They are corrupt, they have done abominable works, there is none that doth good. THOUGH the Being of a God is, in Religion, the first and most fundamental Article;
They Are corrupt, they have done abominable works, there is none that does good. THOUGH the Being of a God is, in Religion, the First and most fundamental Article;
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there is no worldly Charm that can, perpetually, keep the Conscience from such reflections; but whilst they remain insensible of a God, their way is their Folly. And 1st. They want Knowledge and Judgment. 2dly. They want Wisdom and Discretion.
there is no worldly Charm that can, perpetually, keep the Conscience from such reflections; but while they remain insensible of a God, their Way is their Folly. And 1st. They want Knowledge and Judgement. 2dly. They want Wisdom and Discretion.
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Ist. They want Knowledg and Judgment, and commit wonderful mistakes about Principles common to Mankind. For as a natural Fool may sometimes speak a shrewd and seasonable thing;
Ist. They want Knowledge and Judgement, and commit wondered mistakes about Principles Common to Mankind. For as a natural Fool may sometime speak a shrewd and seasonable thing;
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so an irreligious one, tho he has, in other respects, ability of mind (as Judas and Demas themselves had, being wise in their generation;) yet with reference to the Existence of a Deity, he is guilty of gross and palpable Errors:
so an irreligious one, though he has, in other respects, ability of mind (as Judas and Demas themselves had, being wise in their generation;) yet with Referente to the Existence of a Deity, he is guilty of gross and palpable Errors:
who shall have the confidence to say, That a House had no Builder; that all the Materials fell into that useful Order by Accident; and that the Master of the House Sprung at last, out of the very Frame of it:
who shall have the confidence to say, That a House had no Builder; that all the Materials fell into that useful Order by Accident; and that the Master of the House Sprung At last, out of the very Frame of it:
he that denies that a God, or a First, and absolutely perfect Being, was the Maker of them, does by consequence, set before us imperfect Causes and Effects, existing without a Cause.
he that Denies that a God, or a First, and absolutely perfect Being, was the Maker of them, does by consequence, Set before us imperfect Causes and Effects, existing without a Cause.
And seeing all things are made in Number, Weight, and Measure, either he shews his stupidness in not discerning the Footsteps of Wisdom in the wonderful frame of Nature, which appears the more regular, the greater portion a man has of the knowledg of the Lines and Figures of Bodies, and the Rules of Motion;
And seeing all things Are made in Number, Weight, and Measure, either he shows his stupidness in not discerning the Footsteps of Wisdom in the wondered frame of Nature, which appears the more regular, the greater portion a man has of the knowledge of the Lines and Figures of Bodies, and the Rules of Motion;
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or he ascribes all this to Chance (which yet is a word he ought not to use, who makes all Causes necessary) and maintains, that Confusion is the most wise Parent of Order.
or he ascribes all this to Chance (which yet is a word he ought not to use, who makes all Causes necessary) and maintains, that Confusion is the most wise Parent of Order.
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But (as one of that sort of men has written in one of his Intervals) 'Tis very hard to believe, that to produce all the several and curious Organs of Sense and Memory, could be the work of any thing that had not Understanding:
But (as one of that sort of men has written in one of his Intervals) It's very hard to believe, that to produce all the several and curious Organs of Sense and Memory, could be the work of any thing that had not Understanding:
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As for example; In Health they are Atheists; and in Sickness, Superstitious; They say, all we do is necessary; and yet blame some Actions, and commend others.
As for Exampl; In Health they Are Atheists; and in Sickness, Superstitious; They say, all we do is necessary; and yet blame Some Actions, and commend Others.
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They mock at the Being of Ghosts, in the light, and dread them in the dark. In company they deny the Existence of Evil Spirits; and fear to be all alone in the night, lest Evil Spirits should fetch them away. In fine, men that live without God, are so destitute of Knowledg, that they are a riddle to themselves.
They mock At the Being of Ghosts, in the Light, and dread them in the dark. In company they deny the Existence of Evil Spirits; and Fear to be all alone in the night, lest Evil Spirits should fetch them away. In fine, men that live without God, Are so destitute of Knowledge, that they Are a riddle to themselves.
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Nay, even whilst they think they have asserted their Liberty, and that they are perfect Masters of themselves, they are led captive by the Devil at his will;
Nay, even while they think they have asserted their Liberty, and that they Are perfect Masters of themselves, they Are led captive by the devil At his will;
the doing of things for their own benefit, safety, and comfort. For, 1st. They use means contrary to their ends. 2dly. They run an infinite hazard, upon inconsiderable motives.
the doing of things for their own benefit, safety, and Comfort. For, 1st. They use means contrary to their ends. 2dly. They run an infinite hazard, upon inconsiderable motives.
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1st. Those who say in their hearts, There is no God, manifest their want of Wisdom and Discretion, by using means contrary to their End. For one great pretended End of Atheism and Unbelief, is a deliverance from fear, the making of the mind easie in all a man's thoughts,
1st. Those who say in their hearts, There is no God, manifest their want of Wisdom and Discretion, by using means contrary to their End. For one great pretended End of Atheism and Unbelief, is a deliverance from Fear, the making of the mind easy in all a Man's thoughts,
But the Fear which hath Torment, cannot otherwise be wholly prevented, than either by Innocence, or Repentance, and Application to God; and for the Expedient of the Epicureans, it brings into the bosom that Anxiety which it pretends to expel;
But the fear which hath Torment, cannot otherwise be wholly prevented, than either by Innocence, or Repentance, and Application to God; and for the Expedient of the Epicureans, it brings into the bosom that Anxiety which it pretends to expel;
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What Peace then can there be, where there is no faith at all? What Peace can there be to the Wicked, remaining such, who are without God, without Providence, without inward Comfort, without help in Nature;
What Peace then can there be, where there is no faith At all? What Peace can there be to the Wicked, remaining such, who Are without God, without Providence, without inward Comfort, without help in Nature;
Nothing was more remote from Wisdom than the choice of Esau; what man of common understanding would have lost his birth-right, to satisfie an impatient appetite, which might in a little time have bin appeas'd, without the loss either of Birth-right,
Nothing was more remote from Wisdom than the choice of Esau; what man of Common understanding would have lost his birthright, to satisfy an impatient appetite, which might in a little time have been appeased, without the loss either of Birthright,
or Health? Who then is the foolish Merchant? He, doubtless, who whilst he deals in the World, parts with a present certainty upon the probable hopes of very great gain;
or Health? Who then is the foolish Merchant? He, doubtless, who while he deals in the World, parts with a present certainty upon the probable hope's of very great gain;
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Now the Folly of such Persons is the more notorious, because, whilst they are blind, they look upon themselves as those, who see furthest into the causes of things.
Now the Folly of such Persons is the more notorious, Because, while they Are blind, they look upon themselves as those, who see furthest into the Causes of things.
Now to such Folly as consists both in the want of Judgment, and of Wisdom in the best things, may sitly be joyn'd, that which David (in the second place) takes notice of in the Text, The vileness of those who live without Religion: Which is two fold;
Now to such Folly as consists both in the want of Judgement, and of Wisdom in the best things, may sitly be joined, that which David (in the second place) Takes notice of in the Text, The vileness of those who live without Religion: Which is two fold;
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He is of so villanous a disposition, as, whilst he believes there is a God, to wish there were none, because his Vices cannot approve themselves to Wisdom, and Justice, and Holiness.
He is of so villainous a disposition, as, while he believes there is a God, to wish there were none, Because his Vices cannot approve themselves to Wisdom, and justice, and Holiness.
but in a sensual Disposition, which inclines Men to seek out sor colours, whereby they may deceive themselves into an opinion of the safety of living in a course that pleases them
but in a sensual Disposition, which inclines Men to seek out sor colours, whereby they may deceive themselves into an opinion of the safety of living in a course that Pleases them
What they assert through sensuality, that they do, and when they have done it, they study to make a defence, both that the sting of Conscience may not give any pain to them,
What they assert through sensuality, that they do, and when they have done it, they study to make a defence, both that the sting of Conscience may not give any pain to them,
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It was (I say) from their love of popularity, and their fear of being look'd upon as openly confuted, that They endeavour'd to stifle a plain Miracle which God wrought by St. Peter and St. John, in healing a lame Man, instead of being convinced by it.
It was (I say) from their love of popularity, and their Fear of being looked upon as openly confuted, that They endeavoured to stifle a plain Miracle which God wrought by Saint Peter and Saint John, in healing a lame Man, instead of being convinced by it.
and they took knowledge of them that they had been with Jesus, And beholding the Man which was healed standing with them, they could say nothing against it.
and they took knowledge of them that they had been with jesus, And beholding the Man which was healed standing with them, they could say nothing against it.
Put when they had commanded them to go aside out of the Council, they conferred among themselves, saying, What shall we do to these Men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it.
Put when they had commanded them to go aside out of the Council, they conferred among themselves, saying, What shall we do to these Men? for that indeed a notable miracle hath been done by them, is manifest to all them that dwell in Jerusalem, and we cannot deny it.
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To the pure all things are pure, but to the defiled, nothing is pure, but the very Conscience is defiled, the sense they have of things is (by their ill temper) perfectly corrupted.
To the pure all things Are pure, but to the defiled, nothing is pure, but the very Conscience is defiled, the sense they have of things is (by their ill temper) perfectly corrupted.
When you speak of a just God, to an unjust Man; of a holy God, to an unclean Man; of a merciful God, to a cruel Man; of a God that is good, and do's good, to a covetous Man;
When you speak of a just God, to an unjust Man; of a holy God, to an unclean Man; of a merciful God, to a cruel Man; of a God that is good, and do's good, to a covetous Man;
When you speak of a Heaven where they neither eat nor drink to an Epicure; of the Idolatry of the worship of Diana to Demetrius and others who get their living by making Silver Models of her Temple;
When you speak of a Heaven where they neither eat nor drink to an Epicure; of the Idolatry of the worship of Diana to Demetrius and Others who get their living by making Silver Models of her Temple;
what an unwillingness to own any Lord over it? What heighth of pride would he find there? The wicked through the pride of his countenance will not seek after God;
what an unwillingness to own any Lord over it? What height of pride would he find there? The wicked through the pride of his countenance will not seek After God;
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and is wiser than all the Men of all Ages, who have by the things that are seen, ascended to the acknowledgment of an invisible God? What uncharitableness would he see in such a Person, rendring him distrustful of all the World as designing,
and is Wiser than all the Men of all Ages, who have by the things that Are seen, ascended to the acknowledgment of an invisible God? What uncharitableness would he see in such a Person, rendering him distrustful of all the World as designing,
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From Hearts so corrupt cannot but proceed first, wishes of Atheism, and when they have deluded themselves into a conceit that they have their wish, there cannot but follow (what I am next to Consider.)
From Hearts so corrupt cannot but proceed First, wishes of Atheism, and when they have deluded themselves into a conceit that they have their wish, there cannot but follow (what I am next to Consider.)
Our Laws suppose all Murthers, Adulteries, ' Thefts, and other such violations of them, to be acted by Persons, who have not the fear of God before their Eyes.
Our Laws suppose all Murders, Adulteries, ' Thefts, and other such violations of them, to be acted by Persons, who have not the Fear of God before their Eyes.
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Their filthiness is thus describ'd in the 6, 7, 8, and 9th Verses of the forementioned Book of Wisdom. Come on, — let us enjoy the good things that are present;
Their filthiness is thus described in the 6, 7, 8, and 9th Verses of the forementioned Book of Wisdom. Come on, — let us enjoy the good things that Are present;
The second part of their abominable practice, which is cruel and unmerciful oppression. The Author of that Book doth therefore, in the tenth Verse, go on after this manner, Let us oppress the poor righteous man;
The second part of their abominable practice, which is cruel and unmerciful oppression. The Author of that Book does Therefore, in the tenth Verse, go on After this manner, Let us oppress the poor righteous man;
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So that whensoever any one shews his Neighbour a godless Man, his Neighbour can immediately shew him a Monster made up of the Goat, the Swine, the Wolf, the Lion;
So that whensoever any one shows his Neighbour a godless Man, his Neighbour can immediately show him a Monster made up of the Goat, the Swine, the Wolf, the lion;
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For what Confidence can be put in a Man that thinks not of a God that will call him to an Account? who measures all things by Power and personal Humour or Interest? Who if he pursues his Principles, must never speak Truth,
For what Confidence can be put in a Man that thinks not of a God that will call him to an Account? who measures all things by Power and personal Humour or Interest? Who if he pursues his Principles, must never speak Truth,
4. It concerns all Masters of Families to defend their Threshold against the Footsteps of the Ungodly, who will tempt their Children, and their Servants to Lust and Prodigality,
4. It concerns all Masters of Families to defend their Threshold against the Footsteps of the Ungodly, who will tempt their Children, and their Servants to Lust and Prodigality,
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and to the Supports of them, Theft, and imbezlement of Goods. 5. All Churches should, as far as possible, discountenance Superstition, and loosness of Life.
and to the Supports of them, Theft, and embezzlement of Goods. 5. All Churches should, as Far as possible, discountenance Superstition, and looseness of Life.
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(1.) They should banish far from them all Frauds abusively call'd Pious, all fabulous Legends, all feigned Miracles, all absurd and superstitious Doctrines and Practices, which beget and nourish Atheism;
(1.) They should banish Far from them all Frauds abusively called Pious, all fabulous Legends, all feigned Miracles, all absurd and superstitious Doctrines and Practices, which beget and nourish Atheism;
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for they have taken that in which they have been bred, for All Religion; and rejecting that, with it they reject all. They distinguish not betwixt the Impostures of Men,
for they have taken that in which they have been bred, for All Religion; and rejecting that, with it they reject all. They distinguish not betwixt the Impostors of Men,
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(2.) Where there are not such Frauds, or they are not discover'd; Men who have liv'd loosly, and without any Principles, not being able to content the Conscience without some Religion, will at last run from the extream of Atheism to that of Superstition. After having liv'd Infidels, they will die Idolaters.
(2.) Where there Are not such Frauds, or they Are not discovered; Men who have lived loosely, and without any Principles, not being able to content the Conscience without Some Religion, will At last run from the extreme of Atheism to that of Superstition. After having lived Infidels, they will die Idolaters.
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This Psalm is supposed to have been penned upon occasion of the Conspiracy of Absolom, and the general Wickedness of that Generation which gave occasion to it,
This Psalm is supposed to have been penned upon occasion of the conspiracy of Absalom, and the general Wickedness of that Generation which gave occasion to it,
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It was an Age so corrupt, that David seems to compare it to the State of the Old World before the Flood, at which time the Earth was filled with Violence, and all Flesh had corrupted its Ways.
It was an Age so corrupt, that David seems to compare it to the State of the Old World before the Flood, At which time the Earth was filled with Violence, and all Flesh had corrupted its Ways.
They who will not fear God, will not inwardly reverence Man. They who scoff at Religion as Priest-Craft, will, under the Name of Prince-Craft, despise Civil Government.
They who will not Fear God, will not inwardly Reverence Man. They who scoff At Religion as Priest-Craft, will, under the Name of Prince-Craft, despise Civil Government.
for the preservation of Mens Persons and Properties without Witnesses? And how can an Atheist, a false Man, be a faithful Witness? What a Mockery is his deposing upon a Gospel, which he does not believe? Or his taking up the Name of a Deity, of which he says,
for the preservation of Men's Persons and Properties without Witnesses? And how can an Atheist, a false Man, be a faithful Witness? What a Mockery is his deposing upon a Gospel, which he does not believe? Or his taking up the Name of a Deity, of which he Says,
