THis Book is one of Solomon 's Philosophical Discourses, containing such principal Observations about Human Affairs, as are apt to offer themselves to the thoughts of every serious considerate man, especially concerning those things which may more immediately either promote or hinder our Happiness.
THis Book is one of Solomon is Philosophical Discourses, containing such principal Observations about Human Affairs, as Are apt to offer themselves to the thoughts of every serious considerate man, especially Concerning those things which may more immediately either promote or hinder our Happiness.
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In the former part he had taken into consideration those several states of life, to which men usually apply themselves for Happiness; namely, Learning and Wisdom, Mirth and Pleasures, Power and Greatness, Riches and Possessions: Each of which he doth by great variety of Arguments prove to be vanity and vexation,
In the former part he had taken into consideration those several states of life, to which men usually apply themselves for Happiness; namely, Learning and Wisdom, Mirth and Pleasures, Power and Greatness, Riches and Possessions: Each of which he does by great variety of Arguments prove to be vanity and vexation,
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1. For our Endeavours. The most likely Means are not always effectual for the attaining of their End. The utmost that Human Councils and Prudence can provide for, is to take care,
1. For our Endeavours. The most likely Means Are not always effectual for the attaining of their End. The utmost that Human Councils and Prudence can provide for, is to take care,
Even amongst Secular Businesses, which we are apt to think most within our reach and compass, there is nothing so much under the power of the wisest Counsels and Endeavours,
Even among Secular Businesses, which we Are apt to think most within our reach and compass, there is nothing so much under the power of the Wisest Counsels and Endeavours,
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(i.e.) Those who devote themselves to continual Mirth and Pleasure, cannot yet avoid the thought of their future estates, what shall become of them hereafter,
(i.e.) Those who devote themselves to continual Mirth and Pleasure, cannot yet avoid the Thought of their future estates, what shall become of them hereafter,
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And this being to them a dark obscure condition, concerning their well-being in which, they can have no reasonable hopes, must needs therefore be a great damp and allay to all their other Enjoyments.
And this being to them a dark Obscure condition, Concerning their well-being in which, they can have no reasonable hope's, must needs Therefore be a great damp and allay to all their other Enjoyments.
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when those of his nearest relation, whom he hath most obliged by kindness, shall think it time for him to depart unto his long home, to creep off the Stage,
when those of his nearest Relation, whom he hath most obliged by kindness, shall think it time for him to depart unto his long home, to creep off the Stage,
1. A Description of Religion, which in the former Clause is said to consist in fearing God, and keeping his Commandments. An awful apprehension of the Divine Nature,
1. A Description of Religion, which in the former Clause is said to consist in fearing God, and keeping his commandments. an awful apprehension of the Divine Nature,
so some of our later Interpreters, most proper to the scope of the place, it being an usual Enallage in the Hebrew, Totius universalis, pro toto integrante, All for Whole.
so Some of our later Interpreters, most proper to the scope of the place, it being an usual Enallagen in the Hebrew, Totius Universalis, Pro toto integrante, All for whole.
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According to which, the sense of them must be, That Religion, or the fearing of God, and keeping his Commandments, is a matter of so great consequence to Human Nature, that
According to which, the sense of them must be, That Religion, or the fearing of God, and keeping his commandments, is a matter of so great consequence to Human Nature, that
Now Religion will appear to be Essential to him in both these respects. 1. As considered Separately, according to those Principles by which he is framed.
Now Religion will appear to be Essential to him in both these respects. 1. As considered Separately, according to those Principles by which he is framed.
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That which doth constitute any thing in its Being, and distinguish it from all other things, This is that which we call the Form or Essence of a thing.
That which does constitute any thing in its Being, and distinguish it from all other things, This is that which we call the From or Essence of a thing.
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As for what is commonly alledged in the behalf of Reason, it may be observed, that in the Actions of many Bruit Creatures, there are discernable some kind of foot-steps, some imperfect strictures and degrees of Ratiocination;
As for what is commonly alleged in the behalf of Reason, it may be observed, that in the Actions of many Bruit Creatures, there Are discernible Some kind of footsteps, Some imperfect strictures and Degrees of Ratiocination;
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Nor is this any new Opinion, but such as several of the Ancient Writers, Philosophers, Orators, Poets, have attested to, who make this Notion of a Deity,
Nor is this any new Opinion, but such as several of the Ancient Writers, Philosophers, Orators, Poets, have attested to, who make this Notion of a Deity,
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So Tully: Ex tot generibus, nullum est animal, &c. Amongst all the living Creatures that are in the World, there is none but Man that hath any notion of a Deity;
So Tully: Ex tot generibus, nullum est animal, etc. among all the living Creatures that Are in the World, there is none but Man that hath any notion of a Deity;
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And in another place, Quis hunc bominem dixerit? &c. Why should such a one be accounted a Man, who, by what he sees in the World, is not convinced of a Deity,
And in Another place, Quis hunc bominem dixerit? etc. Why should such a one be accounted a Man, who, by what he sees in the World, is not convinced of a Deity,
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So that, by what hath been said, it should appear, that the Definition of Man may be rendered as well by the Difference of Religiosum, as Rationale. As for that Inconvenience which some may object, That Atheistical and Prophane persons will be hereby excluded:
So that, by what hath been said, it should appear, that the Definition of Man may be rendered as well by the Difference of Religious, as Rationale. As for that Inconvenience which Some may Object, That Atheistical and Profane Persons will be hereby excluded:
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and banished from all Human Society, as being publike Pests, and Mischiefs of Mankind, such as would debase the Nobility of our Natures, to the condition of Brute Creatures,
and banished from all Human Society, as being public Pests, and Mischiefs of Mankind, such as would debase the Nobilt of our Nature's, to the condition of Brute Creatures,
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Religion is essential to him in this respect also, as being the surest Bond to tye men up to those respective duties towards one another, without which Government and Society could not subsist.
Religion is essential to him in this respect also, as being the Surest Bound to tie men up to those respective duties towards one Another, without which Government and Society could not subsist.
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There is a remarkable passage in Plutarch to this purpose, where he stiles Religion, the Cement of all Communities, and the chief Basis of all Legislative Power.
There is a remarkable passage in Plutarch to this purpose, where he stile Religion, the Cement of all Communities, and the chief Basis of all Legislative Power.
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instead of those well-ordered Governments and Cities which are now in the World, Mankind must have lived either wild and solitary in Caves and Dens, like Savage Beasts;
instead of those well-ordered Governments and Cities which Are now in the World, Mankind must have lived either wild and solitary in Caves and Dens, like Savage Beasts;
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Pietate sublata, fides etiam, & Societas humani generis, & una excellentissima virtus Iustitia tollitur, saith Tully. Take but away the awe of Religion,
Piate sublata, fides etiam, & Societas Humani Generis, & una excellentissima virtus Iustitia tollitur, Says Tully. Take but away the awe of Religion,
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1. For Government. Without Religion, Magistrates will lose that Courage and Confidence belonging to their stations, which they cannot so well exert in punishing the offences of others,
1. For Government. Without Religion, Magistrates will loose that Courage and Confidence belonging to their stations, which they cannot so well exert in punishing the offences of Others,
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Those that sit on the Throne of Iudgment, should be able to scatter away evil with their eyes, as Solomon speaks, Prov. 20. 8. By their very presence and look, to strike an awe upon offenders.
Those that fit on the Throne of Judgement, should be able to scatter away evil with their eyes, as Solomon speaks, Curae 20. 8. By their very presence and look, to strike an awe upon offenders.
Sine Bonitate nulla Majestas, saith Seneca: The very nature of Majesty doth denote Goodness as well as Power. And without this, Governours may easily lose that Reverence which is due to them from others;
Sine Bonitate nulla Majestas, Says Senecca: The very nature of Majesty does denote goodness as well as Power. And without this, Governors may Easily loose that reverence which is due to them from Others;
When they cease to be Gods in respect of their Goodness, they may diminish in their Power. And though they should be able to keep men under as to their Bodies and Estates,
When they cease to be God's in respect of their goodness, they may diminish in their Power. And though they should be able to keep men under as to their Bodies and Estates,
The Philosopher in the fift Book of his Politicks, doth lay it down as a rule for Magistrates, That they must be careful to give publike testimonies of their being religious and devout;
The Philosopher in the fift Book of his Politics, does lay it down as a Rule for Magistrates, That they must be careful to give public testimonies of their being religious and devout;
as knowing, that good Magistrates are after a more especial manner under the Divine Favour and Protection, having God to fight with them, and for them.
as knowing, that good Magistrates Are After a more especial manner under the Divine Favour and Protection, having God to fight with them, and for them.
2. The want of Religion will indispose men for the condition of Subjects, and render them loose and unstable in those duties of obedience and submission required to that state.
2. The want of Religion will indispose men for the condition of Subject's, and render them lose and unstable in those duties of Obedience and submission required to that state.
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How can it be expected from that man who dares affront and despise God Himself, that he should have any hearty reverence for His Deputies and Vicegerents? Those who are destitute of Religion and Conscience,
How can it be expected from that man who dares affront and despise God Himself, that he should have any hearty Reverence for His Deputies and Vicegerents? Those who Are destitute of Religion and Conscience,
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as they are not to be trusted in any ordinary private duty towards those with whom they converse, much less can they be useful in any such extraordinary Action, whereby the publike welfare is to be promoted.
as they Are not to be trusted in any ordinary private duty towards those with whom they converse, much less can they be useful in any such extraordinary Actium, whereby the public welfare is to be promoted.
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but by their being obliged for Conscience sake. And therefore such kind of persons, as by their open prophaness and contempt of Religion, do endeavour to destroy Conscience from amongst men, may justly be esteemed as the worst kind of Seditious Persons,
but by their being obliged for Conscience sake. And Therefore such kind of Persons, as by their open profaneness and contempt of Religion, do endeavour to destroy Conscience from among men, may justly be esteemed as the worst kind of Seditious Persons,
And certainly this Vice doth upon many accounts deserve the greatest severity of Laws, as being in its own nature destructive of the very Principles of Government,
And Certainly this Vice does upon many accounts deserve the greatest severity of Laws, as being in its own nature destructive of the very Principles of Government,
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2. 'Tis so likewise with respect to the Happiness and well-being of Man. That is properly said to be the chief End or Happiness of a thing, which doth raise its nature to the utmost perfection, of which it is capable according to its rank and kind.
2. It's so likewise with respect to the Happiness and well-being of Man. That is properly said to be the chief End or Happiness of a thing, which does raise its nature to the utmost perfection, of which it is capable according to its rank and kind.
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And whereas Sensitive Creatures, besides those things which are common to them with Plants, have likewise such faculties, whereby they are able to apprehend external objects,
And whereas Sensitive Creatures, beside those things which Are Common to them with Plants, have likewise such faculties, whereby they Are able to apprehend external objects,
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Therefore the Happiness proper to them, must consist in the Perfection of these Faculties, namely, in sensible pleasures, the enjoying of such things as may be grateful to their sences.
Therefore the Happiness proper to them, must consist in the Perfection of these Faculties, namely, in sensible pleasures, the enjoying of such things as may be grateful to their Senses.
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But now Mankind, (if we will allow it to be a distinct rank of Creatures superior to Brutes) being endowed with such Faculties, whereby 'tis made capable of Apprehending a Deity,
But now Mankind, (if we will allow it to be a distinct rank of Creatures superior to Brutus's) being endowed with such Faculties, whereby it's made capable of Apprehending a Deity,
And that this is most agreeable to Natural Light, may appear, from the Testimonies of several of the wisest Heathens, Pythagoras, Plato, Epictetus, &c. who assert a Man's Happiness,
And that this is most agreeable to Natural Light, may appear, from the Testimonies of several of the Wisest heathens, Pythagoras, Plato, Epictetus, etc. who assert a Man's Happiness,
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'Tis true indeed, the nature of Man, by reason of those other Capacities, common to him with Plants and Brutes, may stand in need of several other things, to render his condition pleasant and comfortable in this World,
It's true indeed, the nature of Man, by reason of those other Capacities, Common to him with Plants and Brutus's, may stand in need of several other things, to render his condition pleasant and comfortable in this World,
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as Health, Riches, Reputation, Safety, &c. Now herein is the great advantage of Religion, that besides the principal work which it doth for us, in securing our future Estates in the other World;
as Health, Riches, Reputation, Safety, etc. Now herein is the great advantage of Religion, that beside the principal work which it does for us, in securing our future Estates in the other World;
But Naturally also, by reason of that Physical efficacy, which the Duties of Religion have in procuring for us each of those things, wherein our Temporal Happiness doth consist;
But Naturally also, by reason of that Physical efficacy, which the Duties of Religion have in procuring for us each of those things, wherein our Temporal Happiness does consist;
and of the whole Vniverse. Insomuch, that if we could suppose our selves in a capacity of capitulating with God, concerning the Terms upon which we would submit to this Government,
and of the Whole Universe. Insomuch, that if we could suppose our selves in a capacity of capitulating with God, Concerning the Terms upon which we would submit to this Government,
and to chuse the Laws we would be bound to observe, It were not possible for us, to make any Proposals, which upon all accounts should be more advantagious to our own Interests,
and to choose the Laws we would be bound to observe, It were not possible for us, to make any Proposals, which upon all accounts should be more advantageous to our own Interests,
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And herein doth the reasonableness of Religion, and the Beauty, and Wisdom of Providence most eminently appear towards Mankind, in governing us by such Laws as do most apparently tend to the perfecting of our Natures,
And herein does the reasonableness of Religion, and the Beauty, and Wisdom of Providence most eminently appear towards Mankind, in governing us by such Laws as do most apparently tend to the perfecting of our Nature's,
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I do not say, that a man's thoughts are always to be taken up about the immediate Acts of Religion, any more than a Traveller is always to have his mind actually fixed upon the thought of his journey's end.
I do not say, that a Man's thoughts Are always to be taken up about the immediate Acts of Religion, any more than a Traveller is always to have his mind actually fixed upon the Thought of his journey's end.
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The Wise man, in the beginning of this Book, had proposed it as his grand Query to be discussed, to find out what was that good for the sons of men, which they should do under the Heavens, all the days of their lives.
The Wise man, in the beginning of this Book, had proposed it as his grand Query to be discussed, to find out what was that good for the Sons of men, which they should do under the Heavens, all the days of their lives.
That's a remarkable passage in Aristotle to this purpose, where he states that to be the most desirable proportion of all Worldly Felicities and Enjoyments, which is most consistent with men's devoting themselves to the business of Religion:
That's a remarkable passage in Aristotle to this purpose, where he states that to be the most desirable proportion of all Worldly Felicities and Enjoyments, which is most consistent with men's devoting themselves to the business of Religion:
And that to be either too much or too little of Wealth, or Honour, or Power, &c. whereby men are hindred in their meditating upon God, or their worshipping of him.
And that to be either too much or too little of Wealth, or Honour, or Power, etc. whereby men Are hindered in their meditating upon God, or their worshipping of him.
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If I had been made a Nightingale or a Swan, I should have employed the time of my life in such a way as is suitable to the conditions of those Creatures:
If I had been made a Nightingale or a Swan, I should have employed the time of my life in such a Way as is suitable to the conditions of those Creatures:
Beasts and Plants, the Sun and Starrs, NONLATINALPHABET, And what do you conceive your business to be? Sensual pleasures? Bethink your self a little better,
Beasts and Plants, the Sun and Stars,, And what do you conceive your business to be? Sensual pleasures? Bethink your self a little better,
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If this be so, that Religion is of so great Importance, that it may be stiled the Whole of man, with reference to all those things that are of greatest moment, The Essence, the Happiness, the Business of Man:
If this be so, that Religion is of so great Importance, that it may be styled the whole of man, with Referente to all those things that Are of greatest moment, The Essence, the Happiness, the Business of Man:
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as being more learned, and wise, and better than others, because they can contemn and despise Religion? Certainly, by all the Laws of God and Men, such Miscreants ought to be rendered most vile and contemptible themselves.
as being more learned, and wise, and better than Others, Because they can contemn and despise Religion? Certainly, by all the Laws of God and Men, such Miscreants ought to be rendered most vile and contemptible themselves.
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Upon which we may confidently expect, that there is laid up for us a Crown of Righteousness, which the Lord the Righteouus Iudg, will give unto us at the day of his Appearance;
Upon which we may confidently expect, that there is laid up for us a Crown of Righteousness, which the Lord the Righteouus Judge, will give unto us At the day of his Appearance;
