible Being, infinitely powerful,
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and being fully possest with this apprehension, (nothing being mo•e ordinary then for crazed persons to believe their own fancies) they became Religious, and afterwards when mankind began to be propagated in the way of generation, then Religion obliged them to instill these principles into their Children in their tender years, that so they might make the greater impression upon them;
and being Fully possessed with this apprehension, (nothing being mo•e ordinary then for crazed Persons to believe their own fancies) they became Religious, and afterwards when mankind began to be propagated in the Way of generation, then Religion obliged them to instill these principles into their Children in their tender Years, that so they might make the greater impression upon them;
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And if it be natural, ought we not rather to conclude, That there is some ground and reason for these Fears, and that Nature hath not planted them in us to no purpose,
And if it be natural, ought we not rather to conclude, That there is Some ground and reason for these Fears, and that Nature hath not planted them in us to no purpose,
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then that they are vain and groundless? There is no Principle that Aristotle (the grand Assertor of the Eternity of the World) doth more frequently inculcate then this, That Nature doth nothing in vain;
then that they Are vain and groundless? There is no Principle that Aristotle (the grand Assertor of the Eternity of the World) does more frequently inculcate then this, That Nature does nothing in vain;
and Epicurus is forced to acknowledge, (and so will every man, who attentively considers the frame of the World) That although things were made by Chance,
and Epicurus is forced to acknowledge, (and so will every man, who attentively considers the frame of the World) That although things were made by Chance,
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Secondly, If Fear be not a sufficient account of this Universal Consent, the Atheist thinks it may very probably be resolved into Universal Tradition. But this likewise is liable to great exception;
Secondly, If fear be not a sufficient account of this Universal Consent, the Atheist thinks it may very probably be resolved into Universal Tradition. But this likewise is liable to great exception;
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and it were very well worth our knowing, who that Man was that first raised this Spirit which all the Reason of mankind could never conjure down since;
and it were very well worth our knowing, who that Man was that First raised this Spirit which all the Reason of mankind could never conjure down since;
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Where did he live, and when? In what Countrey, and in what Age of the World? What was his Name, or his Sons Name, that we may know him? This the Atheist can give no punctual account of;
Where did he live, and when? In what Country, and in what Age of the World? What was his Name, or his Sons Name, that we may know him? This the Atheist can give no punctual account of;
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which although it signifie little to Men of sober and severe Reason, yet it very unhappily hits the jealous and suspicious humour of the generality of men, who from the experience they have had of themselves and others, are very apt to suspect that every body,
which although it signify little to Men of Sobrium and severe Reason, yet it very unhappily hits the jealous and suspicious humour of the generality of men, who from the experience they have had of themselves and Others, Are very apt to suspect that every body,
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That this noise about a God is a meer State Engine, and a Politick device, invented at first by some great Prince, or Minister of State, to keep people in awe and order.
That this noise about a God is a mere State Engine, and a Politic device, invented At First by Some great Prince, or Minister of State, to keep people in awe and order.
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besides, that People have always been found easie to comply with the inclinations of their Prince. And from hence likewise we may see the Reason why this Notion hath continued so long;
beside, that People have always been found easy to comply with the inclinations of their Prince. And from hence likewise we may see the Reason why this Notion hath continued so long;
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some time or other, (most probably towards the beginning of the world, (if it had a beginning) when all Mankind was under one Universal Monarch;) some great Nebuchadnezzar set up this Image of a Deity, and commanded all People and Nations to fall down and worship it:
Some time or other, (most probably towards the beginning of the world, (if it had a beginning) when all Mankind was under one Universal Monarch;) Some great Nebuchadnezzar Set up this Image of a Deity, and commanded all People and nations to fallen down and worship it:
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he cannot bring the least shadow of proof or evidence for any one tittle of it. 2. This supposition grants the opinion of a God to conduce very much to the support of Government and order in the World,
he cannot bring the least shadow of proof or evidence for any one tittle of it. 2. This supposition grants the opinion of a God to conduce very much to the support of Government and order in the World,
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whereas it is much more common (because more easie) for men to serve their own ends of those Principles or Opinions, which they do not put into men, but find there;
whereas it is much more Common (Because more easy) for men to serve their own ends of those Principles or Opinions, which they do not put into men, but find there;
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so that if the question of a God were to be decided by the probability of this Conjecture, (which the Atheist applauds himself most in) it would be concluded in the affirmative;
so that if the question of a God were to be decided by the probability of this Conjecture, (which the Atheist applauds himself most in) it would be concluded in the affirmative;
It being much more likely, that because Politicians reap the advantages of obedience and a more ready submission to Government from mens believing that there is a God, that they found the minds of men prepossest to their hands with the notion of a God,
It being much more likely, that Because Politicians reap the advantages of Obedience and a more ready submission to Government from men's believing that there is a God, that they found the minds of men prepossessed to their hands with the notion of a God,
4. We have as much evidence of the contrary to this supposition as such a thing is capable of, viz. that it was not an Arcanum Imperii, a Secret of Government, to propagate the belief of a God among the people,
4. We have as much evidence of the contrary to this supposition as such a thing is capable of, viz. that it was not an Arcanum Imperii, a Secret of Government, to propagate the belief of a God among the people,
For we find in the Histories of all Ages of which we have any Records, (and of other Ages we cannot possibly judge) that Princes have not been more secure from troubles of Conscience,
For we find in the Histories of all Ages of which we have any Records, (and of other Ages we cannot possibly judge) that Princes have not been more secure from Troubles of Conscience,
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What made Caligula creep under the Bed when it thunder'd? What made Tiberius (that great Master of the Crafts of Government) complain so much of the grievous stings and lashes he felt in his Conscience? What mov'd that Great Emperour, Charls the Fifth, to quit his Kingdom,
What made Caligula creep under the Bed when it thundered? What made Tiberius (that great Master of the Crafts of Government) complain so much of the grievous stings and Lashes he felt in his Conscience? What moved that Great Emperor, Charls the Fifth, to quit his Kingdom,
and retire into a Monastery to prepare for another World? What made Cardinal Wolsey (one of the greatest Ministers of State that ever was) to pour forth his soul in those sad words? Had I been as diligent to please my God as I have been to please my King, he would not have forsaken me now in my gray hairs.
and retire into a Monastery to prepare for Another World? What made Cardinal wolsey (one of the greatest Ministers of State that ever was) to pour forth his soul in those sad words? Had I been as diligent to please my God as I have been to please my King, he would not have forsaken me now in my grey hairs.
What reason for such Actions and Speeches, if these Great Men had known that Religion was but a cheat? Now if such great and politick persons (as the three last of these were) knew nothing of this Secret, I think we may safely conclude, that the Notion of a God did not come from the Court, that it is not the invention of Politicians,
What reason for such Actions and Speeches, if these Great Men had known that Religion was but a cheat? Now if such great and politic Persons (as the three last of these were) knew nothing of this Secret, I think we may safely conclude, that the Notion of a God did not come from the Court, that it is not the invention of Politicians,
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And now from all this that hath been said it seems to be very evident, that the general consent of Man-kind in this apprehension That there is a God, must in all Reason be ascribed to some more certain and universal Cause then Fear, or Tradition, or State Policy, viz. to this, That God himself hath stamped this Image of himself upon the Mind of Man,
And now from all this that hath been said it seems to be very evident, that the general consent of Mankind in this apprehension That there is a God, must in all Reason be ascribed to Some more certain and universal Cause then fear, or Tradition, or State Policy, viz. to this, That God himself hath stamped this Image of himself upon the Mind of Man,
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and so woven it into the very frame of his Being, that (like Phidias his Picture in Minerva 's Shield) it can never totally be defaced without the ruine of humane nature.
and so woven it into the very frame of his Being, that (like Phidias his Picture in Minerva is Shield) it can never totally be defaced without the ruin of humane nature.
Answ. To this I answer, 1. That the generality of the Philosophers and wise men of all Nations and Ages did dissent from the multitude in these things;
Answer To this I answer, 1. That the generality of the Philosophers and wise men of all nations and Ages did dissent from the multitude in these things;
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So that Polytheisme and Idolatry are far from being able to pretend to Universal Consent from their having had the Vote of the multitude in most Nations for several Ages together;
So that Polytheism and Idolatry Are Far from being able to pretend to Universal Consent from their having had the Vote of the multitude in most nations for several Ages together;
because the opinion of the vulgar separated from the Consent and Approbation of the Wise, signifies no more then a great many Cyphers would do without Figures. 2. The gross Ignorance and Mistakes of the Heathen about God and his Worship are a good Argument that there is a God,
Because the opinion of the Vulgar separated from the Consent and Approbation of the Wise, signifies no more then a great many Ciphers would do without Figures. 2. The gross Ignorance and Mistakes of the Heathen about God and his Worship Are a good Argument that there is a God,
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because they shew, That men sunk into the most degenerate condition, into the greatest blindness and darkness imaginable, do yet retain some sense and awe of a Deity;
Because they show, That men sunk into the most degenerate condition, into the greatest blindness and darkness imaginable, do yet retain Some sense and awe of a Deity;
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and sticks close to them, seeing Men will rather have any God then none, and rather then want a Deity, they will worship any thing. 3. That there have been so many false Gods invented, is rather an Argument that there is a true One, then that there is none:
and sticks close to them, seeing Men will rather have any God then none, and rather then want a Deity, they will worship any thing. 3. That there have been so many false God's invented, is rather an Argument that there is a true One, then that there is none:
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though all Pretenders seem to be what they really are not, yet they pretend to be something that really is: For, to counterfeit is to put on the likeness and appearance of some real Excellency;
though all Pretenders seem to be what they really Are not, yet they pretend to be something that really is: For, to counterfeit is to put on the likeness and appearance of Some real Excellency;
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Aristotle hath long since well observed, how unreasonable it is to expect the same kind of proof and evidence for every thing, which we have for some things.
Aristotle hath long since well observed, how unreasonable it is to expect the same kind of proof and evidence for every thing, which we have for Some things.
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Mathematical things, being of an abstracted nature, are onely capable of clear Demonstration; But Conclusions in Natural Philosophy are to be proved by a sufficient Induction of experiments;
Mathematical things, being of an abstracted nature, Are only capable of clear Demonstration; But Conclusions in Natural Philosophy Are to be proved by a sufficient Induction of experiments;
and we have as great assurance that it is, as we could possibly have supposing it were, we ought not in reason to make any doubt of the existence of that thing? Now to apply this to the present Case:
and we have as great assurance that it is, as we could possibly have supposing it were, we ought not in reason to make any doubt of the existence of that thing? Now to apply this to the present Case:
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Nor can it be proved immediately by sense, because God being supposed to be a pure Spirit, cannot be the Object of any corporeal sense. But yet we have as great assurance that there is a God as the nature of the thing to be proved is capable of,
Nor can it be proved immediately by sense, Because God being supposed to be a pure Spirit, cannot be the Object of any corporeal sense. But yet we have as great assurance that there is a God as the nature of the thing to be proved is capable of,
For let us suppose there were such a Being as an Infinite Spirit cloathed with all possible perfection, that is, as Good and Wise and Powerful, &c. as can be imagined, what conceiveable ways are there whereby we should come to be assured that there is such a Being, but either by an internal impression of the Notion of a God upon our Minds,
For let us suppose there were such a Being as an Infinite Spirit clothed with all possible perfection, that is, as Good and Wise and Powerful, etc. as can be imagined, what conceivable ways Are there whereby we should come to be assured that there is such a Being, but either by an internal impression of the Notion of a God upon our Minds,
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or else by such external and visible Effects as our Reason tells us must be attributed to some Cause, and which we cannot without great violence to our Understandings attribute to any other Cause but such a Being as we conceive God to be, that is, One that is infinitely Good, and Wise, and Powerful? Now we have this double assurance that there is a God,
or Else by such external and visible Effects as our Reason tells us must be attributed to Some Cause, and which we cannot without great violence to our Understandings attribute to any other Cause but such a Being as we conceive God to be, that is, One that is infinitely Good, and Wise, and Powerful? Now we have this double assurance that there is a God,
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but could not give us any rational assurance that there is an Infinite Spirit; If he should work a Miracle, that could not in reason convince an Atheist more then the Arguments he already hath for it;
but could not give us any rational assurance that there is an Infinite Spirit; If he should work a Miracle, that could not in reason convince an Atheist more then the Arguments he already hath for it;
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If he were to ask a sign in heaven above, or in the earth beneath, what could he desire God to do for his conviction more then he hath already done? Could he desire him to work a greater Miracle then to make a World? Why if God should carry this perverse man out of the limits of this World,
If he were to ask a Signen in heaven above, or in the earth beneath, what could he desire God to do for his conviction more then he hath already done? Could he desire him to work a greater Miracle then to make a World? Why if God should carry this perverse man out of the Limits of this World,
and shew him a new Heaven and a new Earth, springing out of nothing, he might say, that innumerable parts of Matter chanc'd just then to rally together,
and show him a new Heaven and a new Earth, springing out of nothing, he might say, that innumerable parts of Matter chanced just then to rally together,
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and this is universally true, unless the thing denied to be, do plainly imply a contradiction, from which I shall afterwards shew the Notion of a God to be free.
and this is universally true, unless the thing denied to be, do plainly imply a contradiction, from which I shall afterwards show the Notion of a God to be free.
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5. Speculative Atheism is absurd, because it is self-contradictions. There are these two great contradictions in the denial of a God. 1. He that denies a God, says that that is impossible which he must grant to be possible. He says it is impossible that there should be such a Being as God, in saying that de facto there is no such Being; for Eternity being essential to the Notion of a God,
5. Speculative Atheism is absurd, Because it is self-contradictions. There Are these two great contradictions in the denial of a God. 1. He that Denies a God, Says that that is impossible which he must grant to be possible. He Says it is impossible that there should be such a Being as God, in saying that de facto there is no such Being; for Eternity being essential to the Notion of a God,
because such a Being as is supposed to be essentially Eternal and without beginning, cannot now begin to be. And yet he must grant it possible that there should be such a Being, because it is possible there should be such a Being as hath all possible perfection;
Because such a Being as is supposed to be essentially Eternal and without beginning, cannot now begin to be. And yet he must grant it possible that there should be such a Being, Because it is possible there should be such a Being as hath all possible perfection;
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Not necessity of being, and self-existence, and eternity, and immensity or unlimitedness; these the Atheist must grant possible and free from contradiction, because he ascribes them to the World, or at least to Matter; Not Goodness, or Wisdom, or Power, or Truth, or Justice, because he ascribes these to Men, nor consequently the utmost degrees of these that are possible;
Not necessity of being, and self-existence, and eternity, and immensity or unlimitedness; these the Atheist must grant possible and free from contradiction, Because he ascribes them to the World, or At least to Matter; Not goodness, or Wisdom, or Power, or Truth, or justice, Because he ascribes these to Men, nor consequently the utmost Degrees of these that Are possible;
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nor, lastly, doth immateriality or the Notion of a Spirit imply a contradiction, because the Atheist must either grant that there is a Spirit in Man, that is, something that is not Matter, (and consequently, that an immaterial principle is not impossible) or else give a fair and satisfactory account how meer Matter can think and understand, and how that which moves by certain and necessary Laws, that is, cannot move unless it be moved by another,
nor, lastly, does immateriality or the Notion of a Spirit imply a contradiction, Because the Atheist must either grant that there is a Spirit in Man, that is, something that is not Matter, (and consequently, that an immaterial principle is not impossible) or Else give a fair and satisfactory account how mere Matter can think and understand, and how that which moves by certain and necessary Laws, that is, cannot move unless it be moved by Another,
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and cannot but move if it be impell'd by another, is capable of Liberty and Freedom; which I think is impossible to be done. 2. Another contradiction which attends the denial of a God, is this;
and cannot but move if it be impelled by Another, is capable of Liberty and Freedom; which I think is impossible to be done. 2. another contradiction which attends the denial of a God, is this;
Now that the Notion of a God doth essentially include in it necessary existence, appears from the general Notion that all men have of God, viz. that he is a Being that hath all possible perfection;
Now that the Notion of a God does essentially include in it necessary existence, appears from the general Notion that all men have of God, viz. that he is a Being that hath all possible perfection;
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But that necessary existence is a perfection, is evident, because if Being be good, it is better to have it necessarily, then contingently; to have it secur'd,
But that necessary existence is a perfection, is evident, Because if Being be good, it is better to have it necessarily, then contingently; to have it secured,
So that Atheism doth finally resolve it self into these two gross Contradictions, viz. That it is impossible that there should be such a Being as hath all possible perfections;
So that Atheism does finally resolve it self into these two gross Contradictions, viz. That it is impossible that there should be such a Being as hath all possible perfections;
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and so full of goodness and all desireable perfections, that even those very persons, who are of such irregular Understandings as not to believe that there is a God,
and so full of Goodness and all desirable perfections, that even those very Persons, who Are of such irregular Understandings as not to believe that there is a God,
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to preserve him in the greatest dangers, and assist him against his greatest enemies, and secure him from misery and destruction? Is is not every mans interest that there should be such a Being in the World,
to preserve him in the greatest dangers, and assist him against his greatest enemies, and secure him from misery and destruction? Is is not every men Interest that there should be such a Being in the World,
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or count it his interest to shut Him out of the World? Why should any man be concern'd or troubled that there is a Being as good as we can possibly desire or imagine? I dare say,
or count it his Interest to shut Him out of the World? Why should any man be concerned or troubled that there is a Being as good as we can possibly desire or imagine? I Dare say,
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nor would he choose any other Benefactor or Friend or Protector for himself, or Governor for the whole World, then infinite Power conducted & managed by infinite Wisdom, and Goodness, and Justice, which is the true Notion of a God.
nor would he choose any other Benefactor or Friend or Protector for himself, or Governor for the Whole World, then infinite Power conducted & managed by infinite Wisdom, and goodness, and justice, which is the true Notion of a God.
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It is for the general good of humane society, and consequently, of particular persons, to be true & just; it is for mens health to be temperate; and so I could instance in all other vertues.
It is for the general good of humane society, and consequently, of particular Persons, to be true & just; it is for men's health to be temperate; and so I could instance in all other Virtues.
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whereas if men were minded to live righteously and soberly and vertuously in the world, to believe a God would be no hinderance or prejudice to any such design,
whereas if men were minded to live righteously and soberly and virtuously in the world, to believe a God would be no hindrance or prejudice to any such Design,
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whereas the other ventures onely the loss of his Lusts, (which it is much better for him to be without) or at the utmost, of some temporal convenience;
whereas the other ventures only the loss of his Lustiest, (which it is much better for him to be without) or At the utmost, of Some temporal convenience;
For, he that acts wisely, and is a throughly prudent man, will be provided in emnem eventum, will take care to secure the main chance, what-ever happens:
For, he that acts wisely, and is a thoroughly prudent man, will be provided in emnem Eventum, will take care to secure the main chance, whatever happens:
and has onely quitted it's lodging, how will this man be amazed and blank'd, when, contrary to his expectation, he shall find himself in a new and strange place, amidst a world of Spirits, entred upon an everlasting and unchangeable state? How sadly will the man be disappointed when he finds all things otherwise then he had stated and determined them in this world? When he comes to appear before that God whom he hath denied,
and has only quit it's lodging, how will this man be amazed and blanked, when, contrary to his expectation, he shall find himself in a new and strange place, amid a world of Spirits, entered upon an everlasting and unchangeable state? How sadly will the man be disappointed when he finds all things otherwise then he had stated and determined them in this world? When he comes to appear before that God whom he hath denied,
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and how he will shiver and tremble for the fear of the Lord, and for the glory of his Majesty? How will he be surprized with terrors on every side, to find himself thus unexpectedly and irrecoverably plunged into a state of ruine and desperation? And thus things may happen for all this mans confidence now:
and how he will shiver and tremble for the Fear of the Lord, and for the glory of his Majesty? How will he be surprised with terrors on every side, to find himself thus unexpectedly and irrecoverably plunged into a state of ruin and desperation? And thus things may happen for all this men confidence now:
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And thus I have as briefly and clearly as I could endeavour'd to shew the ignorance and folly of Speculative Atheism in denying the existence of God. And now it will be less needful to speak of the other two Principles of Religion, the Immortality of the Soul, and future Rewards; For no man can have any reasonable scruple about these, who believes that there is a God;
And thus I have as briefly and clearly as I could endeavoured to show the ignorance and folly of Speculative Atheism in denying the existence of God. And now it will be less needful to speak of the other two Principles of Religion, the Immortality of the Soul, and future Rewards; For no man can have any reasonable scruple about these, who believes that there is a God;
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because no man that owns the existence of an infinite Spirit, can doubt of the possibility of a finite Spirit, that is, such a thing as is immaterial, and does not contain any principle of self-corruption in it self;
Because no man that owns the existence of an infinite Spirit, can doubt of the possibility of a finite Spirit, that is, such a thing as is immaterial, and does not contain any principle of self-corruption in it self;
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and withal considers the promiscuous dispensations many times of Gods Providence in this World, think it unreasonable to conclude, that after this life good men shall be rewarded, and sinners punished.
and withal considers the promiscuous dispensations many times of God's Providence in this World, think it unreasonable to conclude, that After this life good men shall be rewarded, and Sinners punished.
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And now I think I may with reason intreat such as are Atheistically enclined, to consider these things seriously and impartially; And if there be weight in these Considerations which I have offered to them to sway with reasonable men, I would beg of such, that they would not suffer themselves to be by assed by prejudice, or passion, or the interest of any lust or worldly advantage, to a contrary perswasion.
And now I think I may with reason entreat such as Are Atheistically inclined, to Consider these things seriously and impartially; And if there be weight in these Considerations which I have offered to them to sway with reasonable men, I would beg of such, that they would not suffer themselves to be by assed by prejudice, or passion, or the Interest of any lust or worldly advantage, to a contrary persuasion.
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or not? whether our Souls shall perish with our Bodies, or be immortal, and shall continue for ever? And if so, Whether in that eternal state which remains for men after this Life, they shall not be happy or miserable for ever, according as they have demeaned themselves in this world? If these things be so, they are of infinite consequence to us;
or not? whither our Souls shall perish with our Bodies, or be immortal, and shall continue for ever? And if so, Whither in that Eternal state which remains for men After this Life, they shall not be happy or miserable for ever, according as they have demeaned themselves in this world? If these things be so, they Are of infinite consequence to us;
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For, He jests with edg'd tools, and plays with Life and Death, and makes nothing of his Soul. He is the very mad-man that Solomon speaks of, Prov. 26. 18. Who casteth firebrands, arrows and death,
For, He jests with edged tools, and plays with Life and Death, and makes nothing of his Soul. He is the very madman that Solomon speaks of, Curae 26. 18. Who Cast firebrands, arrows and death,
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but if any man shall turn Religion into Raillery, and confute it by two or three bold jests, this man doth not render Religion, but himself ridiculous in the opinion of all considerate men,
but if any man shall turn Religion into Raillery, and confute it by two or three bold jests, this man does not render Religion, but himself ridiculous in the opinion of all considerate men,
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as the gravest and wisest Personage in the World may be abused by being put into a Fools Coat, and the most noble and excellent Poem may be debased and made vile by being turned into Burlesque. So that it concerns every man that would not trifle away his Soul, and fool himself into irrecoverable misery, with the greatest seriousness to enquire into these matters whether they be so or not,
as the Gravest and Wisest Personage in the World may be abused by being put into a Fools Coat, and the most noble and excellent Poem may be debased and made vile by being turned into Burlesque. So that it concerns every man that would not trifle away his Soul, and fool himself into irrecoverable misery, with the greatest seriousness to inquire into these matters whither they be so or not,
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And therefore you may observe, That the more vertuously any man lives, and the less he is enslaved to any Lust, the more ready he is to entertain the Principles of Religion.
And Therefore you may observe, That the more virtuously any man lives, and the less he is enslaved to any Lust, the more ready he is to entertain the Principles of Religion.
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My highest interest is not to be deceived about these matters, therefore setting aside all other considerations, I will endeavour to know the truth, and yield to that.
My highest Interest is not to be deceived about these matters, Therefore setting aside all other considerations, I will endeavour to know the truth, and yield to that.
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2. Secondly, The Practical Atheist, who is wicked and irreligious notwithstanding he does in some sort believe that there is a God, and a future state;
2. Secondly, The Practical Atheist, who is wicked and irreligious notwithstanding he does in Some sort believe that there is a God, and a future state;
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The Principle of the Speculative Atheist argues more Ignorance, but the Practice of the other argues greater Folly. Not to believe a God and another Life,
The Principle of the Speculative Atheist argues more Ignorance, but the Practice of the other argues greater Folly. Not to believe a God and Another Life,
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and the Immortallity of the Soul, such a one should be put into the first of these, the Inquisition, as being a desperate Heretick; if any man should profess to believe these,
and the Immortality of the Soul, such a one should be put into the First of these, the Inquisition, as being a desperate Heretic; if any man should profess to believe these,
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he runs upon the greatest dangers which he clearly sees to be before him, and precipitates himself into those evils which he professes to believe are real and intolerable;
he runs upon the greatest dangers which he clearly sees to be before him, and precipitates himself into those evils which he Professes to believe Are real and intolerable;
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The Third way of Confirmation shall be by endeavouring to vindicate Religion from those common Imputations which seem to charge it with Ignorance or Imprudence. The profane Wits of the world cast upon Religion these three Imputations. 1. Of Credulity. 2. Of Singularity. 3. Of Making a foolish Bargain.
The Third Way of Confirmation shall be by endeavouring to vindicate Religion from those Common Imputations which seem to charge it with Ignorance or Imprudence. The profane Wits of the world cast upon Religion these three Imputations. 1. Of Credulity. 2. Of Singularity. 3. Of Making a foolish Bargain.
1. That if there be such a Being as a God, and such a thing as a future state, it cannot (as I said before) in reason be expected that we should have the evidence of sense for such things:
1. That if there be such a Being as a God, and such a thing as a future state, it cannot (as I said before) in reason be expected that we should have the evidence of sense for such things:
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but by shewing him that he is an hundred times more credulous; that he begs more Principles, takes more things for granted without offering to prove them,
but by showing him that he is an hundred times more credulous; that he begs more Principles, Takes more things for granted without offering to prove them,
and assents to more strange Conclusions upon weaker grounds, then those whom he so much accuseth of Credulity. And to evidence this, I shall briefly give you an account of the Atheists Creed, and present you with a Catalogue of the Fundamental Articles of his Faith,
and assents to more strange Conclusions upon Weaker grounds, then those whom he so much Accuseth of Credulity. And to evidence this, I shall briefly give you an account of the Atheists Creed, and present you with a Catalogue of the Fundamental Articles of his Faith,
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or rather Unbelief. He believes, That there is no God, nor possibly can be, and consequently that the wise as well as unwise of all ages have been mistaken,
or rather Unbelief. He believes, That there is no God, nor possibly can be, and consequently that the wise as well as unwise of all ages have been mistaken,
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He believes, That meer Matter can Understand and Will, and most dextrously perform all those fine and free operations which the Ignorant attribute to Spirits,
He believes, That mere Matter can Understand and Will, and most dextrously perform all those fine and free operations which the Ignorant attribute to Spirits,
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And seriously it is a wonder that there should be found any person pretending to Reason or Wit, that can say Amen to such a heap of absurdities, which are so gross and palpable that they may be felt,
And seriously it is a wonder that there should be found any person pretending to Reason or Wit, that can say Amen to such a heap of absurdities, which Are so gross and palpable that they may be felt,
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that is, to believe things upon the sleightest Reasons. II. The Second Imputation is Singularity; the affectation whereof is unbecoming a Wise man: To this charge I answer.
that is, to believe things upon the sleightest Reasons. II The Second Imputation is Singularity; the affectation whereof is unbecoming a Wise man: To this charge I answer.
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3. Though according to the common course and practice of the World it be somewhat singular for men truly and throughly to live up to the Principles of their Religion; yet singularity in this matter is so far from being a Reflection upon any mans prudence, that it is a singular commendation of it.
3. Though according to the Common course and practice of the World it be somewhat singular for men truly and thoroughly to live up to the Principles of their Religion; yet singularity in this matter is so Far from being a Reflection upon any men prudence, that it is a singular commendation of it.
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2. It is very commendable to be singular in any Excellency, and I have shewn that Religion is the greatest Excellency: to be singular in any thing that is wise, and worthy, and excellent, is not a disparagement, but a praise: every man would choose to be thus singular. III.
2. It is very commendable to be singular in any Excellency, and I have shown that Religion is the greatest Excellency: to be singular in any thing that is wise, and worthy, and excellent, is not a disparagement, but a praise: every man would choose to be thus singular. III.
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The Third Imputation is, that Religion is a foolish bargain; because they who are Religious hazard the parting with a present and certain happiness for that which is future and uncertain. To this I answer,
The Third Imputation is, that Religion is a foolish bargain; Because they who Are Religious hazard the parting with a present and certain happiness for that which is future and uncertain. To this I answer,
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1. Let it be granted, that the Assurance which we have of future Rewards falls short of the Evidence of sense; for I doubt not but that that saying of our Saviour, Blessed is he who hath believed and not seen;
1. Let it be granted, that the Assurance which we have of future Rewards falls short of the Evidence of sense; for I doubt not but that that saying of our Saviour, Blessed is he who hath believed and not seen;
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are intended by way of abatement and diminution to the Evidence of Faith, and do signifie, that the report and testimony of others, is not so great evidence as that of our own senses: And though we have sufficient assurance of another state,
Are intended by Way of abatement and diminution to the Evidence of Faith, and do signify, that the report and testimony of Others, is not so great evidence as that of our own Senses: And though we have sufficient assurance of Another state,
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and free us from all doubts of the contrary, and perswade a reasonable man to venture his greatest Interests in this World upon the security that we have of another World: for
and free us from all doubts of the contrary, and persuade a reasonable man to venture his greatest Interests in this World upon the security that we have of Another World: for
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2. We have as much as is abundantly sufficient to justifie every mans discretion, who for the great and eternal things of another World, hazards or parts with the poor and transitory things of this Life. And for the clearing of this, it will be worth our considering, that the greatest affairs of this world,
2. We have as much as is abundantly sufficient to justify every men discretion, who for the great and Eternal things of Another World, hazards or parts with the poor and transitory things of this Life. And for the clearing of this, it will be worth our considering, that the greatest affairs of this world,
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and the most important concernments of this life, are all conducted onely by Moral Demonstrations: Men every day venture their lives and estates onely upon Moral assurance.
and the most important concernments of this life, Are all conducted only by Moral Demonstrations: Men every day venture their lives and estates only upon Moral assurance.
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though they have no Mathematical demonstration, onely Moral assurance that there are such Places. Nay which is more, Men every day eat and drink, though I think no man can demonstrate out of Euclide or Apollonius, that his Baker, or Brewer, or Cook, have not conveyed Poyson into his meat or drink; And that Man that would be so wise and cautious as not to eat or drink till he could demonstrate this to himself, I know no other remedy for him,
though they have no Mathematical demonstration, only Moral assurance that there Are such Places. Nay which is more, Men every day eat and drink, though I think no man can demonstrate out of Euclide or Apollonius, that his Baker, or Brewer, or Cook, have not conveyed Poison into his meat or drink; And that Man that would be so wise and cautious as not to eat or drink till he could demonstrate this to himself, I know no other remedy for him,
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for such an assurance of things as will make men circumspect and carefull to avoid a lesser danger, ought in all reason to awaken men much more to the avoiding of a greater:
for such an assurance of things as will make men circumspect and careful to avoid a lesser danger, ought in all reason to awaken men much more to the avoiding of a greater:
such an assurance as will sharpen mens desires, and quicken their endeavours for the obtaining of a lesser good, ought in all reason to animate men more powerfully,
such an assurance as will sharpen men's Desires, and quicken their endeavours for the obtaining of a lesser good, ought in all reason to animate men more powerfully,
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For why the same assurance should not operate as well in a great danger as in a less, in a great good as in a small and inconsiderable one, I can see no reason,
For why the same assurance should not operate as well in a great danger as in a less, in a great good as in a small and inconsiderable one, I can see no reason,
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for as light is primum visibile, the first object of our sight, so God is primum intelligibile, the plainest and most obvious object of our understandings;
for as Light is primum visibile, the First Object of our sighed, so God is primum intelligibile, the Plainest and most obvious Object of our understandings;
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So that men are without excuse, as the Apostle speaks, Rom. 1. 20. NONLATINALPHABET, such men as know not God can have no Apology to make for themselves, their ignorance is utterly inexcusable:
So that men Are without excuse, as the Apostle speaks, Rom. 1. 20., such men as know not God can have no Apology to make for themselves, their ignorance is utterly inexcusable:
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therefore we find in Scripture that when God looks down upon the wickedness of men, he pronounces them to be without understanding, Deut. 32. 28. when God had reckoned up the rebellions and perversnesses of the Children of Israel, he concludes, It is a nation void of counsel,
Therefore we find in Scripture that when God looks down upon the wickedness of men, he pronounces them to be without understanding, Deuteronomy 32. 28. when God had reckoned up the rebellions and Perversenesses of the Children of Israel, he concludes, It is a Nation void of counsel,
and when he saw how they had corrupted themselves, and what abominable works they did, crying out, Have all the workers of iniquity no knowledge? Not that wicked men are destitute of the natural faculty of Understanding,
and when he saw how they had corrupted themselves, and what abominable works they did, crying out, Have all the workers of iniquity no knowledge? Not that wicked men Are destitute of the natural faculty of Understanding,
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they can understand, and will not; or if they do understand any thing, they imprison the Truths of God, and detain them in unrighteousness; they thrust light into a dungeon,
they can understand, and will not; or if they do understand any thing, they imprison the Truths of God, and detain them in unrighteousness; they thrust Light into a dungeon,
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and hide the candle of the Lord that is in them under a bushel, they do not suffer those things that they know to have a due power and influence upon their hearts and lives:
and hide the candle of the Lord that is in them under a bushel, they do not suffer those things that they know to have a due power and influence upon their hearts and lives:
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and therefore Irreligion is not onely an argument of the greatest Ignorance, but of the greatest Folly. I know there are great pretensions in the world to Knowledge and Wisdom,
and Therefore Irreligion is not only an argument of the greatest Ignorance, but of the greatest Folly. I know there Are great pretensions in the world to Knowledge and Wisdom,
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We talk much of Prodigies, but, as Tully sayes well, Maximum portentum est vir sapiens, One of the greatest Wonders in the World is a truly wise and knowing person;
We talk much of Prodigies, but, as Tully Says well, Maximum portentum est vir sapiens, One of the greatest Wonders in the World is a truly wise and knowing person;
so that it is not very easie to answer Job 's Question at the 12th. Verse of this Chapter, Where shall Wisdom be found? and where is the place of Understanding? So many wicked men as there are in the world,
so that it is not very easy to answer Job is Question At the 12th. Verse of this Chapter, Where shall Wisdom be found? and where is the place of Understanding? So many wicked men as there Are in the world,
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And that wicked men are many of them wise as to the things of this world, is no vindication of them any more then the more innocent actions of mad men, (as catching at shadows,
And that wicked men Are many of them wise as to the things of this world, is no vindication of them any more then the more innocent actions of mad men, (as catching At shadows,
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but this does not vindicate them from being mad, for because such actions are trifling and impertinent to the great concernments of life, we account such men distracted for all that.
but this does not vindicate them from being mad, for Because such actions Are trifling and impertinent to the great concernments of life, we account such men distracted for all that.
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David, in Psal. 2. when he brings in the Sages and Politicians of the world consulting about a wicked design against Christ, he tells us, that as wise as they took themselves to be, He that sits in heaven laughs at them,
David, in Psalm 2. when he brings in the Sages and Politicians of the world consulting about a wicked Design against christ, he tells us, that as wise as they took themselves to be, He that sits in heaven laughs At them,
and shall we account them wise at whom God laughs? Can we reckon that to be prudence which the Lord hath in derision? The Rich man, Luk. 12. who had enlarged his barns, and laid up goods for many years, no doubt took himself for a very prudent man;
and shall we account them wise At whom God laughs? Can we reckon that to be prudence which the Lord hath in derision? The Rich man, Luk. 12. who had enlarged his Barns, and laid up goods for many Years, no doubt took himself for a very prudent man;
but God who calls things as they are, and does not call any body out of his name, calls this man fool, because in the midst of all this care, he had neglected his soul;
but God who calls things as they Are, and does not call any body out of his name, calls this man fool, Because in the midst of all this care, he had neglected his soul;
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Thou fool, &c. To them who believe another life after this, an eternal state of happiness or misery in another world, (which is but a reasonable Postulatum, or demand among Christians) there is nothing in Mathematicks more demonstrable then the folly of wicked men;
Thou fool, etc. To them who believe Another life After this, an Eternal state of happiness or misery in Another world, (which is but a reasonable Postulatum, or demand among Christians) there is nothing in Mathematics more demonstrable then the folly of wicked men;
I will therefore put the matter into a temporal Case, that wicked men who understand any thing of the Rules and Principles of worldly wisdom, may see the imprudence of a sinfull course,
I will Therefore put the matter into a temporal Case, that wicked men who understand any thing of the Rules and Principles of worldly Wisdom, may see the imprudence of a sinful course,
Let me then propound some Cases to sinners, and ask them a few Questions. Is that man wise, as to his body and his health, who onely cloaths his hands,
Let me then propound Some Cases to Sinners, and ask them a few Questions. Is that man wise, as to his body and his health, who only clothes his hands,
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but leaves his whole body naked? who provides onely against the Tooth-ach, and neglects whole troops of mortal diseases that are ready to rush in upon him? Just thus does he who takes care only for this vile body,
but leaves his Whole body naked? who provides only against the Toothache, and neglects Whole troops of Mortal diseases that Are ready to rush in upon him? Just thus does he who Takes care only for this vile body,
Do you think him a wise man, who is serious about trifles, but trifles about the most serious matters? Just so is he who pursues the World and the petty interests of it with all his might,
Do you think him a wise man, who is serious about trifles, but trifles about the most serious matters? Just so is he who pursues the World and the Petty interests of it with all his might,
Do you count him prudent, who throws himself overboard to save his goods? Just so doth he who to secure any thing in this world makes ship-wrack of his Conscience, and casts away his Soul.
Do you count him prudent, who throws himself overboard to save his goods? Just so does he who to secure any thing in this world makes shipwreck of his Conscience, and Cast away his Soul.
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Is he wise, who is wise in any thing but in his proper profession and imployment? wise for every body but himself? who is ingenious to contrive his own misery,
Is he wise, who is wise in any thing but in his proper profession and employment? wise for every body but himself? who is ingenious to contrive his own misery,
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but is dull and stupid as to the designing of any real benefit and advantage to himself? Just such a one is he who is a good Trades-man, but a bad Christian;
but is dull and stupid as to the designing of any real benefit and advantage to himself? Just such a one is he who is a good Tradesman, but a bad Christian;
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Is he wise, who neglects and disobliges him who is his best friend, and can be his shrewdest Enemy? who with one weak Troop goes out to meet him that comes against him with thousands of thousands? who shes a small danger,
Is he wise, who neglects and disobliges him who is his best friend, and can be his shrewdest Enemy? who with one weak Troop Goes out to meet him that comes against him with thousands of thousands? who shes a small danger,
Is he wise, who in matters of greatest moment and concernment neglects opportunities never to be retriv'd? who standing upon the Shore, and seeing the Tide making haste towards him apace,
Is he wise, who in matters of greatest moment and concernment neglects opportunities never to be retrieved? who standing upon the Shore, and seeing the Tide making haste towards him apace,
And, to put an end to these Questions, Is he wise, who hopes to attain the end without the means? nay, by means that are quite contrary to the end? Just such is every wicked man who hopes for Blessedness hereafter without Holiness here;
And, to put an end to these Questions, Is he wise, who hope's to attain the end without the means? nay, by means that Are quite contrary to the end? Just such is every wicked man who hope's for Blessedness hereafter without Holiness Here;
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There are some Vertues and perfections that gain affection from men, as Truth, and Meekness, and Kindness; but there are others that cause admiration and raise wonder, among these are Knowledg and Wisdom, which if they be in any eminent degree, will cast a great lustre and glory upon a man, Eccl. 8. 1. The Wisdom of a man maketh his face to shine.
There Are Some Virtues and perfections that gain affection from men, as Truth, and Meekness, and Kindness; but there Are Others that cause admiration and raise wonder, among these Are Knowledge and Wisdom, which if they be in any eminent degree, will cast a great lustre and glory upon a man, Ecclesiastes 8. 1. The Wisdom of a man makes his face to shine.
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And that Knowledg and Wisdom are generally acknowledged to be great Excellencies appears, in that men do so generally affect the reputation of Knowledg,
And that Knowledge and Wisdom Are generally acknowledged to be great Excellencies appears, in that men do so generally affect the reputation of Knowledge,
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There is not any thing that men value themselves more upon then their Knowledg and Discretion: and on the contrary, Ignorance and Folly are reckoned among the greatest defects of humane nature,
There is not any thing that men valve themselves more upon then their Knowledge and Discretion: and on the contrary, Ignorance and Folly Are reckoned among the greatest defects of humane nature,
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so that they are accounted generally a greater reproach and disgrace to a man then Vice and Wickedness; and they have got so ill a report in the world, that there are not many but had rather be accounted Knaves then Fools; hence it is that men generally pretend to these Excellencies of Knowledg and Wisdom,
so that they Are accounted generally a greater reproach and disgrace to a man then Vice and Wickedness; and they have god so ill a report in the world, that there Are not many but had rather be accounted Knaves then Fools; hence it is that men generally pretend to these Excellencies of Knowledge and Wisdom,
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Craft, and Silence, and Secrecy, and Reservedness, and Formality, and affected Gravity, all these put in for the Title of Wisdom; so ambitious is the nature of man of the reputation of this Excellency.
Craft, and Silence, and Secrecy, and Reservedness, and Formality, and affected Gravity, all these put in for the Title of Wisdom; so ambitious is the nature of man of the reputation of this Excellency.
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common and ordinary things are not counterfeited, but onely things of price and value, as Gold, and Silver, and precious Stones; And that men are so tenacious of these Excellencies,
Common and ordinary things Are not counterfeited, but only things of price and valve, as Gold, and Silver, and precious Stones; And that men Are so tenacious of these Excellencies,
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So that it seems that these Excellencies are in great dearness among men, because we hold them so fast, that when we cannot possess the reality of them,
So that it seems that these Excellencies Are in great dearness among men, Because we hold them so fast, that when we cannot possess the reality of them,
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yet we love to enjoy the opinion of them, and rather then be wholly disseised of them, will hold them by that sleight and fantastick tenure of Imagination.
yet we love to enjoy the opinion of them, and rather then be wholly disseized of them, will hold them by that sleight and fantastic tenure of Imagination.
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and not take up with any counterfeits of them, but use such a care and niceness about them as men do about Jewels, and precious stones, which because they are of great value, all mistakes about them are shameful and intollerable.
and not take up with any counterfeits of them, but use such a care and niceness about them as men do about Jewels, and precious stones, which Because they Are of great valve, all mistakes about them Are shameful and intolerable.
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and stands upon the reputation of his prudence and discretion, ought to be Religious, Deut. 4. 6. Keep therefore my Statutes, for this is your wisdom and understanding in the sight of the nations.
and Stands upon the reputation of his prudence and discretion, ought to be Religious, Deuteronomy 4. 6. Keep Therefore my Statutes, for this is your Wisdom and understanding in the sighed of the Nations.
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labour to secure the great interests of another world, and refer all the actions of this short and dying life, to that state which will shortly begin, but never have an end;
labour to secure the great interests of Another world, and refer all the actions of this short and dying life, to that state which will shortly begin, but never have an end;
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that which is esteemed so by him who is the fountain and original of all wisdom, the first rule and measure of it, the best and most competent Judge of it.
that which is esteemed so by him who is the fountain and original of all Wisdom, the First Rule and measure of it, the best and most competent Judge of it.
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when the most profane and Atheistical, who now account it a piece of gallantry, and an argument of a great spirit, and of a more then common wit and understanding, to slight God,
when the most profane and Atheistical, who now account it a piece of gallantry, and an argument of a great Spirit, and of a more then Common wit and understanding, to slight God,
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and baffle Religion, and to level all the discourses of another world, with the Poetical descriptions of the Fairy Land: I say, there is a day a coming,
and baffle Religion, and to level all the discourses of Another world, with the Poetical descriptions of the Fairy Land: I say, there is a day a coming,
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But why do I use arguments to perswade men to that which is so excellent, so useful, and so necessary? The thing it self I am pressing you to, hath allurements in it beyond all arguments:
But why do I use Arguments to persuade men to that which is so excellent, so useful, and so necessary? The thing it self I am pressing you to, hath allurements in it beyond all Arguments:
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If men will choose to befools, and to be miserable, all that can be said is this, God will leave such persons to in herit their own choice, to enjoy the portion of sinners. FINIS.
If men will choose to befools, and to be miserable, all that can be said is this, God will leave such Persons to in herit their own choice, to enjoy the portion of Sinners. FINIS.
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