Sermons preach'd upon several occasions before the King at White-Hall by the Right Reverend Father in God, John Wilkins ... ; to which is added, A discourse concerning the beauty of providence by the same author.
A SERMON Preached before the KING AT WHITE-HALL, In Lent, 1669. PROV. 3. 16, 17. Length of days is in her right hand, and in her left hand Riches and Honour.
A SERMON Preached before the KING AT WHITEHALL, In Lent, 1669. CURAE. 3. 16, 17. Length of days is in her right hand, and in her left hand Riches and Honour.
THE chief design of the Wise-man in this Text, is, to set forth the many great advantages that belong to Religion; in order to which, he doth here enumerate those five principal things that must contribute to a compleat state of Happiness in this World,
THE chief Design of the Wiseman in this Text, is, to Set forth the many great advantages that belong to Religion; in order to which, he does Here enumerate those five principal things that must contribute to a complete state of Happiness in this World,
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namely, Health, and Riches, and Honour, and Pleasure, and Peace; and asserts concerning them, that they are the proper effects of that wisdom which consists in being Religious,
namely, Health, and Riches, and Honour, and Pleasure, and Peace; and asserts Concerning them, that they Are the proper effects of that Wisdom which consists in being Religious,
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holding in her right-hand the blessing of Health, or length of Days, the great Promise of the Law; to which the Precedence of the right-hand is therefore given,
holding in her right-hand the blessing of Health, or length of Days, the great Promise of the Law; to which the Precedence of the right-hand is Therefore given,
And then, for those other things, whic• the generality of men do so much covet and labour after, Wealth, and Reputation; these likewise are at her disposal,
And then, for those other things, whic• the generality of men do so much covet and labour After, Wealth, and Reputation; these likewise Are At her disposal,
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And because there are several things which have some present delight in them, seeming to drop as the Honey-comb, and to be smoother than Oyl, and yet upon trial, do prove in the issue, bitter as Wormwood, and sharp as a two-edged Sword;
And Because there Are several things which have Some present delight in them, seeming to drop as the Honeycomb, and to be smoother than Oil, and yet upon trial, do prove in the issue, bitter as Wormwood, and sharp as a two-edged Sword;
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First, Sometimes 'tis used to denote worthy and creditable Parentage; the being derived from such Ancestors as have been famous in their Generation for some eminent Virtue or Exploit:
First, Sometime it's used to denote worthy and creditable Parentage; the being derived from such Ancestors as have been famous in their Generation for Some eminent Virtue or Exploit:
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Such persons may challenge from us, that we should give them their due Titles, and demean our selves towards them with that Observance and Ceremony as becomes their Quality:
Such Persons may challenge from us, that we should give them their due Titles, and demean our selves towards them with that Observance and Ceremony as becomes their Quality:
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namely, Magistrates, and Ministers, and Parents, and Benefactors; who, having somewhat of a Divine Stamp and Impress upon them, may therefore challenge from us, that we should demean our selves towards them, both with such an outward Respect as may become their Places, and with such an inward Respect too,
namely, Magistrates, and Ministers, and Parents, and Benefactors; who, having somewhat of a Divine Stamp and impress upon them, may Therefore challenge from us, that we should demean our selves towards them, both with such an outward Respect as may become their Places, and with such an inward Respect too,
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A good Name is rather to be chosen than great Riches, and loving kindness rather than Silver or Gold, Prov. 22. 1. One that is a Generous, Virtuous man, will choose to dye, rather than do any thing that may expose him to Infamy:
A good Name is rather to be chosen than great Riches, and loving kindness rather than Silver or Gold, Curae 22. 1. One that is a Generous, Virtuous man, will choose to die, rather than do any thing that may expose him to Infamy:
'Tis not easy to reckon up the many advantages that belong to this kind of Honour: 'Tis Power, inabling a man to do things great and worthy, to be useful to his Friends and his Countrey:
It's not easy to reckon up the many advantages that belong to this kind of Honour: It's Power, enabling a man to do things great and worthy, to be useful to his Friends and his Country:
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Having thus Explained the proper Notion of Honour, I proceed in the next place to Prove, that Religion and Virtue is the only means •or the attaining of it.
Having thus Explained the proper Notion of Honour, I proceed in the next place to Prove, that Religion and Virtue is the only means •or the attaining of it.
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Such as are Religious are stiled the Excellent of the Earth, Psal. 16. 3. and said to be more excellent than their Neighbours, Prov. 17. 27. They are Gods peculiar Treasure. The dearly beloved of his Soul. He sets apart the Man that is Godly for himself.
Such as Are Religious Are styled the Excellent of the Earth, Psalm 16. 3. and said to be more excellent than their Neighbours, Curae 17. 27. They Are God's peculiar Treasure. The dearly Beloved of his Soul. He sets apart the Man that is Godly for himself.
being put to wander up and down in Sheep-skins and Goat-skins, being destitute, afflicted, tormented, seeking for refuge in Desarts and Mountains, in Dens and Caves of the Earth;
being put to wander up and down in Sheepskins and Goatskins, being destitute, afflicted, tormented, seeking for refuge in Deserts and Mountains, in Dens and Caves of the Earth;
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yet may they upon the account of Religion, be of such excellent value, that in the Judgment of the Holy Ghost, The whole World is not worthy of them, Heb. 11. 37, 38.
yet may they upon the account of Religion, be of such excellent valve, that in the Judgement of the Holy Ghost, The Whole World is not worthy of them, Hebrew 11. 37, 38.
they shall be made the Head, and not the Tail, Deut. 28. 13. He hath said, Those that honour me, I will honour, 1 Sam. 2. 30. And certainly, he, who is the King of Kings, must needs be the Fountain of Honour,
they shall be made the Head, and not the Tail, Deuteronomy 28. 13. He hath said, Those that honour me, I will honour, 1 Sam. 2. 30. And Certainly, he, who is the King of Kings, must needs be the Fountain of Honour,
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Secondly, I proceed in the next place to confirm this by the Principles of Reason, That Religion and Virtue is the cause of Honour. There may be a two-sold Cause of Things Moral, Natural.
Secondly, I proceed in the next place to confirm this by the Principles of Reason, That Religion and Virtue is the cause of Honour. There may be a twofold Cause of Things Moral, Natural.
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and in this sence Honour is the Reward of Virtue. There is an equitable right, a suitableness and congruity, that Good Men should be loved and esteemed,
and in this sense Honour is the Reward of Virtue. There is an equitable right, a suitableness and congruity, that Good Men should be loved and esteemed,
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As Snow in Summer, and as Rain in Harvest, so is Hononr unsuitable for a Fool, Prov. 26. 1. The intermixing of Winter and Summer, would not cause a greater disorder in the Natural World,
As Snow in Summer, and as Rain in Harvest, so is Honour unsuitable for a Fool, Curae 26. 1. The intermixing of Winter and Summer, would not cause a greater disorder in the Natural World,
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And hence is it, that the Laws of all Nations and Governments, have owned it as a Point of Policy, to excite their Subjects unto Virtuous and worthy Actions, by the Motive of Honour; and to deter them from Vitious courses, by the consideration of the shame and contempt which belongs to them.
And hence is it, that the Laws of all nations and Governments, have owned it as a Point of Policy, to excite their Subject's unto Virtuous and worthy Actions, by the Motive of Honour; and to deter them from Vicious courses, by the consideration of the shame and contempt which belongs to them.
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It should be so likewise in our esteem of men, who are not so much to be valued by the Grandeur of their Estates or Titles, as by their inward goodness.
It should be so likewise in our esteem of men, who Are not so much to be valued by the Grandeur of their Estates or Titles, as by their inward Goodness.
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and hath in some measure, both an ability to judg of, and a freedom and liberty for applying himself unto those Duties, which are the proper means for the promoting of this end.
and hath in Some measure, both an ability to judge of, and a freedom and liberty for applying himself unto those Duties, which Are the proper means for the promoting of this end.
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preferring this inward Greatness, this rectitude of Mind, whereby a man is resolved in every condition to do that which shall appear to be his duty, before any external Greatness whatsoever.
preferring this inward Greatness, this rectitude of Mind, whereby a man is resolved in every condition to do that which shall appear to be his duty, before any external Greatness whatsoever.
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Because they have a more intrinsick rise, and do less depend upon external advantages, but seem rather to be rooted in the inward frame and temper of mind;
Because they have a more intrinsic rise, and do less depend upon external advantages, but seem rather to be rooted in the inward frame and temper of mind;
The former signifying a man to have those intellectual abilities which are proper to his kind, whereby the Humane Nature is to be distinguished from other things:
The former signifying a man to have those intellectual abilities which Are proper to his kind, whereby the Humane Nature is to be distinguished from other things:
The other, because it argues a Rectitude in the Will, and a Power to subdue the Passion of Fear, which is most natural to our present state of Infirmity;
The other, Because it argues a Rectitude in the Will, and a Power to subdue the Passion of fear, which is most natural to our present state of Infirmity;
1. For Wisdom. This is so essential to Religion, that in the Scripturephrase (especially in the Writings of David and Solomon) they both go under the same Name, and there is very good reason why it should be so;
1. For Wisdom. This is so essential to Religion, that in the Scripture phrase (especially in the Writings of David and Solomon) they both go under the same Name, and there is very good reason why it should be so;
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The Philosopher doth define Wisdom to consist in an ability and inclination, to make choice of the right Means in the prosecution of our true End. And nothing can inable a Man for this but Religion, both as to the Subordinate End of Temporal Happiness in this World;
The Philosopher does define Wisdom to consist in an ability and inclination, to make choice of the right Means in the prosecution of our true End. And nothing can inable a Man for this but Religion, both as to the Subordinate End of Temporal Happiness in this World;
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3. I proceed to the Third kind of Argument to this purpose, from Experience; By which, I mean that Practical Knowledg, which every man may attain by his own Observation of the usual course of things in the World:
3. I proceed to the Third kind of Argument to this purpose, from Experience; By which, I mean that Practical Knowledge, which every man may attain by his own Observation of the usual course of things in the World:
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than those that have been most eminent for their Virtue and Religion; which hath been always true, both with respect to Publick Communities, and Private Persons.
than those that have been most eminent for their Virtue and Religion; which hath been always true, both with respect to Public Communities, and Private Persons.
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First, For Nations; If we consult the Stories of former Times, we shall find that saying of Solomon constantly verified, That Righteousness doth exalt a Nation, but Sin doth prove a reproach to it:
First, For nations; If we consult the Stories of former Times, we shall find that saying of Solomon constantly verified, That Righteousness does exalt a nation, but since does prove a reproach to it:
when they were most punctual in observing the Rites of their Religion, (though that were a false way of worship) most Heroical in their Justice, Courage, Fidelity, Gratitude;
when they were most punctual in observing the Rites of their Religion, (though that were a false Way of worship) most Heroical in their justice, Courage, Fidis, Gratitude;
2. Thus also hath it been with particular persons; Amongst the Heathen, What Elogies do we find in the Honour of Socrates, Aristides, Cato Epictetus? The latter of which,
2. Thus also hath it been with particular Persons; among the Heathen, What Eulogies do we find in the Honour of Socrates, Aristides, Cato Epictetus? The latter of which,
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Not only to such amongst them as are their particular A•qua•ntance and Friends, but lik•wise to S•rangers, nay, to very Enemies; whether they d• not esteem,
Not only to such among them as Are their particular A•qua•ntance and Friends, but lik•wise to S•rangers, nay, to very Enemies; whither they d• not esteem,
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First, It cannot otherwise be expected, but that when a New Religion is to be set up, men must be highly concern'd in their opposing of it, and of those that promote it:
First, It cannot otherwise be expected, but that when a New Religion is to be Set up, men must be highly concerned in their opposing of it, and of those that promote it:
which being an exempt case, and not according to the usual course of things, therefore these Texts are not equally applicable to other Times and Places,
which being an exempt case, and not according to the usual course of things, Therefore these Texts Are not equally applicable to other Times and Places,
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The most vicious person that is, if he doth either know, or have reason to think another to be Virtuous, must of necessity pay to him an Inward Reverence;
The most vicious person that is, if he does either know, or have reason to think Another to be Virtuous, must of necessity pay to him an Inward reverence;
The meer Opinion of being Virtuous, must of necessity have the same advantage in this respect, with Real Goodness; The main difference is, that it is not like to last,
The mere Opinion of being Virtuous, must of necessity have the same advantage in this respect, with Real goodness; The main difference is, that it is not like to last,
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It may be answer'd, That this cannot be so truly stiled Honouring as Flattering; The proper Notion of which doth consist in giving undue Commendations;
It may be answered, That this cannot be so truly styled Honouring as Flattering; The proper Notion of which does consist in giving undue Commendations;
for the Promoting of their Honour, as are most Destructive of it; namely, Prophaneness and Contempt of Religion, Despising that which other Men stand in Awe of;
for the Promoting of their Honour, as Are most Destructive of it; namely, Profaneness and Contempt of Religion, Despising that which other Men stand in Awe of;
There being no kind of Men that are exposed (whatsoever they themselves may think of it) to Publick Infamy and Hatred, than those that seek for Credit by despising of Religion. Fools, in venturing their future Estates and their Souls upon such hazards,
There being no kind of Men that Are exposed (whatsoever they themselves may think of it) to Public Infamy and Hatred, than those that seek for Credit by despising of Religion. Fools, in venturing their future Estates and their Souls upon such hazards,
as all mankind would cry-out-upon for the most palpable folly and madness, if they should do the like, towards their Temporal Estates, or their Bodies.
as all mankind would cry-out-upon for the most palpable folly and madness, if they should do the like, towards their Temporal Estates, or their Bodies.
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so that man who is more afraid of a present inconvenience, by incurring the prejudice and displeasure of his loose Companions, to whom he would be acceptable,
so that man who is more afraid of a present inconvenience, by incurring the prejudice and displeasure of his lose Sodales, to whom he would be acceptable,
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No man will esteem another to be truly Valiant, because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the Civil Magistrate;
No man will esteem Another to be truly Valiant, Because he is not afraid to do such vile unworthy things as will expose him to the displeasure and punishment of the Civil Magistrate;
nor can they esteem such an one to be worthy, whom they know to be otherwise, any more than they can believe that to be white and streight, which they see is black and crooked.
nor can they esteem such an one to be worthy, whom they know to be otherwise, any more than they can believe that to be white and straight, which they see is black and crooked.
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Secondly, If these things be so, it will hence follow, that men who have any sense of Honour, should, by these considerations, be excited to a love of that which is the only means to it,
Secondly, If these things be so, it will hence follow, that men who have any sense of Honour, should, by these considerations, be excited to a love of that which is the only means to it,
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namely, Religion and Virtue. Those of ••avish, sordid Spirits, may be more easily perswaded by the consideration of Gain; but no motive can be more powerful with noble and generous Minds than that of Honour. That man takes very ill measures of things, who doth not make it one of his principal cares to keep his Name unspotted;
namely, Religion and Virtue. Those of ••avish, sordid Spirits, may be more Easily persuaded by the consideration of Gain; but no motive can be more powerful with noble and generous Minds than that of Honour. That man Takes very ill measures of things, who does not make it one of his principal Cares to keep his Name unspotted;
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Such Profligate Wretches, as are without any sense of Honour or Shame, may justly be esteemed the Publick Pests and Mischiefs of Mankind, and such as ought to be banished from amongst them,
Such Profligate Wretches, as Are without any sense of Honour or Shame, may justly be esteemed the Public Pests and Mischiefs of Mankind, and such as ought to be banished from among them,
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A private Person is not so much concern'd to look after Publick Fame, as that man is, who is ingag'd in Publick Employment. He that can abundantly satisfy himself, with the Conscience of well-doing,
A private Person is not so much concerned to look After Public Fame, as that man is, who is engaged in Public Employment. He that can abundantly satisfy himself, with the Conscience of welldoing,
I have shewed before that it is Power, 'tis Safety: And besides all the Advantages which we have by it whilst we live, 'tis one of those things that will abide after us, when we are gone out of this World;
I have showed before that it is Power, it's Safety: And beside all the Advantages which we have by it while we live, it's one of those things that will abide After us, when we Are gone out of this World;
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And, since he must be spoken of after his departure, he will take Care that he be well spoken of, that his Name may be as a precious Ointment, leaving a Perfume behind it;
And, since he must be spoken of After his departure, he will take Care that he be well spoken of, that his Name may be as a precious Ointment, leaving a Perfume behind it;
I shut up all, with that affectionate Exhortation of the Eloquent Apostle, Phil. 4. 8. Finally Brethren, whatsoever things are Venerable, whatsoever things are Lovely, whatsoever things are of good Report,
I shut up all, with that affectionate Exhortation of the Eloquent Apostle, Philip 4. 8. Finally Brothers, whatsoever things Are Venerable, whatsoever things Are Lovely, whatsoever things Are of good Report,
THis Book is one of Solomon 's Philosophical Discourses, containing such principal Observations about Human Affairs, as are apt t• 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 t• 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 •ake 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 •ake 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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1. Our obnoxiousness to Pain and Sickness, which he stiles by the names of Wrath and Sorrow; under which, when a man lies languishing, none of his Worldly Enjoyments will signify any thing to him;
1. Our obnoxiousness to Pain and Sickness, which he stile by the names of Wrath and Sorrow; under which, when a man lies languishing, none of his Worldly Enjoyments will signify any thing to him;
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,
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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when those of his nearest Relations, whom he hath most obliged by kindness, shall think it time for him to depart unto his long home, to creep off the Stage, and make room for succeeding Generations;
when those of his nearest Relations, whom he hath most obliged by kindness, shall think it time for him to depart unto his long home, to creep off the Stage, and make room for succeeding Generations;
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,
The Septuagint and the Vulgar do render it verba••m, This is All, or Every man. The word Du•y, which is supplied by our English, being not in the Original, or in other Translations. This ought to be the way and course of all mankind, so the Targum. This is the course to which every man is designed, so the Syriack. This will be most profitable and advantageous to men, so the Arabi•k. This is the whole of man; so some of our later Interpreters, most proper to the scope of the place, it being an usual Analalogy in the Hebrew, Totius universalis, pro toto integrante, All for Whole.
The septuagint and the vulgar do render it verba••m, This is All, or Every man. The word Du•y, which is supplied by our English, being not in the Original, or in other Translations. This ought to be the Way and course of all mankind, so the Targum. This is the course to which every man is designed, so the Syriac. This will be most profitable and advantageous to men, so the Arabi•k. This is the Whole of man; so Some of our later Interpreters, most proper to the scope of the place, it being an usual Analalogy in the Hebrew, Totius Universalis, Pro toto integrante, All for whole.
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According to which, the sence of them must be, That Religon, 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 S•parately, 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 S•parately, 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 Brute Creatures there are discernable some kind of foot-steps, some impe•fect strictures and degrees of Ra•••cination;
As for what is commonly alleged in the behalf of Reason, it may be observed, that in the Actions of many Brutus Creatures there Are discernible Some kind of footsteps, Some impe•fect strictures and Degrees of Ra•••cination;
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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 •unc hominem dixerit? 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 •unc hominem dixerit? 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 •hat, by what hath been said, it should appear, that the Definition of Man may be rendered as well by the Difference of Religiosum, as Ration•le. As for that Inconvenience which some may object, That Atheistical and Prophane persons will be hereby excluded:
So •hat, by what hath been said, it should appear, that the Definition of Man may be rendered as well by the Difference of Religious, as Ration•le. 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 publick Pes•s, 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 Pes•s, 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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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 Judgment 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, which will not be so easily done,
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, which will not be so Easily done,
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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 Fifth Book of his Politicks, doth lay it down as a Rule for Magistrates, That they must be careful to give publick Testimonies of their being religious and devout;
The Philosopher in the Fifth 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;
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.
and for them. 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 publick 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 profaneness 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. This so likewise with respect to the Happiness and wellbeing 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, beside 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 senses.
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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or chief End, to consist in a likeness or resemblance to the Divine Nature, in following of God, endeavouring to imitate him whom we worship, which are but several descriptions of Religion.
or chief End, to consist in a likeness or resemblance to the Divine Nature, in following of God, endeavouring to imitate him whom we worship, which Are but several descriptions of Religion.
'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 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 his 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 his 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 advantageous 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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But the obligation of Religion, being of universal concernment, doth extend to all and every particular, there being none exempted from it, Hoc est omnis homo, Every man is concerned in it.
But the obligation of Religion, being of universal concernment, does extend to all and every particular, there being none exempted from it, Hoc est omnis homo, Every man is concerned in it.
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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 as his grand Quaery 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. (i. e.) What was the chief employment or business which they should apply themselves to in this World.
The Wiseman in the beginning of this Book, had proposed as his grand Quaery 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. (i. e.) What was the chief employment or business which they should apply themselves to in this World.
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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:
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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:
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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The things of this World are full of uncertainty, and of short continuance, When a few days are past, we must all of us go to the place whence we shall not return - And when we come to die, nothing then will be of any advantage to us,
The things of this World Are full of uncertainty, and of short Continuance, When a few days Are past, we must all of us go to the place whence we shall not return - And when we come to die, nothing then will be of any advantage to us,
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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 Righteous Judg, 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 Righteous Judge, will give unto us At the day of his Appearance;
THis Book doth contain a Philosophical Disquisition concerning a State of Happiness; wherein the Wise man doth particularly discuss each of those Subjects, which according to the various opinions and tempers of men, are believed to have any pretence to it.
THis Book does contain a Philosophical Disquisition Concerning a State of Happiness; wherein the Wise man does particularly discuss each of those Subject's, which according to the various opinions and tempers of men, Are believed to have any pretence to it.
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That which I intend from these words, is to prove, against the Infidels and Scoffers of this Age, the Reasonableness and the Credibility of this great Principle of Religion, concerning a future state of Reward and Punishment.
That which I intend from these words, is to prove, against the Infidels and Scoffers of this Age, the Reasonableness and the Credibility of this great Principle of Religion, Concerning a future state of Reward and Punishment.
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Though the Principal Evidence for this do depend upon Scripture, especially the New Testament, where it is said, That life and immortality is brought to light by the Gospel.
Though the Principal Evidence for this do depend upon Scripture, especially the New Testament, where it is said, That life and immortality is brought to Light by the Gospel.
Yet in a point of so great moment and consequence as this is, it is not to be imagined, that God should have left himself without a Witness to all the Nations of the World,
Yet in a point of so great moment and consequence as this is, it is not to be imagined, that God should have left himself without a Witness to all the nations of the World,
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but that all men should be endowed with such natural Capacities and Notions, as being improved by Consideration, will afford sufficient evidence for the belief of this great Fundamental Principle.
but that all men should be endowed with such natural Capacities and Notions, as being improved by Consideration, will afford sufficient evidence for the belief of this great Fundamental Principle.
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As for such men, who live under-the sense of Guilt, whose Interest it is that there should be no future account, it cannot be otherwise expected from such,
As for such men, who live under-the sense of Gilded, whose Interest it is that there should be no future account, it cannot be otherwise expected from such,
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And from hence it is, that some of the Ancient Philosophers have employed their Learning and Subtilty, to dispute themselves into some kind of doubts and uncertainty about it.
And from hence it is, that Some of the Ancient Philosophers have employed their Learning and Subtlety, to dispute themselves into Some kind of doubts and uncertainty about it.
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And as for the Vulgar sort of people, who are guided by the more simple dictates of Nature, these have in all Ages and Nations submitted themselves to this Doctrine,
And as for the vulgar sort of people, who Are guided by the more simple dictates of Nature, these have in all Ages and nations submitted themselves to this Doctrine,
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yet in such other Opinions as are cross to their Worldly Interests, it may argue such things to be from some natural impression upon their minds, which they must believe, and cannot otherwise chuse.
yet in such other Opinions as Are cross to their Worldly Interests, it may argue such things to be from Some natural impression upon their minds, which they must believe, and cannot otherwise choose.
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Wee see by experience, that all other things (so far as we are able to judg) Minerals, Plants, Beasts, &c. are naturally endowed with such Principles,
we see by experience, that all other things (so Far as we Are able to judge) Minerals, Plants, Beasts, etc. Are naturally endowed with such Principles,
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And therefore whatsoever those things are, which the generality of Mank•nd, esp•cially the most wise and the most considerate part of them do agree in, ought to be allowed for highly credible;
And Therefore whatsoever those things Are, which the generality of Mank•nd, esp•cially the most wise and the most considerate part of them do agree in, ought to be allowed for highly credible;
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and expose us to Error, than to direct and lead us to the Truth. But I shall endeavour to manifest this more particularly, by these three Considerations.
and expose us to Error, than to Direct and led us to the Truth. But I shall endeavour to manifest this more particularly, by these three Considerations.
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1. This Principle is most suitable to the general Apprehensions of Mankind concerning the nature of Good and Evil. All men heretofore have agreed, that there is such a Thing as the Law of Nature, whereby things are distinguished into Good and Bad; according to which, the Actions of men are determined to be either Virtuous or Vicious. And as the one of these, doth in the essence of it imply Comeliness and Reward; so doth the other denote Turpitude and Punishment. These things being implied in the very definitions of Virtue and Vice. And from hence it will follow, That as there is some Superior Power who hath put this Law into our Natures;
1. This Principle is most suitable to the general Apprehensions of Mankind Concerning the nature of Good and Evil. All men heretofore have agreed, that there is such a Thing as the Law of Nature, whereby things Are distinguished into Good and Bad; according to which, the Actions of men Are determined to be either Virtuous or Vicious. And as the one of these, does in the essence of it imply Comeliness and Reward; so does the other denote Turpitude and Punishment. These things being implied in the very definitions of Virtue and Vice. And from hence it will follow, That as there is Some Superior Power who hath put this Law into our Nature's;
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but what doth meerly arise from Custom and Positive Laws; why then Custom and Law would be able to render it a very virtuous and commendable thing for a man to be ingrateful, a breaker of Compacts, a false Witness, a Perjured person; which is so monstrous a Position, that the common Reason of Mankind will abhor it upon the first proposal.
but what does merely arise from Custom and Positive Laws; why then Custom and Law would be able to render it a very virtuous and commendable thing for a man to be ingrateful, a breaker of Compacts, a false Witness, a Perjured person; which is so monstrous a Position, that the Common Reason of Mankind will abhor it upon the First proposal.
The very Sin of Hypocrisie, so general amongst men, doth give a large Testimony to the Beauty of Goodness, and the Deformity of Vice. Nor is there any account to be given,
The very since of Hypocrisy, so general among men, does give a large Testimony to the Beauty of goodness, and the Deformity of Vice. Nor is there any account to be given,
We see by experience, that there is such a kind of Rest and Acquiescence in the mind, upon the discovery of Truth, and the doing of Virtuous Actions, as belong to natural Bodies,
We see by experience, that there is such a kind of Rest and Acquiescence in the mind, upon the discovery of Truth, and the doing of Virtuous Actions, as belong to natural Bodies,
2. This Principle is most suitable to those natural Hopes and Expectations which the generality of good men have concerning a state of future Happiness. From whence doth arise that Confidence and Courage, whereby those of meanest Quality and Abilities (if otherwise Virtuous persons) can support themselves in their sufferings for that which is good:
2. This Principle is most suitable to those natural Hope's and Expectations which the generality of good men have Concerning a state of future Happiness. From whence does arise that Confidence and Courage, whereby those of Meanest Quality and Abilities (if otherwise Virtuous Persons) can support themselves in their sufferings for that which is good:
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Which doth necessarily suppose in them a strong, and even a natural belief and perswasion of such a future state, wherein their sufferings shall be considered and rewarded.
Which does necessarily suppose in them a strong, and even a natural belief and persuasion of such a future state, wherein their sufferings shall be considered and rewarded.
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Besides that, there is a natural desire in all men, after a state of Happiness and Perfection. And if we consider the utter impossibility of attaining to any such condition in this life, This will render it highly credible, That there must be another state wherein this Happiness is attainable:
Beside that, there is a natural desire in all men, After a state of Happiness and Perfection. And if we Consider the utter impossibility of attaining to any such condition in this life, This will render it highly credible, That there must be Another state wherein this Happiness is attainable:
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otherwise Mankind must fail of his chief End, being by a natural Principle most strongly inclined to such a state of Happiness as he can never attain to.
otherwise Mankind must fail of his chief End, being by a natural Principle most strongly inclined to such a state of Happiness as he can never attain to.
3. This Principle is most suitable to those Fears and Expectations which the generality of wicked men are possessed with, concerning a future state of Misery. Witness those natural suggestions of Conscience in the worst of men, that upon any wicked action (though never so private) are often-times startling of them, with the apprehensions of another Judicature and Tribunal,
3. This Principle is most suitable to those Fears and Expectations which the generality of wicked men Are possessed with, Concerning a future state of Misery. Witness those natural suggestions of Conscience in the worst of men, that upon any wicked actium (though never so private) Are oftentimes startling of them, with the apprehensions of Another Judicature and Tribunal,
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All that secret regret, and those inward smitings, Laniatus & Ictus, which are so often felt in the Minds of men, upon the commission of any great sin, do argue some common intimations,
All that secret regret, and those inward smitings, Laniatus & Ictus, which Are so often felt in the Minds of men, upon the commission of any great since, do argue Some Common intimations,
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even in the Light of Nature, of another Judgment after this life, wherein they shall be accountable for such Actions, which men do not punish or take notice of.
even in the Light of Nature, of Another Judgement After this life, wherein they shall be accountable for such Actions, which men do not Punish or take notice of.
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And these natural Fears do usually seize upon all kind of men promiscuously, even those who are most Potent, who by their own Wills can give Laws to Nations,
And these natural Fears do usually seize upon all kind of men promiscuously, even those who Are most Potent, who by their own Wills can give Laws to nations,
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Nor can such as are most obstinately wicked, who with their utmost study and endeavour, apply themselves to the suppressing and disbelief of these Notions,
Nor can such as Are most obstinately wicked, who with their utmost study and endeavour, apply themselves to the suppressing and disbelief of these Notions,
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And if there be no real ground for this, then must it follow, That he who framed all his other Works with such an excellent congruity, did yet so contrive the Nature of Man, the most noble amongst them,
And if there be no real ground for this, then must it follow, That he who framed all his other Works with such an excellent congruity, did yet so contrive the Nature of Man, the most noble among them,
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Now if the meer teaching of others were it self sufficient to impress these Notions, without any such peculiar congruity in the things themselves, It would be as sufficient to deface them again:
Now if the mere teaching of Others were it self sufficient to Impress these Notions, without any such peculiar congruity in the things themselves, It would be as sufficient to deface them again:
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of no mean Abilities, in several Ages, who have made it their business to root out of the Minds of men all such troublesome Notions about a futute state, endeavouring to perswade themselves and others, That as there was a time before they were born into the world, when they were not;
of no mean Abilities, in several Ages, who have made it their business to root out of the Minds of men all such troublesome Notions about a futute state, endeavouring to persuade themselves and Others, That as there was a time before they were born into the world, when they were not;
But for the most part, Those who would have them esteemed vain and imaginary, without any foundation in Nature, These are the persons who are most assaulted with them.
But for the most part, Those who would have them esteemed vain and imaginary, without any Foundation in Nature, These Are the Persons who Are most assaulted with them.
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2. The second Reason I proposed to speak to, was from the Necessity of this Principle, to the right government of mens Lives and Actions in this world, and the preserving of Society amongst them.
2. The second Reason I proposed to speak to, was from the Necessity of this Principle, to the right government of men's Lives and Actions in this world, and the preserving of Society among them.
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Nothing can be more evident, than that the Human Nature is so framed, as not to be regulated and kept within due bounds, without Laws; and Laws must be insignificant, without the Sanctions of Rewards and Punishments, whereby men may be necessitated to the observance of them.
Nothing can be more evident, than that the Human Nature is so framed, as not to be regulated and kept within due bounds, without Laws; and Laws must be insignificant, without the Sanctions of Rewards and Punishments, whereby men may be necessitated to the observance of them.
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All the Rewards and Punishments of this life, are to be expected either from the Civil Magistrate, who by virtue of his Place and Calling is obliged to the duty of distributive Justice:
All the Rewards and Punishments of this life, Are to be expected either from the Civil Magistrate, who by virtue of his Place and Calling is obliged to the duty of distributive justice:
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Or else from Divine Providence, according to that most usual course which we find by Experience to be observed by Him, in his dispensation of these Temporal things.
Or Else from Divine Providence, according to that most usual course which we find by Experience to be observed by Him, in his Dispensation of these Temporal things.
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And if this were the only restraint upon men, it could be no hindrance from any such Mischief or Villanies which men had the opportunity of committing secretly.
And if this were the only restraint upon men, it could be no hindrance from any such Mischief or Villainies which men had the opportunity of committing secretly.
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Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their Institution, proving Terrors to well-doers, and Encouragers to those that do ill.
Nor would it afford any remedy in the case of such wicked Magistrates as should invert the order of their Institution, proving Terrors to well-doers, and Encouragers to those that do ill.
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2, Not all that may be expected from Common Providence: For though it should be granted, that according to the most usual and general course of things, both Virtuous and Vitious Actions are rewarded and punished in this life;
2, Not all that may be expected from Common Providence: For though it should be granted, that according to the most usual and general course of things, both Virtuous and Vicious Actions Are rewarded and punished in this life;
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unless they will blaspheme God, and renounce their Religion, If it appear to them very probable, suppose a hundred to one, that upon their refusal, Their Persecutors will really execute what they Threaten:
unless they will Blaspheme God, and renounce their Religion, If it appear to them very probable, suppose a hundred to one, that upon their refusal, Their Persecutors will really execute what they Threaten:
In such cases, it is not to be expected that the consideration of the ordinary course of Providence in the dispensation of Rewards and Punishments, should be sufficient to restrain a man from any kind of Blasphemy or Villany whatsoever.
In such cases, it is not to be expected that the consideration of the ordinary course of Providence in the Dispensation of Rewards and Punishments, should be sufficient to restrain a man from any kind of Blasphemy or Villainy whatsoever.
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But the thing I am speaking to, will more fully appear, by consideration of those horrid Mischiefs of all kinds, that would most naturally follow from the denial of this Doctrine.
But the thing I am speaking to, will more Fully appear, by consideration of those horrid Mischiefs of all Kinds, that would most naturally follow from the denial of this Doctrine.
If there be no such thing to be expected as Happiness or Misery hereafter, Why then the only business that men are to take care of, is their present well-being in this World;
If there be no such thing to be expected as Happiness or Misery hereafter, Why then the only business that men Are to take care of, is their present wellbeing in this World;
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Those things which we conceive to be conducible to it, being the only duties; and all other things that are cross to it, being the only sins. And therefore whatever a man's Appetite shall incline him to, he ought not to deny himself in it (be the thing what it will) so he can have it,
Those things which we conceive to be conducible to it, being the only duties; and all other things that Are cross to it, being the only Sins. And Therefore whatever a Man's Appetite shall incline him to, he ought not to deny himself in it (be the thing what it will) so he can have it,
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Suppose it be matter of Gain or Profit he is disposed to, if he can cheat or steal securely, this will be so far from being a fault, that it is plainly his duty, Because it is a proper means to promote his chief End,
Suppose it be matter of Gain or Profit he is disposed to, if he can cheat or steal securely, this will be so Far from being a fault, that it is plainly his duty, Because it is a proper means to promote his chief End,
And so for other cases of Anger, Hatred, Revenge, &c. according to this Principle, a man must take the first opportunity of satisfying these Passions, by doing any kind of mischief to the persons he is offended with,
And so for other cases of Anger, Hatred, Revenge, etc. according to this Principle, a man must take the First opportunity of satisfying these Passion, by doing any kind of mischief to the Persons he is offended with,
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Which (by the way) is a concession of no small advantage to the honour of Religion, considering that it proceeds from the greatest professed Enemies to it.
Which (by the Way) is a concession of no small advantage to the honour of Religion, considering that it proceeds from the greatest professed Enemies to it.
What securiry could any man have of his Estate, or Honour, or Life, if such with whom he is most familiar and intimate, might think themselves at liberty to do all the secret mischiefs to them, that they had opportunity to commir?
What securiry could any man have of his Estate, or Honour, or Life, if such with whom he is most familiar and intimate, might think themselves At liberty to do all the secret mischiefs to them, that they had opportunity to commir?
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and that is this, That there is no imaginable reason, why (amongst those that know them) they should pretend to any kind of Honesty or Conscience, because they are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature.
and that is this, That there is no imaginable reason, why (among those that know them) they should pretend to any kind of Honesty or Conscience, Because they Are wholly destitute of all such motives as may be sufficient to oblige them to any thing of this nature.
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From what hath been said, it will follow, That those who have any regard to their own safeties, ought to abandon all kind of society with such pernicious persons, who according to their own Principles, must take all opportunities of doing any mischief to others, which they are able to effect, with any advantage to themselves.
From what hath been said, it will follow, That those who have any regard to their own Safeties, ought to abandon all kind of society with such pernicious Persons, who according to their own Principles, must take all opportunities of doing any mischief to Others, which they Are able to Effect, with any advantage to themselves.
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3. The third and last Argument I proposed to speak to, was from the necessity of this Principle to the vindication of Divine Providence. Nothing is more universally acknowledged,
3. The third and last Argument I proposed to speak to, was from the necessity of this Principle to the vindication of Divine Providence. Nothing is more universally acknowledged,
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If in this life only we had hope, we should be of all men the most miserabl•, saith the Apostle, speaking concerning those primitive times of Persecution,
If in this life only we had hope, we should be of all men the most miserabl•, Says the Apostle, speaking Concerning those primitive times of Persecution,
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What cou•d be a greater d•sparagement to Divine Providence, than to permit the Calamities and Sufferings which good men undergo in this world, many times upon the account of Religion, to pass unrewarded; and the many Mischiefs and Prophanations, which wicked men take the advantage of committing, by their Greatness and Prosperity in this world, to go unpunished?
What cou•d be a greater d•sparagement to Divine Providence, than to permit the Calamities and Sufferings which good men undergo in this world, many times upon the account of Religion, to pass unrewarded; and the many Mischiefs and Profanations, which wicked men take the advantage of committing, by their Greatness and Prosperity in this world, to go unpunished?
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What great glory would it be, to preside over this Material World, S•ars, and Meteors, Sea and Land, Plants and Beasts, to put these things into such a regular course,
What great glory would it be, to preside over this Material World, S•ars, and Meteors, Sea and Land, Plants and Beasts, to put these things into such a regular course,
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'Tis very well said to this purpose by a late Author, That not to conduct the course of N••ure in a due manner, might speak some defect of Wisdom in God:
It's very well said to this purpose by a late Author, That not to conduct the course of N••ure in a due manner, might speak Some defect of Wisdom in God:
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but crosly coupling Prosperity with Vice, and Misery with Virtue, would argue too great a defect of Goodness and Justice. And perhaps it would be less expedient (saith he) with Epicurus, to deny all Providence,
but Crosly coupling Prosperity with Vice, and Misery with Virtue, would argue too great a defect of goodness and justice. And perhaps it would be less expedient (Says he) with Epicurus, to deny all Providence,
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It being less unworthy of the Divine Nature, to neglect the Universe altogether, than to administer Human Affairs with so much Injustice and Irregularity.
It being less unworthy of the Divine Nature, to neglect the Universe altogether, than to administer Human Affairs with so much Injustice and Irregularity.
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And therefore 'tis necessary for the vindication of Divine Providence, that there should be a future state and day of Account, wherein every man shall be forced to acknowledg, that verily there is a reward for the righteous;
And Therefore it's necessary for the vindication of Divine Providence, that there should be a future state and day of Account, wherein every man shall be forced to acknowledge, that verily there is a reward for the righteous;
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1. Whether we do in good earnest believe this, That there shall be a future state of Reward and Punishment, according as mens Lives and Actions have been in this world.
1. Whither we do in good earnest believe this, That there shall be a future state of Reward and Punishment, according as men's Lives and Actions have been in this world.
2. Do we at any time seriously consider this? and revolve upon it in our minds? Do we bethink our selves, what our condition is like to be at that time, what preparations we have for it.
2. Do we At any time seriously Consider this? and revolve upon it in our minds? Do we bethink our selves, what our condition is like to be At that time, what preparations we have for it.
what grounds we have for hope? There cannot possibly be any greater stupidity, than for a man to be slight and careless in a business of so great moment.
what grounds we have for hope? There cannot possibly be any greater stupidity, than for a man to be slight and careless in a business of so great moment.
3. What impression doth the belief and consideration of this make upon our hearts and lives? Doth it stir up in us, vehement desires, and carefulness of mind in preparing for that time? If a man were to be tried for life at the next Assizes,
3. What impression does the belief and consideration of this make upon our hearts and lives? Does it stir up in us, vehement Desires, and carefulness of mind in preparing for that time? If a man were to be tried for life At the next Assizes,
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How would his thoughts be taken up about his defence, what answer he should make, what the main Plea is which he should insist upon, by what evidence it might be streng•hned and cleared up? He would as soon forget to eat his meat,
How would his thoughts be taken up about his defence, what answer he should make, what the main Plea is which he should insist upon, by what evidence it might be streng•hned and cleared up? He would as soon forget to eat his meat,
And therefore 'tis not much ma•erial what a man's condition may be in that respect. But there is another state and time which will more nearly concern our care;
And Therefore it's not much ma•erial what a Man's condition may be in that respect. But there is Another state and time which will more nearly concern our care;
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especially if we have reason to suspect, that these things were our portion in •his life, and may be reckoned upon as our good things which we had already.
especially if we have reason to suspect, that these things were our portion in •his life, and may be reckoned upon as our good things which we had already.
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If any thing can prevail with men to live soberly, righteously, and godly in this world, Ir must be from the consideration of that blessed hope and glorious appearing of the Great God, our Saviour Jesus Christ:
If any thing can prevail with men to live soberly, righteously, and godly in this world, Ir must be from the consideration of that blessed hope and glorious appearing of the Great God, our Saviour jesus christ:
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