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 Wise man 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 Honor, and Pleasure, and Peace; And asserts concerning them, that they are the proper effects of that wisdome which consist's 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 consist's in being Religious.
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Holding in her right hand the Blessing of Health, or length of Dayes, 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, which 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, which 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 that this can only be attain'd by Religion and Virtue, I doubt not but to prove, with so much strength and perspicuity as shall be sufficient to convince any one, who will but attend and consider.
And that this can only be attained by Religion and Virtue, I doubt not but to prove, with so much strength and perspicuity as shall be sufficient to convince any one, who will but attend and Consider.
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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 demeane 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 Stampe and Impress upon them, may therefore challenge from us, that we should demeane our selves towards them, both with such an Outward Respect,
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,
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as may become their Places, and with such an Inward Respect too, as may be sutable to that Image which they bear, our dependance upon them, and Obligation to them.
as may become their Places, and with such an Inward Respect too, as may be suitable to that Image which they bear, our dependence upon them, and Obligation to them.
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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 easie to reckon up the many Advantages that belong to this kind of Honor: 'Tis Power, inabling a Man to do things great and worthy, to be useful to his Friends and his Country:
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 Honor, I proceed in the next place to Prove, that Religion and Virtue is the only meanes for 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 for 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 an excellent value, that in the Judgement 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 an excellent valve, that in the Judgement of the Holy Ghost, The Whole World is not worthy of them, Hebrew 11. 37, 38.
The Wise-man speaking of Religion, saith, that it shall be an ornament of Grace to thy head, and as a chain about thy neck, Exalt her, and she shall promote thee,
The Wiseman speaking of Religion, Says, that it shall be an ornament of Grace to thy head, and as a chain about thy neck, Exalt her, and she shall promote thee,
they shall be made the Head, and not the Tayle, Deut. 28. 13. He hath said, Those that honor me, I will honor, 1 Sam. 2. 30. And certainly, he, who is the King of Kings, must needs be the Fountain of Honor,
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 confirme this by the Principles of Reason, That Religion and Virtue is the cause of Honor. There may be a two-fold 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 Honor is the Reward of Virtue; There is an equitable right, a sutableness 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 Honor unsutable 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 Lawes of all Nations and Governments, have owned it as a point of Policy, to excite their Subjects unto Virtuous and worthy Actions, by this Motive of Honor, and to deterr 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 this 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 judge of, and a freedome and liberty for applying himself unto, those Duties, which are the proper meanes 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 Wisdome. This is so essential to Religion, that in the Scripture-phrase (especially in the Writings of David and Solomon) they boty 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 boty go under the same Name, and there is very good reason why it should be so;
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The Philosopher doth define Wisdome to consist in an ability and inclination, to make choice of the right Meanes 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 Knowledge, 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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then those that have been most eminent for their Virtue and Religion; which hath been alwayes true, both with respect to Publick Communities, and Private Persons.
then 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,
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,
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 Honor 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 Acquaintance and Friends, but likewise to Strangers, nay to very Enemies; whether they do not esteem,
Not only to such among them as Are their particular Acquaintance and Friends, but likewise to Strangers, nay to very Enemies; whither they do not esteem,
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which being an exempt case, and not according to the usual course of things, therefore these Texts are not equally aplicable 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 aplicable to other Times and Places,
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when and where the True Religion hath obtained, and Kings prove Nursing Fathers to it. Secondly, Those that knew our Saviour and his Followers, did highly Honor them:
when and where the True Religion hath obtained, and Kings prove Nursing Fathers to it. Secondly, Those that knew our Saviour and his Followers, did highly Honour them:
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The most vitious 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 Honoring 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;
If the most Material Objections against it, may be so plainly and fully satisfied, then there can be no sufficient Reason to doubt, of the truth of this Proposition;
If the most Material Objections against it, may be so plainly and Fully satisfied, then there can be no sufficient Reason to doubt, of the truth of this Proposition;
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for the Promoting of their Honor, as are most Destructive of it; namely, Prophaness, 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;
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 may 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 may 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 a 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 a 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 Sence of Honor, should, by these considerations, be excited to a Love of that, which is the only Meanes 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 Vertue. Those of Slavish Sordid Spirits, may be more easily perswaded by the consideration of Gaine; But, no Motive can be more powerful with Noble and Generous Mindes, than that of Honor. 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 Slavish 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 sence of Honor 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 Imployment. He, that can abundantly satisfie 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 well doing,
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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 shall 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 shall 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,
