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THE HONOVR OF CHASTITY. GENESIS 39.9. How can I doe this great wickednesse, and sinne against God?
THE HONOR OF CHASTITY. GENESIS 39.9. How can I do this great wickedness, and sin against God?
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HVmane policie is the life of the unsanctified; but religious is the life of the regenerate.
Humane policy is the life of the unsanctified; but religious is the life of the regenerate.
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The former plotting for the deceitfull riches of this World; the latter rewarding with a Crowne immortall.
The former plotting for the deceitful riches of this World; the latter rewarding with a Crown immortal.
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'Tis no taske then of impossibility to determine which of the two shall best deserve our approbation.
It's no task then of impossibility to determine which of the two shall best deserve our approbation.
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For the one (just like a Parenthesis) giveth light onely to the sentence of the other.
For the one (just like a Parenthesis) gives Light only to the sentence of the other.
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The same support's with a bladder only, exposed to the hazard of the smallest flaw; the other is an Arke which carrieth us safely to the cape of felicity.
The same support's with a bladder only, exposed to the hazard of the Smallest flaw; the other is an Ark which Carrieth us safely to the cape of felicity.
dt d n2 p-acp dt n1 av-j, vvn p-acp dt n1 pp-f dt js n1; dt n-jn vbz dt n1 r-crq vvz pno12 av-j p-acp dt n1 pp-f n1.
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Dignori detur: Let the honour, then, bee given (not to Pan, but) to Apollo; not to humane devices, but to religion;Dignori detur: Let the honour, then, be given (not to Pan, but) to Apollo; not to humane devices, but to Religion;
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and let each indifferent Judge censure that grosse ear'd Midas, whose impiety, or ignorance devote's him to error.
and let each indifferent Judge censure that gross eared Midas, whose impiety, or ignorance devote's him to error.
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Ioseph (in my Text) shall bee the just deligate, and arbitrate the matter (contrary to custome) without any sinister corruption.Ioseph (in my Text) shall be the just deligate, and arbitrate the matter (contrary to custom) without any sinister corruption.
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Had not he been as pious to his God, as just to his Master, he might (peradventure) have stollen a fall through impiety, to deprive him at once, both of chastity, and honour.
Had not he been as pious to his God, as just to his Master, he might (Peradventure) have stolen a fallen through impiety, to deprive him At once, both of chastity, and honour.
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But 'twas the plot of his religion to preserve him honest, that hee might remaine fortunate.
But 'twas the plot of his Religion to preserve him honest, that he might remain fortunate.
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Hee that was, at first, rejected by his brethren, was received by the Ismaelites; and 'twas the chance of chance to make him happy, when hee expected misery.
He that was, At First, rejected by his brothers, was received by the Ismaelites; and 'twas the chance of chance to make him happy, when he expected misery.
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His bondage (instead of servility) became a freedome: His slavery was soone converted into liberty:
His bondage (instead of servility) became a freedom: His slavery was soon converted into liberty:
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And (as if the Sea of his afflictions deemed him too good to be drowned in infelicity) even that helped him to float in the height of applause.
And (as if the Sea of his afflictions deemed him too good to be drowned in infelicity) even that helped him to float in the height of applause.
cc (c-acp cs dt n1 pp-f po31 n2 vvd pno31 av j pc-acp vbi vvn p-acp n1) av cst vvd pno31 pc-acp vvi p-acp dt n1 pp-f n1.
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None so great as Ioseph, now, in the love of the vulgar; in the talke of the greater;
None so great as Ioseph, now, in the love of the Vulgar; in the talk of the greater;
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or in the heart of his Master.
or in the heart of his Master.
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Durst wee to attribute this change unto Fortune, wee might (with the Poet) justly Deifie her.
Durst we to attribute this change unto Fortune, we might (with the Poet) justly Deify her.
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But the great Iehovah disdain's such a no-thing should prove injurious to his Majesty; and hate's as much the Epicure's deity, as this sacrifice.
But the great Jehovah disdain's such a nothing should prove injurious to his Majesty; and hate's as much the Epicure's deity, as this sacrifice.
p-acp dt j np1 ng1 d dt n1 vmd vvi j p-acp po31 n1; cc n1|vbz p-acp d dt ng1 n1, c-acp d n1.
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Ioseph was not more highly promoted, than religiously disposed; and render's, therefore, his best thankes to the God of honour. Yet, behold a strange alteration.Ioseph was not more highly promoted, than religiously disposed; and render's, Therefore, his best thanks to the God of honour. Yet, behold a strange alteration.
np1 vbds xx av-dc av-j vvn, cs av-j vvn; cc vvz, av, po31 js n2 p-acp dt n1 pp-f n1. av, vvb dt j n1.
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That which before exalted him, is now as ready to cry him down. His Mistresse love's him; So doth hee her: Nay she lust's after him;
That which before exalted him, is now as ready to cry him down. His Mistress love's him; So does he her: Nay she lust's After him;
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but so will not he her.
but so will not he her.
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His conscience sweare's him to obedience to the King of Kings, teaching him observance to his Mistresse, but onely in things lawfull.
His conscience sweare's him to Obedience to the King of Kings, teaching him observance to his Mistress, but only in things lawful.
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Yet cannot hee bee bolder in refusing, than shee in wooing.
Yet cannot he be bolder in refusing, than she in wooing.
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The redoubt which hee had to repaire to for an excuse, was the infidelity to his Master, which would have insued upon it.
The redoubt which he had to repair to for an excuse, was the infidelity to his Master, which would have ensued upon it.
dt n1 r-crq pns31 vhd pc-acp vvi p-acp p-acp dt n1, vbds dt n1 p-acp po31 n1, r-crq vmd vhi vvn p-acp pn31.
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And (lest hee should bee taken off from that) be retreates to another of far greater strength, in the words of my Text;
And (lest he should be taken off from that) be retreats to Another of Far greater strength, in the words of my Text;
cc (cs pns31 vmd vbi vvn a-acp p-acp d) vbi n2 p-acp j-jn pp-f av-j jc n1, p-acp dt n2 pp-f po11 n1;
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Quomodo facerem malum hoc maximum, & peccarem in Deum. The words are an interrogative objurgation to avoid a more impious temptation:Quomodo facerem malum hoc maximum, & peccarem in God. The words Are an interrogative objurgation to avoid a more impious temptation:
np1 fw-la fw-la fw-la fw-la, cc fw-la p-acp fw-la. dt n2 vbr dt n1 n1 pc-acp vvi dt av-dc j n1:
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and containe, 1. The Author refusing, I Ioseph. 2. The action refused, aggravated, 1. By the name, Wickednesse. 2. By the extension, Great. 3. The reason of the refusall. 1. In respect of the offence, Sin. 2. In respect of the obiect, or party offended, God. Of these in their order; and first of The Author refusing, I Ioseph.
and contain, 1. The Author refusing, I Ioseph. 2. The actium refused, aggravated, 1. By the name, Wickedness. 2. By the extension, Great. 3. The reason of the refusal. 1. In respect of the offence, Sin. 2. In respect of the Object, or party offended, God. Of these in their order; and First of The Author refusing, I Ioseph.
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When God distils his grace into the heart, 'tis sinnes antidote, and works effectually. Divine vertues elevate the soule;
When God distils his grace into the heart, it's Sins antidote, and works effectually. Divine Virtues elevate the soul;
c-crq np1 vvz po31 n1 p-acp dt n1, pn31|vbz ng1 n1, cc vvz av-j. np1 n2 vvb dt n1;
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and disdaine, as much, a willing consent to, as the act of sinne.
and disdain, as much, a willing consent to, as the act of sin.
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The purity of the Operator contemn's a corrivall in the heart, solely possessing that chaire of estate:
The purity of the Operator contemn's a corrival in the heart, solely possessing that chair of estate:
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But (if once the malice of temptation purchaseth entertainment) the former peace was not more delightfull,
But (if once the malice of temptation purchases entertainment) the former peace was not more delightful,
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than the succeeding warre prove's terrible.
than the succeeding war prove's terrible.
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The Almighty become's a sutor, who (not intending to work by his power) wooe's by intreaty:
The Almighty become's a suitor, who (not intending to work by his power) woo's by entreaty:
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and (as if that Virgin, that chast soule of man were not worth acceptance, if won without opposition) the divel likewise aime's at the purchase of it to.
and (as if that Virgae, that chaste soul of man were not worth acceptance, if wone without opposition) the Devil likewise aim's At the purchase of it to.
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Happy is that person, whose reason (despising the false allurements) yeeld's a consent to the God of Gods. Thus was Ioseph wonne by the deity:
Happy is that person, whose reason (despising the false allurements) yield's a consent to the God of God's Thus was Ioseph won by the deity:
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and his heart was found as constant, as the opposer turbulent. Had his education nuzled him up in error;
and his heart was found as constant, as the opposer turbulent. Had his education nuzzled him up in error;
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or his parents instructed him in Idolatry: Had his brethren played with wickednesse;
or his Parents instructed him in Idolatry: Had his brothers played with wickedness;
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or his companions dallied with disobedience, then the mist of ignorance might (peradventure) have bred a Cacatact,
or his Sodales dallied with disobedience, then the missed of ignorance might (Peradventure) have bred a Cacatact,
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or drawne a Curtaine over the eyes of his understanding. But such excuses must needs be silent, because his education was vertuous, his life religious.
or drawn a Curtain over the eyes of his understanding. But such excuses must needs be silent, Because his education was virtuous, his life religious.
cc vvn dt n1 p-acp dt n2 pp-f po31 n1. p-acp d n2 vmb av vbi j, c-acp po31 n1 vbds j, po31 n1 j.
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Quo semel est imbuta recens, &c. Teach a childe the trade of his youth (saye's Salomon ) and he will not forget it when hee is old.Quo semel est imbuta recens, etc. Teach a child the trade of his youth (say's Solomon) and he will not forget it when he is old.
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Ioseph had learned the principles of Religion of his parents;Ioseph had learned the principles of Religion of his Parents;
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and, therefore, must not (nay, cannot) forget them among the Egyptians. That Court (which in some kinde, was the schoole of villany) could never prove guilty of so bad a proficient in such ill and uncivill wayes.
and, Therefore, must not (nay, cannot) forget them among the egyptians. That Court (which in Some kind, was the school of villainy) could never prove guilty of so bad a proficient in such ill and Uncivil ways.
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But, What do'st thou here Eliah? What hath Ioseph to doe, that hee dances attendance at the Court? Exeat aula qui vult esse pius.
But, What dost thou Here Elijah? What hath Ioseph to do, that he dances attendance At the Court? Exeat Aula qui vult esse Pius.
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Mee thinkes that a Cottage in the Country, or a lodge in the Wildernesse of rustickes should have better suited with his religious life.
Me thinks that a Cottage in the Country, or a lodge in the Wilderness of rustics should have better suited with his religious life.
pno11 vvz d dt n1 p-acp dt n1, cc dt n1 p-acp dt n1 pp-f n2-jn vmd vhi jc vvn p-acp po31 j n1.
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Hee knowe's that company may allure a man by subtilty, to what they cannot entice him by intreaty:
He know's that company may allure a man by subtlety, to what they cannot entice him by entreaty:
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And where did the Divell imploy his servants more than among King Pharoahs houshold;
And where did the devil employ his Servants more than among King Pharaohs household;
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where wickednesse was (with some) become their religion, & iniquity their common devotion? But (alas) hee was a servant, and must obey:
where wickedness was (with Some) become their Religion, & iniquity their Common devotion? But (alas) he was a servant, and must obey:
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Yet, where the misery of bondage shall command him to impiety, the uprightnesse of his conscience may repeale the act.
Yet, where the misery of bondage shall command him to impiety, the uprightness of his conscience may repeal the act.
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It was the Divine providence which raised his decayed estate, and now ravished his Master with the love of his slave.
It was the Divine providence which raised his decayed estate, and now ravished his Master with the love of his slave.
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Hee that before was sold by his brethren, is now redeemed from bondage by the hand of his Father.
He that before was sold by his brothers, is now redeemed from bondage by the hand of his Father.
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For (behold) God suffers him not to live in obscurity; but give's him successe in his endeavours to usher him to promotion:
For (behold) God suffers him not to live in obscurity; but give's him success in his endeavours to usher him to promotion:
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So that now his Captain begin's to take especiall notice of him; and reward's his fidelity with the command of his house.
So that now his Captain begin's to take especial notice of him; and reward's his Fidis with the command of his house.
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Where before his honour goeth humility; for hee is humbled to his God, before he dare's venture upon command.
Where before his honour Goes humility; for he is humbled to his God, before he dare's venture upon command.
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'Twas his obedience to God which advanced him; and 'tis the service of that God, which his thoughts entertaine.
'Twas his Obedience to God which advanced him; and it's the service of that God, which his thoughts entertain.
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Thus shall it be done to the man whom God will honour.
Thus shall it be done to the man whom God will honour.
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The envie of fraternity shall be the meanes of promotion, where loyalty to the Divinity petition's for it.
The envy of fraternity shall be the means of promotion, where loyalty to the Divinity petition's for it.
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Though the hatred of a brother (upon unjust termes) may seeme to intreat,
Though the hatred of a brother (upon unjust terms) may seem to entreat,
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yet it can never perswade the Almighty to curse, when the malice of the one takes a daring from the devout Religion of the other.
yet it can never persuade the Almighty to curse, when the malice of the one Takes a daring from the devout Religion of the other.
av pn31 vmb av-x vvi dt j-jn pc-acp vvi, c-crq dt n1 pp-f dt crd vvz dt j-vvg p-acp dt j n1 pp-f dt j-jn.
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Though the strictnesse of unfeigned zeale, receive's the daily almes of Ioseph's brethren, even in these wretched times;
Though the strictness of unfeigned zeal, receive's the daily alms of Joseph's brothers, even in these wretched times;
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I meane, nothing but opprobrious calumnies; yet the God of that Zeale will burne up those reproaches with fire unquenchable.
I mean, nothing but opprobrious calumnies; yet the God of that Zeal will burn up those Reproaches with fire unquenchable.
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He that fight's under the Colours of pure Religion and sanctity, shall be shot-free when he is levell'd at by any reall injurie:
He that fight's under the Colours of pure Religion and sanctity, shall be shot-free when he is leveled At by any real injury:
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Enemies may spit the fire of wrath against him; yet it shall prove as an ignis fatuus, to lead themselves to destruction.
Enemies may spit the fire of wrath against him; yet it shall prove as an ignis fatuus, to led themselves to destruction.
n2 vmb vvi dt n1 pp-f n1 p-acp pno31; av pn31 vmb vvi p-acp dt fw-la fw-la, pc-acp vvi px32 p-acp n1.
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To Ioseph's brethren (then) in this Age, I wish as much religion as their neglected brother can teach them:
To Joseph's brothers (then) in this Age, I wish as much Religion as their neglected brother can teach them:
p-acp ng1 n2 (av) p-acp d n1, pns11 vvb p-acp d n1 p-acp po32 j-vvn n1 vmb vvi pno32:
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and let the bond of Nature rectifie their minds, when the presumption of anger would swell into revenge.
and let the bound of Nature rectify their minds, when the presumption of anger would swell into revenge.
cc vvb dt n1 pp-f n1 vvi po32 n2, c-crq dt n1 pp-f n1 vmd vvi p-acp n1.
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And to Ioseph himselfe I wish as much constancie in obedience, as honour in observance; that his divine graces may promote him to happinesse;
And to Ioseph himself I wish as much constancy in Obedience, as honour in observance; that his divine graces may promote him to happiness;
cc p-acp np1 px31 pns11 vvb p-acp d n1 p-acp n1, c-acp n1 p-acp n1; cst po31 j-jn n2 vmb vvi pno31 p-acp n1;
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and his resolute perseverance in his dutie to his GOD, may teach him both to know,
and his resolute perseverance in his duty to his GOD, may teach him both to know,
cc po31 j n1 p-acp po31 n1 p-acp po31 np1, vmb vvi pno31 av-d pc-acp vvi,
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and shun every smal and trifling mistake in the eyes of the world, because Religion will write it, Wickednesse; which is the subject of
and shun every small and trifling mistake in the eyes of the world, Because Religion will write it, Wickedness; which is the Subject of
cc vvi d j cc j-vvg n1 p-acp dt n2 pp-f dt n1, c-acp n1 vmb vvi pn31, n1; r-crq vbz dt n-jn pp-f
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The second generall, the action refused, aggravated, First, by the name, Wickednesse. The excellency of a curious Picture is the misty shaddowing of it:The second general, the actium refused, aggravated, First, by the name, Wickedness. The excellency of a curious Picture is the misty shadowing of it:
dt ord n1, dt n1 vvd, vvd, ord, p-acp dt n1, n1. dt n1 pp-f dt j n1 vbz dt j vvg pp-f pn31:
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Our Saviour's Espouse (in the Canticles ) is faire, though black: And the night is best shaped to it's property,
Our Saviour's Espouse (in the Canticles) is fair, though black: And the night is best shaped to it's property,
po12 ng1 vvi (p-acp dt n2) vbz j, cs j-jn: cc dt n1 vbz js vvn p-acp pn31|vbz n1,
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when 'tis muffled with it's wonted darkenesse. But (alas) miserable man in this onely become's wretched, being shaddowed with corruptions; black with sinne; and darke with wickednesse.
when it's muffled with it's wonted darkness. But (alas) miserable man in this only become's wretched, being shadowed with corruptions; black with sin; and dark with wickedness.
c-crq pn31|vbz vvn p-acp pn31|vbz j n1. p-acp (uh) j n1 p-acp d av-j vvz j, vbg vvn p-acp n2; j-jn p-acp n1; cc j p-acp n1.
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Disobedience is the nature of an unregenerate person, which foile's that grace that seek's to wound it;
Disobedience is the nature of an unregenerate person, which foil's that grace that seek's to wound it;
n1 vbz dt n1 pp-f dt j n1, r-crq n2 d n1 cst ng1 pc-acp vvi pn31;
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and the divel prove's destructive to the man, upon whose ground they fight.
and the Devil prove's destructive to the man, upon whose ground they fight.
cc dt n1 ng1 j p-acp dt n1, p-acp rg-crq n1 pns32 vvb.
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Had God beene pleased as well to forbid the nature of Adam, as his person sinning, the strength of his authority would have challenged the weakenesse of the others resistance;
Had God been pleased as well to forbid the nature of Adam, as his person sinning, the strength of his Authority would have challenged the weakness of the Others resistance;
vhd np1 vbn vvn a-acp av pc-acp vvi dt n1 pp-f np1, p-acp po31 n1 vvg, dt n1 pp-f po31 n1 vmd vhi vvn dt n1 pp-f dt n2-jn n1;
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and (without contradiction) have overcome by power, where it would not by intreaty.
and (without contradiction) have overcome by power, where it would not by entreaty.
cc (p-acp n1) vhb vvn p-acp n1, c-crq pn31 vmd xx p-acp n1.
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But (behold,) lest we should grow too happy by obedience, our fore-father (through unadvisednesse) hurried us unto misery by an ignorant knowledge.
But (behold,) lest we should grow too happy by Obedience, our forefather (through unadvisedness) hurried us unto misery by an ignorant knowledge.
cc-acp (vvb,) cs pns12 vmd vvi av j p-acp n1, po12 n1 (p-acp n1) vvd pno12 p-acp n1 p-acp dt j n1.
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Yea, and (lest mischiefe should want a mistresse to worke by) Eve was the Serpent's hand to offer up to Adam the petition for disobedience.
Yea, and (lest mischief should want a mistress to work by) Eve was the Serpent's hand to offer up to Adam the petition for disobedience.
uh, cc (cs n1 vmd vvi dt n1 pc-acp vvi p-acp) n1 vbds dt ng1 n1 pc-acp vvi a-acp p-acp np1 dt n1 p-acp n1.
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The Divell (as needing the wit of a woman to plot our ruine) became humble, to worke upon her pride;
The devil (as needing the wit of a woman to plot our ruin) became humble, to work upon her pride;
dt n1 (c-acp vvg dt n1 pp-f dt n1 pc-acp vvi po12 n1) vvd j, pc-acp vvi p-acp po31 n1;
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whereby the temptation drew on our destruction. Feminae cum viris habitantes germinant spinas; & arcana mentium acuto mucrone percutiunt;
whereby the temptation drew on our destruction. Feminae cum Viris habitantes germinant spinas; & arcana mentium acuto mucrone percutiunt;
c-crq dt n1 vvd p-acp po12 n1. fw-la fw-la n1 n2 j n2; cc fw-la fw-la fw-la fw-la fw-la;
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saith Saint Ambrose: The female sexe growe's strong, onely in allurements; and take's off the edge of man's goodnesse, by a sharper edge of temptation.
Says Saint Ambrose: The female sex grow's strong, only in allurements; and take's off the edge of Man's Goodness, by a sharper edge of temptation.
vvz n1 np1: dt j-jn n1 vvz j, av-j p-acp n2; cc vvb|po31 a-acp dt n1 pp-f ng1 n1, p-acp dt jc n1 pp-f n1.
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Yet (lest the observation should prove too generall, that the weaker sexe are continually guilty of the victory) Ioseph step's in here to triumph over the intended conquerour.
Yet (lest the observation should prove too general, that the Weaker sex Are continually guilty of the victory) Ioseph step's in Here to triumph over the intended conqueror.
av (cs dt n1 vmd vvi av j, cst dt jc n1 vbr av-j j pp-f dt n1) np1 vvz p-acp av pc-acp vvi p-acp dt j-vvn n1.
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His Mistris, wanting the power of command, dissolves her selfe into sicke intreaties. But the sweetnesse of her lovely complements, discover's the uglinesse of her foule intents.
His Mistress, wanting the power of command, dissolves her self into sick entreaties. But the sweetness of her lovely compliments, discover's the ugliness of her foul intents.
po31 n1, vvg dt n1 pp-f n1, vvz po31 n1 p-acp j n2. p-acp dt n1 pp-f po31 j n2, ng1 dt n1 pp-f po31 j n2.
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The grace of his Protector burne's in his heart, and light's him to the knowledge of her intended mischiefe.
The grace of his Protector burn's in his heart, and light's him to the knowledge of her intended mischief.
dt n1 pp-f po31 n1 vvz p-acp po31 n1, cc n1|vbz pno31 p-acp dt n1 pp-f po31 j-vvn n1.
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He that (before) seemed to be the object of her love, is (now) possessed with the hatred of her lust;
He that (before) seemed to be the Object of her love, is (now) possessed with the hatred of her lust;
pns31 cst (p-acp) vvd pc-acp vbi dt n1 pp-f po31 n1, vbz (av) vvd p-acp dt n1 pp-f po31 n1;
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and in stead of consenting, construes it Wickednesse.
and in stead of consenting, construes it Wickedness.
cc p-acp n1 pp-f vvg, vvz pn31 n1.
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When I reade the variety of wayes the Divell hath projected to seduce us to this Wickednesse, I lose my selfe in the Labyrinth;
When I read the variety of ways the devil hath projected to seduce us to this Wickedness, I loose my self in the Labyrinth;
c-crq pns11 vvb dt n1 pp-f n2 dt n1 vhz vvn pc-acp vvi pno12 p-acp d n1, pns11 vvb po11 n1 p-acp dt n1;
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and (strucke dumbe with admiration) strange at the wretchednesse of humane frailety.
and (struck dumb with admiration) strange At the wretchedness of humane frailty.
cc (vvd j p-acp n1) j p-acp dt n1 pp-f j n1.
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Let me crave your audience and wonder at once, when I name the many filthy wayes of purging this Wickednesse, by uncleane physicke. Eight severall Monsters present themselves unto you, under these titles:
Let me crave your audience and wonder At once, when I name the many filthy ways of purging this Wickedness, by unclean physic. Eight several Monsters present themselves unto you, under these titles:
vvb pno11 vvi po22 n1 cc n1 p-acp a-acp, c-crq pns11 vvb dt d j n2 pp-f vvg d n1, p-acp j n1. crd j n2 vvb px32 p-acp pn22, p-acp d n2:
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VIZ. 1. Fornicatio. 2. Adulterium. 3. Stuprum. 4. Incestus. 5. Raptus. 6. Mollities. 7. Sodomia. 8. Bestialitas.
VIZ. 1. Fornication. 2. Adulterium. 3. Stuprum. 4. Incestus. 5. Raptus. 6. Mollities. 7. Sodomy. 8. Bestialitas.
fw-la. crd np1. crd fw-la. crd fw-la. crd np1. crd np1. crd n2. crd np1. crd fw-la.
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1. The first of these receive's denomination from persons not matrimonially engaged to a civill conversation.
1. The First of these receive's denomination from Persons not matrimonially engaged to a civil Conversation.
crd dt ord pp-f d npg1-n n1 p-acp n2 xx av-j vvn p-acp dt j n1.
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2. The second is, — Sed nescire melius. I would describe these deformed Fiends in our Mother tongue:
2. The second is, — said Not know Better. I would describe these deformed Fiends in our Mother tongue:
crd dt ord vbz, — vvd n1 fw-la. pns11 vmd vvi d j-vvn n2 p-acp po12 n1 n1:
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But I hold it fitter to draw Timanthes vaile over such a bed of snakes, lest I should teach by reproving.
But I hold it fitter to draw Timanthes veil over such a Bed of snakes, lest I should teach by reproving.
cc-acp pns11 vvb pn31 jc pc-acp vvi np1 n1 p-acp d dt n1 pp-f n2, cs pns11 vmd vvi p-acp vvg.
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My desire is, that each of these enormities might prove like the Herbe Anonymos in Plinie, Quae non inveniendo nomen invenit;
My desire is, that each of these enormities might prove like the Herb Anonymos in Pliny, Quae non inveniendo Nome invenit;
po11 n1 vbz, cst d pp-f d n2 vmd vvi av-j dt n1 fw-la p-acp np1, fw-la fw-fr fw-la fw-la fw-la;
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which got a name by retaining the nature thereof in obscurity; rather than the name of the vice should teach the crime.
which god a name by retaining the nature thereof in obscurity; rather than the name of the vice should teach the crime.
r-crq vvd dt n1 p-acp vvg dt n1 av p-acp n1; av-c cs dt n1 pp-f dt n1 vmd vvi dt n1.
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Happy was Ioseph, (then) who (knowing the malice of his corruptiò„ to project a farther mischiefe,
Happy was Ioseph, (then) who (knowing the malice of his corruption to project a farther mischief,
j vbds np1, (av) r-crq (vvg dt n1 pp-f po31 n1 pc-acp vvi dt jc n1,
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if once he had consented) neglect's the opportunity of yeelding to Adultery, (the second kind) and terme's that Wickednesse, which his Mistris would have judged happinesse.
if once he had consented) neglect's the opportunity of yielding to Adultery, (the second kind) and term's that Wickedness, which his Mistress would have judged happiness.
cs a-acp pns31 vhd vvn) ng1 dt n1 pp-f vvg p-acp n1, (dt ord n1) cc vvz d n1, r-crq po31 n1 vmd vhi vvn n1.
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I doubt not (beloved) but that Ioseph's example (in my Text) shall worke powerfully in you against your provocations to uncleannesse;
I doubt not (Beloved) but that Joseph's Exampl (in my Text) shall work powerfully in you against your provocations to uncleanness;
pns11 vvb xx (vvn) cc-acp cst npg1 n1 (p-acp po11 n1) vmb vvi av-j p-acp pn22 p-acp po22 n2 p-acp n1;
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and, where destruction shall crave entertainement (being painted over with a seeming pleasure) the GOD of Ioseph shall tell you 'tis wickednesse.
and, where destruction shall crave entertainment (being painted over with a seeming pleasure) the GOD of Ioseph shall tell you it's wickedness.
cc, c-crq n1 vmb vvi n1 (vbg vvn a-acp p-acp dt j-vvg n1) dt np1 pp-f np1 vmb vvi pn22 pn31|vbz n1.
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Who knowes not the weaknesse, and wilfulnesse of them which Saint Paul termes silly, and laden with divers iniquities? Who skil's not the cunning of those delicate imposters, in their wretched devices? As their armes embrace the neckes of their inchanted captives: so doth vengeance their soules.
Who knows not the weakness, and wilfulness of them which Saint Paul terms silly, and laden with diverse iniquities? Who skill's not the cunning of those delicate imposters, in their wretched devices? As their arms embrace the necks of their enchanted captives: so does vengeance their Souls.
r-crq vvz xx dt n1, cc n1 pp-f pno32 r-crq n1 np1 n2 j, cc vvn p-acp j n2? r-crq n2 xx dt n-jn pp-f d j n2, p-acp po32 j n2? p-acp po32 n2 vvb dt n2 pp-f po32 j-vvn n2-jn: av vdz n1 po32 n2.
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They are sad Ditties which their melodious voices warble out; though the notes bee harmonious: and that destruction which they beare about them, is as full of deceit as allurement.
They Are sad Ditties which their melodious voices warble out; though the notes be harmonious: and that destruction which they bear about them, is as full of deceit as allurement.
pns32 vbr j n2 r-crq po32 j n2 vvb av; cs dt n2 vbb j: cc d n1 r-crq pns32 vvb p-acp pno32, vbz a-acp j pp-f n1 p-acp n1.
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I feare (beloved) I shall not neede to goe farther than to your owne guilty consciences,
I Fear (Beloved) I shall not need to go farther than to your own guilty Consciences,
pns11 vvb (vvn) pns11 vmb xx vvi pc-acp vvi av-jc cs p-acp po22 d j n2,
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for examples of men seduced to this impiety. Yet (rather than I will condemne before I can accuse;
for Examples of men seduced to this impiety. Yet (rather than I will condemn before I can accuse;
c-acp n2 pp-f n2 vvn p-acp d n1. av (av-c cs pns11 vmb vvi c-acp pns11 vmb vvi;
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or accuse you without a credible information) I will search the Scriptures;
or accuse you without a credible information) I will search the Scriptures;
cc vvb pn22 p-acp dt j n1) pns11 vmb vvi dt n2;
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where (I am sure) I shall finde Ruben intangled with Bilhah, his Fathers Concubine: Gen. 35.22. David with Bathsheba: 2 Sam. 11. Herod with his brother Philip's wife:
where (I am sure) I shall find Reuben entangled with Bilhah, his Father's Concubine: Gen. 35.22. David with Bathsheba: 2 Sam. 11. Herod with his brother Philip's wife:
c-crq (pns11 vbm j) pns11 vmb vvi np1 vvn p-acp np1, po31 ng1 n1: np1 crd. np1 p-acp np1: crd np1 crd np1 p-acp po31 n1 npg1 n1:
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Mat. 14. And the Corinthians, as Saint Paul had beene informed, in his first Epistle to them, 5. Chap. 1. verse. Mathew 14. And the Corinthians, as Saint Paul had been informed, in his First Epistle to them, 5. Chap. 1. verse.
np1 crd cc dt np1, p-acp n1 np1 vhd vbn vvn, p-acp po31 ord n1 p-acp pno32, crd np1 crd n1.
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Nec Sampsone fortior es, (as saith Saint Ambrose) nec Davide sanctior; nec Salomone sapientior: Sampson excelled thee in strength; David, in holinesse; and Salomon, in wisedome:Nec Sampsone fortior es, (as Says Saint Ambrose) nec David sanctior; nec Solomon sapientior: Sampson excelled thee in strength; David, in holiness; and Solomon, in Wisdom:
fw-la n1 fw-la fw-la, (c-acp vvz n1 np1) fw-la np1 fw-la; fw-la np1 fw-la: np1 vvd pno21 p-acp n1; np1, p-acp n1; cc np1, p-acp n1:
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yet they suffered by these enticing vanities.
yet they suffered by these enticing vanities.
av pns32 vvd p-acp d j-vvg n2.
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Let it be your pious industrie to be taught both by examples and precepts, that ye may be crowned with the glory of coelestiall blisse.
Let it be your pious industry to be taught both by Examples and Precepts, that you may be crowned with the glory of celestial bliss.
vvb pn31 vbi po22 j n1 pc-acp vbi vvn av-d p-acp n2 cc n2, cst pn22 vmb vbi vvn p-acp dt n1 pp-f j n1.
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Yet let not him expect the Diadem, which justifie's himselfe, being preserved from the act of this wickednesse onely by compulsion:
Yet let not him expect the Diadem, which justifie's himself, being preserved from the act of this wickedness only by compulsion:
av vvb xx pno31 vvi dt n1, r-crq vvz px31, vbg vvn p-acp dt n1 pp-f d n1 av-j p-acp n1:
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For, (as Saint Hierom gravely adviseth us) Infida custos castitatis est necessitas; & ille verè pudicus dicendus est, cui licuit peccare, sed noluit:
For, (as Saint Hieronymus gravely adviseth us) Infida custos castitatis est Necessity; & Isle verè pudicus dicendus est, cui Lucuit Peccare, sed noluit:
c-acp, (c-acp n1 np1 av-j vvz pno12) np1 fw-la fw-la fw-la fw-la; cc fw-la fw-la fw-la fw-la fw-la, fw-la n1 uh, fw-la fw-la:
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Necessity is a faithlesse preserver of Integritie; and he onely is truely termed chaste, who may fall, and will not. Thus doth Ioseph stand excused:
Necessity is a faithless preserver of Integrity; and he only is truly termed chaste, who may fallen, and will not. Thus does Ioseph stand excused:
n1 vbz dt j n1 pp-f n1; cc pns31 av-j vbz av-j vvn j, r-crq vmb vvi, cc vmb xx. av vdz np1 vvb vvn:
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for he leave's (in a manner) the possibility of sinning, by a religious resistance.
for he leave's (in a manner) the possibility of sinning, by a religious resistance.
c-acp pns31 vvb|pno32 (p-acp dt n1) dt n1 pp-f vvg, p-acp dt j n1.
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To every Ioseph here (then) let me preferre the example of him in my Text:
To every Ioseph Here (then) let me prefer the Exampl of him in my Text:
p-acp d np1 av (av) vvb pno11 vvi dt n1 pp-f pno31 p-acp po11 n1:
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If superiors entice you, refuse them; if inferiours, disdaine them; if equals, shunne them.
If superiors entice you, refuse them; if inferiors, disdain them; if equals, shun them.
cs n2-jn vvb pn22, vvb pno32; cs n2-jn, vvb pno32; cs n2-jn, vvb pno32.
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Let not the complexion of the vice steale credit to the Lie; but correct the fury of it by a pious reneaguing.
Let not the complexion of the vice steal credit to the Lie; but correct the fury of it by a pious reneaguing.
vvb xx dt n1 pp-f dt n1 vvi n1 p-acp dt vvb; p-acp vvi dt n1 pp-f pn31 p-acp dt j vvg.
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And, to Ioseph's Mistris, here, I must, in all humility, tender this advice to her petulant disposition:
And, to Joseph's Mistress, Here, I must, in all humility, tender this Advice to her petulant disposition:
cc, p-acp ng1 n1, av, pns11 vmb, p-acp d n1, vvb d n1 p-acp po31 j n1:
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Let her neither insnare the righteous by her painted hypocrisie; nor her Iezabels face intrap the ignorant:
Let her neither ensnare the righteous by her painted hypocrisy; nor her Jezebel's face entrap the ignorant:
vvb pno31 dx vvi dt j p-acp po31 j-vvn n1; ccx po31 n2 n1 vvi dt j:
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Let not her Syren songs steale to the eares of any, on whom she desires to surfeit with incontinency:
Let not her Syren songs steal to the ears of any, on whom she Desires to surfeit with incontinency:
vvb xx po31 np1 n2 vvi p-acp dt n2 pp-f d, p-acp ro-crq pns31 vvz pc-acp vvi p-acp n1:
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But let her praiers rather crush those desires, and her devotion repell them. Religion is the best remedy against such swelling tumors of impiety;
But let her Prayers rather crush those Desires, and her devotion repel them. Religion is the best remedy against such swelling tumors of impiety;
cc-acp vvb po31 n2 av-c vvb d n2, cc po31 n1 vvi pno32. n1 vbz dt js n1 p-acp d j-vvg n2 pp-f n1;
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and the very remembrance that it is wickednesse, nay, great wickednesse, may controule the vice;
and the very remembrance that it is wickedness, nay, great wickedness, may control the vice;
cc dt j n1 cst pn31 vbz n1, uh, j n1, vmb n1 dt n1;
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if every one in particular determine with Ioseph in my Text, How can I doe this great wickednesse, &c. Which is
if every one in particular determine with Ioseph in my Text, How can I do this great wickedness, etc. Which is
cs d pi p-acp j vvi p-acp np1 p-acp po11 n1, q-crq vmb pns11 vdi d j n1, av r-crq vbz
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The second part of my second Generall, The action refused, aggravated, Secondly, By the extension, Great. Consuetudo peccandi tollit sensum peccati:
The second part of my second General, The actium refused, aggravated, Secondly, By the extension, Great. Consuetudo Peccandi Tollit sensum peccati:
dt ord n1 pp-f po11 ord n1, dt n1 vvd, vvd, ord, p-acp dt n1, j. fw-la fw-la fw-la fw-la fw-la:
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(saith the divine Philosopher:) He that sell's himselfe to the custome of disloyalty to his Creator, become's ignorant of his offence; (Says the divine Philosopher:) He that sell's himself to the custom of disloyalty to his Creator, become's ignorant of his offence;
(vvz dt j-jn n1:) pns31 cst ng1 px31 p-acp dt n1 pp-f n1 p-acp po31 n1, vvz j pp-f po31 n1;
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and, instead of correction, prove's unskilfull in the knowledge of his sinne. The gluttonous satiety of our swelling Gulists, argue's their necessity of offending by forgetfulnes:
and, instead of correction, prove's unskilful in the knowledge of his sin. The gluttonous satiety of our swelling Gulists, argue's their necessity of offending by forgetfulness:
cc, av pp-f n1, ng1 j p-acp dt n1 pp-f po31 n1. dt j n1 pp-f po12 j-vvg np2, ng1 po32 n1 pp-f vvg p-acp n1:
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and their own abundance barr's them frò„ the just weighing of the poverty of the distressed.
and their own abundance bar's them from the just weighing of the poverty of the distressed.
cc po32 d n1 ng1 pno32 p-acp dt j vvg pp-f dt n1 pp-f dt j-vvn.
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The common drunkard cannot be taken with a due thanks-giving for that superfluity which he corrupt's, from whence many thirstie soules might sucke a reasonable supply for necessity.
The Common drunkard cannot be taken with a due thanksgiving for that superfluity which he corrupt's, from whence many thirsty Souls might suck a reasonable supply for necessity.
dt j n1 vmbx vbi vvn p-acp dt j-jn j p-acp d n1 r-crq pns31 vvz, p-acp c-crq d j n2 vmd vvi dt j n1 p-acp n1.
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How then can we determine of any Religion to be found in him, who (inclined to this great wickednesse mentioned in my Text) borrow's his provocations from new-found compositions?
How then can we determine of any Religion to be found in him, who (inclined to this great wickedness mentioned in my Text) borrow's his provocations from newfound compositions?
uh-crq av vmb pns12 vvi pp-f d n1 pc-acp vbi vvn p-acp pno31, r-crq (vvn p-acp d j n1 vvn p-acp po11 n1) vvz po31 n2 p-acp j n2?
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We are all beleaguered by our home-bred enemies: but especially by Saint Paul's three squadrons; The lust of the flesh; The lust of the eye;
We Are all beleaguered by our Homebred enemies: but especially by Saint Paul's three squadrons; The lust of the Flesh; The lust of the eye;
pns12 vbr d vvn p-acp po12 j n2: cc-acp av-j p-acp n1 npg1 crd n2; dt n1 pp-f dt n1; dt n1 pp-f dt n1;
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and The pride of life. Hee that loseth but the least ground, upon necessity, to either of these, suffer's in the retreat;
and The pride of life. He that loses but the least ground, upon necessity, to either of these, suffer's in the retreat;
cc dt n1 pp-f n1. pns31 cst vvz p-acp dt ds n1, p-acp n1, p-acp d pp-f d, vvz p-acp dt n1;
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and (unlesse hee gathereth strength by the power of grace) can never recover what he hath lost.
and (unless he gathereth strength by the power of grace) can never recover what he hath lost.
cc (cs pns31 vvz n1 p-acp dt n1 pp-f n1) vmb av-x vvi r-crq pns31 vhz vvn.
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Inter omnia certamina Christianorum, sola dura sunt praelia castitatis; Inter omnia certamina Christians, sola dura sunt Praetia castitatis;
fw-la fw-la fw-la np1, uh fw-la fw-la fw-la fw-la;
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ubi quotidiana est pugna, & rara victoria, &c. as Saint Augustine speaketh to the same purpose. ubi Quotidian est pugna, & rara victoria, etc. as Saint Augustine speaks to the same purpose.
fw-la fw-la fw-la fw-la, cc fw-la fw-la, av p-acp n1 np1 vvz p-acp dt d n1.
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Yee may be pleased to observe both the entrie and progresse of this sinne.
Ye may be pleased to observe both the entry and progress of this sin.
pn22 vmb vbi vvn pc-acp vvi d dt n1 cc n1 pp-f d n1.
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'Twas begun in Paradise inclusively, though not actually, by the fall of Adam. 'Tis haereditary to all of Vs the off-spring of him:
'Twas begun in Paradise inclusively, though not actually, by the fallen of Adam. It's hereditary to all of Us the offspring of him:
pn31|vbds vvn p-acp n1 av-j, cs xx av-j, p-acp dt n1 pp-f np1. pn31|vbz j p-acp d pp-f pno12 dt n1 pp-f pno31:
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For, Libido quĂ¢dam lege naturae in scelus erumpit; as Hieron. hath it. And (without repentance) it must be punished in Hell.
For, Libido Quadam lege naturae in scelus erumpit; as Hieron. hath it. And (without Repentance) it must be punished in Hell.
c-acp, np1 n1 fw-la fw-la p-acp fw-la n1; p-acp np1. vhz pn31. cc (p-acp n1) pn31 vmb vbi vvn p-acp n1.
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The first enticing is grounded either upon necessity; or pleasure; or sometimes upon both:
The First enticing is grounded either upon necessity; or pleasure; or sometime upon both:
dt ord j-vvg vbz vvn av-d p-acp n1; cc n1; cc av p-acp d:
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At which present (if GOD be not pleased to guide the heart) the sinne is purchased, though not yet acted.
At which present (if GOD be not pleased to guide the heart) the sin is purchased, though not yet acted.
p-acp r-crq n1 (cs np1 vbb xx vvn pc-acp vvi dt n1) dt n1 vbz vvn, cs xx av vvn.
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Then is the Divell, for the most part, rhetoricall; and perswade's by insinuating arguments for his owne advantage.
Then is the devil, for the most part, rhetorical; and persuade's by insinuating Arguments for his own advantage.
av vbz dt n1, p-acp dt av-ds n1, j; cc vvz p-acp j-vvg n2 p-acp po31 d n1.
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Trifles seldome breake friendship betweene the enticer and the allured;
Trifles seldom break friendship between the enticer and the allured;
n2 av vvi n1 p-acp dt n1 cc dt j-vvn;
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and what in it selfe is impious, hee perswade's to be a very sleight (or rather no) sin.
and what in it self is impious, he persuade's to be a very sleight (or rather no) sin.
cc r-crq p-acp pn31 n1 vbz j, pns31 vvz pc-acp vbi dt j n1 (cc av-c dx) vvb.
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Thus, if the heart consent, the Divel's proselyte is wonne:
Thus, if the heart consent, the Devil's proselyte is won:
av, cs dt n1 n1, dt ng1 n1 vbz vvn:
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And (lest he should know what destruction he plunge's himselfe into) hee's kept in ignorance by that God of this World, who blinde's the eyes of his understanding,
And (lest he should know what destruction he plunge's himself into) he's kept in ignorance by that God of this World, who blind's the eyes of his understanding,
cc (cs pns31 vmd vvi r-crq n1 pns31 ng1 px31 p-acp) pns31|vbz vvn p-acp n1 p-acp cst np1 pp-f d n1, r-crq vvz dt n2 pp-f po31 n1,
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lest the light of the glorious Gospell of CHRIST, which is the Image of GOD, should shine unto him: 2 Cor. 4.4.lest the Light of the glorious Gospel of CHRIST, which is the Image of GOD, should shine unto him: 2 Cor. 4.4.
cs dt n1 pp-f dt j n1 pp-f np1, r-crq vbz dt n1 pp-f np1, vmd vvi p-acp pno31: crd np1 crd.
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But, Ă´ that ineffable, and most dreadfull sequel which ensue's upon the first consent!
But, o that ineffable, and most dreadful sequel which ensue's upon the First consent!
p-acp, uh cst j, cc av-ds j n1 r-crq ng1 p-acp dt ord n1!
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That which Ioseph here accompt's a great wickednesse, the forlorne creature either not knowe's, or not value's.
That which Ioseph Here accompt's a great wickedness, the forlorn creature either not know's, or not valve's.
d r-crq np1 av vvz dt j n1, dt j-vvn n1 av-d xx vvb|vbz, cc xx ng1.
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While he was tottering, he halted (as it were) betweene two opinions; for the grace of his Protector withstood the opposer:
While he was tottering, he halted (as it were) between two opinions; for the grace of his Protector withstood the opposer:
cs pns31 vbds vvg, pns31 vvd (c-acp pn31 vbdr) p-acp crd n2; p-acp dt n1 pp-f po31 n1 vvd dt n1:
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But so soone as the weake understanding had surrendred to the will, the sinne was entertained;
But so soon as the weak understanding had surrendered to the will, the sin was entertained;
cc-acp av av c-acp dt j n1 vhd vvn p-acp dt n1, dt n1 vbds vvn;
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yet that 'twas a sinne, or a great wickednesse, was kept concealed.
yet that 'twas a sin, or a great wickedness, was kept concealed.
av cst pn31|vbds dt n1, cc dt j n1, vbds vvn vvn.
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Facilis discensus averni, &c. 'Tis then an easie matter to hasten to the pit of destruction,Facilis discensus averni, etc. It's then an easy matter to hasten to the pit of destruction,
np1 fw-la fw-la, av pn31|vbz av dt j n1 pc-acp vvi p-acp dt n1 pp-f n1,
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when the Divell drive's a man by his hourely provocation. But, alas miserable wretch!
when the devil drive's a man by his hourly provocation. But, alas miserable wretch!
c-crq dt n1 npg1-n dt n1 p-acp po31 j n1. p-acp, uh j n1!
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shall the fire of thy lust burne within thee, and not the fire of hell burne for thee? Shalt thou cast thy selfe into that deepe ditch, (as Salomon calleth an adultresse:
shall the fire of thy lust burn within thee, and not the fire of hell burn for thee? Shalt thou cast thy self into that deep ditch, (as Solomon calls an Adulteress:
vmb dt n1 pp-f po21 n1 vvi p-acp pno21, cc xx dt n1 pp-f n1 vvb p-acp pno21? vm2 pns21 vvi po21 n1 p-acp d j-jn n1, (c-acp np1 vvz dt n1:
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Prov. 23.27.) for thy pleasure;Curae 23.27.) for thy pleasure;
np1 crd.) p-acp po21 n1;
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and not expect a deeper ditch of destruction for thy paine? Shall the flashes of this great wickednesse dazle thine eyes;
and not expect a Deeper ditch of destruction for thy pain? Shall the flashes of this great wickedness dazzle thine eyes;
cc xx vvi dt jc-jn n1 pp-f n1 p-acp po21 n1? vmb dt n2 pp-f d j n1 vvi po21 n2;
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and not the flashes of hell terrifie thy conscience? Earthly pleasures (me think's) in reason cannot,
and not the flashes of hell terrify thy conscience? Earthly pleasures (me think's) in reason cannot,
cc xx dt n2 pp-f n1 vvi po21 n1? j n2 (pno11 n1|vbz) p-acp n1 vmbx,
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or (at least) should not delight us; because they are of no continuance. Before they come, we consume our selves with a longing desire, and expectation of them.
or (At least) should not delight us; Because they Are of no Continuance. Before they come, we consume our selves with a longing desire, and expectation of them.
cc (p-acp ds) vmd xx vvi pno12; c-acp pns32 vbr pp-f dx n1. p-acp pns32 vvb, pns12 vvb po12 n2 p-acp dt j-vvg n1, cc n1 pp-f pno32.
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When they are present, if they continue long, they cloy us: if they flye suddenly, they torment us.
When they Are present, if they continue long, they cloy us: if they fly suddenly, they torment us.
c-crq pns32 vbr j, cs pns32 vvb av-j, pns32 vvb pno12: cs pns32 vvb av-j, pns32 vvb pno12.
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And, when they are past, we may hang downe our heads with the consideration of Saint Paul's Quaere, What profit had yee then in those things whereof ye are now ashamed? for the end of them is death.
And, when they Are past, we may hang down our Heads with the consideration of Saint Paul's Quaere, What profit had ye then in those things whereof you Are now ashamed? for the end of them is death.
np1, c-crq pns32 vbr j, pns12 vmb vvi a-acp po12 n2 p-acp dt n1 pp-f n1 npg1 fw-la, q-crq n1 vhd pn22 av p-acp d n2 c-crq pn22 vbr av j? p-acp dt n1 pp-f pno32 vbz n1.
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Diseases (yee know) are the common rewards of the flesh in this life:
Diseases (ye know) Are the Common rewards of the Flesh in this life:
n2 (pn22 vvb) vbr dt j n2 pp-f dt n1 p-acp d n1:
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and, for the understanding, there shall not want the terrors, and gnawings of a guilty conscience.
and, for the understanding, there shall not want the terrors, and gnawings of a guilty conscience.
cc, p-acp dt n1, pc-acp vmb xx vvi dt n2, cc n2-vvg pp-f dt j n1.
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Oh the hideous skreeches which the heart vent's in unmeasured sobs!
O the hideous Screeches which the heart vent in unmeasured sobs!
uh dt j n2 r-crq dt n1 vvb p-acp j n2!
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Oh the dismall affirights which the darknesse of the night present's to the fancy of an impious adulterer!
O the dismal affirights which the darkness of the night present's to the fancy of an impious adulterer!
uh dt j n2 r-crq dt n1 pp-f dt n1 vvz p-acp dt n1 pp-f dt j n1!
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Oh that ill-boading noise, and fearefull croaking which this creature heare's, yet knowe's not how, or where, or whence!
O that ill-boding noise, and fearful croaking which this creature hear's, yet know's not how, or where, or whence!
uh cst j n1, cc j j-vvg r-crq d n1 av|vbz, av vvb|vbz xx c-crq, cc c-crq, cc c-crq!
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His conscience is sicke of the wormes: His understanding stifled in clowdes of mist: His will rushe's him head-long to the whirle-poole of destruction:
His conscience is sick of the worms: His understanding stifled in Clouds of missed: His will rushe's him headlong to the whirlpool of destruction:
po31 n1 vbz j pp-f dt n2: po31 n1 vvn p-acp n2 pp-f n1: png31 n1 ng1 pno31 av-j p-acp dt n1 pp-f n1:
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and (lest his body should bee forgotten behinde) that crawle's upon the very diseases which it hath gotten, and so stalke's to confusion.
and (lest his body should be forgotten behind) that crawle's upon the very diseases which it hath got, and so stalke's to confusion.
cc (cs po31 n1 vmd vbi vvn a-acp) cst ng1 p-acp dt j n2 r-crq pn31 vhz vvn, cc av vvz p-acp n1.
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Erre not, then, my beloved brethren, (as St. Iames saith) neither fall into the tallons of your untutored lusts.Err not, then, my Beloved brothers, (as Saint James Says) neither fallen into the talons of your untutored Lustiest.
vvb xx, av, po11 j-vvn n2, (c-acp n1 np1 vvz) dx n1 p-acp dt n2 pp-f po22 j n2.
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Subject not your selves to the slavery of temptation; but determine, with the Father, that Levissima cogitatio peccandi fit peccatum;
Subject not your selves to the slavery of temptation; but determine, with the Father, that Levissima cogitatio Peccandi fit peccatum;
n-jn xx po22 n2 p-acp dt n1 pp-f n1; cc-acp vvb, p-acp dt n1, cst fw-la fw-la fw-la j fw-la;
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The smallest and finest-spun thought of sinning is an offence. What, then, Ioseph (in my Text) hath termed great, call not thou small.
The Smallest and finest-spun Thought of sinning is an offence. What, then, Ioseph (in my Text) hath termed great, call not thou small.
dt js cc j n1 pp-f vvg vbz dt n1. q-crq, av, np1 (p-acp po11 n1) vhz vvn j, vvb xx pns21 j.
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What he hath determined to be stiled wickednesse, doe not thou boast of with impudence;
What he hath determined to be styled wickedness, do not thou boast of with impudence;
r-crq pns31 vhz vvn pc-acp vbi vvn n1, vdb xx pns21 vvi pp-f p-acp n1;
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but correct thy libidinous motions with the words of my Text. Levia sunt, sed multa sunt, saith S. Augustine: These sins (peradventure) may seeme small to thee, yet they are many;
but correct thy libidinous motions with the words of my Text. Levia sunt, sed Multa sunt, Says S. Augustine: These Sins (Peradventure) may seem small to thee, yet they Are many;
cc-acp vvb po21 j n2 p-acp dt n2 pp-f po11 np1 np1 fw-la, fw-la fw-la fw-la, vvz n1 np1: d n2 (av) vmb vvi j p-acp pno21, av pns32 vbr d;
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and will oppresse thee as much by their number, as others by their weight.
and will oppress thee as much by their number, as Others by their weight.
cc vmb vvi pno21 p-acp d p-acp po32 n1, c-acp n2-jn p-acp po32 n1.
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That this offence then (which belongeth chiefly to our purpose) is not wickednesse, who dares affirme? Or that 'tis great, who can deny? Thomas Aquinas is so sensible of the greatnesse of it, that he proposeth a question, touching a branch thereof, seeming very triviall in appearance;
That this offence then (which belongeth chiefly to our purpose) is not wickedness, who dares affirm? Or that it's great, who can deny? Thomas Aquinas is so sensible of the greatness of it, that he Proposeth a question, touching a branch thereof, seeming very trivial in appearance;
cst d n1 av (r-crq vvz av-jn p-acp po12 n1) vbz xx n1, r-crq vvz vvi? cc cst pn31|vbz j, r-crq vmb vvi? np1 np1 vbz av j pp-f dt n1 pp-f pn31, cst pns31 vvz dt n1, vvg dt n1 av, vvg av j p-acp n1;
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yet of greater consequence than a common judgement will censure it:
yet of greater consequence than a Common judgement will censure it:
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An in amplexibus, & osculis consistat peccatum mortale? Whether a mortall sinne may not couch it selfe under our common greetings? And he resolve's the question thus; an in amplexibus, & osculis consistat peccatum mortale? Whither a Mortal sin may not couch it self under our Common greetings? And he resolve's the question thus;
dt p-acp fw-la, cc fw-la fw-la fw-la fw-la? cs dt j-jn n1 vmb xx vvi pn31 n1 p-acp po12 j n2? cc pns31 ng1 dt n1 av;
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Secundum suam rationem non nominant peccatum mortale: Si autem fiant propter delectationem luxuriae, dicuntur libidinosa, & sunt peccata mortalia. Secundum suam rationem non nominant peccatum mortale: Si autem fiant propter delectationem Luxuriae, dicuntur libidinosa, & sunt Peccata mortalia.
fw-la fw-la fw-la fw-fr j fw-la fw-la: fw-mi fw-la fw-la fw-la fw-la fw-la, fw-la fw-la, cc fw-la n1 fw-la.
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Those kinde of complements (of themselves) suffer not the name of sinnes: But if their aime bee luxurious, their end is pernitious.
Those kind of compliments (of themselves) suffer not the name of Sins: But if their aim be luxurious, their end is pernicious.
d n1 pp-f n2 (pp-f px32) vvb xx dt n1 pp-f n2: cc-acp cs po32 vvb vbi j, po32 n1 vbz j.
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If then our very salutations, and common greetings (standing, onely, in impure vessels) may gather dregs,
If then our very salutations, and Common greetings (standing, only, in impure vessels) may gather dregs,
cs av po12 j n2, cc j n2 (vvg, av-j, p-acp j n2) vmb vvi n2,
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and so be turned into corruption:
and so be turned into corruption:
cc av vbi vvn p-acp n1:
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What are those more impious acts which, swelling in our hearts, breake forth into wickednesse? Might not Ioseph, upon grounds sufficiently warranted, aggravate the offence by the extension of it,
What Are those more impious acts which, swelling in our hearts, break forth into wickedness? Might not Ioseph, upon grounds sufficiently warranted, aggravate the offence by the extension of it,
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and conclude it a great wickednesse? Great indeed, in the first place on his owne part if you consider him: First, meerely as a man;
and conclude it a great wickedness? Great indeed, in the First place on his own part if you Consider him: First, merely as a man;
cc vvi pn31 dt j n1? j av, p-acp dt ord n1 p-acp po31 d n1 cs pn22 vvb pno31: ord, av-j c-acp dt n1;
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should hee have thus trespassed with any of the least, the worst, the poorest of women.
should he have thus trespassed with any of the least, the worst, the Poorest of women.
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Secondly, as a man in honour, in the same house.
Secondly, as a man in honour, in the same house.
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Justly might his fidelity have beene stained with infamy, had his Captain's courtesie been rewarded with such an injury.
Justly might his Fidis have been stained with infamy, had his Captain's courtesy been rewarded with such an injury.
av-j n1 po31 n1 vhb vbn vvn p-acp n1, vhd po31 ng1 n1 vbn vvn p-acp d dt n1.
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And thirdly, as a childe of Grace; whose fall (had he yeelded) might have proved more destructive to his soule,
And Thirdly, as a child of Grace; whose fallen (had he yielded) might have proved more destructive to his soul,
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than his former honor could gaine him affection.
than his former honour could gain him affection.
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But indeed, (as if his integrity grew too wise to forget the danger of such an errour) he could not easily fall,
But indeed, (as if his integrity grew too wise to forget the danger of such an error) he could not Easily fallen,
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lest his example should teach his inferiours to be guilty of the like: or the noise of the fact command the people to scorne him.
lest his Exampl should teach his inferiors to be guilty of the like: or the noise of the fact command the people to scorn him.
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For, whom we suspect guilty of so great an offence, we rather crush with our blushes, than maintaine by our industrie.
For, whom we suspect guilty of so great an offence, we rather crush with our Blushes, than maintain by our industry.
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Great, againe, on her part too. If his Master's wife should have prostituted her selfe to her servant, her vassall;Great, again, on her part too. If his Masters wife should have prostituted her self to her servant, her vassal;
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the censure of her crime would freely have passed; and each common inferiour would have become her Judge.
the censure of her crime would freely have passed; and each Common inferior would have become her Judge.
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Secondly, If to one whom shee loved, the sinne had beene the greater.
Secondly, If to one whom she loved, the sin had been the greater.
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For, who know's not that God, in his Justice, hath punished the fact here on earth, at least, with a mutuall hatred betweene the delinquents;
For, who know's not that God, in his justice, hath punished the fact Here on earth, At least, with a mutual hatred between the delinquents;
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so that (like to that of Tamar and Amnon ) the future hatred wherewith she would have hated him, might have beene greater than the love wherewith she had loved him.
so that (like to that of Tamar and Amnon) the future hatred wherewith she would have hated him, might have been greater than the love wherewith she had loved him.
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Thirdly, great in respect of her greatnesse also, by the Poet's censure;
Thirdly, great in respect of her greatness also, by the Poet's censure;
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Omne animi vitium tanto conspectius in se Crimen habet, &c. — Enormities are built up higher,
Omne animi Vitium tanto conspectius in se Crimen habet, etc. — Enormities Are built up higher,
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and grow more eminent, when their foundation is the errour of an eminent person. And Isiodore render's the reason of it:
and grow more eminent, when their Foundation is the error of an eminent person. And Isidore render's the reason of it:
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Crescit enim delicti cumulus; & quod minoribus ignoscitur, majoribus imputatur: For the fault (say's hee) increaseth:Crescit enim Delicti cumulus; & quod minoribus ignoscitur, majoribus imputatur: For the fault (say's he) increases:
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and the loftie Cedars are viewed by all, when they are shaken; whilest the neglected shrubs are not regarded.
and the lofty Cedars Are viewed by all, when they Are shaken; whilst the neglected shrubs Are not regarded.
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Great, againe, not in respect of Ioseph the Favourite of his Master, onely: or his Mistris the wife of his Master:Great, again, not in respect of Ioseph the Favourite of his Master, only: or his Mistress the wife of his Master:
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but also, in respect of the offence, chiefly considered in it selfe, that it is a sinne: Which is
but also, in respect of the offence, chiefly considered in it self, that it is a sin: Which is
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The first part of my third Generall, The reason of the refusall;
The First part of my third General, The reason of the refusal;
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First, in respect of the offence, Sinne: How can I doe this great wickednes, and sinne, &c. This part of my Text command's me to extract some-thing out of no-thing.
First, in respect of the offence, Sin: How can I do this great wickedness, and sin, etc. This part of my Text command's me to extract something out of nothing.
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For my discourse must be of a privation; and that which onely hath gotten a name, must teach us our proper nature.
For my discourse must be of a privation; and that which only hath got a name, must teach us our proper nature.
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I am fallen here, upon sinne; yet without offence (I hope): and shall intreat thereof without trespassing on your patience.
I am fallen Here, upon sin; yet without offence (I hope): and shall entreat thereof without trespassing on your patience.
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My Text give's me not authority to be tedious in the generality, lest I should neglect this which it doeth chiefly particularize.
My Text give's me not Authority to be tedious in the generality, lest I should neglect this which it doth chiefly particularise.
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Curious Schoole-distinctions I could, but will not trouble you with; lest the time denie me your attention, and the nicenesse your acceptance.
Curious School distinctions I could, but will not trouble you with; lest the time deny me your attention, and the niceness your acceptance.
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Let it suffice that I walke in the vulgar tract, and divide sinne onely into originall and actuall. The former include's both a falling from God in the loynes of Adam; and the evill which followed it:
Let it suffice that I walk in the Vulgar tract, and divide sin only into original and actual. The former include's both a falling from God in the loins of Adam; and the evil which followed it:
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which is, as well the defect of originall good in the soule, and body; as the succession of evill instead of that originall good, in both.
which is, as well the defect of original good in the soul, and body; as the succession of evil instead of that original good, in both.
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The second, which is Actuall, is either internall, or externall: spirituall, or carnall: of omission, or commission: infirmity, or presumption, &c. as your daily Sermons instruct you.
The second, which is Actual, is either internal, or external: spiritual, or carnal: of omission, or commission: infirmity, or presumption, etc. as your daily Sermons instruct you.
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To our purpose, then, I must confine my selfe to the intention of my Theame.
To our purpose, then, I must confine my self to the intention of my Theme.
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Where I finde, that if Ioseph had sinned according to his temptation, it might have beene a great actuall sinne, committed (perhaps) with presumption; and severely to be punished by the rod of Heaven.
Where I find, that if Ioseph had sinned according to his temptation, it might have been a great actual sin, committed (perhaps) with presumption; and severely to be punished by the rod of Heaven.
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It was (therefore) the mercy of our jealous God, to vouchsafe him assistance in his greatest temptations.
It was (Therefore) the mercy of our jealous God, to vouchsafe him assistance in his greatest temptations.
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Thus, a man being in honour, was of understanding, that hee might not bee compared to the beasts that perish.
Thus, a man being in honour, was of understanding, that he might not be compared to the beasts that perish.
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Had he himselfe beene the tempter, and she denyed, his sinne had beene entertained by the first extravagancie of his words: Eph. 5.4. Had hee wooed, and shee consented;
Had he himself been the tempter, and she denied, his sin had been entertained by the First extravagancy of his words: Ephesians 5.4. Had he wooed, and she consented;
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the mischiefe had doubled it selfe by the act. Had he secretly desired her, and not discovered the fire;
the mischief had doubled it self by the act. Had he secretly desired her, and not discovered the fire;
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yet Athanasius would censure him in his Qui formam concupiscit, quamvis sine fascinore, peccatum sine teste commisit.
yet Athanasius would censure him in his Qui formam concupiscit, Quamvis sine fascinore, peccatum sine teste commisit.
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Hee that desire's the beauty, yet not foulely enjoying it; hath committed a sinne, though without a witnesse.
He that desire's the beauty, yet not foully enjoying it; hath committed a sin, though without a witness.
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Or (if you please) the Scripture shall better English it in that Whosoever looketh upon a woman to lust after her, hath committed adultery with her in his heart.
Or (if you please) the Scripture shall better English it in that Whosoever looks upon a woman to lust After her, hath committed adultery with her in his heart.
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Here (peradventure) I have onely, as yet, awakened the conscience of Ioseph's Mistris; whilest the rest applaud themselves in their seeming integrity.
Here (Peradventure) I have only, as yet, awakened the conscience of Joseph's Mistress; whilst the rest applaud themselves in their seeming integrity.
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But (alas beloved) I must summon you all to the Court of Conscience;
But (alas Beloved) I must summon you all to the Court of Conscience;
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and (it may be) find them guilty, which are most confident in their justification.
and (it may be) find them guilty, which Are most confident in their justification.
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For I must distinguish of a two-fold adultery, both Carnall and Spirituall. The former ye have heard me hitherto treat of. The latter is two-fold:
For I must distinguish of a twofold adultery, both Carnal and Spiritual. The former you have herd me hitherto Treat of. The latter is twofold:
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First, Metaphoricall; which is any sinne, of what nature and condition soever: because our soules are espoused to Christ;
First, Metaphorical; which is any sin, of what nature and condition soever: Because our Souls Are espoused to christ;
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which the Scripture termeth spirituall whoredome. The second consisteth in the abuse of any holy thing;
which the Scripture termeth spiritual whoredom. The second Consisteth in the abuse of any holy thing;
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which is adultery, by way of sacriledge, as Thomas Aquinas will have it.
which is adultery, by Way of sacrilege, as Thomas Aquinas will have it.
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Not to enter into a strict examinatiò„ of your hearts, or common application, which your guiltinesse (I suppose) hath already prevented me of;
Not to enter into a strict examination of your hearts, or Common application, which your guiltiness (I suppose) hath already prevented me of;
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Let me keepe to the purpose of this word as it is in my Text.
Let me keep to the purpose of this word as it is in my Text.
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Yee have hitherto seen the diversity of sinne; and the monstrous birth of this wee treate of.
Ye have hitherto seen the diversity of sin; and the monstrous birth of this we Treat of.
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Let Isiodor now have leave to present you with the ladder, by which this impious vice climbs up to heaven to call for vengeance.
Let Isidor now have leave to present you with the ladder, by which this impious vice climbs up to heaven to call for vengeance.
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Cogitatio prava (saith hee) delectationem parit; delectatio consensionem; consensio actionem; actio consuetudinem; consuetudo necessitatem; & necessitas mortem. Evill thoughts beget delight; delight a consent; consent the act; the act custome; custome necessity; and necessity death.Cogitatio prava (Says he) delectationem parit; Delectatio consensionem; consensio actionem; actio consuetudinem; consuetudo necessitatem; & Necessity mortem. Evil thoughts beget delight; delight a consent; consent the act; the act custom; custom necessity; and necessity death.
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Saint Iames make's but three rounds to this Ladder: Lust, when it conceiveth, bringeth forth sinne;
Saint James make's but three rounds to this Ladder: Lust, when it conceiveth, brings forth sin;
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and sinne, when it is finished bringeth forth death. and sin, when it is finished brings forth death.
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But hee that hath a desire to walke more leasurely to his destruction, and (in spight of the Spirit of grace) will follow his owne unbridled lusts, may travell in those eight by-paths of iniquity mentioned formerly;
But he that hath a desire to walk more leisurely to his destruction, and (in spite of the Spirit of grace) will follow his own unbridled Lustiest, may travel in those eight bypaths of iniquity mentioned formerly;
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and so build up the mighty Babel of his owne confusion. But siste paulum viator, as Minutius Felix speaketh in another kind.
and so built up the mighty Babel of his own confusion. But sister paulum viator, as Minutius Felix speaks in Another kind.
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Stay thou that walkest in those uncouth paths, while I question thee with S. Bernard, Quare peccas, &c. Why doest thou sinne thus, O thou unjust creature? Why doest thou offend, O thou miserable wretch? The all-seeing providence espie's out all thy waies;
Stay thou that walkest in those uncouth paths, while I question thee with S. Bernard, Quare peccas, etc. Why dost thou sin thus, Oh thou unjust creature? Why dost thou offend, Oh thou miserable wretch? The All-seeing providence espie's out all thy ways;
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and the darkest Cells, and fowlest cavernes of thy sooty heart lye open, and manifest to his piercing eyes.
and the Darkest Cells, and Foulest caverns of thy sooty heart lie open, and manifest to his piercing eyes.
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Plead not the unchast allurements of lascivious women which tempt thee, for an excuse: For our age returne's it selfe guilty of such hellish inventions;
Plead not the unchaste allurements of lascivious women which tempt thee, for an excuse: For our age return's it self guilty of such hellish Inventions;
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such Philtra, and Diasatyrions; such powders, and potions to cherish this abortive brat of uncleannesse, that they seeme even to iustifie the severall allurements of the weaker sexe by more horrid, and divellish inchantments.
such Philter, and Diasatyrions; such powders, and potions to cherish this abortive brat of uncleanness, that they seem even to justify the several allurements of the Weaker sex by more horrid, and devilish enchantments.
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Pascitur libido conviviis, (say's Saint Ambrose) nutritur deliciis; vino accenditur, & ebrietate inflammatur. Pascitur libido conviviis, (say's Faint Ambrose) nutritur delicious; vino accenditur, & Inebriety inflammatur.
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This is not to learn of S. Paul, to beat downe our bodies, and keepe them in subiection:
This is not to Learn of S. Paul, to beatrice down our bodies, and keep them in subjection:
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Nor of Ioseph in my Text; to contend with the temptation, because to consent, is to sinne. Againe;
Nor of Ioseph in my Text; to contend with the temptation, Because to consent, is to sin. Again;
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he that seeke's to excuse himselfe by the superfluous humours of a pampered body, should rather (with Lazarus ) live by the crummes, than fare so deliciously with gluttonous Dives.
he that seeke's to excuse himself by the superfluous humours of a pampered body, should rather (with Lazarus) live by the crumbs, than fare so deliciously with gluttonous Dives.
pns31 cst ng1 pc-acp vvi px31 p-acp dt j n2 pp-f dt j-vvn n1, vmd av-c (c-acp np1) vvb p-acp dt n2, cs vvb av av-j p-acp j vvz.
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Plutarch report's of Antiochus King of Asia, that when he was invited to performe a visit to the faire Panthea by the various reports of her admired beauty, refused to goe;Plutarch report's of Antiochus King of Asia, that when he was invited to perform a visit to the fair Panthea by the various reports of her admired beauty, refused to go;
np1 n2 pp-f np1 n1 pp-f np1, cst c-crq pns31 vbds vvn pc-acp vvi dt n1 p-acp dt j np1 p-acp dt j n2 pp-f po31 j-vvn n1, vvd pc-acp vvi;
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replying, Si modo illam convenero quum per otium vacat, fortasse illa mihi persuasura est, ut, neglectis regni negotiis, illam conveniam quum etiam non vacat.
replying, Si modo Illam convenero Whom per otium vacat, Fortasse illa mihi persuasura est, ut, neglectis Regni negotiis, Illam conveniam Whom etiam non vacat.
vvg, fw-mi fw-la fw-la fw-la fw-la fw-la n1 fw-la, fw-la fw-la fw-la fw-es fw-la, fw-la, fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
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If (say's he) I should repaire unto her now my leasure serve's mee, perhaps shee will so take me by her alluring forme, that when I should follow the affaires of my Kingdome, I should spend my time with her when I have no leasure.
If (say's he) I should repair unto her now my leisure serve's me, perhaps she will so take me by her alluring Form, that when I should follow the affairs of my Kingdom, I should spend my time with her when I have no leisure.
cs (vvz pns31) pns11 vmd vvi p-acp pno31 av po11 n1 vvb|vbz pno11, av pns31 vmb av vvi pno11 p-acp po31 j-vvg n1, cst c-crq pns11 vmd vvi dt n2 pp-f po11 n1, pns11 vmd vvi po11 n1 p-acp pno31 c-crq pns11 vhb dx n1.
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I read that Dionisius dis-inherited his sonne, which was heire to his Kingdome, for defiling himselfe with another man's wife.
I read that Dionysius disinherited his son, which was heir to his Kingdom, for defiling himself with Another Man's wife.
pns11 vvb cst np1 j po31 n1, r-crq vbds n1 p-acp po31 n1, p-acp vvg px31 p-acp j-jn ng1 n1.
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The Egyptians punished the adulterer with a thousand stripes, and the adulteresse with the losse of her nose.
The egyptians punished the adulterer with a thousand stripes, and the adulteress with the loss of her nose.
dt np1 vvn dt n1 p-acp dt crd n2, cc dt n1 p-acp dt n1 pp-f po31 n1.
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A punishment continued since to divers (not by Egyptian edict, to the women onely; but by the Indian disease) even many times, to both the delinquents.
A punishment continued since to diverse (not by Egyptian edict, to the women only; but by the Indian disease) even many times, to both the delinquents.
dt n1 vvd a-acp p-acp j (xx p-acp jp n1, p-acp dt n2 av-j; cc-acp p-acp dt jp n1) av d n2, p-acp d dt n2-jn.
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If these examples, which are fetch't from prophane Authors, want the power and efficacy of perswading you to shun this sinne in my Text:
If these Examples, which Are fetched from profane Authors, want the power and efficacy of persuading you to shun this sin in my Text:
cs d n2, r-crq vbr vvb|pn31 p-acp vvi n2, vvb dt n1 cc n1 pp-f vvg pn22 pc-acp vvi d vvb p-acp po11 n1:
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let then the Word of God (which is sharper than any two-edged Sword) divide between the ioynts,
let then the Word of God (which is sharper than any two-edged Sword) divide between the Joints,
vvb av dt n1 pp-f np1 (r-crq vbz jc cs d j n1) vvb p-acp dt n2,
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and the marrow of him that run's on still in this wickednesse. and the marrow of him that run's on still in this wickedness.
cc dt n1 pp-f pno31 cst vvz a-acp av p-acp d n1.
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Who so committeth adultery with a woman, (saith Salomon) lacketh understanding: hee that doth it, destroyeth his owne soule, Proverbs 6.32. By the Leviticall Law, the adulterer and adulteresse were both put to death. Who so Committeth adultery with a woman, (Says Solomon) lacketh understanding: he that does it, Destroyeth his own soul, Proverbs 6.32. By the Levitical Law, the adulterer and adulteress were both put to death.
r-crq av vvz n1 p-acp dt n1, (vvz np1) vvz n1: pns31 cst vdz pn31, vvz po31 d n1, n2 crd. p-acp dt j n1, dt n1 cc n1 vbdr av-d vvn p-acp n1.
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Zimri and Cozbi were both thrust through by Phinehas, even in the tent, Num. 25.8.Zimri and Cozbi were both thrust through by Phinehas, even in the tent, Num. 25.8.
np1 cc n1 vbdr av-d vvn a-acp p-acp np1, av p-acp dt n1, np1 crd.
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Yea, and twenty and five thousand of the Benjamites were slain in battaile by the Israelites, Iudg. 20.46. What shall I say then? Thinke yee (my beloved) that either Zimri and Cozbi;
Yea, and twenty and five thousand of the Benjamites were slave in battle by the Israelites, Judges 20.46. What shall I say then? Think ye (my Beloved) that either Zimri and Cozbi;
uh, cc crd cc crd crd pp-f dt np2 vbdr vvn p-acp n1 p-acp dt np2, np1 crd. q-crq vmb pns11 vvi av? vvb pn22 (po11 j-vvn) d d np1 cc np1;
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or those twenty and five thousand of the Benjamites were greater adulterers than any of our age? I tell yee nay; but except yee repent, yee shall all likewise perish. or those twenty and five thousand of the Benjamites were greater Adulterers than any of our age? I tell ye nay; but except ye Repent, ye shall all likewise perish.
cc d crd cc crd crd pp-f dt np2 vbdr jc n2 cs d pp-f po12 n1? pns11 vvb pn22 uh; cc-acp c-acp pn22 vvb, pn22 vmb av-d av vvi.
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The Canon of the Law runne's Paritas dilicti paritatem poenae requirit. Those must equally share in their punishments, which have been equally guilty of an offence.
The Canon of the Law run's Paritas dilicti paritatem Poenae Requires. Those must equally share in their punishments, which have been equally guilty of an offence.
dt n1 pp-f dt n1 vvz fw-la fw-la fw-la fw-la n1. d vmb av-j vvi p-acp po32 n2, r-crq vhb vbn av-j j pp-f dt n1.
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If those, before mentioned, suffered for their lusts in so high a degree;
If those, before mentioned, suffered for their Lustiest in so high a degree;
cs d, c-acp vvn, vvn p-acp po32 n2 p-acp av j dt n1;
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'twere but justice in God to punish us in the like nature as (or rather worse than) them. Goe then thou guilty conscience;
'twere but Justice in God to Punish us in the like nature as (or rather Worse than) them. Go then thou guilty conscience;
pn31|vbdr p-acp n1 p-acp np1 pc-acp vvi pno12 p-acp dt j n1 c-acp (cc av-c jc cs) pno32. vvb av pns21 j n1;
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sinne no more, lest a worse punishment than these happen unto thee. As thou hast yeelded the members servants unto uncleannesse, and to iniquity unto iniquity: sin no more, lest a Worse punishment than these happen unto thee. As thou hast yielded the members Servants unto uncleanness, and to iniquity unto iniquity:
vvb av-dx av-dc, cs dt jc n1 cs d vvb p-acp pno21. p-acp pns21 vh2 vvn dt n2 n2 p-acp n1, cc p-acp n1 p-acp n1:
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even so now yeeld thy members servants to righteousnesse unto holinesse, and thy end shall bee everlasting peace. even so now yield thy members Servants to righteousness unto holiness, and thy end shall be everlasting peace.
av av av vvi po21 n2 n2 p-acp n1 p-acp n1, cc po21 n1 vmb vbi j n1.
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Learne of good Ioseph here, to shunne this spirituall Adder which sting's thy soule, and then hisse's at thee for thy folly.
Learn of good Ioseph Here, to shun this spiritual Adder which sting's thy soul, and then hisse's At thee for thy folly.
vvb pp-f j np1 av, pc-acp vvi d j n1 r-crq ng1 po21 n1, cc av ng1 p-acp pno21 p-acp po21 n1.
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Let God be the object of all our desires; the moderator of our thoughts; and the controller of our actions;
Let God be the Object of all our Desires; the moderator of our thoughts; and the controller of our actions;
vvb np1 vbi dt n1 pp-f d po12 n2; dt n1 pp-f po12 n2; cc dt n1 pp-f po12 n2;
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so, whatsoever rebellious thought steale's into our fancies, he will correct it, by discovering it unto us to bee sinne against his sacred Majesty.
so, whatsoever rebellious Thought steal's into our fancies, he will correct it, by discovering it unto us to be sin against his sacred Majesty.
av, r-crq j vvd ng1 p-acp po12 n2, pns31 vmb vvi pn31, p-acp vvg pn31 p-acp pno12 pc-acp vbi n1 p-acp po31 j n1.
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In sole etiam levissimi pulvusculi cernuntur, saith S. Chrysostome. When the Sunne shine's into a Chamber through any crevice, the smallest atomes are discerned by it:In sole etiam levissimi pulvusculi cernuntur, Says S. Chrysostom. When the Sun shine's into a Chamber through any crevice, the Smallest Atoms Are discerned by it:
p-acp j fw-la fw-la fw-la fw-la, vvz n1 np1. c-crq dt n1 ng1 p-acp dt n1 p-acp d n1, dt js n2 vbr vvn p-acp pn31:
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So when the grace of the Sunne of glory shine's into our hearts wee shall easily discover the smallest allurements to this impurity;
So when the grace of the Sun of glory shine's into our hearts we shall Easily discover the Smallest allurements to this impurity;
av c-crq dt n1 pp-f dt n1 pp-f n1 ng1 p-acp po12 n2 pns12 vmb av-j vvi dt js n2 p-acp d n1;
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and suddainly then may we seek for help, when we finde it to be a sinne against God; which is
and suddenly then may we seek for help, when we find it to be a sin against God; which is
cc av-j av vmb pns12 vvi p-acp n1, c-crq pns12 vvb pn31 pc-acp vbi dt vvb p-acp np1; r-crq vbz
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The last part of my last generall;
The last part of my last general;
dt ord n1 pp-f po11 ord n1;
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The reason of Ioseph's refusall in respect, Secondly, of the object, or party offended, God. How can I doe, & c?
The reason of Joseph's refusal in respect, Secondly, of the Object, or party offended, God. How can I do, & c?
dt n1 pp-f npg1 n1 p-acp n1, ord, pp-f dt n1, cc n1 vvn, np1. q-crq vmb pns11 vdi, cc sy?
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To question a Deity is to wound it: nay, to suspect it, onely, is to deny it.
To question a Deity is to wound it: nay, to suspect it, only, is to deny it.
pc-acp vvi dt n1 vbz pc-acp vvi pn31: uh-x, pc-acp vvi pn31, av-j, vbz pc-acp vvi pn31.
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The hearts of men are the Booke of God:
The hearts of men Are the Book of God:
dt n2 pp-f n2 vbr dt n1 pp-f np1:
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wherein his Majesty is written (for the most part) in so small a character, that it dazel's the eyes of their understandings which attempt to prie into it.
wherein his Majesty is written (for the most part) in so small a character, that it dazel's the eyes of their understandings which attempt to pry into it.
c-crq po31 n1 vbz vvn (c-acp dt av-ds n1) p-acp av j dt n1, cst pn31 n2 dt n2 pp-f po32 n2 r-crq vvb pc-acp vvi p-acp pn31.
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He that sit's in the high, and holy places hath commanded all to the knowledge, and service of himselfe.
He that sit's in the high, and holy places hath commanded all to the knowledge, and service of himself.
pns31 cst n2 p-acp dt j, cc j n2 vhz vvn d p-acp dt n1, cc n1 pp-f px31.
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Ignorance, therefore, of his sacred Majesty (although it may seeme to pleade an excuse in some,
Ignorance, Therefore, of his sacred Majesty (although it may seem to plead an excuse in Some,
n1, av, pp-f po31 j n1 (cs pn31 vmb vvi pc-acp vvi dt n1 p-acp d,
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yet it) can be at the most but a tanto, not a toto, as the Schoolmen speake.
yet it) can be At the most but a tanto, not a toto, as the Schoolmen speak.
av pn31) vmb vbi p-acp dt av-ds p-acp dt fw-la, xx dt fw-la, p-acp dt n2 vvb.
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For hee hath not left himselfe without witnesse, in that hee doth good, and giveth us raine from heaven, and fruitfull seasons;
For he hath not left himself without witness, in that he does good, and gives us rain from heaven, and fruitful seasons;
p-acp pns31 vhz xx vvn px31 p-acp n1, p-acp cst pns31 vdz j, cc vvz pno12 vvi p-acp n1, cc j n2;
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filling our hearts with food and gladnesse, Acts. 14.17. Whatsoever, therfore, is endued with a reasonable soule, cannot choose but determine of a supernaturall power.filling our hearts with food and gladness, Acts. 14.17. Whatsoever, Therefore, is endued with a reasonable soul, cannot choose but determine of a supernatural power.
vvg po12 n2 p-acp n1 cc n1, n2 crd. r-crq, av, vbz vvn p-acp dt j n1, vmbx vvi cc-acp vvb pp-f dt j n1.
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Caelum ipsum vide quam latè tenditur, quam rapidè volvitur, &c. as Minucius Felix hath it: and the Psalmist shall be the interpreter:Caelum ipsum vide quam latè tenditur, quam rapidè volvitur, etc. as Minucius Felix hath it: and the Psalmist shall be the interpreter:
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, av p-acp np1 np1 vhz pn31: cc dt n1 vmb vbi dt n1:
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The heavens declare the glory of God; and the Firmament sheweth his handi-worke. The heavens declare the glory of God; and the Firmament shows his handiwork.
dt n2 vvb dt n1 pp-f np1; cc dt n1 vvz po31 n1.
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I will not labour your eares with the many and vulgar arguments to prove a God,
I will not labour your ears with the many and Vulgar Arguments to prove a God,
pns11 vmb xx vvi po22 n2 p-acp dt d cc j n2 pc-acp vvi dt n1,
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as if I were to catechise a congregation of Infidels.
as if I were to catechise a congregation of Infidels.
c-acp cs pns11 vbdr pc-acp vvi dt n1 pp-f n2.
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Let me only present you with one of the same Author, which (I hope) shall command your attention, and approbation.
Let me only present you with one of the same Author, which (I hope) shall command your attention, and approbation.
vvb pno11 av-j vvi pn22 p-acp crd pp-f dt d n1, r-crq (pns11 vvb) vmb vvi po22 n1, cc n1.
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Let us consider our selves as we are men;
Let us Consider our selves as we Are men;
vvb pno12 vvi po12 n2 c-acp pns12 vbr n2;
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and view the variety of faces (which we daily behold) with a reasonable eye;
and view the variety of faces (which we daily behold) with a reasonable eye;
cc vvb dt n1 pp-f n2 (r-crq pns12 av-j vvb) p-acp dt j n1;
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and observe how we are lost in the admiration of so much dissimilitude in our likenesses.
and observe how we Are lost in the admiration of so much dissimilitude in our Likenesses.
cc vvb c-crq pns12 vbr vvn p-acp dt n1 pp-f av d n1 p-acp po12 n2.
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Similes universi videmur; & inter se singuli dissimiles invenimur: We seeme all (among our selves) like one the other; Similes universi videmur; & inter se Singuli dissimiles invenimur: We seem all (among our selves) like one the other;
n2 fw-la fw-la; cc vvi fw-la fw-la n2 fw-la: pns12 vvb d (p-acp po12 n2) vvb crd dt n-jn;
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and yet are we found (in some thing or other) each unlike the other.
and yet Are we found (in Some thing or other) each unlike the other.
cc av vbr pns12 vvn (p-acp d n1 cc n-jn) d av-j dt n-jn.
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Which demonstrate's unto us the wonderfull worke of a superior Power to be magnified in this variety.
Which demonstrate's unto us the wonderful work of a superior Power to be magnified in this variety.
r-crq ng1 p-acp pno12 dt j n1 pp-f dt j-jn n1 pc-acp vbi vvn p-acp d n1.
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The Heathens, in ancient times, were confirmed in the Quod sit, in the positive determination of a divine Commander:
The heathens, in ancient times, were confirmed in the Quod sit, in the positive determination of a divine Commander:
dt n2-jn, p-acp j n2, vbdr vvn p-acp dt fw-la fw-la, p-acp dt j n1 pp-f dt j-jn n1:
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although they erred in the Quid sit, as well as the Quis sit; what he hee was, as who hee was.
although they erred in the Quid sit, as well as the Quis sit; what he he was, as who he was.
cs pns32 vvd p-acp dt fw-la fw-la, c-acp av c-acp dt fw-la fw-la; r-crq pns31 pns31 vbds, c-acp r-crq pns31 vbds.
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And I can justifie, by mine owne experience, that the Salvages in the Westerne Indiaes (at this present) have a generall tradition received from their Ancestors, which teache's them as far in Divinity,
And I can justify, by mine own experience, that the Salvages in the Western Indies (At this present) have a general tradition received from their Ancestors, which teache's them as Far in Divinity,
cc pns11 vmb vvi, p-acp po11 d n1, cst dt n2-jn p-acp dt j npg1 (p-acp d n1) vhb dt j n1 vvn p-acp po32 n2, r-crq ng1 pno32 c-acp av-j p-acp n1,
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as some of the former Heathen had learned; even that there is a great Controller above, who doth never injure them:
as Some of the former Heathen had learned; even that there is a great Controller above, who does never injure them:
c-acp d pp-f dt j j-jn vhd vvn; av cst pc-acp vbz dt j n1 a-acp, r-crq vdz av vvi pno32:
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yet they sacrifice to the Devill, because they feele his frequent correction. I taxe not our times for a worse (than salvage) ignorance:
yet they sacrifice to the devil, Because they feel his frequent correction. I Tax not our times for a Worse (than salvage) ignorance:
av pns32 vvb p-acp dt n1, c-acp pns32 vvb po31 j n1. pns11 vvb xx po12 n2 p-acp dt jc (av j-jn) n1:
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although (with sorrow I speake it) I feare here are some, even among us, Qui non tam Dei nomen, quam ipsum Deum ignorant:
although (with sorrow I speak it) I Fear Here Are Some, even among us, Qui non tam Dei Nome, quam ipsum God ignorant:
cs (p-acp n1 pns11 vvb pn31) pns11 vvb av vbr d, av p-acp pno12, fw-fr fw-fr fw-la fw-la fw-la, fw-la fw-la fw-la j:
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which are not ignorant of the name, but the attributes of God.
which Are not ignorant of the name, but the attributes of God.
r-crq vbr xx j pp-f dt n1, cc-acp dt n2 pp-f np1.
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Let it not then bee accounted a digression, if I give the same Minucius leave to instruct such ignorant Christians in the properties of their unknowne GOD.
Let it not then be accounted a digression, if I give the same Minucius leave to instruct such ignorant Christians in the properties of their unknown GOD.
vvb pn31 xx av vbb vvn dt n1, cs pns11 vvb dt d np1 vvb pc-acp vvi d j np1 p-acp dt n2 pp-f po32 j np1.
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Vniversa quaecunque sunt (saith he) verbo jubet, ratione dispensat, virtute consummat, &c. 'Tis hee which commandeth all things which are, by his Word; order's them by his reason;Vniversa quaecunque sunt (Says he) verbo jubet, ratione dispensat, virtute consummate, etc. It's he which commands all things which Are, by his Word; order's them by his reason;
fw-la fw-la fw-la (vvz pns31) fw-la fw-la, fw-la fw-la, fw-la vvi, av pn31|vbz pns31 r-crq vvz d n2 r-crq vbr, p-acp po31 n1; ng1 pno32 p-acp po31 n1;
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and perfect's them by his vertue. Hic nec videri potest; visu clarior est: nec comprehendi; tactu purior est: nec aestimari; sensibus major est; Infinitus, immensus;
and perfect's them by his virtue. Hic nec videri potest; visu Clarior est: nec comprehendi; tactu purior est: nec Aestimari; sensibus Major est; Infinite, immensus;
cc ng1 pno32 p-acp po31 n1. fw-la fw-la fw-la fw-la; fw-la fw-la fw-la: fw-la fw-la; fw-la fw-la fw-la: fw-la fw-la; fw-la n1 fw-la; np1, fw-la;
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& soli sibi tantus, quantus est, notus. & soli sibi Tantus, quantus est, notus.
cc fw-la fw-la fw-la, fw-la fw-la, fw-la.
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He is such a GOD as cannot be seene, (to convict the worshippers of beasts,
He is such a GOD as cannot be seen, (to convict the worshippers of beasts,
pns31 vbz d dt np1 c-acp vmbx vbi vvn, (p-acp vvn dt n2 pp-f n2,
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and the like) because he is cleerer than our sight:
and the like) Because he is clearer than our sighed:
cc dt j) c-acp pns31 vbz jc cs po12 n1:
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Nor can hee be comprehended, (to confute our Labans with their stolne gods ) because he is too pure to be touched:
Nor can he be comprehended, (to confute our Labans with their stolen God's) Because he is too pure to be touched:
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Nor can he be sufficiently valued, (to convince our Libertines, which serve him after their common, triviall,
Nor can he be sufficiently valued, (to convince our Libertines, which serve him After their Common, trivial,
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and irreligious manner) because hee is greater than our senses can determine him to be. He is infinite, immense:
and irreligious manner) Because he is greater than our Senses can determine him to be. He is infinite, immense:
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yea, what he truely is, is only truely knowne to himselfe. Sic eum dignè aestimamus, dum inaestimabilem dicimus:
yea, what he truly is, is only truly known to himself. Sic Eum dignè aestimamus, dum inaestimabilem dicimus:
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So that wee esteeme him most, when wee conclude him inestimable.
So that we esteem him most, when we conclude him inestimable.
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But, this way to discourse of GOD, is not directly commanded by my Text. We are here to looke upon him with the eyes of our minds more directly, either as a sin-revenging GOD;
But, this Way to discourse of GOD, is not directly commanded by my Text. We Are Here to look upon him with the eyes of our minds more directly, either as a Sin revenging GOD;
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and so learne to avoid uncleannesse, because 'tis a sinne against GOD, who will wound the heads of his enemies,
and so Learn to avoid uncleanness, Because it's a sin against GOD, who will wound the Heads of his enemies,
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and the hairie scalpe of such a one as goeth on still in his wickednesse: and the hairy scalp of such a one as Goes on still in his wickedness:
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Or else, as an indulgent Father: and so learn to shun all appearance of this evill, because it is a sinne against GOD, who is so loving to us;
Or Else, as an indulgent Father: and so Learn to shun all appearance of this evil, Because it is a sin against GOD, who is so loving to us;
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and requires no requitall at all, but our reciprocall love (in our obedience) to him.
and requires no requital At all, but our reciprocal love (in our Obedience) to him.
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Should not Ioseph, then, have beene justly questioned, if (in this conflict) his Mistresse's temptation had over swayed his religion, to taxe him with ignorance,
Should not Ioseph, then, have been justly questioned, if (in this conflict) his Mistress's temptation had over swayed his Religion, to Tax him with ignorance,
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or forgetfulnesse of the Lord his Maker? If neither a filiall, nor a servile feare of this GOD, could have reigned his unbridled appetite? To the prevention whereof (yee see) 'tis the onely spell which he charme's the firie devill, in his Mistresse, with, How can I doe this great wickednesse, and sinne AGAINST GOD?
or forgetfulness of the Lord his Maker? If neither a filial, nor a servile Fear of this GOD, could have reigned his unbridled appetite? To the prevention whereof (ye see) it's the only spell which he charm's the firy Devil, in his Mistress, with, How can I do this great wickedness, and sin AGAINST GOD?
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Let not us then (beloved) who know the GOD of Ioseph by his attributes;
Let not us then (Beloved) who know the GOD of Ioseph by his attributes;
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yea, and are trained up in the wayes of his service, subject our selves to the bondage of our corruptions.
yea, and Are trained up in the ways of his service, Subject our selves to the bondage of our corruptions.
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Let not the affectation of, nor the smallest consent to, the least sinne, rob us of our service to the greatest GOD; but let us reason with our temptations in the words of my Text.
Let not the affectation of, nor the Smallest consent to, the least sin, rob us of our service to the greatest GOD; but let us reason with our temptations in the words of my Text.
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Paula the Matron is cò„mended by S. Hierom, that, Ita levia deflevit peccata, ut grandissimorum crederes ream: Paula the Matron is commended by S. Hieronymus, that, Ita Levia deflevit Peccata, ut grandissimorum crederes ream:
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She did so bewaile her smallest sinnes, that she seemed (by her zealous repentance) to be guilty of the greatest.
She did so bewail her Smallest Sins, that she seemed (by her zealous Repentance) to be guilty of the greatest.
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Servants we are to GOD: Let us therefore (as Saint Paul commandeth) be obedient to our Master in all things.
Servants we Are to GOD: Let us Therefore (as Saint Paul commands) be obedient to our Master in all things.
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Sonnes we are of GOD: let us tender, therefore, our duties to him, as he himselfe require's,
Sons we Are of GOD: let us tender, Therefore, our duties to him, as he himself require's,
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and enable's us to performe it; lest he question us in his owne words;
and enable's us to perform it; lest he question us in his own words;
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If I be a Father, where is mine honour? If I be a Master, where is my feare? saith the Lord. Rege, ergo, tuos adfectus; dirige actus; corrige gressus: If I be a Father, where is mine honour? If I be a Master, where is my Fear? Says the Lord. Rege, ergo, tuos adfectus; dirige actus; corrige gressus:
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(as saith Bonaventure: ) Subdue, then, thine affections; direct thy actions;
(as Says Bonaventure:) Subdue, then, thine affections; Direct thy actions;
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and correct thy steps, that thou maist not tread out of this path which Ioseph hath led thee in;
and correct thy steps, that thou Mayest not tread out of this path which Ioseph hath led thee in;
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checking thine opposer upon all assaults, with, How can I doe this great wickednesse, and sinne against GOD?
checking thine opposer upon all assaults, with, How can I do this great wickedness, and sin against GOD?
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Hitherto have I endeavoured to handle each particular part of my Text, severally. Your attention hath now given me assurance of your acceptance:
Hitherto have I endeavoured to handle each particular part of my Text, severally. Your attention hath now given me assurance of your acceptance:
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and (to gratifie you) I must crave your patience a second time.
and (to gratify you) I must crave your patience a second time.
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I am ingaged to looke backe upon my Text, once more, before I can leave it:
I am engaged to look back upon my Text, once more, before I can leave it:
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and in the first part, [ which is, The Author, Ioseph ] I must beseech you to consider, His place of honour, from a low estate:
and in the First part, [ which is, The Author, Ioseph ] I must beseech you to Consider, His place of honour, from a low estate:
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His place of justice, guided by discretion: And his place of providence, to store for a future necessity.
His place of Justice, guided by discretion: And his place of providence, to store for a future necessity.
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Here is true honour, begot by wisedome; borne by observance; and maintained by honesty. Againe;
Here is true honour, begotten by Wisdom; born by observance; and maintained by honesty. Again;
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Here's the some of envie from his brethren, wiped cleane off by the love of his GOD. Moreover;
Here's the Some of envy from his brothers, wiped clean off by the love of his GOD. Moreover;
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Here's poverty, and bondage, (without repining) climb'd up into riches and freedome (yet without pride, or ambition.) Besides; Here's patience in adversitie; and faithfulnesse in servilitie. Here is humility in honour; and piety in plenty.
Here's poverty, and bondage, (without repining) climbed up into riches and freedom (yet without pride, or ambition.) Beside; Here's patience in adversity; and faithfulness in servility. Here is humility in honour; and piety in plenty.
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If his example winne us not in any of these;
If his Exampl win us not in any of these;
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wee'll proceed to the second part, [ The action refused. ] Here (I am certaine) none can want admonition.
We'll proceed to the second part, [ The actium refused. ] Here (I am certain) none can want admonition.
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None of the eight sorts of uncleannesse write our Ioseph guilty. Hee denie's, though his Mistresse intreat's.
None of the eight sorts of uncleanness write our Ioseph guilty. He deny's, though his Mistress intreat's.
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Here's GOD, and the Devill contending for a soule. The woman (who first tempted man) exercise's her authority againe, in Potipher's wife:
Here's GOD, and the devil contending for a soul. The woman (who First tempted man) exercise's her Authority again, in Potipher's wife:
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but GOD (who is greater) command's by his supremacie. Here's the wickednesse of a woman, and the goodnesse of a man, positively:
but GOD (who is greater) command's by his supremacy. Here's the wickedness of a woman, and the Goodness of a man, positively:
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And againe, here's the goodnesse of a woman, (as some will have it) and the wickednesse of a man, inclusively.
And again, here's the Goodness of a woman, (as Some will have it) and the wickedness of a man, inclusively.
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Here Vertue and vice are at contention. Here's the sulfureous fire of Hell burning in lust;
Here Virtue and vice Are At contention. Here's the sulfureous fire of Hell burning in lust;
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and the power of Heaven quenching the flame. Here's a conflict betweene Chastitie, and Adulterie; but Religion become's the Judge.
and the power of Heaven quenching the flame. Here's a conflict between Chastity, and Adultery; but Religion become's the Judge.
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Here's a controversie in Law, but Piety is the Vmpire. And (lastly) here's fire and water meeting together in a strong contention:
Here's a controversy in Law, but Piety is the Umpire. And (lastly) here's fire and water meeting together in a strong contention:
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but the Spirit of God breathes upon the water. See here how opposition adde's glory to the triumpher.
but the Spirit of God breathes upon the water. See Here how opposition add's glory to the triumpher.
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Had not Ioseph beene tempted, he had not beene proved: But (being tempted) had he consented, he had not beene accepted.
Had not Ioseph been tempted, he had not been proved: But (being tempted) had he consented, he had not been accepted.
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How knew he, but that it might be policie in his Mistris, to allure him to wickednesse not intended to be acted, that she might depose him from honour, whom perhaps shee hated?
How knew he, but that it might be policy in his Mistress, to allure him to wickedness not intended to be acted, that she might depose him from honour, whom perhaps she hated?
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To prevent an injury (therefore) in his repute, hee disdained the power of his Mistresse's temptation.
To prevent an injury (Therefore) in his repute, he disdained the power of his Mistress's temptation.
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'Twas enough that hee knew her a woman, and therein her infirmities: although he remembred shee was his Mistris, and therefore instruct's her.
'Twas enough that he knew her a woman, and therein her infirmities: although he remembered she was his Mistress, and Therefore instruct's her.
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A vertuous Woman is like the Iewell in the field, mentioned in the Gospell: Or as the Sunne in the Heavens, dazeling the eyes of the weake spectators:
A virtuous Woman is like the Jewel in the field, mentioned in the Gospel: Or as the Sun in the Heavens, dazzling the eyes of the weak spectators:
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and giving lustre to the rest of her sexe, the smallest Starres. Yea, a Woman in honour (invested with the Ermins of Religion) is all white, and goodnesse of her selfe:
and giving lustre to the rest of her sex, the Smallest Stars. Yea, a Woman in honour (invested with the Ermins of Religion) is all white, and Goodness of her self:
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though not without some blacke spots of malice and corruption.
though not without Some black spots of malice and corruption.
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But (on the other side) a Woman in honour, supported by power, leaning upon command,
But (on the other side) a Woman in honour, supported by power, leaning upon command,
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and yet bending double with vice; is witty in her revenge; dangerous in her malice; contemning the vertuous;
and yet bending double with vice; is witty in her revenge; dangerous in her malice; contemning the virtuous;
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and (in a furious rapture) plotting for mischiefe on those who sell not their very soules to content her humour.
and (in a furious rapture) plotting for mischief on those who fell not their very Souls to content her humour.
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Doe but observe the wife of Potipher, and yee may finde it her truest character. But (on the other partie) Religion is predominant, though contemned:
Doe but observe the wife of Potiphar, and ye may find it her Truest character. But (on the other party) Religion is predominant, though contemned:
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for great wickednesse, ready to be performed by great persons, (if it had not beene controuled by piety) would have broke out into destruction.
for great wickedness, ready to be performed by great Persons, (if it had not been controlled by piety) would have broke out into destruction.
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Had she onely loved him, it had been her courtesie. Had she loved his Religion onely, it had been her goodnesse.
Had she only loved him, it had been her courtesy. Had she loved his Religion only, it had been her Goodness.
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Had she loved onely his integrity, it had beene her discretion. Had shee loved only his humility, it had bin her honor.
Had she loved only his integrity, it had been her discretion. Had she loved only his humility, it had been her honour.
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But in her love (which was but the counterfeit of her lust) she discovered her wilfull impurity. Origo quidem amoris honesta est; sed magnitudo deformis;
But in her love (which was but the counterfeit of her lust) she discovered her wilful impurity. Origo quidem amoris Honesta est; sed magnitudo deformis;
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saith Hierom. The sparkes of love are honest; but the flames are dangerous.
Says Hieronymus The sparks of love Are honest; but the flames Are dangerous.
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If any here have beene scorched with them, let the teares of contrition quench the fire;
If any Here have been scorched with them, let the tears of contrition quench the fire;
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& the GOD of that contrition accept the repentance. Hitherto I have onely touched upon that Adultery which is carnall, mentioned formerly.
& the GOD of that contrition accept the Repentance. Hitherto I have only touched upon that Adultery which is carnal, mentioned formerly.
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I must now looke backe upon that which is spirituall also.
I must now look back upon that which is spiritual also.
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S. Cyprian speaking of some Virgins that were Votaries, saye's they were adulterae priusquam nuptae; adulteresses before they were wedded to that austere life, although they were Virgins:
S. Cyprian speaking of Some Virgins that were Votaries, say's they were adulterae priusquam nuptae; Adulteresses before they were wedded to that austere life, although they were Virgins:
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and he explaines himselfe presently after, saying; Not to any husband, but to CHRIST. O that wee could once bee free from this whoredome;
and he explains himself presently After, saying; Not to any husband, but to CHRIST. O that we could once be free from this whoredom;
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and become like the Kings Daughter in the Psalmes, All glorious within!
and become like the Kings Daughter in the Psalms, All glorious within!
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O that our soules were clad in white robes of innocencie; and not in the menstruous rags of our naturall corruptions!
Oh that our Souls were clad in white robes of innocence; and not in the menstruous rags of our natural corruptions!
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O that a seared conscience might not perswade us to a drowsie securitie in a seeming honesty, when these Tabernacles of flesh cannot be truly free'd from impiety.
O that a seared conscience might not persuade us to a drowsy security in a seeming honesty, when these Tabernacles of Flesh cannot be truly freed from impiety.
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Whatsoever sinne we commit, is in it selfe a great wickednesse; and the Apostle tell's us, that the wages thereof is death.
Whatsoever sin we commit, is in it self a great wickedness; and the Apostle tell's us, that the wages thereof is death.
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Our mortality, then, teacheth us the punishment of our disobedience, much more therefore ought our lives to instruct us in repentance.
Our mortality, then, Teaches us the punishment of our disobedience, much more Therefore ought our lives to instruct us in Repentance.
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Our sinnes are committed against a mighty Iehovah, the LORD strong and mighty; and yet our GOD. Which put's me in mind of my third and last part.
Our Sins Are committed against a mighty Jehovah, the LORD strong and mighty; and yet our GOD. Which put's me in mind of my third and last part.
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Quarels among men may be taken up by the amity of friends: But sinnes against God, only by enmity with our selves.
Quarrels among men may be taken up by the amity of Friends: But Sins against God, only by enmity with our selves.
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If then, Ioseph refused to admit of a conspiracie against reason, and put it off divinely,
If then, Ioseph refused to admit of a Conspiracy against reason, and put it off divinely,
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lest he should sinne against GOD: How much more ought wee, whose slacknesse in righteousnesse condemne's us to be lesse religious.
lest he should sin against GOD: How much more ought we, whose slackness in righteousness condemn's us to be less religious.
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The least here hath not Ioseph's command; nor the greatest (I feare) his goodnesse: Let all contend for his honesty. What vice soever beg's for entertainment, wil be best answered in the words of my Text;
The least Here hath not Joseph's command; nor the greatest (I Fear) his Goodness: Let all contend for his honesty. What vice soever beg's for entertainment, will be best answered in the words of my Text;
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if each particular person reply, How can I doe this great wickednesse, and sinne against God? To which God, the Father, Son,
if each particular person reply, How can I do this great wickedness, and sin against God? To which God, the Father, Son,
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and Holy Ghost, bee all praise, honor, &c. FINIS.
and Holy Ghost, be all praise, honour, etc. FINIS.
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