For when Adam had eaten the forbidden Fruit, which he was induc'd to do from the hopes of being made wise by it, it was then (as some have thought) that God thus admonish'd him, The fear of the Lord, that is wisdom;
For when Adam had eaten the forbidden Fruit, which he was induced to do from the hope's of being made wise by it, it was then (as Some have Thought) that God thus admonished him, The Fear of the Lord, that is Wisdom;
this Admonition properly serving to set before him the grossness of his Mistake, when he thought that any thing which made him sin, could possibly make him wise.
this Admonition properly serving to Set before him the grossness of his Mistake, when he Thought that any thing which made him since, could possibly make him wise.
d n1 av-j vvg pc-acp vvi p-acp pno31 dt n1 pp-f po31 n1, c-crq pns31 vvd cst d n1 r-crq vvd pno31 n1, vmd av-j vvi pno31 j.
Scarce any one in the World, when lying under the sense of Guilt, or the fear of Punishment, or the destitution of Worldly Comforts, or the apprehension of Approaching Death, but will soon acknowledg, That the fear of God is the true Wisdom, and that all other Attainments are but Folly, in comparison of it.
Scarce any one in the World, when lying under the sense of Gilded, or the Fear of Punishment, or the destitution of Worldly Comforts, or the apprehension of Approaching Death, but will soon acknowledge, That the Fear of God is the true Wisdom, and that all other Attainments Are but Folly, in comparison of it.
av-j d pi p-acp dt n1, c-crq vvg p-acp dt n1 pp-f j-vvn, cc dt n1 pp-f n1, cc dt n1 pp-f j n2, cc dt n1 pp-f vvg n1, p-acp n1 av vvi, cst dt n1 pp-f np1 vbz dt j n1, cc cst d j-jn n2 vbr p-acp n1, p-acp n1 pp-f pn31.
What therefore all men at some time or other confess for a Truth, and most men with a Regret, that they have no more consider'd it, That it is the prudent man's part to consider at all times,
What Therefore all men At Some time or other confess for a Truth, and most men with a Regret, that they have no more considered it, That it is the prudent Man's part to Consider At all times,
q-crq av d n2 p-acp d n1 cc n-jn vvb p-acp dt n1, cc ds n2 p-acp dt n1, cst pns32 vhb dx dc vvn pn31, cst pn31 vbz dt j ng1 n1 pc-acp vvi p-acp d n2,
And the same definition is imply'd in the Text, where the fear of the Lord, and to depart from evil, are used only as two different expressions to signifie the same thing.
And the same definition is implied in the Text, where the Fear of the Lord, and to depart from evil, Are used only as two different expressions to signify the same thing.
cc dt d n1 vbz vvn p-acp dt n1, c-crq dt n1 pp-f dt n1, cc pc-acp vvi p-acp n-jn, vbr vvn av-j p-acp crd j n2 pc-acp vvi dt d n1.
But when we consider that a Man cannot continue in deliberate Sin, but that in the mean time his Heart must needs give him to wish, that there were no God to punish him;
But when we Consider that a Man cannot continue in deliberate since, but that in the mean time his Heart must needs give him to wish, that there were no God to Punish him;
and so those ill habits will insensibly lead us on to pure Enmity with God, in which, at first, we intended no more than the bare pleasing of our Passions.
and so those ill habits will insensibly led us on to pure Enmity with God, in which, At First, we intended no more than the bore pleasing of our Passion.
cc av d j-jn n2 vmb av-j vvi pno12 p-acp p-acp j n1 p-acp np1, p-acp r-crq, p-acp ord, pns12 vvd dx dc cs dt j j-vvg pp-f po12 n2.
for, when once this Fear has made us take care not to offend God, our Souls will naturally tend to love him, from the prospect of those gracious Promises, wherein such as fear him are secure of a growing Interest.
for, when once this fear has made us take care not to offend God, our Souls will naturally tend to love him, from the prospect of those gracious Promises, wherein such as Fear him Are secure of a growing Interest.
p-acp, c-crq a-acp d n1 vhz vvn pno12 vvi n1 xx pc-acp vvi np1, po12 n2 vmb av-j vvi pc-acp vvi pno31, p-acp dt n1 pp-f d j vvz, c-crq d c-acp vvb pno31 vbr j pp-f dt j-vvg n1.
so, in regard of those many Evils and Dangers to which we are obnoxious in this Life, God has set Fear in our Soul for a Sentinel, to watch when and which way they come,
so, in regard of those many Evils and Dangers to which we Are obnoxious in this Life, God has Set fear in our Soul for a Sentinel, to watch when and which Way they come,
av, p-acp n1 pp-f d d n2-jn cc n2 p-acp r-crq pns12 vbr j p-acp d n1, np1 vhz vvn vvb p-acp po12 n1 p-acp dt n1, pc-acp vvi c-crq cc r-crq n1 pns32 vvb,
But the same God that has given us Fear for a Caution against Evils in general, has, in the mean time, given us notice, That His Displeasure is the greatest of all Evils: and therefore as we account it a point of Wisdom to be watchful against other Evils,
But the same God that has given us fear for a Caution against Evils in general, has, in the mean time, given us notice, That His Displeasure is the greatest of all Evils: and Therefore as we account it a point of Wisdom to be watchful against other Evils,
The Fear of God is of so great importance to us, that God seems to have intended a gracious intimation of it in every motion of our Natural Fears. Our Natural Fears (we know) are either sudden or deliberate;
The fear of God is of so great importance to us, that God seems to have intended a gracious intimation of it in every motion of our Natural Fears. Our Natural Fears (we know) Are either sudden or deliberate;
dt n1 pp-f np1 vbz pp-f av j n1 p-acp pno12, cst np1 vvz pc-acp vhi vvn dt j n1 pp-f pn31 p-acp d n1 pp-f po12 j n2. po12 j n2 (pns12 vvb) vbr d j cc j;
the sudden are such as come upon us surprizingly, and without deliberation, and of these we may observe, that they are very often immoderate, boundless, and ungovernable;
the sudden Are such as come upon us surprisingly, and without deliberation, and of these we may observe, that they Are very often immoderate, boundless, and ungovernable;
dt j vbr d c-acp vvb p-acp pno12 av-j, cc p-acp n1, cc pp-f d pns12 vmb vvi, cst pns32 vbr av av j, j, cc j-u;
How wonderfully will a man sometimes be affected at the hearing of a sudden noise in the Night? his Blood runs back, his Spirits sink, his Soul melts within him,
How wonderfully will a man sometime be affected At the hearing of a sudden noise in the Night? his Blood runs back, his Spirits sink, his Soul melts within him,
so GOD, when he set this Fear in us, seems to have given it his own Word, a Word which it whispers to us upon each of its surprizing motions, (viz.) Thus it is that a man ought to fear God;
so GOD, when he Set this fear in us, seems to have given it his own Word, a Word which it whispers to us upon each of its surprising motions, (viz.) Thus it is that a man ought to Fear God;
av np1, c-crq pns31 vvd d n1 p-acp pno12, vvz pc-acp vhi vvn pn31 po31 d n1, dt n1 r-crq pn31 vvz p-acp pno12 p-acp d pp-f po31 vvg n2, (n1) av pn31 vbz d dt n1 vmd pc-acp vvi np1;
Ev'n as a Man feareth, when he feareth most boundlesly, most extravagantly, so is his displeasure; his Displeasure bears proportion to such a Fear as this,
Even as a Man fears, when he fears most boundlessly, most extravagantly, so is his displeasure; his Displeasure bears proportion to such a fear as this,
av p-acp dt n1 vvz, c-crq pns31 vvz av-ds av-j, av-ds av-j, av vbz po31 n1; po31 n1 vvz n1 p-acp d dt vvb p-acp d,
Thus God has made nothing in vain, no, not our vainest Fears, from whom, if we will give our selves leisure to reflect, we may learn so important a Lesson.
Thus God has made nothing in vain, no, not our vainest Fears, from whom, if we will give our selves leisure to reflect, we may Learn so important a lesson.
av np1 vhz vvn pix p-acp j, av-dx, xx po12 js n2, p-acp ro-crq, cs pns12 vmb vvi po12 n2 n1 pc-acp vvi, pns12 vmb vvi av j dt n1.
For, if it be reasonable to fear Want, how much more reasonable is it to fear Him, whose Bounty is the Fountain of all our Supplies? If it be reasonable to fear Disappointments,
For, if it be reasonable to Fear Want, how much more reasonable is it to Fear Him, whose Bounty is the Fountain of all our Supplies? If it be reasonable to Fear Disappointments,
how much more him, who after he hath killed, can cast into hell? This then is the Moral, and this is the Lesson of all our Fears, Fear God: And if it be not Wisdom to do so, it is equally no Folly to kick against the Pricks, to embrace a Scorpion, to run under a falling Tower, into the mouth of a Lyon, into the bottomless Pit.
how much more him, who After he hath killed, can cast into hell? This then is the Moral, and this is the lesson of all our Fears, fear God: And if it be not Wisdom to do so, it is equally no Folly to kick against the Pricks, to embrace a Scorpion, to run under a falling Tower, into the Mouth of a lion, into the bottomless Pit.
c-crq av-d av-dc pno31, r-crq c-acp pns31 vhz vvn, vmb vvi p-acp n1? d av vbz dt j, cc d vbz dt n1 pp-f d po12 n2, vvb np1: cc cs pn31 vbb xx n1 pc-acp vdi av, pn31 vbz av-j dx n1 pc-acp vvi p-acp dt n2, pc-acp vvi dt n1, pc-acp vvi p-acp dt j-vvg n1, p-acp dt n1 pp-f dt n1, p-acp dt j np1
and when I have said this, I have imply'd a mighty Advantage, because Fear (when loose from God) is undoubtedly both the greatest Burden and the greatest Snare that Human Life is acquainted with.
and when I have said this, I have implied a mighty Advantage, Because fear (when lose from God) is undoubtedly both the greatest Burden and the greatest Snare that Human Life is acquainted with.
I call Fear the greatest Burden of Life, because of its natural torturing power; and I call it the greatest Snare of Life, because of its moral corrupting power.
I call fear the greatest Burden of Life, Because of its natural torturing power; and I call it the greatest Snare of Life, Because of its moral corrupting power.
1. Fear carries with it such a torturing power, that could we but estimate the Conditions of all men together, we should find that the World is at all times more miserable from what it fears, than from what it feels. Nay, Fear is such a Tyrant, that let us feel never so much, it will still heap on weight,
1. fear carries with it such a torturing power, that could we but estimate the Conditions of all men together, we should find that the World is At all times more miserable from what it fears, than from what it feels. Nay, fear is such a Tyrant, that let us feel never so much, it will still heap on weight,
crd vvb vvz p-acp pn31 d dt j-vvg n1, cst vmd pns12 p-acp n1 dt n2 pp-f d n2 av, pns12 vmd vvi d dt n1 vbz p-acp d n2 av-dc j p-acp r-crq pn31 n2, cs p-acp r-crq pn31 vvz. uh-x, vvb vbz d dt n1, cst vvb pno12 vvi av av av-d, pn31 vmb av vvi p-acp n1,
and make that which may be worse than that which is. As the Author of the Book of Wisdom tells us concerning the Egyptians, That when they lay under their grievous Plague of Darkness,
and make that which may be Worse than that which is. As the Author of the Book of Wisdom tells us Concerning the egyptians, That when they lay under their grievous Plague of Darkness,
How galling must the Fears about the things of this Life needs be to one who carries no eye to the Blessings of a future? They make the World look like a Shaft thrust into a man's Body, which grieves and tortures while it stays in,
How galling must the Fears about the things of this Life needs be to one who carries no eye to the Blessings of a future? They make the World look like a Shaft thrust into a Man's Body, which grieves and tortures while it stays in,
For, as there is sometimes an Excess of Fear, that betrays all the Succours of Reason, so there is sometimes on the other hand such a Hardiness, and want of Fear, as stifles all the Actings of Reason: And hence it comes to pass, that some Men, who are altogether careless how they live, do yet seem as indifferent about the Concern of dying.
For, as there is sometime an Excess of fear, that betrays all the Succours of Reason, so there is sometime on the other hand such a Hardiness, and want of fear, as stifles all the Actings of Reason: And hence it comes to pass, that Some Men, who Are altogether careless how they live, do yet seem as indifferent about the Concern of dying.
c-acp, c-acp a-acp vbz av dt n1 pp-f n1, cst vvz d dt n2 pp-f n1, av a-acp vbz av p-acp dt j-jn n1 d dt n1, cc n1 pp-f vvb, p-acp n2 d dt n2 pp-f n1: cc av pn31 vvz pc-acp vvi, cst d n2, r-crq vbr av j c-crq pns32 vvb, vdb av vvi p-acp j p-acp dt vvb pp-f vvg.
its very form indeed brings some Horror to our Nature, but Reason tells us in the mean time, That it is so far from doing harm, that it is altogether medicinal and restorative.
its very from indeed brings Some Horror to our Nature, but Reason tells us in the mean time, That it is so Far from doing harm, that it is altogether medicinal and restorative.
pn31|vbz j n1 av vvz d n1 p-acp po12 n1, cc-acp n1 vvz pno12 p-acp dt j n1, cst pn31 vbz av av-j p-acp vdg n1, cst pn31 vbz av j cc n1.
By the way, it is remarkable, how this Passion of Fear will not suffer it self to be slighted by any of the Children of Pride, and therefore it takes a mocking Revenge upon those that seem to slight it most:
By the Way, it is remarkable, how this Passion of fear will not suffer it self to be slighted by any of the Children of Pride, and Therefore it Takes a mocking Revenge upon those that seem to slight it most:
p-acp dt n1, pn31 vbz j, c-crq d n1 pp-f n1 vmb xx vvi pn31 n1 pc-acp vbi vvn p-acp d pp-f dt n2 pp-f n1, cc av pn31 vvz dt j-vvg n1 p-acp d cst vvb pc-acp vvi pn31 av-ds:
for we may observe, concerning such as fear not GOD, and pretend likewise not to fear Death, that yet they extreamly fear the vain Breath of the vainest Men, which they falsly set up to be the Standard of Honour:
for we may observe, Concerning such as Fear not GOD, and pretend likewise not to Fear Death, that yet they extremely Fear the vain Breath of the vainest Men, which they falsely Set up to be the Standard of Honour:
c-acp pns12 vmb vvi, vvg d c-acp vvb xx np1, cc vvb av xx pc-acp vvi n1, cst av pns32 av-jn vvb dt j n1 pp-f dt js n2, r-crq pns32 av-j vvd a-acp pc-acp vbi dt n1 pp-f n1:
And therefore whatsoever is acted contrary to this Principle, and whatsoever Men dare, contrary to the Rules of Piety, it can be no other than dishonourable and weak.
And Therefore whatsoever is acted contrary to this Principle, and whatsoever Men Dare, contrary to the Rules of Piety, it can be no other than dishonourable and weak.
cc av r-crq vbz vvn j-jn p-acp d n1, cc r-crq n2 vvb, j-jn p-acp dt n2 pp-f n1, pn31 vmb vbi dx n-jn cs j cc j.
As for the debauching power of Fear, it is deplorable what Multitudes it brings under captivity to Sin. The Fear of being laught at, of being reproach'd, of being frown'd upon;
As for the debauching power of fear, it is deplorable what Multitudes it brings under captivity to Sin. The fear of being laughed At, of being reproached, of being frowned upon;
Whether they would worship the Image, or be cast into the Furnace, they replied with all composedness, Oh Nebuchadnezzar, we are not sollicitous to answer thee about this matter:
Whither they would worship the Image, or be cast into the Furnace, they replied with all composedness, O Nebuchadnezzar, we Are not solicitous to answer thee about this matter:
cs pns32 vmd vvi dt n1, cc vbi vvn p-acp dt n1, pns32 vvd p-acp d n1, uh np1, pns12 vbr xx j pc-acp vvi pno21 p-acp d n1:
As much as to say, The Question which thou, O King, takest to be so puzling to us, by reason of its Terror, is not worthy the shortest of our Deliberations;
As much as to say, The Question which thou, Oh King, Takest to be so puzzling to us, by reason of its Terror, is not worthy the Shortest of our Deliberations;
For, as when there are several Meats of several tasts, one Man's chusing what he likes best does not tax the Discretion of a second for chusing of another kind;
For, as when there Are several Meats of several tastes, one Man's choosing what he likes best does not Tax the Discretion of a second for choosing of Another kind;
so, supposing there are several kinds of Wisdom, ungodly men may acquit their Pretences to Wisdom, by chusing to be wise after their own Palate, and in their own way.
so, supposing there Are several Kinds of Wisdom, ungodly men may acquit their Pretences to Wisdom, by choosing to be wise After their own Palate, and in their own Way.
av, vvg pc-acp vbr j n2 pp-f n1, j n2 vmb vvi po32 n2 p-acp n1, p-acp vvg pc-acp vbi j p-acp po32 d n1, cc p-acp po32 d n1.
In ancient Rome, when the Empire was come to its height, and Learning and Arts were grown into reputation among them, it was the Fashion for such as aim'd at the Credit of being Accomplish'd Gentlemen, to frequent Conferences,
In ancient Room, when the Empire was come to its height, and Learning and Arts were grown into reputation among them, it was the Fashion for such as aimed At the Credit of being Accomplished Gentlemen, to frequent Conferences,
How ridiculous soever the affectation of this Practice may seem, it is but too just an Emblem of the Generality of Mankind, priding themselves in the attainment of mistaken Wisdom: For,
How ridiculous soever the affectation of this Practice may seem, it is but too just an Emblem of the Generality of Mankind, priding themselves in the attainment of mistaken Wisdom: For,
nay, of Virtue and Religion too, yet in the mean time our Understanding, the Faculty where this Treasure of Knowledge lyes, is very often no other than a Slave, held in servitude to our Lusts and Passions:
nay, of Virtue and Religion too, yet in the mean time our Understanding, the Faculty where this Treasure of Knowledge lies, is very often no other than a Slave, held in servitude to our Lustiest and Passion:
uh-x, pp-f n1 cc n1 av, av p-acp dt j n1 po12 n1, dt n1 c-crq d n1 pp-f n1 vvz, vbz av av dx n-jn cs dt n1, vvn p-acp n1 p-acp po12 n2 cc n2:
As for the Opinion of the World in this present matter, which conferrs the Character of Wisdom upon several human Endowments, however found separate from the Fear of God; well may it pass for a Courtesie,
As for the Opinion of the World in this present matter, which confers the Character of Wisdom upon several human Endowments, however found separate from the fear of God; well may it pass for a Courtesy,
The next I shall mention is Achitophel, a man of such sagacity and insight into Affairs, that (as the Sacred Story tells us) his Counsel upon all occasions was, As if a man had enquired at the oracle of God;
The next I shall mention is Ahithophel, a man of such sagacity and insight into Affairs, that (as the Sacred Story tells us) his Counsel upon all occasions was, As if a man had inquired At the oracle of God;
dt ord pns11 vmb vvi vbz np1, dt n1 pp-f d n1 cc n1 p-acp n2, cst (c-acp dt j n1 vvz pno12) po31 n1 p-acp d n2 vbds, c-acp cs dt n1 vhd vvn p-acp dt n1 pp-f np1;
and all the Hopes of a Future: Too great a Proof of being a Fool! I shall end with the Example of Solomon, whose Character for Universal Wisdom is this;
and all the Hope's of a Future: Too great a Proof of being a Fool! I shall end with the Exampl of Solomon, whose Character for Universal Wisdom is this;
cc d dt ng1 pp-f dt j-jn: av j dt n1 pp-f vbg dt n1! pns11 vmb vvi p-acp dt n1 pp-f np1, rg-crq n1 p-acp j-u n1 vbz d;
Well might he take it for his Motto, as he does in the Book of Ecclesiastes (which he is supposed to have written after his Recovery out of this Infatuation) All is vanity, — but the fear of God.
Well might he take it for his Motto, as he does in the Book of Ecclesiastes (which he is supposed to have written After his Recovery out of this Infatuation) All is vanity, — but the Fear of God.
And tho' perhaps few of those that fear not God have Appetites to carry them to the Extravagances of Solomon, and fewer to the Desperateness of Achitophel: yet none of them can escape the Folly of the first Instance;
And though perhaps few of those that Fear not God have Appetites to carry them to the Extravagances of Solomon, and fewer to the Desperateness of Ahithophel: yet none of them can escape the Folly of the First Instance;
cc cs av d pp-f d cst vvb xx np1 vhb n2 pc-acp vvi pno32 p-acp dt n2 pp-f np1, cc d p-acp dt n1 pp-f np1: av pix pp-f pno32 vmb vvi dt n1 pp-f dt ord n1;
And now I shall leave the whole matter upon your Thoughts, under the illustration of this sensible Image, (viz.) Human Wisdom, (in the prospect of its whole management) looks like a man shewing great Skill in the choice of curious Paintings and Hangings,
And now I shall leave the Whole matter upon your Thoughts, under the illustration of this sensible Image, (viz.) Human Wisdom, (in the prospect of its Whole management) looks like a man showing great Skill in the choice of curious Paintings and Hangings,
when a Man may be undone less reproachfully without them? For, it is certain that all these Qualities do not in the least prevent a Man's being undone;
when a Man may be undone less reproachfully without them? For, it is certain that all these Qualities do not in the least prevent a Man's being undone;
c-crq dt n1 vmb vbi vvn av-dc av-j p-acp pno32? p-acp, pn31 vbz j cst d d n2 vdb xx p-acp dt ds vvi dt ng1 n1 vvn;
