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1 COR. VII. 31. And they that use this World as not abusing it, for the fashion of this World passes away.
1 COR. VII. 31. And they that use this World as not abusing it, for the fashion of this World passes away.
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THE great God who was the Creator of all things, is the supream Disposer and Governour of all.
THE great God who was the Creator of all things, is the supreme Disposer and Governor of all.
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'Tis his Providence that distributes to every person in the World that portion of present goods which he enjoyes;
It's his Providence that distributes to every person in the World that portion of present goods which he enjoys;
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and he has appointed Rules, according to which every man ought to govern himself in the use of that Portion.
and he has appointed Rules, according to which every man ought to govern himself in the use of that Portion.
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Creation gives him an unquestionable right to Government, and we are indispensably oblig'd to obey him that made us.
Creation gives him an unquestionable right to Government, and we Are indispensably obliged to obey him that made us.
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We are further obliged to obey him in the use of present enjoyments, because they are all his Gifts;
We Are further obliged to obey him in the use of present enjoyments, Because they Are all his Gifts;
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who can have more right in all things to rule us, than he from whom we derive our being,
who can have more right in all things to Rule us, than he from whom we derive our being,
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and all that we enjoy?
and all that we enjoy?
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Further, 'tis as necessary as it is just and equitable, that some Rules should be given men in this affair:
Further, it's as necessary as it is just and equitable, that Some Rules should be given men in this affair:
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For how wild and extravagant are they that only follow the dictates of ungovern'd inclination;
For how wild and extravagant Are they that only follow the dictates of ungoverned inclination;
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they live as without God in the World, they forget all the obligations of gratitude and homage to him;
they live as without God in the World, they forget all the obligations of gratitude and homage to him;
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they are useless at least to Mankind, fit for no good or great employment; they apply themselves to nothing that is good, but follow their own Pleasure;
they Are useless At least to Mankind, fit for no good or great employment; they apply themselves to nothing that is good, but follow their own Pleasure;
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to gratifie their exorbitant Lusts, they will ruine the Innocent, grind the faces of the Poor, rob any that they can of their just Right by fraud or violence, they will despise the limitations of the Laws of men,
to gratify their exorbitant Lustiest, they will ruin the Innocent, grind the faces of the Poor, rob any that they can of their just Right by fraud or violence, they will despise the limitations of the Laws of men,
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and good order, which are the strength and glory of Communities:
and good order, which Are the strength and glory of Communities:
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The unlimited obedience to inclination and appetite, has been the overthrow of mighty Kingdoms, it has been the ruine of ancient and flourishing Families;
The unlimited Obedience to inclination and appetite, has been the overthrow of mighty Kingdoms, it has been the ruin of ancient and flourishing Families;
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it has often brought particular persons from greatness, riches and prosperity, to a contemptible meanness, a miserable Poverty, to painful Distempers and a hasty Death.
it has often brought particular Persons from greatness, riches and Prosperity, to a contemptible meanness, a miserable Poverty, to painful Distempers and a hasty Death.
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Nor is the Remedy in this case provided, worse than the Disease:
Nor is the Remedy in this case provided, Worse than the Disease:
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The Rules prescribed are as excellent and good in themselves, as they are justly and necessarily prescribed;
The Rules prescribed Are as excellent and good in themselves, as they Are justly and necessarily prescribed;
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they tend directly to prevent these mischiefs and Calamities, without having any tendency to cause other, without imposing upon us any thing that is unbecoming or truly prejudicial.
they tend directly to prevent these mischiefs and Calamities, without having any tendency to cause other, without imposing upon us any thing that is unbecoming or truly prejudicial.
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The rules that God has given are certainly the fittest for us, they enjoin nothing unnatural,
The rules that God has given Are Certainly the Fittest for us, they enjoin nothing unnatural,
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for they are adapted by Infinite Wisdom;
for they Are adapted by Infinite Wisdom;
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They are, we may assure our selves, as indulgent to us, as they can be and be good;
They Are, we may assure our selves, as indulgent to us, as they can be and be good;
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they prohibit nothing but what is hurtful;
they prohibit nothing but what is hurtful;
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they cannot be supposed to confine the use of Gods gifts within too narrow and needless limits,
they cannot be supposed to confine the use of God's Gifts within too narrow and needless Limits,
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because they are enjoined by infinite Goodness.
Because they Are enjoined by infinite goodness.
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'Tis inconsistent with that goodness which has bestowed these things on Mankind for use and delight, to hinder him by any rules from using and delighting in them so far as is good and convenient for him:
It's inconsistent with that Goodness which has bestowed these things on Mankind for use and delight, to hinder him by any rules from using and delighting in them so Far as is good and convenient for him:
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Upon which accounts it becomes every man to endeavour, first, to know the rules by which God expects he should guide himself in the use of his enjoyments;
Upon which accounts it becomes every man to endeavour, First, to know the rules by which God expects he should guide himself in the use of his enjoyments;
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and after that to observe them.
and After that to observe them.
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This Verse that I have read, is part of a sentence which begins at the 29 th. Verse of the Chapter;
This Verse that I have read, is part of a sentence which begins At the 29 th. Verse of the Chapter;
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which is an exhortation to men, to regard with great indifferency the things of this present Life:
which is an exhortation to men, to regard with great indifferency the things of this present Life:
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It remains (sayes the Apostle) that they which have Wives, be as thô they had none; It remains (Says the Apostle) that they which have Wives, be as though they had none;
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and they that weep, as thô they wept not; and they that rejoyce as thô they rejoyced not;
and they that weep, as though they wept not; and they that rejoice as though they rejoiced not;
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and they that buy, as thô they possessed not; and they that use this World, as not abusing it. and they that buy, as though they possessed not; and they that use this World, as not abusing it.
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Let not your Passions be much moved by any thing here, that you may not abuse it while you enjoy,
Let not your Passion be much moved by any thing Here, that you may not abuse it while you enjoy,
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nor be uneasie with discontent or grief for the loss or want of it.
nor be uneasy with discontent or grief for the loss or want of it.
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And he begins and closes the sentence with a fit argument to enforce the Exhortation, The time is short, and the fashion of this World passes away;
And he begins and closes the sentence with a fit argument to enforce the Exhortation, The time is short, and the fashion of this World passes away;
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as if he should say, 'Tis but a little while that we shall live in this world,
as if he should say, It's but a little while that we shall live in this world,
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and all things here are lyable to change, there is no Condition but is of uncertain continuance,
and all things Here Are liable to change, there is no Condition but is of uncertain Continuance,
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whether it be prosperous or adverse.
whither it be prosperous or adverse.
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Therefore let all men keep themselves as indifferent to these things as they can, and endeavour to use wisely and innocently whatever Portion God bestows on them while they enjoy it.
Therefore let all men keep themselves as indifferent to these things as they can, and endeavour to use wisely and innocently whatever Portion God bestows on them while they enjoy it.
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These words afford to our Meditation this instruction.
These words afford to our Meditation this instruction.
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It ought to be the Care of all persons to make a regular and good use of those outward enjoyments which the Providence of God affords them.
It ought to be the Care of all Persons to make a regular and good use of those outward enjoyments which the Providence of God affords them.
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The following Discourse on this, I shall divide into these two parts. 1. To show you how a man may use this World,
The following Discourse on this, I shall divide into these two parts. 1. To show you how a man may use this World,
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so as not to abuse it. 2. To illustrate the motives to this, that are included in the Apostles argument, that the fashion of this World passes away.
so as not to abuse it. 2. To illustrate the motives to this, that Are included in the Apostles argument, that the fashion of this World passes away.
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To know in the first place wherein the right use of these things does consist, let us observe that summary of every mans Duty which the Apostle layes down under Three Heads in 2 Tit. 12. where he directs men to live soberly, righteously and godly in this present World:To know in the First place wherein the right use of these things does consist, let us observe that summary of every men Duty which the Apostle lays down under Three Heads in 2 Tit. 12. where he directs men to live soberly, righteously and godly in this present World:
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Thus ought we to guide our selves in the use of what we enjoy, to take care that we do not contradict in this, that reverence and pious homage which is due to God;
Thus ought we to guide our selves in the use of what we enjoy, to take care that we do not contradict in this, that Reverence and pious homage which is due to God;
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nor that Justice and Good-will towards other men, which we may desire to find in their carriage towards us;
nor that justice and Goodwill towards other men, which we may desire to find in their carriage towards us;
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nor that good and wise Government which best becomes, and is most advantageous for our selves.
nor that good and wise Government which best becomes, and is most advantageous for our selves.
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These three Heads include all the rules that are to be observed in this matter, I shall therefore under these range them.
These three Heads include all the rules that Are to be observed in this matter, I shall Therefore under these range them.
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1. He that would rightly use his Portion in this Life, must not suffer himself to be transported thereby to the neglect or contradiction of those Duties of Piety which he owes to God: Which includes these following Rules:
1. He that would rightly use his Portion in this Life, must not suffer himself to be transported thereby to the neglect or contradiction of those Duties of Piety which he owes to God: Which includes these following Rules:
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(1.) Take heed that you do not love your present Enjoyments more than God:
(1.) Take heed that you do not love your present Enjoyments more than God:
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This is actual abuse of them, as well as it disposes us to further abuse, for they were never made nor bestow'd to draw our chiefest Affection to them;
This is actual abuse of them, as well as it disposes us to further abuse, for they were never made nor bestowed to draw our chiefest Affection to them;
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God is our chiefest good, and does deserve the highest Interest in our Affections:
God is our chiefest good, and does deserve the highest Interest in our Affections:
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He has made the mind of man capable to Contemplate and admire himself, to Love him and apprehend his Love to us, and be delighted therewith;
He has made the mind of man capable to Contemplate and admire himself, to Love him and apprehend his Love to us, and be delighted therewith;
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to place then the chief affection of so noble a being upon any thing below the Supream good;
to place then the chief affection of so noble a being upon any thing below the Supreme good;
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is to abuse both that and our selves;
is to abuse both that and our selves;
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'tis to content our selves with that low thing as our Happiness, which was never intended to be so,
it's to content our selves with that low thing as our Happiness, which was never intended to be so,
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and is in its nature unfit for it.
and is in its nature unfit for it.
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Again, whatever thing has the greatest share of our Affections, 'tis thereby in the place of a God to us, that will have most influence and power in the whole government of us;
Again, whatever thing has the greatest share of our Affections, it's thereby in the place of a God to us, that will have most influence and power in the Whole government of us;
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the homage of mind and body will be paid to it:
the homage of mind and body will be paid to it:
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An ardent Love, let the object be what it will, prejudices the Judgment, inclines the Will, leads all the rest of the affections,
an Ardent Love, let the Object be what it will, prejudices the Judgement, inclines the Will, leads all the rest of the affections,
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and so all the thoughts, the words and the actions, or the most of them shall be most readily employed with some relation to that.
and so all the thoughts, the words and the actions, or the most of them shall be most readily employed with Some Relation to that.
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If any Creature then is thus lov'd, it becomes the Idol of a mans heart,
If any Creature then is thus loved, it becomes the Idol of a men heart,
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and we revive the absurd Idolatry of the Aegyptians, who made every good thing a Deity:
and we revive the absurd Idolatry of the egyptians, who made every good thing a Deity:
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But did the true God ever intend that his Creatures should be thus exalted into a competition with himself,
But did the true God ever intend that his Creatures should be thus exalted into a competition with himself,
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for the adoration of Mankind? or can we imagine that he made these things Servants to us, with a purpose that we should serve them,
for the adoration of Mankind? or can we imagine that he made these things Servants to us, with a purpose that we should serve them,
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and live negligent of our Duty to him.
and live negligent of our Duty to him.
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Since all our enjoyments are the free gifts of a bountiful and gracious God, 'tis reasonable they should kindle in us the Love of Him: The better and more delightful these are for kind,
Since all our enjoyments Are the free Gifts of a bountiful and gracious God, it's reasonable they should kindle in us the Love of Him: The better and more delightful these Are for kind,
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and the larger Portion he bestowes, we are the more bound thereby to love him:
and the larger Portion he bestows, we Are the more bound thereby to love him:
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Do not imagine that you can fix your affections in a great degree on your present enjoyments,
Do not imagine that you can fix your affections in a great degree on your present enjoyments,
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and yet highly Love God too;
and yet highly Love God too;
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these two dispositions are like heat and cold, which cannot consist in an intense degree in the same Subject.
these two dispositions Are like heat and cold, which cannot consist in an intense degree in the same Subject.
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This is that the Apostle means in 1 Joh. 2. 15. where he sayes, If any man loves the World, the love of the Father is not in him:
This is that the Apostle means in 1 John 2. 15. where he Says, If any man loves the World, the love of the Father is not in him:
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As the one of these encreases, the other does proportionably decrease;
As the one of these increases, the other does proportionably decrease;
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if you much love the things of this World, you love them too much, and God too little.
if you much love the things of this World, you love them too much, and God too little.
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Now this errour and abuse is practised in the following instances. 1. To have the thoughts and affections wholly employed about the things of this Life,
Now this error and abuse is practised in the following instances. 1. To have the thoughts and affections wholly employed about the things of this Life,
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and limited within the narrow bounds of this sublunary World; to take delight only in considering and enjoying the Creatures here below;
and limited within the narrow bounds of this sublunary World; to take delight only in considering and enjoying the Creatures Here below;
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to have no flights of mind, no aspirings towards God; to have him seldom in our thoughts, and but very transiently when he is;
to have no flights of mind, no aspirings towards God; to have him seldom in our thoughts, and but very transiently when he is;
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when the mind does never fix for a few moments upon him; to think of God without any affection, without any desire or delight;
when the mind does never fix for a few moments upon him; to think of God without any affection, without any desire or delight;
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this is evidently to love the things of this World more than him: If the Judgment did esteem him the chief good, and were convinced of his excellencies,
this is evidently to love the things of this World more than him: If the Judgement did esteem him the chief good, and were convinced of his excellencies,
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and were acquainted how suitable he is to the Capacities of happiness in man;
and were acquainted how suitable he is to the Capacities of happiness in man;
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if the Will did thereupon choose and fix upon him as the center of its desires,
if the Will did thereupon choose and fix upon him as the centre of its Desires,
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as its ultimate end, and beyond whom it neither needs nor inclines to seek further for a full content;
as its ultimate end, and beyond whom it neither needs nor inclines to seek further for a full content;
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this were really to Love him, and suitably to him and our selves;
this were really to Love him, and suitably to him and our selves;
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and then the Meditations on him would be sweet, as they were to holy David, as he sayes in Psal. 104. and then they would often return and abide with you;
and then the Meditations on him would be sweet, as they were to holy David, as he Says in Psalm 104. and then they would often return and abide with you;
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they would be the gratefullest thoughts, obtain the easiest admittance, and entertain you longer than any without weariness:
they would be the gratefullest thoughts, obtain the Easiest admittance, and entertain you longer than any without weariness:
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Then would your concern to have an Interest in God be stronger than the delight in what you enjoy at present;
Then would your concern to have an Interest in God be Stronger than the delight in what you enjoy At present;
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you would more ardently desire this, 'till you could obtain the assurance of it, and that when obtained, would afford the greatest delight and satisfaction;
you would more ardently desire this, till you could obtain the assurance of it, and that when obtained, would afford the greatest delight and satisfaction;
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the disposition of your Soul would be the same with that of the Psalmist, when he said, Whom have I in Heaven but thee,
the disposition of your Soul would be the same with that of the Psalmist, when he said, Whom have I in Heaven but thee,
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and there is none on earth that I can desire besides thee, Psal. 73. 25. 2. Again, They are certainly lovers of Pleasure, more than lovers of God, who allow themselves in unlawful delights;and there is none on earth that I can desire beside thee, Psalm 73. 25. 2. Again, They Are Certainly lovers of Pleasure, more than lovers of God, who allow themselves in unlawful delights;
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who follow those Pleasures which he forbids, and will rather break his commands than not gratifie their extravagant desires.
who follow those Pleasures which he forbids, and will rather break his commands than not gratify their extravagant Desires.
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'Tis the inseparable property of Love to God to endeavour the observance of his Commands.
It's the inseparable property of Love to God to endeavour the observance of his Commands.
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John 14. 21. This would make a man deny himself, and resist and mortifie his irregular inclinations.John 14. 21. This would make a man deny himself, and resist and mortify his irregular inclinations.
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Those wild and lawless men that pursue their pleasures without any regard to what is lawful,
Those wild and lawless men that pursue their pleasures without any regard to what is lawful,
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or what is sinful, are under no influence or power either from the love or fear of God.
or what is sinful, Are under no influence or power either from the love or Fear of God.
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He that had so true apprehensions of God as to love him, would understand that his Law allows all the Liberty that 'tis fit for us to take in the enjoyment of these things.
He that had so true apprehensions of God as to love him, would understand that his Law allows all the Liberty that it's fit for us to take in the enjoyment of these things.
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He would give himself leave deliberately to consider upon how many accounts 'tis unreasonable to go further,
He would give himself leave deliberately to Consider upon how many accounts it's unreasonable to go further,
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and thus he would be fortified against Lust and Temptation.
and thus he would be fortified against Lust and Temptation.
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3. Moreover, That man whose Estate is dearer to him than his Religion, who is not ready to forsake all his most pleasant enjoyments rather than abandon his Duty, he loves this World more than God.
3. Moreover, That man whose Estate is Dearer to him than his Religion, who is not ready to forsake all his most pleasant enjoyments rather than abandon his Duty, he loves this World more than God.
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The question in this case put to him is, whether he will chuse and content himself with Earth or Heaven? Whether he will retain the possession of present goods,
The question in this case put to him is, whither he will choose and content himself with Earth or Heaven? Whither he will retain the possession of present goods,
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or the unfailing hopes of better? whether he will have God or the Creature for his portion? And he in deserting his Religion refuses the happiness it would bring him to.
or the unfailing hope's of better? whither he will have God or the Creature for his portion? And he in deserting his Religion refuses the happiness it would bring him to.
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He lets go the hopes of an eternal happiness, to retain for a few moments an uncertain and temporal one:
He lets go the hope's of an Eternal happiness, to retain for a few moments an uncertain and temporal one:
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he preferrs the Creature before the Creator, and the shallow Streams before the infinite Fountain of Bliss.
he prefers the Creature before the Creator, and the shallow Streams before the infinite Fountain of Bliss.
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'Tis the enjoyment of God which constitutes the Felicity of Heaven, and 'tis no less thing than this is slighted,
It's the enjoyment of God which constitutes the Felicity of Heaven, and it's no less thing than this is slighted,
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when you desert the way that leads to Heaven.
when you desert the Way that leads to Heaven.
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Our Saviour has told us, that he who does not forsake all present contentments to follow him,
Our Saviour has told us, that he who does not forsake all present contentment's to follow him,
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if there be necessity for it, is not worthy of him. Without this you have no interest in his Blood, in his Merits or Intercession.
if there be necessity for it, is not worthy of him. Without this you have no Interest in his Blood, in his Merits or Intercession.
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If we are ashamed or afraid of the Cross of Christ, we shall never wear the Crown of Glory.
If we Are ashamed or afraid of the Cross of christ, we shall never wear the Crown of Glory.
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The Glories and Honours which he has provided for the Saints will be possess'd only by those that continue such to the end of their lives.
The Glories and Honours which he has provided for the Saints will be possessed only by those that continue such to the end of their lives.
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The most advantageous use we can make of our present possessions, is to lose them for righteousness sake;
The most advantageous use we can make of our present possessions, is to loose them for righteousness sake;
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this is to transferr our treasures from Earth to Heaven, to change them from uncertain and perishing, to durable and eternal Riches.
this is to transfer our treasures from Earth to Heaven, to change them from uncertain and perishing, to durable and Eternal Riches.
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(2.) Another rule of Piety to be observed is, That you put your confidence only in God,
(2.) another Rule of Piety to be observed is, That you put your confidence only in God,
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and acknowledge your dependance to be upon him: and acknowledge your dependence to be upon him:
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Those to whom the Divine Bounty has bestow'd a plentiful portion of outward goods, are apt to terminate all their hopes and expectations upon that for the support and comfort of their Lives;
Those to whom the Divine Bounty has bestowed a plentiful portion of outward goods, Are apt to terminate all their hope's and Expectations upon that for the support and Comfort of their Lives;
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to forget that they derive from him all their enjoyments, that his Blessing and concourse gives them all their sufficiency and goodness.
to forget that they derive from him all their enjoyments, that his Blessing and concourse gives them all their sufficiency and Goodness.
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Our Saviour gives us an exact Character of this folly in Luke 12. beginning at the 16. v. where in a Parable he introduces a man whose Wealth encreases to abundance,
Our Saviour gives us an exact Character of this folly in Lycia 12. beginning At the 16. v. where in a Parable he introduces a man whose Wealth increases to abundance,
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and he takes care to dispose of it to the best advantage for security and use,
and he Takes care to dispose of it to the best advantage for security and use,
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but we find no expression to signifie that he owns it to come from God, he is not sensible of a Providence in the case, that this happens to him by the disposal of Heaven;
but we find no expression to signify that he owns it to come from God, he is not sensible of a Providence in the case, that this happens to him by the disposal of Heaven;
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accordingly he contents himself in it, applauds and rejoices in his felicity, upon the account of his Wealth,
accordingly he contents himself in it, applauds and rejoices in his felicity, upon the account of his Wealth,
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but is still unsensible of his dependance upon God;
but is still unsensible of his dependence upon God;
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and thus the mistaken Fool flatters himself in the 19 th. v. Soul take thine ease, eat, drink,
and thus the mistaken Fool flatters himself in the 19 th. v. Soul take thine ease, eat, drink,
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and be merry, for thou hast goods laid up for many years: and be merry, for thou hast goods laid up for many Years:
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Much pleasure and content he promises himself from his enjoyments, without seeking to God for it:
Much pleasure and content he promises himself from his enjoyments, without seeking to God for it:
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What (sayes such an one) shall I want? my yearly revenue will allow me to provide my self whatever I desire,
What (Says such an one) shall I want? my yearly revenue will allow me to provide my self whatever I desire,
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and it is enough to last all my dayes in the maintenance of a pleasant life;
and it is enough to last all my days in the maintenance of a pleasant life;
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I will live free from care and trouble, I will banish Business, banish sorrow from my thoughts,
I will live free from care and trouble, I will banish Business, banish sorrow from my thoughts,
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and please my self 'till I dye.
and please my self till I die.
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The rich mans Wealth (says Solomon) is his strong City, and as an high wall in his own Conceit; The rich men Wealth (Says Solomon) is his strong city, and as an high wall in his own Conceit;
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he promises himself from hence a lasting and impregnable happiness, but God is not in his thoughts.
he promises himself from hence a lasting and impregnable happiness, but God is not in his thoughts.
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The sensual minds of men are wont to take notice only of sensible things, and because the concourse and power of God is excercised unseen towards their support, they are apt to take no notice of it:
The sensual minds of men Are wont to take notice only of sensible things, and Because the concourse and power of God is exercised unseen towards their support, they Are apt to take no notice of it:
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What they do immediately, and to the apprehension of sense derive support and satisfaction from, to that they ascribe it;
What they do immediately, and to the apprehension of sense derive support and satisfaction from, to that they ascribe it;
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these men enjoy the gifts of God, without making acknowledgments that they are his gifts, without owning that they depend upon him for their virtue and sufficiency;
these men enjoy the Gifts of God, without making acknowledgments that they Are his Gifts, without owning that they depend upon him for their virtue and sufficiency;
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they cover themselves every day with rich and convenient Cloaths, but without lifting one thankful thought to the kind donour for them;
they cover themselves every day with rich and convenient Clothes, but without lifting one thankful Thought to the kind Donor for them;
pns32 vvb px32 d n1 p-acp j cc j n2, cc-acp p-acp vvg crd j n1 p-acp dt j n1 p-acp pno32;
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they make the Provision of their Tables, as nourishing and pleasant, and plentiful as they please,
they make the Provision of their Tables, as nourishing and pleasant, and plentiful as they please,
pns32 vvb dt n1 pp-f po32 n2, c-acp vvg cc j, cc j c-acp pns32 vvb,
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and then sit down to it as a Swine comes to his trough, with as little acknowledgment of their dependance upon God;
and then fit down to it as a Swine comes to his trough, with as little acknowledgment of their dependence upon God;
cc av vvb a-acp p-acp pn31 p-acp dt n1 vvz p-acp po31 n1, p-acp p-acp j n1 pp-f po32 n1 p-acp np1;
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they express no thankfulness to him for having afforded so excellent Provision, nor implore his Blessing to make it wholsome and nourishing.
they express no thankfulness to him for having afforded so excellent Provision, nor implore his Blessing to make it wholesome and nourishing.
pns32 vvb dx n1 p-acp pno31 c-acp vhg vvn av j n1, ccx vvi po31 n1 pc-acp vvi pn31 j cc j-vvg.
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Consider, Man does not live by Bread alone, but by the vertue which Gods Blessing gives it.
Consider, Man does not live by Bred alone, but by the virtue which God's Blessing gives it.
np1, n1 vdz xx vvi p-acp n1 av-j, p-acp p-acp dt n1 r-crq ng1 n1 vvz pn31.
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Every thing in nature depends upon a perpetual concourse both in its being and operation;
Every thing in nature depends upon a perpetual concourse both in its being and operation;
np1 n1 p-acp n1 vvz p-acp dt j n1 av-d p-acp po31 vbg cc n1;
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you can derive nothing from any Creature, but what the first cause enables it to afford;
you can derive nothing from any Creature, but what the First cause enables it to afford;
pn22 vmb vvi pix p-acp d n1, cc-acp r-crq dt ord n1 vvz pn31 pc-acp vvi;
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the best Food cannot nourish, the most delicate cannot delight, no cloaths will give you warmth,
the best Food cannot nourish, the most delicate cannot delight, no clothes will give you warmth,
dt js n1 vmbx vvi, dt av-ds j vmbx vvi, dx n2 vmb vvi pn22 n1,
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nor can you find ease on the softest Bed, the largest Estate will not content the mind,
nor can you find ease on the Softest Bed, the Largest Estate will not content the mind,
ccx vmb pn22 vvi n1 p-acp dt js n1, dt js n1 vmb xx vvi dt n1,
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nor any of your enjoyments serve the end for which you use them, unless the all-sufficient God gives them Vertue and Power;
nor any of your enjoyments serve the end for which you use them, unless the All-sufficient God gives them Virtue and Power;
ccx d pp-f po22 n2 vvi dt n1 p-acp r-crq pn22 vvb pno32, cs dt j np1 vvz pno32 n1 cc n1;
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ought not this to be acknowledged then? should we not Pray to him for the comfort and continuance of our Lives? should we not render thanks to him for all the happiness we enjoy? Consider too, that he bestows every good thing which you enjoy;
ought not this to be acknowledged then? should we not Pray to him for the Comfort and Continuance of our Lives? should we not render thanks to him for all the happiness we enjoy? Consider too, that he bestows every good thing which you enjoy;
vmd xx d pc-acp vbi vvn av? vmd pns12 xx vvi p-acp pno31 p-acp dt n1 cc n1 pp-f po12 n2? vmd pns12 xx vvi n2 p-acp pno31 p-acp d dt n1 pns12 vvi? np1 av, cst pns31 vvz d j n1 r-crq pn22 vvb;
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and own that he has made you rich, he has exalted you in the world:
and own that he has made you rich, he has exalted you in the world:
cc d cst pns31 vhz vvn pn22 j, pns31 vhz vvn pn22 p-acp dt n1:
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It was in his Power to have put you in a mean place, to have cloathed you with rags, you might have trotted in the dirt and dust for a poor livelyhood among common men, you might have been in that Beggars condition who stands hungry and cold at your Gate,
It was in his Power to have put you in a mean place, to have clothed you with rags, you might have trotted in the dirt and dust for a poor livelihood among Common men, you might have been in that Beggars condition who Stands hungry and cold At your Gate,
pn31 vbds p-acp po31 n1 pc-acp vhi vvn pn22 p-acp dt j n1, pc-acp vhi vvn pn22 p-acp n2, pn22 vmd vhi vvn p-acp dt n1 cc n1 p-acp dt j n1 p-acp j n2, pn22 vmd vhi vbn p-acp d ng1 n1 r-crq vvz j cc j-jn p-acp po22 n1,
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and he might have been in your warm Parlour, at your plenteous Table, still the Providence of God can make such an alteration.
and he might have been in your warm Parlour, At your plenteous Table, still the Providence of God can make such an alteration.
cc pns31 vmd vhi vbn p-acp po22 j n1, p-acp po22 j n1, av dt n1 pp-f np1 vmb vvi d dt n1.
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Let him then be owned as the Author of all good, let him alone be trusted in.
Let him then be owned as the Author of all good, let him alone be trusted in.
vvb pno31 av vbi j-vvn p-acp dt n1 pp-f d j, vvb pno31 av-j vbi vvn p-acp.
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Charge them (sayes the Apostle Paul to Timothy) that are rich in this World, that they do not trust in uncertain. Charge them (Says the Apostle Paul to Timothy) that Are rich in this World, that they do not trust in uncertain.
vvb pno32 (vvz dt n1 np1 p-acp np1) d vbr j p-acp d n1, cst pns32 vdb xx vvi p-acp j.
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Riches, but in the living God, who gives us all things richly to enjoy, 1 Tim. 6. 17. (3.) Another Instance of of Piety which great and rich persons ought to charge themselves with, is Humility towards God. The Apostle Paul thought it necessary that such should be admouished not to be high-minded, as we see in that place last quoted.Riches, but in the living God, who gives us all things richly to enjoy, 1 Tim. 6. 17. (3.) another Instance of of Piety which great and rich Persons ought to charge themselves with, is Humility towards God. The Apostle Paul Thought it necessary that such should be admouished not to be High-minded, as we see in that place last quoted.
n2, cc-acp p-acp dt j-vvg np1, r-crq vvz pno12 d n2 av-j pc-acp vvi, vvn np1 crd crd (crd) j-jn n1 pp-f pp-f n1 r-crq j cc j n2 vmd pc-acp vvi px32 p-acp, vbz n1 p-acp np1. dt n1 np1 vvd pn31 j cst d vmd vbi vvn xx pc-acp vbi j, c-acp pns12 vvb p-acp d n1 ord vvn.
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Pride is a vice to which Mankind is so much addicted, that it oft arises from things that are real disparagements.
Pride is a vice to which Mankind is so much addicted, that it oft arises from things that Are real disparagements.
n1 vbz dt n1 p-acp r-crq n1 vbz av av-d vvn, cst pn31 av vvz p-acp n2 cst vbr j n2.
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We may sometimes hear men boasting of their follies and sins.
We may sometime hear men boasting of their follies and Sins.
pns12 vmb av vvi n2 vvg pp-f po32 n2 cc n2.
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Riches and Honours are things generally, though not very deservedly much esteemed and admired in the World;
Riches and Honours Are things generally, though not very deservedly much esteemed and admired in the World;
n2 cc ng1 vbr n2 av-j, cs xx av av-vvn av-d vvn cc vvn p-acp dt n1;
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these must therefore be very apt to elevate the minds of those that possess them, beyond a true and modest Opinion of themselves;
these must Therefore be very apt to elevate the minds of those that possess them, beyond a true and modest Opinion of themselves;
d vmb av vbi av j pc-acp vvi dt n2 pp-f d cst vvb pno32, p-acp dt j cc j n1 pp-f px32;
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and if they have such effect, it will appear in the behaviour both towards God, and towards men.
and if they have such Effect, it will appear in the behaviour both towards God, and towards men.
cc cs pns32 vhb d n1, pn31 vmb vvi p-acp dt n1 av-d p-acp np1, cc p-acp n2.
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It is but too necessary then to urge such persons to the practice of Humility towards both.
It is but too necessary then to urge such Persons to the practice of Humility towards both.
pn31 vbz p-acp av j av pc-acp vvi d n2 p-acp dt n1 pp-f n1 p-acp d.
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In this place I shall mention what Humility towards God requires, and hereafter how it must be exprest in our behaviour towards men.
In this place I shall mention what Humility towards God requires, and hereafter how it must be expressed in our behaviour towards men.
p-acp d n1 pns11 vmb vvi r-crq n1 p-acp np1 vvz, cc av c-crq pn31 vmb vbi vvn p-acp po12 n1 p-acp n2.
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To demean your selves in such an humble manner towards God as you ought, do not forget to acknowledge that you are sinners in his sight:
To demean your selves in such an humble manner towards God as you ought, do not forget to acknowledge that you Are Sinners in his sighed:
pc-acp vvi po22 n2 p-acp d dt j n1 p-acp np1 c-acp pn22 vmd, vdb xx vvi pc-acp vvi cst pn22 vbr n2 p-acp po31 n1:
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Own that you are derived from the fallen Adam, and are of the Apostate, guilty race, however honourable in the World a few of your Ancestors may have been:
Own that you Are derived from the fallen Adam, and Are of the Apostate, guilty raze, however honourable in the World a few of your Ancestors may have been:
d cst pn22 vbr vvn p-acp dt j-vvn np1, cc vbr pp-f dt n1, j n1, c-acp j p-acp dt n1 dt d pp-f po22 n2 vmb vhi vbn:
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know that no greatness of birth can exempt from the real and common pollution; that you derive a stain'd, infected nature of whomsoever you are born;
know that no greatness of birth can exempt from the real and Common pollution; that you derive a stained, infected nature of whomsoever you Are born;
vvb cst dx n1 pp-f n1 vmb vvi p-acp dt j cc j n1; cst pn22 vvb dt vvd, vvn n1 pp-f ro-crq pn22 vbr vvn;
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that you are by nature Children of Wrath as well as others;
that you Are by nature Children of Wrath as well as Others;
cst pn22 vbr p-acp n1 n2 pp-f n1 c-acp av c-acp n2-jn;
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are born Heirs of Gods displeasure, whatever heaps of Treasure, large tracts of Land, stately Houses,
Are born Heirs of God's displeasure, whatever heaps of Treasure, large tracts of Land, stately Houses,
vbr vvn n2 pp-f npg1 n1, r-crq n2 pp-f n1, j n2 pp-f n1, j n2,
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or lofty titles you are born to. 'Tis all one in this respect to have been first wrapt in Raggs, or Purple;
or lofty titles you Are born to. It's all one in this respect to have been First wrapped in Rags, or Purple;
cc j n2 pn22 vbr vvn p-acp. pn31|vbz d pi p-acp d n1 pc-acp vhi vbn ord vvn p-acp n2, cc j-jn;
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to have been nursed in the stately Chambers of the great, or carried about upon the shoulders of a Beggar.
to have been nursed in the stately Chambers of the great, or carried about upon the shoulders of a Beggar.
pc-acp vhi vbn vvn p-acp dt j n2 pp-f dt j, cc vvn a-acp p-acp dt n2 pp-f dt n1.
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Acknowledge too the actual Transgressions of your lives;
Acknowledge too the actual Transgressions of your lives;
vvb av dt j n2 pp-f po22 n2;
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that you have sinn'd in thought, in word, in deed, in every condition of life, in every Age, in every place that you have been in, that your Iniquities are more in number than the Hairs of your head.
that you have sinned in Thought, in word, in deed, in every condition of life, in every Age, in every place that you have been in, that your Iniquities Are more in number than the Hairs of your head.
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Acknowledge the aggravations which your sins have received from the circumstances wherein they were committed:
Acknowledge the aggravations which your Sins have received from the Circumstances wherein they were committed:
vvb dt n2 r-crq po22 n2 vhb vvn p-acp dt n2 c-crq pns32 vbdr vvn:
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as that they have many times been contrary to the knowledge and actual checks of Conscience, contrary to the wise and good instructions given you in your education, contrary to the intreaties of your best Friends:
as that they have many times been contrary to the knowledge and actual Checks of Conscience, contrary to the wise and good instructions given you in your education, contrary to the entreaties of your best Friends:
c-acp cst pns32 vhb d n2 vbn j-jn p-acp dt n1 cc j n2 pp-f n1, j-jn p-acp dt j cc j n2 vvn pn22 p-acp po22 n1, j-jn p-acp dt n2 pp-f po22 js n2:
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they have been committed upon or little or no temptation, or upon your wilful and needless exposing your self to temptation;
they have been committed upon or little or no temptation, or upon your wilful and needless exposing your self to temptation;
pns32 vhb vbn vvn p-acp cc j cc dx n1, cc p-acp po22 j cc j vvg po22 n1 p-acp n1;
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that having had the more opportunity and ability to transgress by having a great Estate, you have been perhaps actually the worse,
that having had the more opportunity and ability to transgress by having a great Estate, you have been perhaps actually the Worse,
cst vhg vhn dt n1 n1 cc n1 pc-acp vvi p-acp vhg dt j n1, pn22 vhb vbn av av-j dt jc,
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and so have answered the greater kindness of God with greater affront.
and so have answered the greater kindness of God with greater affront.
cc av vhb vvn dt jc n1 pp-f np1 p-acp jc n1.
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And upon the apprehension of these great and true disparagements, you should entertain the meanest thoughts of your selves, be vile in your own eyes,
And upon the apprehension of these great and true disparagements, you should entertain the Meanest thoughts of your selves, be vile in your own eyes,
cc p-acp dt n1 pp-f d j cc j n2, pn22 vmd vvi dt js n2 pp-f po22 n2, vbb j p-acp po22 d n2,
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and own that you may justly be so in Gods;
and own that you may justly be so in God's;
cc d cst pn22 vmb av-j vbi av p-acp n2;
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that if he should abhor, and condemn and reject you into eternal punishment, he were righteous.
that if he should abhor, and condemn and reject you into Eternal punishment, he were righteous.
cst cs pns31 vmd vvi, cc vvi cc vvi pn22 p-acp j n1, pns31 vbdr j.
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Let not the greatness of outward Prosperity hinder you from apprehending the greatness of that wrath which is due for your sin;
Let not the greatness of outward Prosperity hinder you from apprehending the greatness of that wrath which is due for your since;
vvb xx dt n1 pp-f j n1 vvi pn22 p-acp vvg dt n1 pp-f d n1 r-crq vbz j-jn p-acp po22 n1;
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believe the greatest to be due.
believe the greatest to be due.
vvb dt js pc-acp vbi j-jn.
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Look upon your Riches as an unprofitable possession, which can be no advantage in the day of his wrath;
Look upon your Riches as an unprofitable possession, which can be no advantage in the day of his wrath;
n1 p-acp po22 n2 p-acp dt j n1, r-crq vmb vbi dx n1 p-acp dt n1 pp-f po31 n1;
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which cannot redeem the guilty Soul from the eternal Prison, to which if you die impenitent you must be confin'd.
which cannot Redeem the guilty Soul from the Eternal Prison, to which if you die impenitent you must be confined.
r-crq vmbx vvi dt j n1 p-acp dt j n1, p-acp r-crq cs pn22 vvb j pn22 vmb vbi vvn.
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Look upon your Honours as mean and contemptible things, which can procure no respect from the great and righteous God.
Look upon your Honours as mean and contemptible things, which can procure no respect from the great and righteous God.
n1 p-acp po22 ng1 p-acp j cc j n2, r-crq vmb vvi dx n1 p-acp dt j cc j np1.
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Lament the ingratitude of your sins as they regard God, and the folly of them as they respect yourselves;
Lament the ingratitude of your Sins as they regard God, and the folly of them as they respect yourselves;
np1 dt n1 pp-f po22 n2 c-acp pns32 vvb np1, cc dt n1 pp-f pno32 c-acp pns32 vvb px22;
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that you have behaved your selves so unworthily towards him, and have so little consulted your own true interest.
that you have behaved your selves so unworthily towards him, and have so little consulted your own true Interest.
d pn22 vhb vvn po22 n2 av av-j p-acp pno31, cc vhb av av-j vvd po22 d j n1.
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In a sense of the wretchedness of your condition, fly to the hope set before you,
In a sense of the wretchedness of your condition, fly to the hope Set before you,
p-acp dt n1 pp-f dt n1 pp-f po22 n1, vvb p-acp dt n1 vvn p-acp pn22,
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and depend upon the satisfaction and merits of the Redeemer alone, to find favour and acceptance with God.
and depend upon the satisfaction and merits of the Redeemer alone, to find favour and acceptance with God.
cc vvb p-acp dt n1 cc n2 pp-f dt n1 av-j, pc-acp vvi n1 cc n1 p-acp np1.
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'Tis not below the greatest man to repent, but it is so to transgress.
It's not below the greatest man to Repent, but it is so to transgress.
pn31|vbz xx p-acp dt js n1 pc-acp vvi, cc-acp pn31 vbz av pc-acp vvi.
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The commission of sin degrades and debases man, the Repentance for it, if true, raises him up again, to humble our selves before God is the way to rise in his esteem.
The commission of since degrades and debases man, the Repentance for it, if true, raises him up again, to humble our selves before God is the Way to rise in his esteem.
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While we complain, and lament for our sins, he pities us; while we judge and condemn our selves, he acquits and pardons;
While we complain, and lament for our Sins, he pities us; while we judge and condemn our selves, he acquits and Pardons;
cs pns12 vvb, cc vvi p-acp po12 n2, pns31 vvz pno12; cs pns12 vvb cc vvi po12 n2, pns31 vvz cc n2;
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While with deep resentment we own our selves polluted, he will cleanse and sanctifie us.
While with deep resentment we own our selves polluted, he will cleanse and sanctify us.
cs p-acp j-jn n1 pns12 d po12 n2 vvn, pns31 vmb vvi cc vvi pno12.
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2. Again you must express your Humility towards, God by magnifying all the exercises of his Goodness towards you,
2. Again you must express your Humility towards, God by magnifying all the exercises of his goodness towards you,
crd av pn22 vmb vvi po22 n1 p-acp, np1 p-acp vvg d dt n2 pp-f po31 n1 p-acp pn22,
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and if you are very sensible of your sin and unworthiness, you will have a very grateful sense of his mercy.
and if you Are very sensible of your since and unworthiness, you will have a very grateful sense of his mercy.
cc cs pn22 vbr av j pp-f po22 n1 cc n1, pn22 vmb vhi dt j j n1 pp-f po31 n1.
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The least gifts of his bounty will be thankfully received, and ought to be so;
The least Gifts of his bounty will be thankfully received, and ought to be so;
dt ds n2 pp-f po31 n1 vmb vbi av-j vvn, cc pi pc-acp vbi av;
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the smallest portion, the narrowest Fortune, will keep out discontent from the humble Soul, and he will praise the God that bestows any thing where nothing is deserved.
the Smallest portion, the narrowest Fortune, will keep out discontent from the humble Soul, and he will praise the God that bestows any thing where nothing is deserved.
dt js n1, dt js n1, vmb vvi av j-jn p-acp dt j n1, cc pns31 vmb vvi dt n1 cst vvz d n1 c-crq pix vbz vvn.
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Ascribe it to the mercy of God, and the merits of the Redeemer, that you are suffered to live, that you were nourisht and brought up though born in blood and pollution;
Ascribe it to the mercy of God, and the merits of the Redeemer, that you Are suffered to live, that you were nourished and brought up though born in blood and pollution;
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though you had the infection of Enmity against God wrought into your natures, though you were conceived in sin, and brought forth in Iniquity.
though you had the infection of Enmity against God wrought into your nature's, though you were conceived in since, and brought forth in Iniquity.
cs pn22 vhd dt n1 pp-f n1 p-acp np1 vvn p-acp po22 n2, cs pn22 vbdr vvn p-acp n1, cc vvd av p-acp n1.
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Much admire that when you had forfeited the least favours, the goodness of God should be liberal to you,
Much admire that when you had forfeited the least favours, the Goodness of God should be liberal to you,
av-d vvi cst c-crq pn22 vhd vvn dt ds n2, dt n1 pp-f np1 vmd vbi j p-acp pn22,
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and load you with a rich plenty of the good things of this life.
and load you with a rich plenty of the good things of this life.
cc vvi pn22 p-acp dt j n1 pp-f dt j n2 pp-f d n1.
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Bless him especially for spiritual mercies, and the care that he has taken for your happiness in Eternity.
Bless him especially for spiritual Mercies, and the care that he has taken for your happiness in Eternity.
np1 pno31 av-j p-acp j n2, cc dt n1 cst pns31 vhz vvn p-acp po22 n1 p-acp n1.
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Admire the goodness which ordered your Baptism, and pray that it may prove the Laver of Regeneration.
Admire the Goodness which ordered your Baptism, and pray that it may prove the Laver of Regeneration.
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It was unspeakable mercy, when he might have thrown you away into misery, that he should take you into the bosom of his Church in order to bring you to everlasting life.
It was unspeakable mercy, when he might have thrown you away into misery, that he should take you into the bosom of his Church in order to bring you to everlasting life.
pn31 vbds j n1, c-crq pns31 vmd vhi vvn pn22 av p-acp n1, cst pns31 vmd vvi pn22 p-acp dt n1 pp-f po31 n1 p-acp n1 pc-acp vvi pn22 p-acp j n1.
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Adore the mercy that gave you by Parents, or Tutors, such instructions as direct to a wife, happy, and honourable course of life;
Adore the mercy that gave you by Parents, or Tutors, such instructions as Direct to a wife, happy, and honourable course of life;
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and especially have an high esteem of the favour, if these instructions have made any impression upon you;
and especially have an high esteem of the favour, if these instructions have made any impression upon you;
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if you are formed thereby so as to live regularly, and practise the Rules.
if you Are formed thereby so as to live regularly, and practise the Rules.
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Say, Lord what is man that thou art mindful full of him, and the Son of man that thou thus visitest him?
Say, Lord what is man that thou art mindful full of him, and the Son of man that thou thus visitest him?
n1, n1 r-crq vbz n1 cst pns21 vb2r j j pp-f pno31, cc dt n1 pp-f n1 cst pns21 av js pno31?
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3. Testifie your Humility further, by a ready submission to the Divine Commands.
3. Testify your Humility further, by a ready submission to the Divine Commands.
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Do not think you can be so great as to be exempted from the obligation of his Laws who is Soveraign over all things;
Do not think you can be so great as to be exempted from the obligation of his Laws who is Sovereign over all things;
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or that the obligation of Obedience is less strict or indispensable upon you, than upon others,
or that the obligation of obedience is less strict or indispensable upon you, than upon Others,
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when you are beholden to him for greater gifts.
when you Are beholden to him for greater Gifts.
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A Humble mind will not quarrel at any of the Commands of God, nor account any course too strict which he enjoyns:
A Humble mind will not quarrel At any of the Commands of God, nor account any course too strict which he enjoins:
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He will say with the great pattern of Humility, the blessed Jesus, Lord, not my will, but thine be done.
He will say with the great pattern of Humility, the blessed jesus, Lord, not my will, but thine be done.
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4. Again, you must also quietly submit to every dispensation of Gods Providence:
4. Again, you must also quietly submit to every Dispensation of God's Providence:
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own his Justice in every affliction he layes upon you, and command your minds in Patience.
own his justice in every affliction he lays upon you, and command your minds in Patience.
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'Tis unreasonable as well as vain to murmure against God, and 'tis madness to rage and blaspheme because he chastises you.
It's unreasonable as well as vain to murmur against God, and it's madness to rage and Blaspheme Because he chastises you.
pn31|vbz j c-acp av c-acp j pc-acp vvi p-acp np1, cc pn31|vbz n1 pc-acp vvi cc vvi c-acp pns31 vvz pn22.
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This is like the wild Scythians, to shoot Arrows against the Thunder, which will return upon your heads,
This is like the wild Scythians, to shoot Arrows against the Thunder, which will return upon your Heads,
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and take vengeance for the bold impiety in your destruction. By a patient submission under Chastisement, we obtain the Compassion of the Father of mercies:
and take vengeance for the bold impiety in your destruction. By a patient submission under Chastisement, we obtain the Compassion of the Father of Mercies:
cc vvb n1 p-acp dt j n1 p-acp po22 n1. p-acp dt j n1 p-acp n1, pns12 vvb dt n1 pp-f dt n1 pp-f n2:
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This proves like a soft answer which turns away wrath. This Proves like a soft answer which turns away wrath.
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5. Express your Humility towards God, by a modest Reverence in his Worship, and an honourable esteem of his Ordinances;
5. Express your Humility towards God, by a modest reverence in his Worship, and an honourable esteem of his Ordinances;
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to meddle with these in a slight unserious manner, is to profane things that are Sacred.
to meddle with these in a slight unserious manner, is to profane things that Are Sacred.
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Your Prayers ought to be altogether serious and devout, without the least allowed Vanity of the Mind,
Your Prayers ought to be altogether serious and devout, without the least allowed Vanity of the Mind,
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or wandering of the Eyes, Thoughts or Affections:
or wandering of the Eyes, Thoughts or Affections:
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Is it not most agreeable and just that we should behave our selves with all possible solemnity,
Is it not most agreeable and just that we should behave our selves with all possible solemnity,
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when we are upon our knees, begging of the great disposer of all things for what is necessary to our Happiness,
when we Are upon our knees, begging of the great disposer of all things for what is necessary to our Happiness,
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or rendering due Praise for abundant and free mercy?
or rendering due Praise for abundant and free mercy?
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Again, your attention to the Holy Word of God, ought to be very reverent and serious, such as is due to divine Oracles.
Again, your attention to the Holy Word of God, ought to be very reverend and serious, such as is due to divine Oracles.
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The Holy Scriptures and what is dictated from them, deserve to be regarded as divine Revlations,
The Holy Scriptures and what is dictated from them, deserve to be regarded as divine Revelations,
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as a Message or a Voice from Heaven:
as a Message or a Voice from Heaven:
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The Commands are of divine Authority, the Promises, the Threatnings are made by the Infinite and Eternal God;
The Commands Are of divine authority, the Promises, the Threatenings Are made by the Infinite and Eternal God;
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and the greatness of him from whom these things first come, should strike an aw,
and the greatness of him from whom these things First come, should strike an awe,
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and beget a reverence to them in the minds of all men, thô the Messenger from whom they immediately receive them be their inferiour.
and beget a Reverence to them in the minds of all men, though the Messenger from whom they immediately receive them be their inferior.
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Reverence and esteem the Word of God as the appointed means of Salvation; he has determined, By the foolishness of Preaching to save them that believe;
reverence and esteem the Word of God as the appointed means of Salvation; he has determined, By the foolishness of Preaching to save them that believe;
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thô the matter of it may seem foolish to the ignorant and prejudiced World, and thô the Preachers may seem despicable to the Proud,
though the matter of it may seem foolish to the ignorant and prejudiced World, and though the Preachers may seem despicable to the Proud,
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yet the effects of Preaching are glorious upon them that believe, upon such as receive the instructions that in this way are given to them: By so mean an Instrument.
yet the effects of Preaching Are glorious upon them that believe, upon such as receive the instructions that in this Way Are given to them: By so mean an Instrument.
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God accomplishes the great effect of the Salvation of men;
God accomplishes the great Effect of the Salvation of men;
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what words then can express the madness and folly of those men that despise this Ordinance of God? they have neither any Reverence for him who instituted it,
what words then can express the madness and folly of those men that despise this Ordinance of God? they have neither any reverence for him who instituted it,
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nor care for their own Happiness.
nor care for their own Happiness.
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That you may not lightly and carelesly engage in the Worship of God, consider you have therein immediate concern with an Infinite being, you present your selves before the awful Majesty whom all the Angels humbly adore;
That you may not lightly and carelessly engage in the Worship of God, Consider you have therein immediate concern with an Infinite being, you present your selves before the awful Majesty whom all the Angels humbly adore;
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who is King of Kings, and Lord of Lords, the God before whom the Nations of the Earth are as nothing;
who is King of Kings, and Lord of lords, the God before whom the nations of the Earth Are as nothing;
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who is in Heaven as on a Throne of unconceivable Glory, and thou art on Earth as at his Foot-stool.
who is in Heaven as on a Throne of unconceivable Glory, and thou art on Earth as At his Footstool.
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What is the highest of men that he should forget to behave himself with reverence in his addresses to Heaven.
What is the highest of men that he should forget to behave himself with Reverence in his Addresses to Heaven.
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Thô you are a little elevated among men, and stand higher than some others of them,
Though you Are a little elevated among men, and stand higher than Some Others of them,
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yet you are infinitely below the Deity.
yet you Are infinitely below the Deity.
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6. Further, let your Humility be exercised in having a very modest Opinion of your best actions.
6. Further, let your Humility be exercised in having a very modest Opinion of your best actions.
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Do not think highly of your deserts upon the account of any good that you have done:
Do not think highly of your deserts upon the account of any good that you have done:
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consider it was the giver of every good and perfect gift that gave the ability to do well;
Consider it was the giver of every good and perfect gift that gave the ability to do well;
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he excited the Will to it, and his Providence presented the opportunity.
he excited the Will to it, and his Providence presented the opportunity.
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Acknowledge the unhappiness of mankind is such, that no action can be performed by any man that is perfect,
Acknowledge the unhappiness of mankind is such, that no actium can be performed by any man that is perfect,
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and does not in some respect or other want a pardon.
and does not in Some respect or other want a pardon.
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At the best you have but paid a debt in what you have done, and answered an obligation laid upon you.
At the best you have but paid a debt in what you have done, and answered an obligation laid upon you.
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The best man ought to expect his reward for the best service of his life, meerly from the mercy of God in Christ.
The best man ought to expect his reward for the best service of his life, merely from the mercy of God in christ.
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4. Another Duty of Piety which those that are rich ought to reckon themselves obliged to perform, is to promote Religion as much as they can in the World;
4. another Duty of Piety which those that Are rich ought to reckon themselves obliged to perform, is to promote Religion as much as they can in the World;
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to endeavour God may be generally honour'd, since he has graciously exalted them.
to endeavour God may be generally honoured, since he has graciously exalted them.
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Those whom he has lifted above their Neighbours, have greater opportunity to serve him in this kind than others:
Those whom he has lifted above their Neighbours, have greater opportunity to serve him in this kind than Others:
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but something is expected from all men, and every man may help towards the increase of Religion,
but something is expected from all men, and every man may help towards the increase of Religion,
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whether he be in a publick or a private station.
whither he be in a public or a private station.
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And to promote Religion, is the noblest and the most useful kind of service that you can perform;
And to promote Religion, is the Noblest and the most useful kind of service that you can perform;
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'tis not below the greatest of men to set himself industriously to it. Religion is the End of the rational Creature;
it's not below the greatest of men to Set himself industriously to it. Religion is the End of the rational Creature;
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that for which we are men, and endowed with reason. To promote this, is to endeavour that God may receive his just rights from men:
that for which we Are men, and endowed with reason. To promote this, is to endeavour that God may receive his just rights from men:
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till they become Religious, they are so many Traitors and Rebels against the common Soveraign.
till they become Religious, they Are so many Traitors and Rebels against the Common Sovereign.
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This World, if it were without Religion, would be a Wilderness, a Confusion, without peace or order.
This World, if it were without Religion, would be a Wilderness, a Confusion, without peace or order.
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This is the Glory of mankind, the Beauty, the Strength, the Happiness of any Society where it obtains:
This is the Glory of mankind, the Beauty, the Strength, the Happiness of any Society where it obtains:
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It is a sure foundation of Wealth, and Renown, and Stability, to any Community of men.
It is a sure Foundation of Wealth, and Renown, and Stability, to any Community of men.
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And on the contrary, no Greatness can be raised or maintained without it. Wickedness and Irreligion have overthrown many well-establisht Empires, and Combinations, but could never raise one.
And on the contrary, no Greatness can be raised or maintained without it. Wickedness and Irreligion have overthrown many well-established Empires, and Combinations, but could never raise one.
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Air, Fire, and Water, are not more universally useful and necessary to mankind than Religion.
Air, Fire, and Water, Are not more universally useful and necessary to mankind than Religion.
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They can as well breath without Air, be warm in the perpetual absence of the Sun,
They can as well breath without Air, be warm in the perpetual absence of the Sun,
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or quench thirst without Water, as they can be happy without Religion prevailing amongst them. Consider too, that almost the whole world lies in Wickedness!
or quench thirst without Water, as they can be happy without Religion prevailing among them. Consider too, that almost the Whole world lies in Wickedness!
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And how little Religion is there remaining amongst us! Alas!
And how little Religion is there remaining among us! Alas!
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to how great a degree is that Glory departed from our Israel! This loudly proclaims what need there is that every one do endeavour according to his place,
to how great a degree is that Glory departed from our Israel! This loudly proclaims what need there is that every one do endeavour according to his place,
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and power, to encrease and spread it.
and power, to increase and spread it.
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1. You that are great, that have many eyes upon you, should promote Religion by a good and pious Example.
1. You that Are great, that have many eyes upon you, should promote Religion by a good and pious Exampl.
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You are more largely known in your persons than common men, and yet more known by Name and Report;
You Are more largely known in your Persons than Common men, and yet more known by Name and Report;
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and as far as this goes, your Example may do good or hurt to Religion. There is a great propensity in mankind to imitate those whom they respect, their Superiors:
and as Far as this Goes, your Exampl may do good or hurt to Religion. There is a great propensity in mankind to imitate those whom they respect, their Superiors:
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if you practise Religion, you give it esteem and repute in the World; and if you neglect it, 'tis exposed to contempt and scorn:
if you practise Religion, you give it esteem and repute in the World; and if you neglect it, it's exposed to contempt and scorn:
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'tis you that must bring it into fashion, and retrieve it from the too general contempt that it now lies under.
it's you that must bring it into fashion, and retrieve it from the too general contempt that it now lies under.
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Consider, that you do not only disparage your selves by a vicious conversation, but you infect others too;
Consider, that you do not only disparage your selves by a vicious Conversation, but you infect Others too;
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you contract to your selves much guilt from the sins of other men; from all those which your bad example does encourage:
you contract to your selves much guilt from the Sins of other men; from all those which your bad Exampl does encourage:
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And if you are bad men, you are the Pests of the World, great causes of sin, and consequent misery.
And if you Are bad men, you Are the Pests of the World, great Causes of since, and consequent misery.
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How much more are those liable to the blame of other mens sins, and the infection of the World, who tempt others to wickedness, who promote the kingdom and interest of the Devil,
How much more Are those liable to the blame of other men's Sins, and the infection of the World, who tempt Others to wickedness, who promote the Kingdom and Interest of the devil,
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and subserve the grand Apollyon in his design of destroying mankind? they may be reckon'd a sort of inferior, incarnate Devils, who strive to introduce vertuous and sober persons into the wicked practices and customs of the Age.
and subserve the grand Apollyon in his Design of destroying mankind? they may be reckoned a sort of inferior, incarnate Devils, who strive to introduce virtuous and Sobrium Persons into the wicked practices and customs of the Age.
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2. Further, Private persons may promote Religion ▪ by the well ordering of their own Families.
2. Further, Private Persons may promote Religion ▪ by the well ordering of their own Families.
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So far they may command, and they ought to command the practice of this.
So Far they may command, and they ought to command the practice of this.
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The greater any of these are, the further may he that is the head of it promote Religion:
The greater any of these Are, the further may he that is the head of it promote Religion:
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your Children and Servants will help to debauch, and infect the rest of the World, if they are not religious:
your Children and Servants will help to debauch, and infect the rest of the World, if they Are not religious:
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for men will take their Examples from the families of great men, as well as from their Persons:
for men will take their Examples from the families of great men, as well as from their Persons:
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Keep up the constant Worship of God in your Families, in Prayers, in reading the Holy Scriptures, in singing Psalms,
Keep up the constant Worship of God in your Families, in Prayers, in reading the Holy Scriptures, in singing Psalms,
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and in a strict observation of the Sabbath.
and in a strict observation of the Sabbath.
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Are those Families fit to be called assemblies of Christians, where there is no constant Worship of God maintain'd? how can you expect any Blessing upon your Society,
are those Families fit to be called assemblies of Christians, where there is no constant Worship of God maintained? how can you expect any Blessing upon your Society,
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unless you Worship God together? The happiness of a Family lyes in the Love, the Suitableness, the Faithfulness, the Serviceableness of all the Members of it towards one another,
unless you Worship God together? The happiness of a Family lies in the Love, the Suitableness, the Faithfulness, the Serviceableness of all the Members of it towards one Another,
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and these things he alone can bestow.
and these things he alone can bestow.
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The Governour of the Family cannot know whether those under him do Worship God at all or not,
The Governor of the Family cannot know whither those under him do Worship God At all or not,
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if they do it not together.
if they do it not together.
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If you would have those of your own Family Religious, you must be so your self;
If you would have those of your own Family Religious, you must be so your self;
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thus far at least your Example will have great influence;
thus Far At lest your Exampl will have great influence;
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it will have greater influence upon your Domesticks either towards good or ill, than any other can:
it will have greater influence upon your Domestics either towards good or ill, than any other can:
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The Poet speaks a great deal of truth in that sentence, — Velocius & citius nos Corrumpunt vitiorum exempla domestica magnis Cum subeant animos autoribus.
The Poet speaks a great deal of truth in that sentence, — Velocius & Quickly nos Corrupt Vitiorum exempla Domestica magnis Cum subeant Animos autoribus.
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The Examples of Vice which we dwell with, if they are in our Superiours too, do corrupt us sooner than any. The Examples of Vice which we dwell with, if they Are in our Superiors too, do corrupt us sooner than any.
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The nearness and daily converse with you, is added to your Superiority, to make your bad example fatal to those of your own House.
The nearness and daily converse with you, is added to your Superiority, to make your bad Exampl fatal to those of your own House.
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The sharpest Rebuke that can be exprest in words, is due to the folly of those Parents who take no care how they behave themselves before their Children;
The Sharpest Rebuke that can be expressed in words, is due to the folly of those Parents who take no care how they behave themselves before their Children;
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who after they have given them a Nature infected and disposed to ill, that they may not fail to ruine them, give them a bad Example too.
who After they have given them a Nature infected and disposed to ill, that they may not fail to ruin them, give them a bad Exampl too.
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Again, to make your Family Religious, you must restrain those under you from all manner of Wickedness, by reproving the least errours, and punishing others.
Again, to make your Family Religious, you must restrain those under you from all manner of Wickedness, by reproving the least errors, and punishing Others.
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Give them also encouragement to do well, let this alwayes purchase your manifest favour and good-will.
Give them also encouragement to do well, let this always purchase your manifest favour and goodwill.
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But further, to effect this, you should carefully Instruct your Children and Servants in the matters that concern their Salvation;
But further, to Effect this, you should carefully Instruct your Children and Servants in the matters that concern their Salvation;
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if you do not betimes take care to possess your Children with good and vertuous principles, the adversary of their Souls will early sow in their minds the tares of Vices;
if you do not betimes take care to possess your Children with good and virtuous principles, the adversary of their Souls will early sow in their minds the tares of Vices;
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and should you be less industrious for the happiness of your own flesh and blood,
and should you be less Industria for the happiness of your own Flesh and blood,
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than the malicious Devil is for their destruction? should any one hate them more than you Love them, they will have cause to curse you hereafter for having given them being,
than the malicious devil is for their destruction? should any one hate them more than you Love them, they will have cause to curse you hereafter for having given them being,
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if they mi•carry through your neglect;
if they mi•carry through your neglect;
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Train up a Child in the way wherein he should go, and when he is old he will not depart from it, Prov. 22. 6. Let them be accustomed to do well.Train up a Child in the Way wherein he should go, and when he is old he will not depart from it, Curae 22. 6. Let them be accustomed to do well.
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The constant exercise of Piety and Vertue from tender years, will make it easie and familiar;
The constant exercise of Piety and Virtue from tender Years, will make it easy and familiar;
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Instruct them in the matter of their Duty, and labour to convince them of the reasons that perswade to the practice of it;
Instruct them in the matter of their Duty, and labour to convince them of the Reasons that persuade to the practice of it;
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tell them how honourable it is to be good and holy, what a lustre and beauty it has in the eyes of men;
tell them how honourable it is to be good and holy, what a lustre and beauty it has in the eyes of men;
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that this is approved beyond any thing even in a wicked World;
that this is approved beyond any thing even in a wicked World;
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no man is so universally commended and esteemed, as he that is stedfastly and strictly vertuous;
no man is so universally commended and esteemed, as he that is steadfastly and strictly virtuous;
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tell them what a fragrant odour it leaves behind, how it embalms the memory of the dead;
tell them what a fragrant odour it leaves behind, how it embalms the memory of the dead;
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with what applause the Histories of all Ages do mention brave and good men.
with what applause the Histories of all Ages do mention brave and good men.
p-acp r-crq n1 dt n2 pp-f d n2 vdb vvi j cc j n2.
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The most partial Histories do never offer to commend any man without ascribing true Vertues to him:
The most partial Histories do never offer to commend any man without ascribing true Virtues to him:
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The Memory of the just is blessed, Prov. 10. 7. Learn them to put a high value upon the esteem of wise and good men;The Memory of the just is blessed, Curae 10. 7. Learn them to put a high valve upon the esteem of wise and good men;
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let them account it mean and base to be valued only amongst those whose Vices make them the Scum of the Earth, who will only applaud Confidence and Wit in doing foolish and shamefull things;
let them account it mean and base to be valued only among those whose Vices make them the Scum of the Earth, who will only applaud Confidence and Wit in doing foolish and shameful things;
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there is no applause of any men worthy to be valued, but that of such men who are themselves worthy of Praise.
there is no applause of any men worthy to be valued, but that of such men who Are themselves worthy of Praise.
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Learn them to stand in great awe of their Creator, to remember him in their Youth, to be more concern'd to please him than men, to be most ambitious of his approbation in what they do:
Learn them to stand in great awe of their Creator, to Remember him in their Youth, to be more concerned to please him than men, to be most ambitious of his approbation in what they do:
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Let them know that his pure Omniscience does continually observe them, that no darkness, no secrecy can hide them from his view;
Let them know that his pure Omniscience does continually observe them, that no darkness, no secrecy can hide them from his view;
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that 'tis of no advantage to conceal their crimes from the Friends that would reprove them,
that it's of no advantage to conceal their crimes from the Friends that would reprove them,
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since the righteous Judge of all the World observes, and will at one time or other severely reprove them:
since the righteous Judge of all the World observes, and will At one time or other severely reprove them:
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They only hinder themselves by secrecy, from enjoying that admonition which might be a means to cure their follies.
They only hinder themselves by secrecy, from enjoying that admonition which might be a means to cure their follies.
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Thus endeavour to convince their reason that they must be good, endeavour by all great and good allurements,
Thus endeavour to convince their reason that they must be good, endeavour by all great and good allurements,
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as they grow capable to apprehend them, to perswade and incline their wills to Religion.
as they grow capable to apprehend them, to persuade and incline their wills to Religion.
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Be not contented only with your restraining them from wickedness, but learn them as much as may be, to restrain themselves;
Be not contented only with your restraining them from wickedness, but Learn them as much as may be, to restrain themselves;
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fasten in their minds such Principles as may have power to keep them regular. As the observation of the Lords day is one part of our duty towards God,
fasten in their minds such Principles as may have power to keep them regular. As the observation of the lords day is one part of our duty towards God,
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so 'tis a practice that highly conduces towards our performance of all other Duties;
so it's a practice that highly conduces towards our performance of all other Duties;
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'tis alwayes observable, that the best men are those that most strictly devote this day to Religion.
it's always observable, that the best men Are those that most strictly devote this day to Religion.
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You cannot possibly have a religious Family, unless you keep those that are under you to the publick and private exercises of religious Worship on the Sabbath.
You cannot possibly have a religious Family, unless you keep those that Are under you to the public and private exercises of religious Worship on the Sabbath.
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This is to give up one day in seven to the consideration of divine things, and 'tis consideration which must give them impression and force upon the minds of men;
This is to give up one day in seven to the consideration of divine things, and it's consideration which must give them impression and force upon the minds of men;
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those most important things revealed from Heaven, will have no influence upon us, if we do not allow them a serious contemplation:
those most important things revealed from Heaven, will have no influence upon us, if we do not allow them a serious contemplation:
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On other dayes other lawful and necessary employments will often interrupt you in doing this.
On other days other lawful and necessary employments will often interrupt you in doing this.
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Take then the appointed time, and improve it as well as you can for this purpose;
Take then the appointed time, and improve it as well as you can for this purpose;
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give your Servants as little other imployment on that day as you can, and keep them as close as you can to this;
give your Servants as little other employment on that day as you can, and keep them as close as you can to this;
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spend the time that remains, besides what the publick Worship will take up, in some private exercises of Religion in the Family.
spend the time that remains, beside what the public Worship will take up, in Some private exercises of Religion in the Family.
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3. Further, Those that are great and rich men, thô not in the Magistracy, may promote Religion among their Tenants and poor Neighbours, by encouraging and countenancing those that incline to it, protecting them from Injuries, preferring them to your Service,
3. Further, Those that Are great and rich men, though not in the Magistracy, may promote Religion among their Tenants and poor Neighbours, by encouraging and countenancing those that incline to it, protecting them from Injuries, preferring them to your Service,
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and by frequent commendation of them in the hearing of others.
and by frequent commendation of them in the hearing of Others.
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You that have so many Tenants, have perhaps so many Families that are in some dependance upon you, whom you have opportunity to oblige, and can encourage or discourage;
You that have so many Tenants, have perhaps so many Families that Are in Some dependence upon you, whom you have opportunity to oblige, and can encourage or discourage;
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so many will value your favour or displeasure, and may therefore be influenced to the outward practice and profession of Religion at least, by your carriage towards them:
so many will valve your favour or displeasure, and may Therefore be influenced to the outward practice and profession of Religion At least, by your carriage towards them:
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'Tis an useful exercise of Charity towards the promoting Religion, when you ▪ will give Bibles and good Books among your poor Neighbours,
It's an useful exercise of Charity towards the promoting Religion, when you ▪ will give Bibles and good Books among your poor Neighbours,
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and to assist them in the Education of their Children;
and to assist them in the Education of their Children;
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such as are very poor, set their Children at the best to work, as soon as they are able to do any Service, that they may earn somewhat towards their own maintenance;
such as Are very poor, Set their Children At the best to work, as soon as they Are able to do any Service, that they may earn somewhat towards their own maintenance;
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and they can neither afford them time, nor spare any cost towards the teaching them so much as to read;
and they can neither afford them time, nor spare any cost towards the teaching them so much as to read;
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and so do many poor Souls live and dye in a miserable ignorance of those things which concern their Salvation:
and so do many poor Souls live and die in a miserable ignorance of those things which concern their Salvation:
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Oh pity these Wretches, and endeavour that as many as you can, may have at least this Instruction.
O pity these Wretches, and endeavour that as many as you can, may have At least this Instruction.
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4. You may yet more largely serve the Interest of Religion, by endeavouring as far as in you lies, that there may be a learned and pious Ministry:
4. You may yet more largely serve the Interest of Religion, by endeavouring as Far as in you lies, that there may be a learned and pious Ministry:
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It were a very publick Service and benefit if you should chuse some poor Lad, that appears to have a very good Wit and sober Inclinations,
It were a very public Service and benefit if you should choose Some poor Lad, that appears to have a very good Wit and Sobrium Inclinations,
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and send him to the School and the University;
and send him to the School and the university;
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you may entertain in your Family a deserving person, 'till he can obtain a more publick employment:
you may entertain in your Family a deserving person, till he can obtain a more public employment:
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you may out of your abundance spare some yearly allowance to assist and encourage a man of mean fortunes, who with good assistance you have reason to think, might be very useful in the service of Religion.
you may out of your abundance spare Some yearly allowance to assist and encourage a man of mean fortune's, who with good assistance you have reason to think, might be very useful in the service of Religion.
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You may add to the Revenues of small Benefices, for the encouragement of an able Minister.
You may add to the Revenues of small Benefices, for the encouragement of an able Minister.
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5. When persons are admitted to a part in the Government, 'tis certain that they have great opportunity to promote Religion;
5. When Persons Are admitted to a part in the Government, it's certain that they have great opportunity to promote Religion;
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they can force men to at least an outward practice of it; they can punish Vice and Profaneness, and make it uneasie to Men;
they can force men to At least an outward practice of it; they can Punish Vice and Profaneness, and make it uneasy to Men;
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they can make it ashamed of its self when 'tis grown bold, or prevent its growing so;
they can make it ashamed of its self when it's grown bold, or prevent its growing so;
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they can reward, protect and countenance effectually those that will be good Men;
they can reward, Pact and countenance effectually those that will be good Men;
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they can command a general and strict observation of the Sabbath, and force men to assemble to one or other of the places of publick Worship, whereby they will be under the means to make them good men;
they can command a general and strict observation of the Sabbath, and force men to assemble to one or other of the places of public Worship, whereby they will be under the means to make them good men;
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'tis in their power to restrain, at least from appearing in publick, that profane liberty of Fancy,
it's in their power to restrain, At least from appearing in public, that profane liberty of Fancy,
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so much affected under the name of Wit; which lies in finding out improbabilities in the clearest and most important truths,
so much affected under the name of Wit; which lies in finding out improbabilities in the Clearest and most important truths,
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and matter of ridicule in the gravest rules of Morality and Religion;
and matter of ridicule in the Gravest rules of Morality and Religion;
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a practice which tends to make men Scepticks and Atheists, to overthrow Religion, and civil Order and Government.
a practice which tends to make men Sceptics and Atheists, to overthrow Religion, and civil Order and Government.
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Good Principles are the foundation of good Order, and this humour destroyes all Principles in the minds of Men,
Good Principles Are the Foundation of good Order, and this humour Destroys all Principles in the minds of Men,
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and leaves no foundation at all, whereon to build Virtue or Piety in them:
and leaves no Foundation At all, whereon to built Virtue or Piety in them:
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This destroyes the power of Conscience, serves to justifie the grossest wickednesses, and hardens Men in their sins.
This Destroys the power of Conscience, serves to justify the Grossest Wickednesses, and hardens Men in their Sins.
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'Tis much in the Power of the Magistrate to procure an able faithful Ministry, to protect them from Injury and Contempt,
It's much in the Power of the Magistrate to procure an able faithful Ministry, to Pact them from Injury and Contempt,
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and encourage them in their work:
and encourage them in their work:
cc vvi pno32 p-acp po32 n1:
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But I desire to be understood to intend these things only for a little direction to those young Persons that may hereafter be Magistrates.
But I desire to be understood to intend these things only for a little direction to those young Persons that may hereafter be Magistrates.
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Thus I have given you a brief account of those Duties towards God, which are required of all men to be regarded in their use of present enjoyments.
Thus I have given you a brief account of those Duties towards God, which Are required of all men to be regarded in their use of present enjoyments.
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2. Further to show wherein the right use of the things of this World consists, I proceed in the next place to suggest, The Duties towards men which this requires, included under the name of Righteousness:
2. Further to show wherein the right use of the things of this World consists, I proceed in the next place to suggest, The Duties towards men which this requires, included under the name of Righteousness:
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And this includes all the Duties of the second Table of the Divine Law, required to be observed in our carriage towards our Neighbours;
And this includes all the Duties of the second Table of the Divine Law, required to be observed in our carriage towards our Neighbours;
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it commands both Justice and Mercy in that 2 chap. of Tit. To do to others as we would be done by, which is the great rule of Righteousness, is a rule both of Equity and Charity;
it commands both justice and Mercy in that 2 chap. of Tit. To do to Others as we would be done by, which is the great Rule of Righteousness, is a Rule both of Equity and Charity;
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he that exercises Charity to the Poor, and shews Mercy to the miserable, does to them what he himself would desire that others should do for him,
he that exercises Charity to the Poor, and shows Mercy to the miserable, does to them what he himself would desire that Others should do for him,
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if he were in their Condition: But I shall not mention all the particulars under this Head, because I study brevity,
if he were in their Condition: But I shall not mention all the particulars under this Head, Because I study brevity,
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but only will lay down a few general rules, which shall include all the particulars.
but only will lay down a few general rules, which shall include all the particulars.
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(1) Let every man endeavour to be of some good use to the Community he lives in:
(1) Let every man endeavour to be of Some good use to the Community he lives in:
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It should be the hopes of a young man, that he may in the time of his Life be able,
It should be the hope's of a young man, that he may in the time of his Life be able,
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and have opportunity to do some good service to Mankind: 'Tis generosity and good nature to be unwilling to live to himself alone.
and have opportunity to do Some good service to Mankind: It's generosity and good nature to be unwilling to live to himself alone.
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Prepare and fit your self for employment, and then readily accept it when it offers it self;
Prepare and fit your self for employment, and then readily accept it when it offers it self;
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thô 'tis not wisdom for a man hastily to rush into publick business, before he is well accomplisht,
though it's not Wisdom for a man hastily to rush into public business, before he is well accomplished,
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and rightly called to it, yet when he is so called and fitted, he ought not to decline or refuse it;
and rightly called to it, yet when he is so called and fitted, he ought not to decline or refuse it;
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unless the circumstances happen to be such, as that you cannot with a safe Conscience undertake it:
unless the Circumstances happen to be such, as that you cannot with a safe Conscience undertake it:
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'Tis too great selfishness to consider the trouble, danger, cost or pains of an employment, wherein you may do great service to the publick,
It's too great selfishness to Consider the trouble, danger, cost or pains of an employment, wherein you may do great service to the public,
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so as to be thereby discouraged from undertaking it:
so as to be thereby discouraged from undertaking it:
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There is nothing great and glorious, that is not hazardous and painful, and the more difficulties and dangers attend any good Office, 'tis the more honourable.
There is nothing great and glorious, that is not hazardous and painful, and the more difficulties and dangers attend any good Office, it's the more honourable.
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I cannot chuse but transcribe those two Stanza's so full of sense, to this purpose in one of our English Poets.
I cannot choose but transcribe those two Stanza's so full of sense, to this purpose in one of our English Poets.
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Be good, and then in pity soon be great, For virtuous men should toil to compass Power, Be good, and then in pity soon be great, For virtuous men should toil to compass Power,
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Lest when the bad possess Dominions seat, We vainly weep for those whom they devour. Our virtue without power but harmless is!
Lest when the bad possess Dominions seat, We vainly weep for those whom they devour. Our virtue without power but harmless is!
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The good who lazily are good at home, And safely rest in doing not amiss, Flie from the bad for fear of Martyrdome.
The good who lazily Are good At home, And safely rest in doing not amiss, Fly from the bad for Fear of Martyrdom.
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A good man will not seek an Office for the meer honour of it, but to have opportunity to do good in the World;
A good man will not seek an Office for the mere honour of it, but to have opportunity to do good in the World;
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but such men ought to seek and receive in the right way any Offices conferr'd upon them,
but such men ought to seek and receive in the right Way any Offices conferred upon them,
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because otherwise bad men who are ambitious will possess and abuse them;
Because otherwise bad men who Are ambitious will possess and abuse them;
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he is not worthy to live in a Society, by and in which he enjoyes Riches or Honour, who will not deny himself in his own ease and interest to serve the publick safety and Prosperity:
he is not worthy to live in a Society, by and in which he enjoys Riches or Honour, who will not deny himself in his own ease and Interest to serve the public safety and Prosperity:
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The damage and inconvenience which you may sustain in a publick employment, ought not in case of necessity to be regarded,
The damage and inconvenience which you may sustain in a public employment, ought not in case of necessity to be regarded,
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unless it would be so great as utterly to disable you for performing the Duties of the place.
unless it would be so great as utterly to disable you for performing the Duties of the place.
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A man ought not indeed to undertake what he is not able to manage, for this would be a great prejudice to the publick:
A man ought not indeed to undertake what he is not able to manage, for this would be a great prejudice to the public:
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What unprofitable and worthless wretches are those who give up themselves to an idle enjoyment of their own Pleasures, to live in Ease and Luxury, without any concern to do any good!
What unprofitable and worthless wretches Are those who give up themselves to an idle enjoyment of their own Pleasures, to live in Ease and Luxury, without any concern to do any good!
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they are the abject, the reffuse things of nature, differing from the whole Creation besides;
they Are the abject, the refuse things of nature, differing from the Whole Creation beside;
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every Creature besides serves to some use and purpose, and they live to none at all.
every Creature beside serves to Some use and purpose, and they live to none At all.
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There are publick employments suitable to the several ranks and degrees of men, and every man should be fit for some or other of the employments that commonly belong to the men of his rank,
There Are public employments suitable to the several ranks and Degrees of men, and every man should be fit for Some or other of the employments that commonly belong to the men of his rank,
pc-acp vbr j n2 j p-acp dt j n2 cc n2 pp-f n2, cc d n1 vmd vbi j p-acp d cc n-jn pp-f dt n2 cst av-j vvb p-acp dt n2 pp-f po31 n1,
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and readily apply himself to it.
and readily apply himself to it.
cc av-j vvi px31 p-acp pn31.
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There are several good Offices that great men may do to the publick in a private condition,
There Are several good Offices that great men may do to the public in a private condition,
pc-acp vbr j j n2 cst j n2 vmb vdi p-acp dt j p-acp dt j n1,
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as I have in part shown already;
as I have in part shown already;
c-acp pns11 vhb p-acp n1 vvn av;
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you may further help by your Intercession with the Magistrate to protect the Innocent, to obtain favour and promotion to men of Wisdom and Honesty, to right those that have been wronged, and relieve the Oppressed;
you may further help by your Intercession with the Magistrate to Pact the Innocent, to obtain favour and promotion to men of Wisdom and Honesty, to right those that have been wronged, and relieve the Oppressed;
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you may vindicate those that may be misrepresented and falsely accused.
you may vindicate those that may be misrepresented and falsely accused.
pn22 vmb vvi d cst vmb vbi vvn cc av-j vvn.
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You may be instrumental to recover or maintain Peace among the Members of the same Society, which is an Office expresly and particularly blest in the Sacred Writ, Mat. 5. 9. 'Tis an Office exceeding beneficial to Mankind,
You may be instrumental to recover or maintain Peace among the Members of the same Society, which is an Office expressly and particularly blessed in the Sacred Writ, Mathew 5. 9. It's an Office exceeding beneficial to Mankind,
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and therefore highly pleasing to God, to endeavour the promoting Peace among men: Peace cherishes Societies, and makes them flourish in Arts, Trade and Religion:
and Therefore highly pleasing to God, to endeavour the promoting Peace among men: Peace Cherishes Societies, and makes them flourish in Arts, Trade and Religion:
cc av av-j vvg p-acp np1, pc-acp vvi dt j-vvg n1 p-acp n2: n1 vvz n2, cc vvz pno32 vvi p-acp n2, n1 cc n1:
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Love is the band that tyes multitudes of men together, to the strength, safety and happiness of the whole Combination.
Love is the band that ties Multitudes of men together, to the strength, safety and happiness of the Whole Combination.
n1 vbz dt n1 cst vvz n2 pp-f n2 av, p-acp dt n1, n1 cc n1 pp-f dt j-jn n1.
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You may perhaps find out wayes to employ many Poor, so to keep them from Idleness,
You may perhaps find out ways to employ many Poor, so to keep them from Idleness,
pn22 vmb av vvi av n2 pc-acp vvi d j, av pc-acp vvi pno32 p-acp n1,
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and enable them to maintain their Families, and subsist without dependance on Charity.
and enable them to maintain their Families, and subsist without dependence on Charity.
cc vvi pno32 pc-acp vvi po32 n2, cc vvi p-acp n1 p-acp n1.
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When you are called into any Authority, assure your selves that you are raised by Divine Providence, more for the publick good than your own Honour;
When you Are called into any authority, assure your selves that you Are raised by Divine Providence, more for the public good than your own Honour;
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think it glorious to be in such a place a publick Benefit, 'tis to resemble the Deity in a high and noble manner, who is over all,
think it glorious to be in such a place a public Benefit, it's to resemble the Deity in a high and noble manner, who is over all,
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and good to all, who has power to do harm, and only does good:
and good to all, who has power to do harm, and only does good:
cc j p-acp d, r-crq vhz n1 pc-acp vdi n1, cc av-j vdz av-j:
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consider how much the happiness of all those that are within the Sphear of your Authority, does depend upon your wise and just management of your Office;
Consider how much the happiness of all those that Are within the Sphere of your authority, does depend upon your wise and just management of your Office;
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let a generous pity make you loath to cause the misery of many of your fellow Creatures;
let a generous pity make you loath to cause the misery of many of your fellow Creatures;
vvb dt j n1 vvi pn22 vvb pc-acp vvi dt n1 pp-f d pp-f po22 n1 n2;
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'tis a barbarous thing to contrive and delight in the misery of others, and 'tis ignominious and shameful to cause it by your neglect;
it's a barbarous thing to contrive and delight in the misery of Others, and it's ignominious and shameful to cause it by your neglect;
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let it be your care therefore, that those who are in some measure at your mercy, may have no reason to lament that they are so.
let it be your care Therefore, that those who Are in Some measure At your mercy, may have no reason to lament that they Are so.
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(2.) Another rule of Righteousness by which men should govern themselves in the use and enjoyment of the things of this World, is, To wrong no man of what is his due, to take or withhold from no person what he has right to,
(2.) another Rule of Righteousness by which men should govern themselves in the use and enjoyment of the things of this World, is, To wrong no man of what is his endue, to take or withhold from no person what he has right to,
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for maintenance of your own pleasure:
for maintenance of your own pleasure:
p-acp n1 pp-f po22 d n1:
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Accustom your selves to exact Justice, and do not desire liberty to transgress the bounds of it in any measure;
Accustom your selves to exact justice, and do not desire liberty to transgress the bounds of it in any measure;
vvb po22 n2 p-acp j n1, cc vdb xx vvi n1 pc-acp vvi dt n2 pp-f pn31 p-acp d n1;
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desire no Pleasure which is a wrong to your meanest Neighbour, in Person, Estate or Reputation.
desire no Pleasure which is a wrong to your Meanest Neighbour, in Person, Estate or Reputation.
vvb dx n1 r-crq vbz dt n-jn p-acp po22 js n1, p-acp n1, n1 cc n1.
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It makes the Societies of men acquainted with more Wildness and Cruelty than the Wilderness it self,
It makes the Societies of men acquainted with more Wildness and Cruelty than the Wilderness it self,
pn31 vvz dt n2 pp-f n2 vvn p-acp dc n1 cc n1 cs dt n1 pn31 n1,
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when the greater will please themselves to the hurt and damage of the less;
when the greater will please themselves to the hurt and damage of the less;
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while a Beast of Prey devours to serve his necessity, a lawless voluptuous man spoils his Neighbour to serve the extravagance of wanton desires,
while a Beast of Prey devours to serve his necessity, a lawless voluptuous man spoils his Neighbour to serve the extravagance of wanton Desires,
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and is the most inhumane of the two:
and is the most inhumane of the two:
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they are certainly very unrighteous, who to enjoy their Pleasure beyond all bounds, and to maintain their prodigal expences, do contract vast debts which they know themselves unable to pay,
they Are Certainly very unrighteous, who to enjoy their Pleasure beyond all bounds, and to maintain their prodigal expenses, do contract vast debts which they know themselves unable to pay,
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or take no care to do so;
or take no care to do so;
cc vvb dx n1 pc-acp vdi av;
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this is to Riot at the cost of other men, to abuse and rob perhaps him that loves you,
this is to Riot At the cost of other men, to abuse and rob perhaps him that loves you,
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and from that Love opened his Purse to your desires:
and from that Love opened his Purse to your Desires:
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You carelesly scatter that which it may be your Creditor took a great deal of pains to scrape together;
You carelessly scatter that which it may be your Creditor took a great deal of pains to scrape together;
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the Comfort which he promised himself to take in what he had gathered, you disappoint him of;
the Comfort which he promised himself to take in what he had gathered, you disappoint him of;
dt n1 r-crq pns31 vvd px31 pc-acp vvi p-acp r-crq pns31 vhd vvn, pn22 vvi pno31 pp-f;
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you take the Bread as it were from the mouths of him and his Family, perhaps to throw it to your Dogs,
you take the Bred as it were from the mouths of him and his Family, perhaps to throw it to your Dogs,
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and they must goe ragged and thin cloathed, that your meanest Servants may be extravagantly fine.
and they must go ragged and thin clothed, that your Meanest Servants may be extravagantly fine.
cc pns32 vmb vvi j cc j vvn, cst po22 js n2 vmb vbi av-j j.
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Again, 'tis a most cruel and unnatural Injustice which they are guilty of, that wast the Estate upon their own pleasures, which should provide for a Wife and Children;
Again, it's a most cruel and unnatural Injustice which they Are guilty of, that wast the Estate upon their own pleasures, which should provide for a Wife and Children;
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and there never was any Age so barbarous in this respect as ours;
and there never was any Age so barbarous in this respect as ours;
cc a-acp av-x vbds d n1 av j p-acp d n1 c-acp png12;
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some spend in superfluity and needlesly upon themselves, while they suffer their Family to want the things that are necessary; some wast their Estates in the Company of Strangers, and their own flesh and blood do hardly partake of them;
Some spend in superfluity and needlessly upon themselves, while they suffer their Family to want the things that Are necessary; Some wast their Estates in the Company of Strangers, and their own Flesh and blood do hardly partake of them;
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some are so monstrously cruel as to give away the affection due to a Wife, a person it may be of Honour and great Virtue, with the Patrimony which she brought them, to another woman that is base in Birth, or at least in Lewdness;
Some Are so monstrously cruel as to give away the affection due to a Wife, a person it may be of Honour and great Virtue, with the Patrimony which she brought them, to Another woman that is base in Birth, or At least in lewdness;
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as if they only took care to be vexatious, and to leave her no Comfort:
as if they only took care to be vexatious, and to leave her no Comfort:
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Some are negligent of making a treasure for their Children, thô the Providence of God has put them in a way to do it, out of a prodigal and voluptuous humour that spends at least all that comes in:
some Are negligent of making a treasure for their Children, though the Providence of God has put them in a Way to do it, out of a prodigal and voluptuous humour that spends At least all that comes in:
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And some neglect this out of a base unnatural Envy, which would not have their own Children live as comfortably as they have attained to do, without enduring (thô it might not be necessary) the same pains and hardships;
And Some neglect this out of a base unnatural Envy, which would not have their own Children live as comfortably as they have attained to do, without enduring (though it might not be necessary) the same pains and hardships;
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He that provides not for those of his own House, (sayes the Scripture) is worse than an Infidel, 1 Tim. 5. 8.He that provides not for those of his own House, (Says the Scripture) is Worse than an Infidel, 1 Tim. 5. 8.
pns31 cst vvz xx p-acp d pp-f po31 d n1, (vvz dt n1) vbz jc cs dt n1, vvn np1 crd crd
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Does he that ruines her who committed her self and Fortunes to his Mercy, upon the Vows and Protestations of his Love, perform those Vows,
Does he that ruins her who committed her self and Fortune's to his Mercy, upon the Vows and Protestations of his Love, perform those Vows,
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or is he not false and forsworn? does he well and faithfully discharge the trust that was put in him? does he kindly requite the Love that laid the greatest possible obligation upon him? No, there is no gratitude, no faithfulness in that man.
or is he not false and forsworn? does he well and faithfully discharge the trust that was put in him? does he kindly requite the Love that laid the greatest possible obligation upon him? No, there is no gratitude, no faithfulness in that man.
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If one falls into the hands of savage Thieves, he may be stript and robb'd, and be glad to escape without further harm;
If one falls into the hands of savage Thieves, he may be stripped and robbed, and be glad to escape without further harm;
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but to be thus used by a man, who by great pretences of kindness has allur'd me into his Power, must be the highest baseness in him,
but to be thus used by a man, who by great pretences of kindness has allured me into his Power, must be the highest baseness in him,
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and the greatest trouble and vexation to me. What thanks do your Children owe you, who have begot them to Sorrow and Misery,
and the greatest trouble and vexation to me. What thanks do your Children owe you, who have begotten them to Sorrow and Misery,
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when your extravagant Lusts devour what should afford them a good Education, and comfort them after your Death? Certainly 'tis the provision that Parents make for their Children,
when your extravagant Lustiest devour what should afford them a good Education, and Comfort them After your Death? Certainly it's the provision that Parents make for their Children,
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or their endeavour to provide well for them, the care and pains they take to render them wise, good and useful to the World,
or their endeavour to provide well for them, the care and pains they take to render them wise, good and useful to the World,
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and to enable them to subsist without a precarious dependance, if they can, which is the thing that layes the great obligation upon Children to Love and reverence their Parents:
and to enable them to subsist without a precarious dependence, if they can, which is the thing that lays the great obligation upon Children to Love and Reverence their Parents:
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'tis for the most part meerly accidental that they are born, and 'tis a great unkindness and prejudice to give them being, without taking what care you can for their Happiness;
it's for the most part merely accidental that they Are born, and it's a great unkindness and prejudice to give them being, without taking what care you can for their Happiness;
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have you natural affection, who to enjoy unlawful and excessive Pleasures, will leave them in a condition that can have none at all.
have you natural affection, who to enjoy unlawful and excessive Pleasures, will leave them in a condition that can have none At all.
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I cannot chuse but wonder at those men who inherit an Estate, which has kept up the grandeur perhaps of a long race of honourable Ancestors,
I cannot choose but wonder At those men who inherit an Estate, which has kept up the grandeur perhaps of a long raze of honourable Ancestors,
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and by their folly and extravagance do spend it, and leave their Children Beggars:
and by their folly and extravagance do spend it, and leave their Children Beggars:
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They leave perhaps a bare Title to their Children or other Relations, without any Riches to procure it respect and esteem:
They leave perhaps a bore Title to their Children or other Relations, without any Riches to procure it respect and esteem:
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If these men had any thing of a noble Spirit, they would scorn to bring either their own Posterity,
If these men had any thing of a noble Spirit, they would scorn to bring either their own Posterity,
cs d n2 vhd d n1 pp-f dt j n1, pns32 vmd vvi pc-acp vvi d po32 d n1,
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or their Name and Title down into the dirt; such are the disgrace, the ignominy of the Family;
or their Name and Title down into the dirt; such Are the disgrace, the ignominy of the Family;
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they will be remembred with hatred, as long as they are remembred by Posterity;
they will be remembered with hatred, as long as they Are remembered by Posterity;
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I wonder that such men are not afraid, lest the Ghost of some departed Ancestor should disturb them at those midnight revels, which wast the Estate,
I wonder that such men Are not afraid, lest the Ghost of Some departed Ancestor should disturb them At those midnight revels, which waste the Estate,
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and bring the Honour which they purchased with great Labour and hazard, into contempt and disgrace.
and bring the Honour which they purchased with great Labour and hazard, into contempt and disgrace.
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(3.) Another rule of Righteousness may be, To practice all requisite Humility in your carriage towards men;
(3.) another Rule of Righteousness may be, To practice all requisite Humility in your carriage towards men;
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this is the Justice of requiring no more respect from others than is due to us,
this is the justice of requiring no more respect from Others than is due to us,
d vbz dt n1 pp-f vvg av-dx dc n1 p-acp n2-jn cs vbz j-jn p-acp pno12,
(4) text (DIV1)
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and of giving to others all the respect that is due to them;
and of giving to Others all the respect that is due to them;
cc pp-f vvg p-acp n2-jn av-d dt n1 cst vbz j-jn p-acp pno32;
(4) text (DIV1)
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Let no man arrogate to himself those excellencies which he really has not, nor desire the respect due to them whilst he is without them:
Let no man arrogate to himself those excellencies which he really has not, nor desire the respect due to them while he is without them:
vvb dx n1 vvi p-acp px31 d n2 r-crq pns31 av-j vhz xx, ccx vvb dt n1 j-jn p-acp pno32 cs pns31 vbz p-acp pno32:
(4) text (DIV1)
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There can be nothing more ridiculous, than to see a rich Fool conceit himself wise, to think his mind is full of Wisdom,
There can be nothing more ridiculous, than to see a rich Fool conceit himself wise, to think his mind is full of Wisdom,
pc-acp vmb vbi pix av-dc j, cs pc-acp vvi dt j n1 n1 px31 j, pc-acp vvi po31 n1 vbz j pp-f n1,
(4) text (DIV1)
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because his Baggs are full of Gold and Silver; or for him who bears a Title, to think himself upon that account an Oracle:
Because his Bags Are full of Gold and Silver; or for him who bears a Title, to think himself upon that account an Oracle:
c-acp po31 n2 vbr j pp-f n1 cc n1; cc p-acp pno31 r-crq vvz dt n1, pc-acp vvi px31 p-acp d n1 dt n1:
(4) text (DIV1)
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'Tis too often seen, that they who have these things in eminence above others, are ready to conceit that they have Wit, Vertue or Beauty above them too,
It's too often seen, that they who have these things in eminence above Others, Are ready to conceit that they have Wit, Virtue or Beauty above them too,
pn31|vbz av av vvn, cst pns32 r-crq vhb d n2 p-acp n1 p-acp n2-jn, vbr j p-acp n1 cst pns32 vhb n1, n1 cc n1 p-acp pno32 av,
(4) text (DIV1)
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and accordingly they expect to be Honoured;
and accordingly they expect to be Honoured;
cc av-vvg pns32 vvb pc-acp vbi vvn;
(4) text (DIV1)
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or if they do not conceit they have every excellency in them, yet they put too high an esteem upon those they have;
or if they do not conceit they have every excellency in them, yet they put too high an esteem upon those they have;
cc cs pns32 vdb xx n1 pns32 vhb d n1 p-acp pno32, av pns32 vvd av j dt n1 p-acp d pns32 vhb;
(4) text (DIV1)
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they think nothing comparable to a great Estate or a Title of Honour; and all the respect of Mankind, they account due to themselves.
they think nothing comparable to a great Estate or a Title of Honour; and all the respect of Mankind, they account due to themselves.
pns32 vvb pix j p-acp dt j n1 cc dt n1 pp-f n1; cc d dt n1 pp-f n1, pns32 vvb j-jn pc-acp px32.
(4) text (DIV1)
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Thô the useless Creatures live as Cyphers in the Universe, and only serve to encrease the number of men;
Though the useless Creatures live as Ciphers in the Universe, and only serve to increase the number of men;
cs dt j n2 vvb p-acp n2 p-acp dt n1, cc av-j vvi pc-acp vvi dt n1 pp-f n2;
(4) text (DIV1)
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they are dogmatical in their most foolish and mistaken Opinions, and most peremptory and stiff in all their unreasonable humours and purposes.
they Are dogmatical in their most foolish and mistaken Opinions, and most peremptory and stiff in all their unreasonable humours and Purposes.
pns32 vbr j p-acp po32 av-ds j cc j-vvn n2, cc av-ds j cc j p-acp d po32 j n2 cc n2.
(4) text (DIV1)
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They are deaf to advice, and offended at reproofs, and will not receive any the most useful Instruction,
They Are deaf to Advice, and offended At reproofs, and will not receive any the most useful Instruction,
pns32 vbr j p-acp n1, cc vvn p-acp n2, cc vmb xx vvi d dt av-ds j n1,
(4) text (DIV1)
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467
because that implies they wanted it. They hate the most important advice that is given them, under the notion of Controll,
Because that Implies they wanted it. They hate the most important Advice that is given them, under the notion of Control,
c-acp cst vvz pns32 vvd pn31. pns32 vvb dt av-ds j n1 cst vbz vvn pno32, p-acp dt n1 pp-f n1,
(4) text (DIV1)
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and cannot distinguish between obedience to the good Rules, and obedience to those that give them:
and cannot distinguish between Obedience to the good Rules, and Obedience to those that give them:
cc vmbx vvi p-acp n1 p-acp dt j n2, cc n1 p-acp d cst vvb pno32:
(4) text (DIV1)
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They despise the dictates of right Reason and vertue, if suggested by an Inferiour, from an apprehension that to regard them is to submit to that Inferiour;
They despise the dictates of right Reason and virtue, if suggested by an Inferior, from an apprehension that to regard them is to submit to that Inferior;
pns32 vvb dt vvz pp-f j-jn n1 cc n1, cs vvn p-acp dt j-jn, p-acp dt n1 cst pc-acp vvi pno32 vbz pc-acp vvi p-acp d j-jn;
(4) text (DIV1)
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thus their Pride infatuates them to a willingness rather to be ruined than directed.
thus their Pride infatuates them to a willingness rather to be ruined than directed.
av po32 n1 vvz pno32 p-acp dt n1 av-c pc-acp vbi vvn cs vvn.
(4) text (DIV1)
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Be not too desirous of your own Commendation, nor too much elevated when you hear it;
Be not too desirous of your own Commendation, nor too much elevated when you hear it;
vbb xx av j pp-f po22 d n1, ccx av av-d vvn c-crq pn22 vvb pn31;
(4) text (DIV1)
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those who are much delighted with their own Praise, do usually not much care to hear any mens Commendation but their own;
those who Are much delighted with their own Praise, do usually not much care to hear any men's Commendation but their own;
d r-crq vbr d vvn p-acp po32 d n1, vdb av-j xx d n1 pc-acp vvi d ng2 n1 p-acp po32 d;
(4) text (DIV1)
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but Humility will not envy other men their just Commendation, nor blot it with detraction.
but Humility will not envy other men their just Commendation, nor blot it with detraction.
cc-acp n1 vmb xx vvi j-jn n2 po32 j n1, ccx vvi pn31 p-acp n1.
(4) text (DIV1)
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Do not despise him that is inferiour to you in any thing, he may perhaps excell you in another:
Do not despise him that is inferior to you in any thing, he may perhaps excel you in Another:
vdb xx vvi pno31 cst vbz j-jn p-acp pn22 p-acp d n1, pns31 vmb av vvi pn22 p-acp j-jn:
(4) text (DIV1)
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God seldom gives all sorts of excellency to one man;
God seldom gives all sorts of excellency to one man;
np1 av vvz d n2 pp-f n1 p-acp crd n1;
(4) text (DIV1)
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And as you would not have him despise you for your want of that wherein he excells, do not you despise him for his want of that wherein you excell.
And as you would not have him despise you for your want of that wherein he excels, do not you despise him for his want of that wherein you excel.
cc c-acp pn22 vmd xx vhi pno31 vvi pn22 p-acp po22 n1 pp-f d c-crq pns31 vvz, vdb xx pn22 vvi pno31 p-acp po31 n1 pp-f d c-crq pn22 vvb.
(4) text (DIV1)
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The wise Providence of God has thus variously distributed his Gifts, that all men might be useful, acceptable, necessary to one another;
The wise Providence of God has thus variously distributed his Gifts, that all men might be useful, acceptable, necessary to one Another;
dt j n1 pp-f np1 vhz av av-j vvn po31 n2, cst d n2 vmd vbi j, j, j p-acp pi j-jn;
(4) text (DIV1)
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every man ought to be respected for his particular endowment, and according as the nature of it does deserve:
every man ought to be respected for his particular endowment, and according as the nature of it does deserve:
d n1 vmd pc-acp vbi vvn p-acp po31 j n1, cc vvg p-acp dt n1 pp-f pn31 vdz vvi:
(4) text (DIV1)
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Indeed no man should be despised, for if there be nothing else in him, he is a man, a Creature capable of reason,
Indeed no man should be despised, for if there be nothing Else in him, he is a man, a Creature capable of reason,
av dx n1 vmd vbi vvn, c-acp cs pc-acp vbb pix av p-acp pno31, pns31 vbz dt n1, dt n1 j pp-f n1,
(4) text (DIV1)
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and bears some impresses of the Divine Creators Image. A humble mind will not despise the love and offer'd Services of the meanest person,
and bears Some impresses of the Divine Creators Image. A humble mind will not despise the love and offered Services of the Meanest person,
cc vvz d n2 pp-f dt j-jn ng1 n1. dt j n1 vmb xx vvi dt n1 cc j-vvn n2 pp-f dt js n1,
(4) text (DIV1)
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but will account himself under obligation to requite them with kindness and good Offices;
but will account himself under obligation to requite them with kindness and good Offices;
cc-acp vmb vvi px31 p-acp n1 pc-acp vvi pno32 p-acp n1 cc j n2;
(4) text (DIV1)
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he will neither refuse them, nor take them as so much due to him as to deserve no acknowledgment.
he will neither refuse them, nor take them as so much due to him as to deserve no acknowledgment.
pns31 vmb av-dx vvi pno32, ccx vvi pno32 a-acp av d j-jn p-acp pno31 c-acp pc-acp vvi dx n1.
(4) text (DIV1)
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So far as honesty and the advantage of others will permit, a humble man will endeavour to render himself easie and pleasant to all in a company, or in his neighbourhood;
So Far as honesty and the advantage of Others will permit, a humble man will endeavour to render himself easy and pleasant to all in a company, or in his neighbourhood;
av av-j c-acp n1 cc dt n1 pp-f n2-jn vmb vvi, dt j n1 vmb vvi pc-acp vvi px31 j cc j p-acp d p-acp dt n1, cc p-acp po31 n1;
(4) text (DIV1)
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he will not so stiffly gratifie and humour himself, as not to deny his own inclination sometimes to gratifie another, which is the common error of those that are new Gentlemen,
he will not so stiffly gratify and humour himself, as not to deny his own inclination sometime to gratify Another, which is the Common error of those that Are new Gentlemen,
pns31 vmb xx av av-j vvi cc vvi px31, c-acp xx pc-acp vvi po31 d n1 av pc-acp vvi j-jn, r-crq vbz dt j n1 pp-f d cst vbr j n2,
(4) text (DIV1)
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or such as have gotten a great Estate, but have not had a genteel Spirit infused by Education:
or such as have got a great Estate, but have not had a genteel Spirit infused by Education:
cc d c-acp vhb vvn dt j n1, cc-acp vhb xx vhn dt n1 n1 vvn p-acp n1:
(4) text (DIV1)
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The civility of the World and that which we rightly call a genteel Carriage, is nothing else but a humble deportment towards all that we converse with.
The civility of the World and that which we rightly call a genteel Carriage, is nothing Else but a humble deportment towards all that we converse with.
dt n1 pp-f dt n1 cc cst r-crq pns12 av-jn vvb dt n1 n1, vbz pix av cc-acp dt j n1 p-acp d cst pns12 vvb p-acp.
(4) text (DIV1)
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The richest, the noblest, that are not Magistrates, must content themselves to submit to Magistrates,
The Richest, the Noblest, that Are not Magistrates, must content themselves to submit to Magistrates,
dt js, dt js, cst vbr xx n2, vmb vvi px32 pc-acp vvi p-acp n2,
(4) text (DIV1)
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and give to each of them the respect which is due to the place he holds.
and give to each of them the respect which is due to the place he holds.
cc vvi p-acp d pp-f pno32 dt n1 r-crq vbz j-jn p-acp dt n1 pns31 vvz.
(4) text (DIV1)
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'Tis a Pride that tends to confusion and all disorder, when such despise and affront those Officers of the State, who out of their Office are meaner persons than themselves:
It's a Pride that tends to confusion and all disorder, when such despise and affront those Officers of the State, who out of their Office Are meaner Persons than themselves:
pn31|vbz dt n1 cst vvz p-acp n1 cc d n1, c-crq d vvb cc vvi d n2 pp-f dt n1, r-crq av pp-f po32 n1 vbr jc n2 cs px32:
(4) text (DIV1)
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They ought to be respected in the exercise of their Authority, out of reverence to the supream Authority which is over every man in the State,
They ought to be respected in the exercise of their authority, out of Reverence to the supreme authority which is over every man in the State,
pns32 vmd pc-acp vbi vvn p-acp dt n1 pp-f po32 n1, av pp-f n1 p-acp dt j n1 r-crq vbz p-acp d n1 p-acp dt n1,
(4) text (DIV1)
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and from whence they derive theirs.
and from whence they derive theirs.
cc p-acp c-crq pns32 vvb png32.
(4) text (DIV1)
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He that affronts the meanest Authority, does in effect affront the highest, and is in a preparation to slight the Authority of all Laws too.
He that affronts the Meanest authority, does in Effect affront the highest, and is in a preparation to slight the authority of all Laws too.
pns31 cst vvz dt js n1, vdz p-acp n1 vvi dt js, cc vbz p-acp dt n1 p-acp j dt n1 pp-f d n2 av.
(4) text (DIV1)
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Such things are never practised, but when Law and Order begin to give way to the lusts of men:
Such things Are never practised, but when Law and Order begin to give Way to the Lustiest of men:
d n2 vbr av-x vvn, cc-acp q-crq n1 cc n1 vvb pc-acp vvi n1 p-acp dt n2 pp-f n2:
(4) text (DIV1)
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494
If the Cobweb be broken by Wasps and Hornets, little flies will escape through the holes which they make.
If the Cobweb be broken by Wasps and Hornets, little flies will escape through the holes which they make.
cs dt n1 vbb vvn p-acp n2 cc n2, j n2 vmb vvi p-acp dt n2 r-crq pns32 vvb.
(4) text (DIV1)
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(4) Exercise all the Mercy and Charity towards the Poor and Miserable, which the Providence of God affords you ability and opportunity for.
(4) Exercise all the Mercy and Charity towards the Poor and Miserable, which the Providence of God affords you ability and opportunity for.
(crd) n1 d dt n1 cc n1 p-acp dt j cc j, r-crq dt n1 pp-f np1 vvz pn22 n1 cc n1 p-acp.
(4) text (DIV1)
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Imitate the Father of Mercies, and be ye merciful as he is. He makes every Creature partake of his goodness:
Imitate the Father of mercies, and be you merciful as he is. He makes every Creature partake of his Goodness:
vvb dt n1 pp-f n2, cc vbb pn22 j c-acp pns31 vbz. pns31 vvz d n1 vvi pp-f po31 n1:
(4) text (DIV1)
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The highest sort have their dependance upon it, and the meanest are not overlookt or neglected.
The highest sort have their dependence upon it, and the Meanest Are not overlooked or neglected.
dt js n1 vhb po32 n1 p-acp pn31, cc dt js vbr xx vvn cc vvn.
(4) text (DIV1)
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It is pleasing to the infinite Fountain, to be alwayes flowing.
It is pleasing to the infinite Fountain, to be always flowing.
pn31 vbz vvg p-acp dt j n1, pc-acp vbi av vvg.
(4) text (DIV1)
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And 'tis a high and noble imitation of him, for you to take all occasions of communicating,
And it's a high and noble imitation of him, for you to take all occasions of communicating,
cc pn31|vbz dt j cc j n1 pp-f pno31, c-acp pn22 pc-acp vvi d n2 pp-f vvg,
(4) text (DIV1)
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as you have power, to those that are indigent. Freely you have received from God, and should therefore freely give.
as you have power, to those that Are indigent. Freely you have received from God, and should Therefore freely give.
c-acp pn22 vhb n1, p-acp d cst vbr j. av-j pn22 vhb vvn p-acp np1, cc vmd av av-j vvi.
(4) text (DIV1)
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As you have been your selves beholden to Mercy, you ought to exercise it, or you prove your selves unworthy of it.
As you have been your selves beholden to Mercy, you ought to exercise it, or you prove your selves unworthy of it.
p-acp pn22 vhb vbn po22 n2 vvi p-acp n1, pn22 vmd pc-acp vvi pn31, cc pn22 vvb po22 n2 j pp-f pn31.
(4) text (DIV1)
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What you give to the Poor, is treasur'd in the hands of God, from whence it will return in due time with a most plenteous Encrease.
What you give to the Poor, is treasured in the hands of God, from whence it will return in due time with a most plenteous Increase.
r-crq pn22 vvb p-acp dt j, vbz vvn p-acp dt n2 pp-f np1, p-acp c-crq pn31 vmb vvi p-acp j-jn n1 p-acp dt av-ds j n1.
(4) text (DIV1)
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Thus you put your superfluities to a good use, and shall obtain in reward of thus spending them, many necessary blessings. 'Tis a large and comprehensive encouragement to this excellent duty, which the wise man gives in a few words, in 3 Prov. 3, 4. Let not mercy and truth forsake thee, bind them about thy neck, write them upon the Table of thine heart,
Thus you put your superfluities to a good use, and shall obtain in reward of thus spending them, many necessary blessings. It's a large and comprehensive encouragement to this excellent duty, which the wise man gives in a few words, in 3 Curae 3, 4. Let not mercy and truth forsake thee, bind them about thy neck, write them upon the Table of thine heart,
av pn22 vvb po22 n2 p-acp dt j n1, cc vmb vvi p-acp n1 pp-f av vvg pno32, d j n2. pn31|vbz dt j cc j n1 p-acp d j n1, r-crq dt j n1 vvz p-acp dt d n2, p-acp crd np1 crd, crd vvb xx n1 cc n1 vvb pno21, vvb pno32 p-acp po21 n1, vvb pno32 p-acp dt n1 pp-f po21 n1,
(4) text (DIV1)
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so shalt thou find favour and good understanding in the sight of God and men. so shalt thou find favour and good understanding in the sighed of God and men.
av vm2 pns21 vvi n1 cc j n1 p-acp dt n1 pp-f np1 cc n2.
(4) text (DIV1)
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505
Let the Precepts and Rules of Sincerity and Charity be fastned in thee, let them abide with thee as if written upon thy heart:
Let the Precepts and Rules of Sincerity and Charity be fastened in thee, let them abide with thee as if written upon thy heart:
vvb dt n2 cc n2 pp-f n1 cc n1 vbb vvn p-acp pno21, vvb pno32 vvi p-acp pno21 a-acp cs vvn p-acp po21 n1:
(4) text (DIV1)
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Let them also appear in thy Practice, and adorn thy Conversation as an Ornament of Gold about thy neck.
Let them also appear in thy Practice, and adorn thy Conversation as an Ornament of Gold about thy neck.
vvb pno32 av vvb p-acp po21 n1, cc vvb po21 n1 p-acp dt n1 pp-f n1 p-acp po21 n1.
(4) text (DIV1)
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And then thou shalt be favoured and esteemed both by God and men.
And then thou shalt be favoured and esteemed both by God and men.
cc cs pns21 vm2 vbi vvn cc vvn d p-acp np1 cc n2.
(4) text (DIV1)
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Perhaps there is no one sort of good Works more acceptable and pleasing to God than this.
Perhaps there is no one sort of good Works more acceptable and pleasing to God than this.
av pc-acp vbz dx pi n1 pp-f j vvz av-dc j cc j-vvg p-acp np1 cs d.
(4) text (DIV1)
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509
How high an account he sets on it, appears, in that he deems the contrary to it a reproach to himself,
How high an account he sets on it, appears, in that he deems the contrary to it a reproach to himself,
q-crq j dt n1 pns31 vvz p-acp pn31, vvz, p-acp cst pns31 vvz dt j-jn p-acp pn31 dt n1 p-acp px31,
(4) text (DIV1)
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510
and the practice an honour. 14 Prov. 31. Our Saviour pronounces an express Blessing to this also, Mat. 5. 7. and makes the greatest Promise that can be imagined or desired, to encourage men to it.
and the practice an honour. 14 Curae 31. Our Saviour pronounces an express Blessing to this also, Mathew 5. 7. and makes the greatest Promise that can be imagined or desired, to encourage men to it.
cc dt n1 dt n1. crd np1 crd po12 n1 vvz dt j n1 p-acp d av, np1 crd crd cc vvz dt js n1 cst vmb vbi vvn cc vvn, pc-acp vvi n2 p-acp pn31.
(4) text (DIV1)
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511
Blessed are the merciful, for they shall find mercy. They shall further partake of the divine goodness Mercy in general is promised;Blessed Are the merciful, for they shall find mercy. They shall further partake of the divine Goodness Mercy in general is promised;
vvn vbr dt j, c-acp pns32 vmb vvi n1. pns32 vmb av-jc vvi pp-f dt j-jn n1 n1 p-acp n1 vbz vvn;
(4) text (DIV1)
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which gives us leave to expect all the various exercises of it;
which gives us leave to expect all the various exercises of it;
r-crq vvz pno12 vvi pc-acp vvi d dt j n2 pp-f pn31;
(4) text (DIV1)
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to expect whatever is necessary to our Souls, and future Happiness, and what is necessary to the continuance and Comfort of this present Life.
to expect whatever is necessary to our Souls, and future Happiness, and what is necessary to the Continuance and Comfort of this present Life.
pc-acp vvi r-crq vbz j p-acp po12 n2, cc j-jn n1, cc r-crq vbz j p-acp dt n1 cc n1 pp-f d j n1.
(4) text (DIV1)
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Yea, the Mercy of God does not stop at him that is merciful, but descends upon his Posterity too,
Yea, the Mercy of God does not stop At him that is merciful, but descends upon his Posterity too,
uh, dt n1 pp-f np1 vdz xx vvi p-acp pno31 cst vbz j, cc-acp vvz p-acp po31 n1 av,
(4) text (DIV1)
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515
and his Seed is Blessed, Prov. 37. 26. Among Men it procures a general Approbation and esteem, every one almost will love him that appears to love every one;
and his Seed is Blessed, Curae 37. 26. Among Men it procures a general Approbation and esteem, every one almost will love him that appears to love every one;
cc po31 n1 vbz vvn, np1 crd crd p-acp n2 pn31 vvz dt j n1 cc n1, d crd av vmb vvi pno31 cst vvz pc-acp vvi d pi;
(4) text (DIV1)
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it possesses the Minds of Men so much in a mans favour, as it conceals a great many faults, and expiates the rest.
it Possesses the Minds of Men so much in a men favour, as it conceals a great many Faults, and expiates the rest.
pn31 vvz dt n2 pp-f n2 av av-d p-acp dt ng1 n1, c-acp pn31 vvz dt j d n2, cc vvz dt n1.
(4) text (DIV1)
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Thô every man may have some Enemies, the charitable man shall have the fewest of any:
Though every man may have Some Enemies, the charitable man shall have the fewest of any:
cs d n1 vmb vhi d n2, dt j n1 vmb vhi dt ds pp-f d:
(4) text (DIV1)
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518
The unjust Accusations and Detractions of bad men, will provoke more to the hatred of themselves than of him;
The unjust Accusations and Detractions of bad men, will provoke more to the hatred of themselves than of him;
dt j n2 cc n2 pp-f j n2, vmb vvi av-dc p-acp dt n1 pp-f px32 av pp-f pno31;
(4) text (DIV1)
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519
And on the contrary, there is nothing does so much raise the envy of the World against Riches and greatness,
And on the contrary, there is nothing does so much raise the envy of the World against Riches and greatness,
cc p-acp dt n-jn, pc-acp vbz pix vdz av av-d vvi dt n1 pp-f dt n1 p-acp n2 cc n1,
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as to see all the Advantages of them terminate in the Possessors;
as to see all the Advantages of them terminate in the Possessors';
c-acp pc-acp vvi d dt n2 pp-f pno32 vvi p-acp dt ng2;
(4) text (DIV1)
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to see them seeking nothing else but their own ease and Pleasure, and neglecting that good which they might do to others without any prejudice to themselves:
to see them seeking nothing Else but their own ease and Pleasure, and neglecting that good which they might do to Others without any prejudice to themselves:
pc-acp vvi pno32 vvg pix av p-acp po32 d n1 cc n1, cc vvg d j r-crq pns32 vmd vdi p-acp n2-jn p-acp d n1 p-acp px32:
(4) text (DIV1)
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self-love is a vice as generally hated, as 'tis practised among men. He that allows it in himself, will yet condemn it in another.
Self-love is a vice as generally hated, as it's practised among men. He that allows it in himself, will yet condemn it in Another.
n1 vbz dt n1 c-acp av-j vvn, c-acp pn31|vbz vvn p-acp n2. pns31 cst vvz pn31 p-acp px31, vmb av vvi pn31 p-acp j-jn.
(4) text (DIV1)
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He that seeks only his own advantage, will seek it alone. In the Exercise of your Charity, observe the following Rules.
He that seeks only his own advantage, will seek it alone. In the Exercise of your Charity, observe the following Rules.
pns31 cst vvz av-j po31 d n1, vmb vvi pn31 av-j. p-acp dt n1 pp-f po22 n1, vvb dt j-vvg n2.
(4) text (DIV1)
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1. All sorts of men that are able, must reckon themselves bound to give some Alms of that which is their own.
1. All sorts of men that Are able, must reckon themselves bound to give Some Alms of that which is their own.
crd av-d n2 pp-f n2 cst vbr j, vmb vvi px32 vvn p-acp vvi d n2 pp-f d r-crq vbz po32 d.
(4) text (DIV1)
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Those that labour for what they have, are not wholly exempted from this Duty.
Those that labour for what they have, Are not wholly exempted from this Duty.
d cst vvb p-acp r-crq pns32 vhb, vbr xx av-jn vvn p-acp d n1.
(4) text (DIV1)
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But are commanded to make it one end of their Labour, to purpose and design this, that they may be able to afford some relief to those that are in want.
But Are commanded to make it one end of their Labour, to purpose and Design this, that they may be able to afford Some relief to those that Are in want.
cc-acp vbr vvn pc-acp vvi pn31 crd n1 pp-f po32 n1, p-acp n1 cc vvb d, cst pns32 vmb vbi j pc-acp vvi d n1 p-acp d cst vbr p-acp n1.
(4) text (DIV1)
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2. The ordinary measure of your Charity ought to be taken from your ability, as is directed, 1 Cor. 9. 6, 7. Every man may commonly consider and allow for his own necessity, convenience and the decency of his condition,
2. The ordinary measure of your Charity ought to be taken from your ability, as is directed, 1 Cor. 9. 6, 7. Every man may commonly Consider and allow for his own necessity, convenience and the decency of his condition,
crd dt j n1 pp-f po22 n1 vmd pc-acp vbi vvn p-acp po22 n1, c-acp vbz vvn, crd np1 crd crd, crd np1 n1 vmb av-j vvi cc vvi p-acp po31 d n1, n1 cc dt n1 pp-f po31 n1,
(4) text (DIV1)
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and of his Childrens after him, and what remains after a moderate Provision for these, he can properly spare.
and of his Children's After him, and what remains After a moderate Provision for these, he can properly spare.
cc pp-f po31 ng2 p-acp pno31, cc r-crq vvz p-acp dt j n1 p-acp d, pns31 vmb av-j vvi.
(4) text (DIV1)
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But in extream necessity of an Object presented, you ought sometimes to enlarge your Charity beyond these bounds.
But in extreme necessity of an Object presented, you ought sometime to enlarge your Charity beyond these bounds.
p-acp p-acp j-jn n1 pp-f dt n1 vvd, pn22 vmd av pc-acp vvi po22 n1 p-acp d n2.
(4) text (DIV1)
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3. Every man that wants, is a fit Object of Charity; except such who make themselves indigent by Idleness and Wickedness.
3. Every man that Wants, is a fit Object of Charity; except such who make themselves indigent by Idleness and Wickedness.
crd np1 n1 cst vvz, vbz dt j n1 pp-f n1; c-acp d r-crq vvb px32 j p-acp n1 cc n1.
(4) text (DIV1)
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And 'tis most Charity to them to leave them without help, that necessity may cure them.
And it's most Charity to them to leave them without help, that necessity may cure them.
cc pn31|vbz av-ds n1 p-acp pno32 pc-acp vvi pno32 p-acp n1, cst n1 vmb vvi pno32.
(4) text (DIV1)
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A Good man ought to be preferred before a bad one, to receive your Charity,
A Good man ought to be preferred before a bad one, to receive your Charity,
dt j n1 vmd pc-acp vbi vvn p-acp dt j pi, pc-acp vvi po22 n1,
(4) text (DIV1)
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because this will encourage Religion, and he is likely to make the best use of what you give.
Because this will encourage Religion, and he is likely to make the best use of what you give.
c-acp d vmb vvi n1, cc pns31 vbz j pc-acp vvi dt js n1 pp-f r-crq pn22 vvb.
(4) text (DIV1)
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But you should not easily entertain any hard thoughts of a poor Neighbour, nor excuse your selves from assisting him by groundless suspicions.
But you should not Easily entertain any hard thoughts of a poor Neighbour, nor excuse your selves from assisting him by groundless suspicions.
p-acp pn22 vmd xx av-j vvi d j n2 pp-f dt j n1, ccx vvb po22 n2 p-acp vvg pno31 p-acp j n2.
(4) text (DIV1)
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A Soul truly Charitable is not forward to think evil, as the Apostle intimates, 1 Cor. 13, 5. 4. Do not give your Alms in a proud and contemptuous manner;
A Soul truly Charitable is not forward to think evil, as the Apostle intimates, 1 Cor. 13, 5. 4. Do not give your Alms in a proud and contemptuous manner;
dt n1 av-j j vbz xx av-j p-acp vvb j-jn, p-acp dt n1 vvz, crd np1 crd, crd crd vdb xx vvi po22 n2 p-acp dt j cc j n1;
(4) text (DIV1)
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'tis more unkind to disdain and scorn, than 'tis a kindness to relieve:
it's more unkind to disdain and scorn, than it's a kindness to relieve:
pn31|vbz dc j pc-acp vvi cc n1, cs pn31|vbz dt n1 pc-acp vvi:
(4) text (DIV1)
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You should do it with a sense that the Providence of God might have made you the Receiver, and him the Giver;
You should do it with a sense that the Providence of God might have made you the Receiver, and him the Giver;
pn22 vmd vdi pn31 p-acp dt n1 cst dt n1 pp-f np1 vmd vhi vvn pn22 dt n1, cc pno31 dt n1;
(4) text (DIV1)
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and as you would wish to be treated in that case, you ought so to use him.
and as you would wish to be treated in that case, you ought so to use him.
cc c-acp pn22 vmd vvi pc-acp vbi vvn p-acp d n1, pn22 vmd av pc-acp vvi pno31.
(4) text (DIV1)
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To give in a courteous and humble manner, adds a great lustre and beauty to the action, and doubles the benefit:
To give in a courteous and humble manner, adds a great lustre and beauty to the actium, and doubles the benefit:
p-acp vvi p-acp dt j cc j n1, vvz dt j n1 cc n1 p-acp dt n1, cc vvz dt n1:
(4) text (DIV1)
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When you have bestow'd a Gift, you ought not to insist much upon the obligation,
When you have bestowed a Gift, you ought not to insist much upon the obligation,
c-crq pn22 vhb vvn dt n1, pn22 vmd xx pc-acp vvi d p-acp dt n1,
(4) text (DIV1)
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nor expect that he who has been beholden to you, should in every thing answer your humour,
nor expect that he who has been beholden to you, should in every thing answer your humour,
ccx vvb cst pns31 r-crq vhz vbn vvi p-acp pn22, vmd p-acp d n1 vvi po22 n1,
(4) text (DIV1)
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and be wholly at your devotion: This looks as if you sold your Gift for his Liberty;
and be wholly At your devotion: This looks as if you sold your Gift for his Liberty;
cc vbi av-jn p-acp po22 n1: d vvz c-acp cs pn22 vvd po22 n1 p-acp po31 n1;
(4) text (DIV1)
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as if you made a bargain, instead of doing an act of Charity.
as if you made a bargain, instead of doing an act of Charity.
c-acp cs pn22 vvd dt n1, av pp-f vdg dt n1 pp-f n1.
(4) text (DIV1)
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If what you gave, did at first proceed from kindness, you do in effect call it back again,
If what you gave, did At First proceed from kindness, you do in Effect call it back again,
cs r-crq pn22 vvd, vdd p-acp ord vvi p-acp n1, pn22 vdb p-acp vvi vvi pn31 av av,
(4) text (DIV1)
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or require him to pay for it, perhaps more than it was worth. 5. Give your Alms readily and chearfully;
or require him to pay for it, perhaps more than it was worth. 5. Give your Alms readily and cheerfully;
cc vvi pno31 pc-acp vvi p-acp pn31, av dc cs pn31 vbds j. crd vvb po22 n2 av-j cc av-j;
(4) text (DIV1)
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God and men love a chearful Giver; 'Tis a sign of inward goodness, of a powerful inclination to the good you do,
God and men love a cheerful Giver; It's a Signen of inward Goodness, of a powerful inclination to the good you do,
np1 cc n2 vvb dt j n1; pn31|vbz dt n1 pp-f j n1, pp-f dt j n1 p-acp dt j pn22 vdb,
(4) text (DIV1)
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when it flows readily and freely from you.
when it flows readily and freely from you.
c-crq pn31 vvz av-j cc av-j p-acp pn22.
(4) text (DIV1)
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When an act of Charity comes slowly from a man, and is unnecessarily delayed, 'tis to be suspected that it does not proceed from a Charitable inclination;
When an act of Charity comes slowly from a man, and is unnecessarily delayed, it's to be suspected that it does not proceed from a Charitable inclination;
c-crq dt n1 pp-f n1 vvz av-j p-acp dt n1, cc vbz av-j vvn, pn31|vbz pc-acp vbi vvn cst pn31 vdz xx vvi p-acp dt j n1;
(4) text (DIV1)
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'tis the effect perhaps of the indigent persons importunity, and not of the givers goodness;
it's the Effect perhaps of the indigent Persons importunity, and not of the givers Goodness;
pn31|vbz dt n1 av pp-f dt j ng1 n1, cc xx pp-f dt ng1 n1;
(4) text (DIV1)
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'tis bestowed for your own ease and quiet, rather than out of compassion to the poor,
it's bestowed for your own ease and quiet, rather than out of compassion to the poor,
pn31|vbz vvn p-acp po22 d n1 cc j-jn, av-c cs av pp-f n1 p-acp dt j,
(4) text (DIV1)
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and is more a deed of Charity to your selves, than to him that hardly obtains it.
and is more a deed of Charity to your selves, than to him that hardly obtains it.
cc vbz n1 dt n1 pp-f n1 p-acp po22 n2, cs p-acp pno31 cst av vvz pn31.
(4) text (DIV1)
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These are the Rules of Righteousness to be observed in the use of present enjoyments.
These Are the Rules of Righteousness to be observed in the use of present enjoyments.
d vbr dt n2 pp-f n1 pc-acp vbi vvn p-acp dt n1 pp-f j n2.
(4) text (DIV1)
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3. In the third and last place, We must use these things with Sobriety, if we would use them so as not to abuse them:
3. In the third and last place, We must use these things with Sobriety, if we would use them so as not to abuse them:
crd p-acp dt ord cc ord n1, pns12 vmb vvi d n2 p-acp n1, cs pns12 vmd vvi pno32 av c-acp xx pc-acp vvi pno32:
(4) text (DIV1)
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And this requires a due regard to our selves, to our own interest, and honour, and tranquility, in the use of this World.
And this requires a due regard to our selves, to our own Interest, and honour, and tranquillity, in the use of this World.
cc d vvz dt j-jn n1 p-acp po12 n2, p-acp po12 d n1, cc n1, cc n1, p-acp dt n1 pp-f d n1.
(4) text (DIV1)
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That men do not gratifie their Appetites, to the prejudice of the mind or body, to the loss and consumption of the Estate and Reputation,
That men do not gratify their Appetites, to the prejudice of the mind or body, to the loss and consumption of the Estate and Reputation,
d n2 vdb xx vvi po32 n2, p-acp dt n1 pp-f dt n1 cc n1, p-acp dt n1 cc n1 pp-f dt n1 cc n1,
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or to the neglect of those duties which belong to the place and condition they are in.
or to the neglect of those duties which belong to the place and condition they Are in.
cc p-acp dt n1 pp-f d n2 r-crq vvb p-acp dt n1 cc n1 pns32 vbr p-acp.
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Every man ought to consider the Circumstances of his condition, whether he is high or low, rich or poor,
Every man ought to Consider the circumstances of his condition, whither he is high or low, rich or poor,
np1 n1 vmd pc-acp vvi dt n2 pp-f po31 n1, cs pns31 vbz j cc j, j cc j,
(4) text (DIV1)
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and have many Children or poor Relations, or but few or none;
and have many Children or poor Relations, or but few or none;
cc vhb d n2 cc j n2, cc p-acp d cc pix;
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and according to these he may allow himself a more or less splendid and plentiful enjoyment of his portion.
and according to these he may allow himself a more or less splendid and plentiful enjoyment of his portion.
cc vvg p-acp d pns31 vmb vvi px31 dt av-dc cc av-dc j cc j n1 pp-f po31 n1.
(4) text (DIV1)
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That measure which is becoming, and in a manner necessary to one man, may to another be extravagant and excessive:
That measure which is becoming, and in a manner necessary to one man, may to Another be extravagant and excessive:
cst n1 r-crq vbz vvg, cc p-acp dt n1 j p-acp crd n1, vmb p-acp j-jn vbi j cc j:
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Besides, the true end of every Creature that we enjoy is to be considered, and to direct in the use of it;
Beside, the true end of every Creature that we enjoy is to be considered, and to Direct in the use of it;
a-acp, dt j n1 pp-f d n1 cst pns12 vvb vbz pc-acp vbi vvn, cc pc-acp vvi p-acp dt n1 pp-f pn31;
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nothing should be used for any other than the right end, or in such a way as does not promote that,
nothing should be used for any other than the right end, or in such a Way as does not promote that,
pix vmd vbi vvn p-acp d n-jn cs dt j-jn n1, cc p-acp d dt n1 c-acp vdz xx vvi cst,
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nor to that degree that will contradict or destroy it.
nor to that degree that will contradict or destroy it.
ccx p-acp d n1 cst vmb vvi cc vvi pn31.
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These general Rules I have but briefly mentioned by themselves, because I judge it will be most useful to propose them connected and applyed to the particular matters which they ought to direct,
These general Rules I have but briefly mentioned by themselves, Because I judge it will be most useful to propose them connected and applied to the particular matters which they ought to Direct,
d j n2 pns11 vhb p-acp av-j vvn p-acp px32, c-acp pns11 vvb pn31 vmb vbi av-ds j pc-acp vvi pno32 vvn cc vvd p-acp dt j n2 r-crq pns32 vmd pc-acp vvi,
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since it may consist with designed brevity. I shall therefore shew how Sobriety requires us to regulate our Diet, Apparel and Recreations.
since it may consist with designed brevity. I shall Therefore show how Sobriety requires us to regulate our Diet, Apparel and Recreations.
c-acp pn31 vmb vvi p-acp vvn n1. pns11 vmb av vvi c-crq n1 vvz pno12 pc-acp vvi po12 vvi, n1 cc n2.
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(1.) For the right government of your selves in Eating and Drinking:
(1.) For the right government of your selves in Eating and Drinking:
(crd) p-acp dt j-jn n1 pp-f po22 n2 p-acp vvg cc vvg:
(4) text (DIV1)
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Consider, that the proper end of them is to nourish and strengthen the Body, to maintain it in life, in health and vigour.
Consider, that the proper end of them is to nourish and strengthen the Body, to maintain it in life, in health and vigour.
vvb, cst dt j n1 pp-f pno32 vbz pc-acp vvi cc vvi dt n1, pc-acp vvi pn31 p-acp n1, p-acp n1 cc n1.
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Meat and drink are as Oyl to the vital flame, which if they be duly administred, cherish it,
Meat and drink Are as Oil to the vital flame, which if they be duly administered, cherish it,
n1 cc n1 vbr p-acp n1 p-acp dt j n1, r-crq cs pns32 vbb av-jn vvn, vvb pn31,
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but if poured on too fast, they put it out: A man may kill himself with excessive using the means of life.
but if poured on too fast, they put it out: A man may kill himself with excessive using the means of life.
cc-acp cs vvn p-acp av av-j, pns32 vvd pn31 av: dt n1 vmb vvi px31 p-acp j vvg dt n2 pp-f n1.
(4) text (DIV1)
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'Tis a great abuse of these things, to please a wild Appetite either with the quantity or quality of them, to the prejudice of health;
It's a great abuse of these things, to please a wild Appetite either with the quantity or quality of them, to the prejudice of health;
pn31|vbz dt j n1 pp-f d n2, pc-acp vvi dt j n1 av-d p-acp dt n1 cc n1 pp-f pno32, p-acp dt n1 pp-f n1;
(4) text (DIV1)
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and he that destroys his health, loses that to which all Pleasures are beholden for their Pleasantness.
and he that Destroys his health, loses that to which all Pleasures Are beholden for their Pleasantness.
cc pns31 cst vvz po31 n1, vvz cst p-acp r-crq d n2 vbr vvi p-acp po32 n1.
(4) text (DIV1)
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All the best enjoyments of outward things cannot prevent, but that the life will be a burden where this is wanting:
All the best enjoyments of outward things cannot prevent, but that the life will be a burden where this is wanting:
av-d dt js n2 pp-f j n2 vmbx vvi, cc-acp cst dt n1 vmb vbi dt n1 c-crq d vbz vvg:
(4) text (DIV1)
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This is the pleasant flavour of Wine, and the necessary Sauce of your Sauces, without which they are all insipid:
This is the pleasant flavour of Wine, and the necessary Sauce of your Sauces, without which they Are all insipid:
d vbz dt j n1 pp-f n1, cc dt j n1 pp-f po22 n2, p-acp r-crq pns32 vbr d j:
(4) text (DIV1)
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'Tis a certain folly then to incumber your selves with distempers, which may a long while torment and trouble you,
It's a certain folly then to encumber your selves with distempers, which may a long while torment and trouble you,
pn31|vbz dt j n1 av pc-acp vvi po22 n2 p-acp n2, r-crq vmb dt j n1 n1 cc vvi pn22,
(4) text (DIV1)
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for the sake of so transient a pleasure as that is, which attends the swallowing of pleasant Meats and Drinks, which is enjoyed but in that moment wherein they are passing.
for the sake of so Transient a pleasure as that is, which attends the swallowing of pleasant Meats and Drinks, which is enjoyed but in that moment wherein they Are passing.
p-acp dt n1 pp-f av j dt n1 c-acp d vbz, r-crq vvz dt j-vvg pp-f j n2 cc n2, r-crq vbz vvn p-acp p-acp d n1 c-crq pns32 vbr vvg.
(4) text (DIV1)
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A wise man would endeavour to understand by advice and experience, what measure and rule were most conducing to his Health, and would ordinarily observe that.
A wise man would endeavour to understand by Advice and experience, what measure and Rule were most conducing to his Health, and would ordinarily observe that.
dt j n1 vmd vvi pc-acp vvi p-acp n1 cc n1, r-crq n1 cc n1 vbdr av-ds vvg p-acp po31 n1, cc vmd av-j vvi d.
(4) text (DIV1)
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'Tis lawful, and of some use at some times, to enjoy these things a little beyond the measure which is meerly necessary,
It's lawful, and of Some use At Some times, to enjoy these things a little beyond the measure which is merely necessary,
pn31|vbz j, cc pp-f d n1 p-acp d n2, pc-acp vvi d n2 dt j p-acp dt n1 r-crq vbz av-j j,
(4) text (DIV1)
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578
as on publick or private Festivals, or to express the welcome of Friends;
as on public or private Festivals, or to express the welcome of Friends;
c-acp p-acp j cc j n2, cc pc-acp vvi dt n-jn pp-f n2;
(4) text (DIV1)
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but to do this often, or without moderation, will excite the sensual inclinations, and make them unruly and extravagant;
but to do this often, or without moderation, will excite the sensual inclinations, and make them unruly and extravagant;
cc-acp pc-acp vdi d av, cc p-acp n1, vmb vvi dt j n2, cc vvi pno32 j cc j;
(4) text (DIV1)
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and this were to assist an Enemy against our selves, and to cherish those lusts which war against the Soul. The wretch that has steept his brain in the fumes of excessive drinking, exposes himself to the mercy of every temptation.
and this were to assist an Enemy against our selves, and to cherish those Lustiest which war against the Soul. The wretch that has steeped his brain in the fumes of excessive drinking, exposes himself to the mercy of every temptation.
cc d vbdr pc-acp vvi dt n1 p-acp po12 n2, cc pc-acp vvi d n2 r-crq n1 p-acp dt n1 dt n1 cst vhz vvn po31 n1 p-acp dt n2 pp-f j n-vvg, vvz px31 p-acp dt n1 pp-f d n1.
(4) text (DIV1)
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There is no folly so very absurd, no sin so great but he may commit it.
There is no folly so very absurd, no since so great but he may commit it.
pc-acp vbz dx n1 av av j, dx n1 av j p-acp pns31 vmb vvi pn31.
(4) text (DIV1)
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Rapes, Murders, Adulteries, have been the too frequent Attendants of Drunkenness.
Rapes, Murders, Adulteries, have been the too frequent Attendants of drunkenness.
n2, n2, n2, vhb vbn dt av j n2-jn pp-f n1.
(4) text (DIV1)
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Many a man has done that in his Wine which has been the torment of his Mind,
Many a man has done that in his Wine which has been the torment of his Mind,
av-d dt n1 vhz vdn d p-acp po31 n1 r-crq vhz vbn dt n1 pp-f po31 n1,
(4) text (DIV1)
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584
and his disparagement all his dayes.
and his disparagement all his days.
cc po31 n1 d po31 n2.
(4) text (DIV1)
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585
'Tis necessary and useful at least to a healthful and vigorous person, to deny himself sometimes the enjoyment of that measure of these things which is commonly necessary;
It's necessary and useful At least to a healthful and vigorous person, to deny himself sometime the enjoyment of that measure of these things which is commonly necessary;
pn31|vbz j cc j p-acp ds p-acp dt j cc j n1, pc-acp vvi px31 av dt n1 pp-f d n1 pp-f d n2 r-crq vbz av-j j;
(4) text (DIV1)
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to tame the flesh, and keep it in subjection, that he may the better govern himself.
to tame the Flesh, and keep it in subjection, that he may the better govern himself.
pc-acp vvi dt n1, cc vvb pn31 p-acp n1, cst pns31 vmb dt av-jc vvi px31.
(4) text (DIV1)
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587
They use Meat and Drink beyond Moderation, who enjoy them to that degree, that they stupifie the Mind,
They use Meat and Drink beyond Moderation, who enjoy them to that degree, that they stupify the Mind,
pns32 vvb n1 cc vvb p-acp n1, r-crq vvb pno32 p-acp d n1, cst pns32 vvb dt n1,
(4) text (DIV1)
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588
and weaken the exercise of Reason.
and weaken the exercise of Reason.
cc vvi dt n1 pp-f n1.
(4) text (DIV1)
73
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589
Drinking till Reason is disturbed, thô but in a small degree, is in that degree an excess.
Drinking till Reason is disturbed, though but in a small degree, is in that degree an excess.
vvg p-acp n1 vbz vvn, cs cc-acp p-acp dt j n1, vbz p-acp d n1 dt n1.
(4) text (DIV1)
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590
Most certain it is, that habitual Gluttony and Drunkenness have made some men almost Fools:
Most certain it is, that habitual Gluttony and drunkenness have made Some men almost Fools:
ds j pn31 vbz, cst j n1 cc n1 vhb vvn d n2 av n2:
(4) text (DIV1)
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591
Either they have become stupid and dull Fools, or rash and violent ones, drown'd in Phlegm and Sloth,
Either they have become stupid and dull Fools, or rash and violent ones, drowned in Phlegm and Sloth,
av-d pns32 vhb vvn j cc j n2, cc j cc j pi2, vvd p-acp n1 cc n1,
(4) text (DIV1)
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592
or infatuated with rage and confidence.
or infatuated with rage and confidence.
cc vvn p-acp n1 cc n1.
(4) text (DIV1)
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593
And in both cases are they fit to be easily imposed upon, and to become a Prey or a Tool to greedy and designing Knaves.
And in both cases Are they fit to be Easily imposed upon, and to become a Prey or a Tool to greedy and designing Knaves.
cc p-acp d n2 vbr pns32 j pc-acp vbi av-j vvn p-acp, cc pc-acp vvi dt n1 cc dt n1 p-acp j cc vvg n2.
(4) text (DIV1)
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594
But the best of the matter is, that honest men need not much fear any faction that depends upon such reeling Supporters.
But the best of the matter is, that honest men need not much Fear any faction that depends upon such reeling Supporters.
p-acp dt js pp-f dt n1 vbz, cst j n2 vvb xx d n1 d n1 cst vvz p-acp d j-vvg n2.
(4) text (DIV1)
73
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595
You must not spend much thought about what you shall eat or drink, nor much of your time in these Pleasures:
You must not spend much Thought about what you shall eat or drink, nor much of your time in these Pleasures:
pn22 vmb xx vvi d n1 p-acp r-crq pn22 vmb vvi cc vvb, ccx d pp-f po22 n1 p-acp d n2:
(4) text (DIV1)
74
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596
This is more than is necessary to promote the end of them, and shows the Mind too much in love with the pleasure it self.
This is more than is necessary to promote the end of them, and shows the Mind too much in love with the pleasure it self.
d vbz av-dc cs vbz j pc-acp vvi dt n1 pp-f pno32, cc vvz dt n1 av av-d p-acp n1 p-acp dt n1 pn31 n1.
(4) text (DIV1)
74
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597
This is to make the enjoyment of that your End; and then it will be too much your Business.
This is to make the enjoyment of that your End; and then it will be too much your Business.
d vbz pc-acp vvi dt n1 pp-f d po22 vvb; cc cs pn31 vmb vbi av av-d po22 n1.
(4) text (DIV1)
74
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598
You will live as if you had nothing else to do but to eat and drink,
You will live as if you had nothing Else to do but to eat and drink,
pn22 vmb vvi c-acp cs pn22 vhd pix av pc-acp vdi cc-acp pc-acp vvi cc vvi,
(4) text (DIV1)
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599
and had no other Preparation for Death to make, but to fatten a Carkasse for the Worms.
and had no other Preparation for Death to make, but to fatten a Carcase for the Worms.
cc vhd dx j-jn n1 p-acp n1 pc-acp vvi, cc-acp pc-acp vvi dt n1 p-acp dt n2.
(4) text (DIV1)
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600
The only good that an intemperate Person does in the World, is, that he is industrious to deliver it quickly from an unprofitable burden.
The only good that an intemperate Person does in the World, is, that he is Industria to deliver it quickly from an unprofitable burden.
dt j j cst dt j n1 vdz p-acp dt n1, vbz, cst pns31 vbz j pc-acp vvi pn31 av-j p-acp dt j n1.
(4) text (DIV1)
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601
There is a just Wo denounced against those swinish Drunkards, that make it their frequent practice to spend whole dayes in drinking, in Isa. 5. 11. Wo unto them that rise up early in the morning, that they may follow strong drink, that continue untill night till the Wine inflames them.
There is a just Woe denounced against those swinish Drunkards, that make it their frequent practice to spend Whole days in drinking, in Isaiah 5. 11. Woe unto them that rise up early in the morning, that they may follow strong drink, that continue until night till the Wine inflames them.
pc-acp vbz dt j n1 vvn p-acp d j n2, cst vvb pn31 po32 j n1 pc-acp vvi j-jn n2 p-acp vvg, p-acp np1 crd crd n1 p-acp pno32 cst vvb a-acp av-j p-acp dt n1, cst pns32 vmb vvi j n1, cst vvb p-acp n1 p-acp dt n1 vvz pno32.
(4) text (DIV1)
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602
Thus is all usefull service to God and men neglected, and the Sinner at length contracts a habit of Idleness,
Thus is all useful service to God and men neglected, and the Sinner At length contracts a habit of Idleness,
av vbz d j n1 p-acp np1 cc n2 vvn, cc dt n1 p-acp n1 vvz dt n1 pp-f n1,
(4) text (DIV1)
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603
and becomes utterly negligent of his own most important Interests; he regards not his Trade, nor his Estate, or Salvation.
and becomes utterly negligent of his own most important Interests; he regards not his Trade, nor his Estate, or Salvation.
cc vvz av-j j pp-f po31 d av-ds j n2; pns31 vvz xx po31 n1, ccx po31 n1, cc n1.
(4) text (DIV1)
74
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604
For this sin, because it was to so high a degree become common among the Jews, 'tis said in the 13 th verse of the forementioned Chapter, that people were punisht with captivity and hunger and thirst.
For this since, Because it was to so high a degree become Common among the jews, it's said in the 13 that verse of the forementioned Chapter, that people were punished with captivity and hunger and thirst.
p-acp d n1, c-acp pn31 vbds p-acp av j dt n1 vvb j p-acp dt np2, pn31|vbz vvn p-acp dt crd dt n1 pp-f dt j n1, cst n1 vbdr vvn p-acp n1 cc n1 cc vvb.
(4) text (DIV1)
74
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605
'Tis not safe nor prudent to contrive, that your Provision be ordinarily very delicate and various:
It's not safe nor prudent to contrive, that your Provision be ordinarily very delicate and various:
pn31|vbz xx j ccx j pc-acp vvi, cst po22 n1 vbi av-j av j cc j:
(4) text (DIV1)
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606
you are the more in danger of excess, and do make your own Table a Snare to you.
you Are the more in danger of excess, and do make your own Table a Snare to you.
pn22 vbr dt av-dc p-acp n1 pp-f n1, cc vdb vvi po22 d n1 dt n1 p-acp pn22.
(4) text (DIV1)
75
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607
The affectation of this, when 'tis for your own pleasure, shows a wantonness of the Appetite, that ought not to be allowed,
The affectation of this, when it's for your own pleasure, shows a wantonness of the Appetite, that ought not to be allowed,
dt n1 pp-f d, c-crq pn31|vbz p-acp po22 d n1, vvz dt n1 pp-f dt n1, cst vmd xx pc-acp vbi vvn,
(4) text (DIV1)
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608
and too great a love to the pleasures of the Palate.
and too great a love to the pleasures of the Palate.
cc av j dt n1 p-acp dt n2 pp-f dt n1.
(4) text (DIV1)
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609
Or else 'tis the effect of former excess, which having glutted and weakned the Appetite, it now wants to be excited.
Or Else it's the Effect of former excess, which having glutted and weakened the Appetite, it now Wants to be excited.
cc av pn31|vbz dt n1 pp-f j n1, r-crq vhg vvn cc vvn dt n1, pn31 av vvz pc-acp vbi vvd.
(4) text (DIV1)
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610
Temperance usually preserves it so well, as to need little assistance from Art. Nature in health wants little of the exercise of Art,
Temperance usually preserves it so well, as to need little assistance from Art. Nature in health Wants little of the exercise of Art,
n1 av-j vvz pn31 av av, c-acp pc-acp vvi j n1 p-acp n1 n1 p-acp n1 vvz j pp-f dt n1 pp-f n1,
(4) text (DIV1)
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611
and it serves only Luxury and Excess.
and it serves only Luxury and Excess.
cc pn31 vvz av-j n1 cc n1.
(4) text (DIV1)
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612
You must so proportion your expences upon your Diet, as not to neglect any other necessities of your own,
You must so proportion your expenses upon your Diet, as not to neglect any other necessities of your own,
pn22 vmb av vvi po22 n2 p-acp po22 n1, c-acp xx pc-acp vvi d j-jn n2 pp-f po22 d,
(4) text (DIV1)
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613
or those of the Poor, the Church, or the State. He that is so far a Glutton or a Drunkard, seldom stops there.
or those of the Poor, the Church, or the State. He that is so Far a Glutton or a Drunkard, seldom stops there.
cc d pp-f dt j, dt n1, cc dt n1. pns31 cst vbz av av-j dt n1 cc dt n1, av vvz a-acp.
(4) text (DIV1)
76
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614
The extravagant desire encreases the more 'tis gratified, and will soon grow beyond his ability to satisfie it;
The extravagant desire increases the more it's gratified, and will soon grow beyond his ability to satisfy it;
dt j n1 vvz dt av-dc pn31|vbz vvn, cc vmb av vvi p-acp po31 n1 pc-acp vvi pn31;
(4) text (DIV1)
76
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615
and then he will rob either God or Man to make himself more able.
and then he will rob either God or Man to make himself more able.
cc cs pns31 vmb vvi d n1 cc n1 pc-acp vvi px31 av-dc j.
(4) text (DIV1)
76
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616
He will make his Feasts, if he can, with the Spoils of the Church, the necessary maintenance of oppress'd Orphans and Widows,
He will make his Feasts, if he can, with the Spoils of the Church, the necessary maintenance of oppressed Orphans and Widows,
pns31 vmb vvi po31 n2, cs pns31 vmb, p-acp dt n2 pp-f dt n1, dt j n1 pp-f vvn n2 cc n2,
(4) text (DIV1)
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617
and the fruits of other mens hard labour: And thus he devours his own reputation too, and makes himself odious to all Mankind.
and the fruits of other men's hard labour: And thus he devours his own reputation too, and makes himself odious to all Mankind.
cc dt n2 pp-f j-jn ng2 j n1: cc av pns31 vvz po31 d n1 av, cc vvz px31 j p-acp d n1.
(4) text (DIV1)
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618
(2) You must order your Apparel also by the direction of Sobriety.
(2) You must order your Apparel also by the direction of Sobriety.
(crd) pn22 vmb vvi po22 n1 av p-acp dt n1 pp-f n1.
(4) text (DIV1)
77
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619
The proper ends of cloathing our selves, are to cover our Nakedness, and conceal our shame; to defend and guard the.
The proper ends of clothing our selves, Are to cover our Nakedness, and conceal our shame; to defend and guard the.
dt j n2 pp-f n1 po12 n2, vbr pc-acp vvi po12 n1, cc vvi po12 n1; pc-acp vvi cc vvi av.
(4) text (DIV1)
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620
frail Body from all unkindnesses of weather; and to distinguish the several ranks and degrees of men, by suitable Ornament.
frail Body from all Unkindnesses of weather; and to distinguish the several ranks and Degrees of men, by suitable Ornament.
j n1 p-acp d n2 pp-f n1; cc pc-acp vvi dt j n2 cc n2 pp-f n2, p-acp j n1.
(4) text (DIV1)
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621
The sensual minds of men are commonly much influenced by sensible things, and therefore are splendid or grave habits used to procure that respect and veneration which is due to those Persons that wear them.
The sensual minds of men Are commonly much influenced by sensible things, and Therefore Are splendid or grave habits used to procure that respect and veneration which is due to those Persons that wear them.
dt j n2 pp-f n2 vbr av-j av-d vvn p-acp j n2, cc av vbr j cc j n2 vvd pc-acp vvi d n1 cc n1 r-crq vbz j-jn p-acp d n2 cst vvb pno32.
(4) text (DIV1)
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622
The common abuse of Apparel, and that from which all the Irregularities concerning it do proceed, is too much affectation of Ornament, upon the account of that respect which is commonly paid to it in the world.
The Common abuse of Apparel, and that from which all the Irregularities Concerning it do proceed, is too much affectation of Ornament, upon the account of that respect which is commonly paid to it in the world.
dt j n1 pp-f n1, cc cst p-acp r-crq d dt n2 vvg pn31 pc-acp vvi, vbz av d n1 pp-f n1, p-acp dt n1 pp-f d n1 r-crq vbz av-j vvn p-acp pn31 p-acp dt n1.
(4) text (DIV1)
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623
Those that least understand true excellency, and give the greatest Veneration to external ornament in others, are wont to be most concerned about this for themselves.
Those that least understand true excellency, and give the greatest Veneration to external ornament in Others, Are wont to be most concerned about this for themselves.
d cst ds vvb j n1, cc vvi dt js n1 p-acp j n1 p-acp n2-jn, vbr j pc-acp vbi av-ds vvn p-acp d c-acp px32.
(4) text (DIV1)
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624
They take less care to adorn and accomplish their Minds with Knowledge, Wisdom and Vertue, than to adorn their out-side with fine and gaudy Cloaths.
They take less care to adorn and accomplish their Minds with Knowledge, Wisdom and Virtue, than to adorn their outside with fine and gaudy Clothes.
pns32 vvb dc n1 pc-acp vvi cc vvi po32 n2 p-acp n1, n1 cc n1, cs pc-acp vvi po32 n1-an p-acp j cc j n2.
(4) text (DIV1)
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625
Contrary to that advice of the Apostle in this case, which he gives, 1 Pet. 3. 3, 4. Let your adorning be (sayes he) not that of the out-side, of plaiting the hair,
Contrary to that Advice of the Apostle in this case, which he gives, 1 Pet. 3. 3, 4. Let your adorning be (Says he) not that of the outside, of plaiting the hair,
j-jn p-acp d n1 pp-f dt n1 p-acp d n1, r-crq pns31 vvz, crd np1 crd crd, crd vvb po22 vvg vbb (vvz pns31) xx d pp-f dt n1-an, pp-f vvg dt n1,
(4) text (DIV1)
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626
and of wearing gold, or of putting on Apparel;
and of wearing gold, or of putting on Apparel;
cc pp-f j-vvg n1, cc pp-f vvg p-acp n1;
(4) text (DIV1)
77
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627
but let it be the hidden man of the heart, in that which is not corruptible, in a meek and quiet Spirit, which in the sight of God is of great value. but let it be the hidden man of the heart, in that which is not corruptible, in a meek and quiet Spirit, which in the sighed of God is of great valve.
cc-acp vvb pn31 vbi dt j-vvn n1 pp-f dt n1, p-acp d r-crq vbz xx j, p-acp dt j cc j-jn n1, r-crq p-acp dt n1 pp-f np1 vbz pp-f j n1.
(4) text (DIV1)
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628
'Tis of more importance surely to have those excellencies which are in esteem with God, than those which are only valued by the weakest of men.
It's of more importance surely to have those excellencies which Are in esteem with God, than those which Are only valued by the Weakest of men.
pn31|vbz pp-f dc n1 av-j pc-acp vhi d n2 r-crq vbr p-acp n1 p-acp np1, cs d r-crq vbr av-j vvn p-acp dt js pp-f n2.
(4) text (DIV1)
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629
How little must it deserve of time, cost and pains, to obtain the admiration of Fools.
How little must it deserve of time, cost and pains, to obtain the admiration of Fools.
c-crq av-j vmb pn31 vvi pp-f n1, n1 cc n2, pc-acp vvi dt n1 pp-f n2.
(4) text (DIV1)
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630
A wise man, thô he will not slight altogether this sensual means of procuring respect from the ignorant and vulgar,
A wise man, though he will not slight altogether this sensual means of procuring respect from the ignorant and Vulgar,
dt j n1, cs pns31 vmb xx j av d j n2 pp-f vvg n1 p-acp dt j cc j,
(4) text (DIV1)
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631
because that respect may in some cases be necessary to himself, and usefull for them;
Because that respect may in Some cases be necessary to himself, and useful for them;
c-acp cst n1 vmb p-acp d n2 vbb j p-acp px31, cc j p-acp pno32;
(4) text (DIV1)
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632
yet he will not be much concern'd about ornament, because none but such men will value and respect him at all the more for that.
yet he will not be much concerned about ornament, Because none but such men will valve and respect him At all the more for that.
av pns31 vmb xx vbi av-d vvn p-acp n1, c-acp pix cc-acp d n2 vmb vvi cc vvi pno31 p-acp d dt av-dc p-acp d.
(4) text (DIV1)
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633
Since this is all that Ornament serves for, he will not to be fine, neglect the necessary defence of his body.
Since this is all that Ornament serves for, he will not to be fine, neglect the necessary defence of his body.
p-acp d vbz d cst n1 vvz p-acp, pns31 vmb xx pc-acp vbi j, vvb dt j n1 pp-f po31 n1.
(4) text (DIV1)
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He will consider, that the rude Elements pay no respect to a Fashion, and therefore will not expose himself to be hurt by them,
He will Consider, that the rude Elements pay no respect to a Fashion, and Therefore will not expose himself to be hurt by them,
pns31 vmb vvi, cst dt j n2 vvb dx n1 p-acp dt vvb, cc av vmb xx vvi px31 pc-acp vbi vvn p-acp pno32,
(4) text (DIV1)
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635
for the unprofitable respect of foolish men.
for the unprofitable respect of foolish men.
p-acp dt j n1 pp-f j n2.
(4) text (DIV1)
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636
He will not think that the matter of dressing can deserve to be the sole business of himself and a servant,
He will not think that the matter of dressing can deserve to be the sole business of himself and a servant,
pns31 vmb xx vvi cst dt n1 pp-f n-vvg vmb vvi pc-acp vbi dt j n1 pp-f px31 cc dt n1,
(4) text (DIV1)
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637
for several hours, and to be managed with a curious accuracy and care.
for several hours, and to be managed with a curious accuracy and care.
p-acp j n2, cc pc-acp vbi vvn p-acp dt j n1 cc n1.
(4) text (DIV1)
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638
'Tis doubtless a great folly for a man to employ a great part of his Estate in the provision of his Apparel.
It's doubtless a great folly for a man to employ a great part of his Estate in the provision of his Apparel.
pn31|vbz av-j dt j n1 p-acp dt n1 pc-acp vvi dt j n1 pp-f po31 n1 p-acp dt n1 pp-f po31 n1.
(4) text (DIV1)
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639
The necessity of the body is served with a small expence;
The necessity of the body is served with a small expense;
dt n1 pp-f dt n1 vbz vvn p-acp dt j n1;
(4) text (DIV1)
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640
and if you will value the esteem of men, 'tis wisest to obtain by good and generous actions the estimation of the best and wisest men:
and if you will valve the esteem of men, it's Wisest to obtain by good and generous actions the estimation of the best and Wisest men:
cc cs pn22 vmb vvi dt n1 pp-f n2, pn31|vbz js pc-acp vvi p-acp j cc j n2 dt n1 pp-f dt js cc js n2:
(4) text (DIV1)
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641
This is a more valuable reputation than you can purchase by great expences on your Cloathing.
This is a more valuable reputation than you can purchase by great expenses on your Clothing.
d vbz dt av-dc j n1 cs pn22 vmb vvi p-acp j n2 p-acp po22 n1.
(4) text (DIV1)
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642
He that affects to be fine above his quality and degree, that he may have the greater respect, will find none at all:
He that affects to be fine above his quality and degree, that he may have the greater respect, will find none At all:
pns31 cst vvz pc-acp vbi j p-acp po31 n1 cc n1, cst pns31 vmb vhi dt jc n1, vmb vvi pix p-acp d:
(4) text (DIV1)
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643
Some will be as foolish as himself, and strive to be equal to him; and all others will despise and condemn him, either for his Pride, or Prodigality.
some will be as foolish as himself, and strive to be equal to him; and all Others will despise and condemn him, either for his Pride, or Prodigality.
d vmb vbi a-acp j c-acp px31, cc vvb pc-acp vbi j-jn p-acp pno31; cc d n2-jn vmb vvi cc vvi pno31, av-d p-acp po31 n1, cc n1.
(4) text (DIV1)
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Custom is the common Rule that prescribes what it becomes every mans quality and degree to wear.
Custom is the Common Rule that prescribes what it becomes every men quality and degree to wear.
n1 vbz dt j n1 cst vvz r-crq pn31 vvz d ng1 n1 cc n1 pc-acp vvi.
(4) text (DIV1)
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645
But since alwayes some of every sort are so foolish as to endeavour to equal their Superiours,
But since always Some of every sort Are so foolish as to endeavour to equal their Superiors,
cc-acp c-acp av d pp-f d n1 vbr av j c-acp pc-acp vvi pc-acp vvi po32 n2-jn,
(4) text (DIV1)
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646
and in so prodigal an Age as ours is, the Custom allows much more expence upon the Apparel than is just or necessary;
and in so prodigal an Age as ours is, the Custom allows much more expense upon the Apparel than is just or necessary;
cc p-acp av j-jn dt n1 c-acp png12 vbz, dt n1 vvz d dc n1 p-acp dt n1 cs vbz j cc j;
(4) text (DIV1)
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647
you ought to make those of your own sort your Pattern, who are the most frugal and moderate men.
you ought to make those of your own sort your Pattern, who Are the most frugal and moderate men.
pn22 vmd pc-acp vvi d pp-f po22 d n1 po22 n1, r-crq vbr dt av-ds j cc j n2.
(4) text (DIV1)
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648
Together with the Custom of the Times, consider your own Circumstances;
Together with the Custom of the Times, Consider your own circumstances;
av p-acp dt n1 pp-f dt n2, vvb po22 d n2;
(4) text (DIV1)
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649
what is required by other just occasions of expence, and let the Custom be observed only so far,
what is required by other just occasions of expense, and let the Custom be observed only so Far,
q-crq vbz vvn p-acp j-jn j n2 pp-f n1, cc vvb dt n1 vbb vvn av-j av av-j,
(4) text (DIV1)
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650
as Prudence and Justice will permit.
as Prudence and justice will permit.
c-acp n1 cc n1 vmb vvi.
(4) text (DIV1)
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Common practice will not justifie any Vice in the sight of God, thô it too often does so in the opinions of men.
Common practice will not justify any Vice in the sighed of God, though it too often does so in the opinions of men.
j n1 vmb xx vvi d n1 p-acp dt n1 pp-f np1, cs pn31 av av vdz av p-acp dt n2 pp-f n2.
(4) text (DIV1)
81
Page 36
652
And if it displeases him, that others spend a great part of their Estates in the Ornament of their Bodies, it will displease him if you do so too.
And if it displeases him, that Others spend a great part of their Estates in the Ornament of their Bodies, it will displease him if you do so too.
cc cs pn31 vvz pno31, cst n2-jn vvb dt j n1 pp-f po32 n2 p-acp dt n1 pp-f po32 n2, pn31 vmb vvi pno31 cs pn22 vdb av av.
(4) text (DIV1)
81
Page 36
653
If a great measure of what is spent in this purpose might be spared from this,
If a great measure of what is spent in this purpose might be spared from this,
cs dt j n1 pp-f r-crq vbz vvn p-acp d n1 vmd vbi vvn p-acp d,
(4) text (DIV1)
81
Page 36
654
and better employ'd, it ought to be so, and the giver of it expects that it should be.
and better employed, it ought to be so, and the giver of it expects that it should be.
cc jc vvd, pn31 vmd pc-acp vbi av, cc dt n1 pp-f pn31 vvz cst pn31 vmd vbi.
(4) text (DIV1)
81
Page 36
655
And when you must render an account how you have used the enjoyments that he gave, you will appear,
And when you must render an account how you have used the enjoyments that he gave, you will appear,
cc c-crq pn22 vmb vvi dt n1 c-crq pn22 vhb vvn dt n2 cst pns31 vvd, pn22 vmb vvi,
(4) text (DIV1)
81
Page 36
656
if you have been Prodigal in this matter, to have been foolish if not unjust Stewards.
if you have been Prodigal in this matter, to have been foolish if not unjust Stewards.
cs pn22 vhb vbn j-jn p-acp d n1, pc-acp vhi vbn j cs xx j n2.
(4) text (DIV1)
81
Page 36
657
(3.) Let your Recreations also be regulated by Sobriety.
(3.) Let your Recreations also be regulated by Sobriety.
(crd) vvb po22 n2 av vbb vvn p-acp n1.
(4) text (DIV1)
82
Page 36
658
The goodness of God allows men the use of these for the refreshment of body and mind:
The Goodness of God allows men the use of these for the refreshment of body and mind:
dt n1 pp-f np1 vvz n2 dt n1 pp-f d c-acp dt n1 pp-f n1 cc n1:
(4) text (DIV1)
83
Page 37
659
The powers of both are finite, and may be wearied and wasted with continual labour;
The Powers of both Are finite, and may be wearied and wasted with continual labour;
dt n2 pp-f d vbr j, cc vmb vbi vvn cc vvn p-acp j n1;
(4) text (DIV1)
83
Page 37
660
we may divert our selves therefore sometimes from business, to be the better prepared to return to it again;
we may divert our selves Therefore sometime from business, to be the better prepared to return to it again;
pns12 vmb vvi po12 n2 av av p-acp n1, pc-acp vbi dt jc vvd pc-acp vvi p-acp pn31 av;
(4) text (DIV1)
83
Page 37
661
but 'tis quite to alter the nature and design of recreations, to make a business of them, to spend all your time in running from one idle pleasure to another:
but it's quite to altar the nature and Design of recreations, to make a business of them, to spend all your time in running from one idle pleasure to Another:
cc-acp pn31|vbz av pc-acp vvi dt n1 cc n1 pp-f n2, pc-acp vvi dt n1 pp-f pno32, pc-acp vvi d po22 n1 p-acp vvg p-acp crd j n1 p-acp j-jn:
(4) text (DIV1)
83
Page 37
662
He that lives in Pleasure, is dead while he lives; He that lives in Pleasure, is dead while he lives;
pns31 cst vvz p-acp n1, vbz j cs pns31 vvz;
(4) text (DIV1)
83
Page 37
663
He is as useless to the World as a dead Carkass, and it may be infects others too by a bad example,
He is as useless to the World as a dead Carcase, and it may be infects Others too by a bad Exampl,
pns31 vbz a-acp j p-acp dt n1 p-acp dt j n1, cc pn31 vmb vbi vvz ng2-jn av p-acp dt j n1,
(4) text (DIV1)
83
Page 37
664
and he is as bad as dead to himself, in regard that he does nothing towards his own true Interest:
and he is as bad as dead to himself, in regard that he does nothing towards his own true Interest:
cc pns31 vbz a-acp j c-acp j p-acp px31, p-acp n1 cst pns31 vdz pix p-acp po31 d j n1:
(4) text (DIV1)
83
Page 37
665
He neglects all his most important affairs;
He neglects all his most important affairs;
pns31 vvz d po31 av-ds j n2;
(4) text (DIV1)
83
Page 37
666
He becomes daily more and more a Slave to the malicious Devil, by virtue of some sins that grow confirm'd and habitual;
He becomes daily more and more a Slave to the malicious devil, by virtue of Some Sins that grow confirmed and habitual;
pns31 vvz av-j av-dc cc av-dc dt n1 p-acp dt j n1, p-acp n1 pp-f d n2 cst vvb vvn cc j;
(4) text (DIV1)
83
Page 37
667
he swims down the stream of sensual Pleasures, towards the dead Sea of Pain and Perdition.
he swims down the stream of sensual Pleasures, towards the dead Sea of Pain and Perdition.
pns31 vvz a-acp dt n1 pp-f j n2, p-acp dt j n1 pp-f n1 cc n1.
(4) text (DIV1)
83
Page 37
668
In this careless kind of Life, he is only busie to destroy himself:
In this careless kind of Life, he is only busy to destroy himself:
p-acp d j n1 pp-f n1, pns31 vbz av-j j pc-acp vvi px31:
(4) text (DIV1)
83
Page 37
669
He that gives himself up to sensual pleasure, does divert himself indeed, but 'tis from Wisdom, from Piety, from Virtue, from everlasting Happiness.
He that gives himself up to sensual pleasure, does divert himself indeed, but it's from Wisdom, from Piety, from Virtue, from everlasting Happiness.
pns31 cst vvz px31 p-acp p-acp j n1, vdz vvi px31 av, cc-acp pn31|vbz p-acp n1, p-acp n1, p-acp n1, p-acp j n1.
(4) text (DIV1)
83
Page 37
670
Oh consider how unprofitable a life this is!
O Consider how unprofitable a life this is!
uh vvb c-crq j dt n1 d vbz!
(4) text (DIV1)
83
Page 37
671
what advantage have you from past dayes that have been spent in Pleasure? if you are sick of the folly,
what advantage have you from past days that have been spent in Pleasure? if you Are sick of the folly,
q-crq n1 vhb pn22 p-acp j n2 cst vhb vbn vvn p-acp n1? cs pn22 vbr j pp-f dt n1,
(4) text (DIV1)
83
Page 37
672
and intend to live more wisely for the future, you have gain'd then some advantage by them,
and intend to live more wisely for the future, you have gained then Some advantage by them,
cc vvb pc-acp vvi av-dc av-j p-acp dt j-jn, pn22 vhb vvn av d n1 p-acp pno32,
(4) text (DIV1)
83
Page 37
673
but if you are hardened in the mad course, and inclined still to go on, you are much the worse for them.
but if you Are hardened in the mad course, and inclined still to go on, you Are much the Worse for them.
cc-acp cs pn22 vbr vvn p-acp dt j n1, cc vvn av pc-acp vvi a-acp, pn22 vbr d dt av-jc p-acp pno32.
(4) text (DIV1)
83
Page 37
674
All wise and good men grieve to see a young person wholly addicted to Pleasure, they know the bitter Repentance that will at one time or other follow this;
All wise and good men grieve to see a young person wholly addicted to Pleasure, they know the bitter Repentance that will At one time or other follow this;
av-d j cc j n2 vvb pc-acp vvi dt j n1 av-jn vvn p-acp n1, pns32 vvb dt j n1 cst vmb p-acp crd n1 cc n-jn vvi d;
(4) text (DIV1)
83
Page 37
675
they foresee the torments of Mind, that early or late it will end in;
they foresee the torments of Mind, that early or late it will end in;
pns32 vvb dt n2 pp-f n1, cst av-j cc av-j pn31 vmb vvi p-acp;
(4) text (DIV1)
83
Page 37
676
they know that every extravagance which you are now guilty of, will one day prove a sharp Sword to stab and wound you.
they know that every extravagance which you Are now guilty of, will one day prove a sharp Sword to stab and wound you.
pns32 vvb cst d n1 r-crq pn22 vbr av j pp-f, vmb crd n1 vvi dt j n1 pc-acp vvi cc vvi pn22.
(4) text (DIV1)
83
Page 37
677
Recreations must not be used as Pastimes, there can be no need of any such thing to us, who have but a little while to live, and much to do;
Recreations must not be used as Pastimes, there can be no need of any such thing to us, who have but a little while to live, and much to do;
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(4) text (DIV1)
84
Page 37
678
can you not tell what to do with your time? is it so easie a matter to conquer vicious inclinations, to wean your affections from their propensity to sensible things, to furnish your minds with every Virtue;
can you not tell what to do with your time? is it so easy a matter to conquer vicious inclinations, to wean your affections from their propensity to sensible things, to furnish your minds with every Virtue;
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(4) text (DIV1)
84
Page 38
679
that you can do all this, and have too much time? if besides this you have any publick business to attend, you have more need to redeem your time than to throw it away;
that you can do all this, and have too much time? if beside this you have any public business to attend, you have more need to Redeem your time than to throw it away;
cst pn22 vmb vdi d d, cc vhb av d n1? cs p-acp d pn22 vhb d j n1 pc-acp vvi, pn22 vhb dc n1 pc-acp vvi po22 n1 cs pc-acp vvi pn31 av;
(4) text (DIV1)
84
Page 38
680
if you may hereafter have such business, 'tis your wisdom to improve the opportunity of your present leisure,
if you may hereafter have such business, it's your Wisdom to improve the opportunity of your present leisure,
cs pn22 vmb av vhi d n1, pn31|vbz po22 n1 pc-acp vvi dt n1 pp-f po22 j n1,
(4) text (DIV1)
84
Page 38
681
for the preparing your self to manage it to your comfort and honour. Let the Recreations you chuse be only such as are lawful;
for the preparing your self to manage it to your Comfort and honour. Let the Recreations you choose be only such as Are lawful;
p-acp dt vvg po22 n1 pc-acp vvi pn31 p-acp po22 n1 cc n1. vvb dt n2 pn22 vvb vbb av-j d c-acp vbr j;
(4) text (DIV1)
84
Page 38
682
there are as many allowed as you can want, enow to spend more time about than you can well afford;
there Are as many allowed as you can want, enough to spend more time about than you can well afford;
pc-acp vbr p-acp d vvn c-acp pn22 vmb vvi, av-d pc-acp vvi dc n1 p-acp cs pn22 vmb av vvi;
(4) text (DIV1)
85
Page 38
683
do not venture therefore upon any that have certainly sin in them;
do not venture Therefore upon any that have Certainly since in them;
vdb xx vvi av p-acp d cst vhb av-j n1 p-acp pno32;
(4) text (DIV1)
85
Page 38
684
Rejoyce not in Iniquity; make not any sins of other men the matter of your delight or diversion, 'tis contrary to the rule of Charity to be pleased with that which is so hurtful and mischievous to the guilty person; Rejoice not in Iniquity; make not any Sins of other men the matter of your delight or diversion, it's contrary to the Rule of Charity to be pleased with that which is so hurtful and mischievous to the guilty person;
vvb xx p-acp n1; vvb xx d n2 pp-f j-jn n2 dt n1 pp-f po22 n1 cc n1, pn31|vbz j-jn p-acp dt n1 pp-f n1 pc-acp vbi vvn p-acp d r-crq vbz av j cc j p-acp dt j n1;
(4) text (DIV1)
85
Page 38
685
'tis the Pleasure of a Devil to tempt and draw men into sin, and then laugh at them;
it's the Pleasure of a devil to tempt and draw men into since, and then laugh At them;
pn31|vbz dt n1 pp-f dt n1 pc-acp vvi cc vvi n2 p-acp n1, cc av vvb p-acp pno32;
(4) text (DIV1)
85
Page 38
686
do not make your selves merry with sacred things, they are not matters to be jested with, which ought to be reverenced:
do not make your selves merry with sacred things, they Are not matters to be jested with, which ought to be reverenced:
vdb xx vvi po22 n2 j p-acp j n2, pns32 vbr xx n2 pc-acp vbi vvn p-acp, r-crq vmd pc-acp vbi vvn:
(4) text (DIV1)
85
Page 38
687
it is not necessary either to the Mind or the Body, nor certainly safe, and therefore not prudent to use those Recreations, concerning which Divines are in dispute whether they be lawful or no, such as they are which rely wholly upon chance, as Dice and the like:
it is not necessary either to the Mind or the Body, nor Certainly safe, and Therefore not prudent to use those Recreations, Concerning which Divines Are in dispute whither they be lawful or no, such as they Are which rely wholly upon chance, as Dice and the like:
pn31 vbz xx j av-d p-acp dt n1 cc dt n1, ccx av-j j, cc av xx j pc-acp vvi d n2, vvg r-crq vvz vbr p-acp n1 cs pns32 vbb j cc uh-dx, d c-acp pns32 vbr r-crq vvb av-jn p-acp n1, c-acp n2 cc dt j:
(4) text (DIV1)
85
Page 38
688
in a doubtful Case, where no necessity compells, 'tis too great a boldness not to abstain from such things.
in a doubtful Case, where no necessity compels, it's too great a boldness not to abstain from such things.
p-acp dt j n1, c-crq dx n1 vvz, pn31|vbz av j dt n1 xx pc-acp vvi p-acp d n2.
(4) text (DIV1)
85
Page 38
689
Chuse those Recreations that are least offensive to the Pious and Wise, and avoid all that are not of good Report:
Choose those Recreations that Are least offensive to the Pious and Wise, and avoid all that Are not of good Report:
vvb d n2 cst vbr av-ds j p-acp dt j cc j, cc vvi d cst vbr xx pp-f j n1:
(4) text (DIV1)
86
Page 38
690
They I think are justly censur'd, who frequent publick Dancing Schools, and Balls, and especially Masqueraders.
They I think Are justly censured, who frequent public Dancing Schools, and Balls, and especially Masqueraders.
pns32 pns11 vvb vbr av-j vvn, r-crq j j j-vvg n2, cc n2, cc av-j n2.
(4) text (DIV1)
86
Page 38
691
'Tis no precise moroseness to censure those who need not disguise or conceal themselves, if they intended to do nothing shameful:
It's no precise moroseness to censure those who need not disguise or conceal themselves, if they intended to do nothing shameful:
pn31|vbz dx j n1 pc-acp vvi d r-crq vvb xx n1 cc vvi px32, cs pns32 vvd pc-acp vdi pix j:
(4) text (DIV1)
86
Page 38
692
You must value and be concerned to maintain a Reputation, or you are lost;
You must valve and be concerned to maintain a Reputation, or you Are lost;
pn22 vmb vvi cc vbi vvn pc-acp vvi dt n1, cc pn22 vbr vvn;
(4) text (DIV1)
86
Page 38
693
there is little hope of that man, that he will ever be good and truly honourable, who is grown regardless of this;
there is little hope of that man, that he will ever be good and truly honourable, who is grown regardless of this;
pc-acp vbz j n1 pp-f d n1, cst pns31 vmb av vbi j cc av-j j, r-crq vbz vvn av pp-f d;
(4) text (DIV1)
86
Page 38
694
'tis a wonder if he does not run into all manner of wickedness, when the restraint of Shame is taken off.
it's a wonder if he does not run into all manner of wickedness, when the restraint of Shame is taken off.
pn31|vbz dt n1 cs pns31 vdz xx vvi p-acp d n1 pp-f n1, c-crq dt n1 pp-f n1 vbz vvn a-acp.
(4) text (DIV1)
86
Page 38
695
'Tis great imprudence, to use those Recreations that are dangerous temptations to wickedness.
It's great imprudence, to use those Recreations that Are dangerous temptations to wickedness.
pn31|vbz j n1, pc-acp vvi d n2 cst vbr j n2 p-acp n1.
(4) text (DIV1)
87
Page 39
696
Since our power to resist sin is very weak, and we are naturally more inclined to comply with than resist it;
Since our power to resist since is very weak, and we Are naturally more inclined to comply with than resist it;
p-acp po12 n1 pc-acp vvi n1 vbz av j, cc pns12 vbr av-j av-dc vvn pc-acp vvi p-acp cs vvi pn31;
(4) text (DIV1)
87
Page 39
697
we ought by flying the temptations and occasions, to seek that safety which our own strength cannot give us.
we ought by flying the temptations and occasions, to seek that safety which our own strength cannot give us.
pns12 vmd p-acp vvg dt n2 cc n2, pc-acp vvi d n1 r-crq po12 d n1 vmbx vvi pno12.
(4) text (DIV1)
87
Page 39
698
To young persons the description and representation of some sins is a Temptation, especially is it mischievous,
To young Persons the description and representation of Some Sins is a Temptation, especially is it mischievous,
p-acp j n2 dt n1 cc n1 pp-f d n2 vbz dt n1, av-j vbz pn31 j,
(4) text (DIV1)
87
Page 39
699
when in the representation the guilty person is introduced wittily pleading for his sin, and justifying or extenuating it for thô what is wittily spoken, is not alwayes the truth,
when in the representation the guilty person is introduced wittily pleading for his since, and justifying or extenuating it for though what is wittily spoken, is not always the truth,
c-crq p-acp dt n1 dt j n1 vbz vvd av-j vvg p-acp po31 n1, cc vvg cc vvg pn31 c-acp cs r-crq vbz av-j vvn, vbz xx av dt n1,
(4) text (DIV1)
87
Page 39
700
yet it is generally apt to impose upon young persons that are inconsiderate, and have not resolutely fixed in themselves good Principles.
yet it is generally apt to impose upon young Persons that Are inconsiderate, and have not resolutely fixed in themselves good Principles.
av pn31 vbz av-j j pc-acp vvi p-acp j n2 cst vbr j, cc vhb xx av-j vvn p-acp px32 j n2.
(4) text (DIV1)
87
Page 39
701
You cannot say there is no harm in going often to the Play-house, if you become thereby more addicted to sensual Pleasures, which are there represented with all possible advantages to charm and allure;
You cannot say there is no harm in going often to the Playhouse, if you become thereby more addicted to sensual Pleasures, which Are there represented with all possible advantages to charm and allure;
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(4) text (DIV1)
87
Page 39
702
unhappy Youth is too much inclined to these without such help:
unhappy Youth is too much inclined to these without such help:
j n1 vbz av av-d vvn p-acp d p-acp d n1:
(4) text (DIV1)
87
Page 39
703
You do actually receive hurt by seeing Playes, if Lust be inflamed, or Pride in Apparel encreas'd,
You do actually receive hurt by seeing Plays, if Lust be inflamed, or Pride in Apparel increased,
pn22 vdb av-j vvi n1 p-acp vvg vvz, cs n1 vbb vvn, cc n1 p-acp n1 vvn,
(4) text (DIV1)
87
Page 39
704
or you learn Dissimulation, and become stronger inclined to any of the Vices of the Age;
or you Learn Dissimulation, and become Stronger inclined to any of the Vices of the Age;
cc pn22 vvb n1, cc vvb jc vvn p-acp d pp-f dt n2 pp-f dt n1;
(4) text (DIV1)
87
Page 39
705
if you learn there to despise Morality, Government, Laws and Religion, by seeing the errours and defects of Magistrates,
if you Learn there to despise Morality, Government, Laws and Religion, by seeing the errors and defects of Magistrates,
cs pn22 vvb a-acp pc-acp vvi n1, n1, n2 cc n1, p-acp vvg dt n2 cc n2 pp-f n2,
(4) text (DIV1)
87
Page 39
706
and wise and good men represented and derided:
and wise and good men represented and derided:
cc j cc j n2 vvn cc vvn:
(4) text (DIV1)
87
Page 39
707
Humane nature is in all instances unperfect, and the greatest and best men are not without some faults,
Humane nature is in all instances unperfect, and the greatest and best men Are not without Some Faults,
j n1 vbz p-acp d n2 j, cc dt js cc js n2 vbr xx p-acp d n2,
(4) text (DIV1)
87
Page 39
708
but to represent those of Magistrates and Ministers upon a publick Theater, to be scorn'd and laught at, has commonly the mischievous event of making Magistracy and Ministry vile, and the Age licentious.
but to represent those of Magistrates and Ministers upon a public Theater, to be scorned and laughed At, has commonly the mischievous event of making Magistracy and Ministry vile, and the Age licentious.
cc-acp pc-acp vvi d pp-f n2 cc n2 p-acp dt j n1, pc-acp vbi vvn cc vvn p-acp, vhz av-j dt j n1 pp-f vvg n1 cc n1 j, cc dt n1 j.
(4) text (DIV1)
87
Page 39
709
Do not play out of Love to Money, or meerly to win of others; this is the Trade of common Cheats, and tends to make you such;
Do not play out of Love to Money, or merely to win of Others; this is the Trade of Common Cheats, and tends to make you such;
vdb xx vvi av pp-f n1 p-acp n1, cc av-j pc-acp vvi pp-f n2-jn; d vbz dt n1 pp-f j vvz, cc vvz pc-acp vvi pn22 d;
(4) text (DIV1)
88
Page 39
710
this gratifies a covetous humour, and cherishes it, and is a relaxation that binds you faster in the bonds of Iniquity.
this gratifies a covetous humour, and Cherishes it, and is a relaxation that binds you faster in the bonds of Iniquity.
d vvz dt j n1, cc vvz pn31, cc vbz dt n1 cst vvz pn22 av-jc p-acp dt n2 pp-f n1.
(4) text (DIV1)
88
Page 39
711
Avoid too the contrary extream to this, and be not willing to lose more than is convenient:
Avoid too the contrary extreme to this, and be not willing to loose more than is convenient:
vvb av dt j-jn j-jn p-acp d, cc vbb xx j pc-acp vvi av-dc cs vbz j:
(4) text (DIV1)
88
Page 39
712
you must not neglect to provide things necessary, and convenient, and decent for your self and your family.
you must not neglect to provide things necessary, and convenient, and decent for your self and your family.
pn22 vmb xx vvi pc-acp vvi n2 j, cc j, cc j p-acp po22 n1 cc po22 n1.
(4) text (DIV1)
88
Page 40
713
Be not so unjust and cruel, as to throw away your Creditors money, your Servants wages, your Childrens bread and Inheritance,
Be not so unjust and cruel, as to throw away your Creditors money, your Servants wages, your Children's bred and Inheritance,
vbb xx av j cc j, c-acp pc-acp vvi av po22 n2 n1, po22 n2 n2, po22 ng2 n1 cc n1,
(4) text (DIV1)
88
Page 40
714
or your Wives Portion, to enjoy so small, so unnecessary a pleasure as that of play.
or your Wives Portion, to enjoy so small, so unnecessary a pleasure as that of play.
cc po22 ng1 n1, pc-acp vvi av j, av j dt n1 c-acp d pp-f n1.
(4) text (DIV1)
88
Page 40
715
How barbarous is he, that will make so many miserable, without any necessity or real advantage to himself.
How barbarous is he, that will make so many miserable, without any necessity or real advantage to himself.
q-crq j vbz pns31, cst vmb vvi av d j, p-acp d n1 cc j n1 p-acp px31.
(4) text (DIV1)
88
Page 40
716
That you may not thô unwillingly, throw away too much at play, it should be your resolution not to venture too much:
That you may not though unwillingly, throw away too much At play, it should be your resolution not to venture too much:
cst pn22 vmb xx cs av-j, vvb av av av-d p-acp n1, pn31 vmd vbi po22 n1 xx pc-acp vvi av av-d:
(4) text (DIV1)
88
Page 40
717
Venture no more than you may be willing to lose, and if that be gone, command your self at that time to proceed no further.
Venture no more than you may be willing to loose, and if that be gone, command your self At that time to proceed no further.
vvb av-dx av-dc cs pn22 vmb vbi j pc-acp vvi, cc cs d vbb vvn, vvb po22 n1 p-acp d n1 pc-acp vvi av-dx av-jc.
(4) text (DIV1)
88
Page 40
718
Gaming does often insensibly entice men into excess, in the time they spend at it, and in the Money they expose:
Gaming does often insensibly entice men into excess, in the time they spend At it, and in the Money they expose:
n-vvg vdz av av-j vvi n2 p-acp n1, p-acp dt n1 pns32 vvb p-acp pn31, cc p-acp dt n1 pns32 vvb:
(4) text (DIV1)
88
Page 40
719
If they win, they are encouraged to both these, in hopes that good luck will still favour them:
If they win, they Are encouraged to both these, in hope's that good luck will still favour them:
cs pns32 vvb, pns32 vbr vvn p-acp d d, p-acp n2 cst j n1 vmb av vvi pno32:
(4) text (DIV1)
88
Page 40
720
If they lose, they are tempted to go on with hope to turn their fortune, and recover their losses:
If they loose, they Are tempted to go on with hope to turn their fortune, and recover their losses:
cs pns32 vvb, pns32 vbr vvn pc-acp vvi a-acp p-acp n1 pc-acp vvi po32 n1, cc vvi po32 n2:
(4) text (DIV1)
88
Page 40
721
To recover a great deal at once, they are tempted to expose a great deal more,
To recover a great deal At once, they Are tempted to expose a great deal more,
pc-acp vvi dt j n1 p-acp a-acp, pns32 vbr vvn pc-acp vvi dt j n1 av-dc,
(4) text (DIV1)
88
Page 40
722
and so frequently lose more to too much lost already.
and so frequently loose more to too much lost already.
cc av av-j vvi av-dc p-acp av av-d vvn av.
(4) text (DIV1)
88
Page 40
723
It requires more wisdom for a man to govern himself well in these matters, than is commonly found in those that are much addicted to them.
It requires more Wisdom for a man to govern himself well in these matters, than is commonly found in those that Are much addicted to them.
pn31 vvz dc n1 p-acp dt n1 pc-acp vvi px31 av p-acp d n2, cs vbz av-j vvn p-acp d cst vbr av-d vvn p-acp pno32.
(4) text (DIV1)
88
Page 40
724
Take heed that you be not transported with passion in your play. All excess in it may follow, if you have once given the Reins to passion;
Take heed that you be not transported with passion in your play. All excess in it may follow, if you have once given the Reins to passion;
vvb n1 cst pn22 vbb xx vvn p-acp n1 p-acp po22 n1. av-d n1 p-acp pn31 vmb vvi, cs pn22 vhb a-acp vvn dt n2 p-acp n1;
(4) text (DIV1)
89
Page 40
725
and besides, you will be apt if you are crost, to blaspheme God, and quarrel with your Neighbour.
and beside, you will be apt if you Are crossed, to Blaspheme God, and quarrel with your Neighbour.
cc a-acp, pn22 vmb vbi j cs pn22 vbr vvn, pc-acp vvi np1, cc n1 p-acp po22 n1.
(4) text (DIV1)
89
Page 40
726
That is too dear a recreation, and much more sad in the consequence than it can be pleasant in the enjoyment, wherein you offend God,
That is too dear a recreation, and much more sad in the consequence than it can be pleasant in the enjoyment, wherein you offend God,
cst vbz av j-jn dt n1, cc av-d av-dc j p-acp dt n1 cs pn31 vmb vbi j p-acp dt n1, c-crq pn22 vvb np1,
(4) text (DIV1)
89
Page 40
727
and hurt your Neighbour and your own Soul.
and hurt your Neighbour and your own Soul.
cc vvb po22 n1 cc po22 d n1
(4) text (DIV1)
89
Page 40
728
Thus I have finisht the first and chief part of this design, and shown you wherein the right use of the things of this World does consist.
Thus I have finished the First and chief part of this Design, and shown you wherein the right use of the things of this World does consist.
av pns11 vhb vvn dt ord cc j-jn n1 pp-f d n1, cc vvn pn22 c-crq dt j-jn n1 pp-f dt n2 pp-f d n1 vdz vvi.
(4) text (DIV1)
90
Page 40
729
I now proceed to the second thing intended;
I now proceed to the second thing intended;
pns11 av vvb p-acp dt ord n1 vvd;
(4) text (DIV1)
91
Page 40
730
which is, to urge those Motives included in the Apostles argument here, to perswade you so to use this world as not abusing it:
which is, to urge those Motives included in the Apostles argument Here, to persuade you so to use this world as not abusing it:
r-crq vbz, pc-acp vvi d n2 vvd p-acp dt n2 n1 av, pc-acp vvi pn22 av pc-acp vvi d n1 c-acp xx vvg pn31:
(4) text (DIV1)
91
Page 40
731
His Argument for this is, The fashion of this World passes away; and the Motives this includes, are these following.
His Argument for this is, The fashion of this World passes away; and the Motives this includes, Are these following.
po31 n1 p-acp d vbz, dt n1 pp-f d n1 vvz av; cc dt n2 d vvz, vbr d vvg.
(4) text (DIV1)
91
Page 40
732
1. 'Tis possible your present enjoyments may fail and be lost, before the end of your life:
1. It's possible your present enjoyments may fail and be lost, before the end of your life:
crd pn31|vbz j po22 j n2 vmb vvi cc vbi vvn, c-acp dt n1 pp-f po22 n1:
(4) text (DIV1)
92
Page 41
733
There is hardly any good thing of this World that men enjoy, which they can be assured to retain in possession all their days.
There is hardly any good thing of this World that men enjoy, which they can be assured to retain in possession all their days.
pc-acp vbz av d j n1 pp-f d n1 cst n2 vvi, r-crq pns32 vmb vbi vvn pc-acp vvi p-acp n1 d po32 n2.
(4) text (DIV1)
92
Page 41
734
We cannot be certain of the continuance of our Riches.
We cannot be certain of the Continuance of our Riches.
pns12 vmbx vbi j pp-f dt n1 pp-f po12 n2.
(4) text (DIV1)
93
Page 41
735
Job, that on one day was the Wealthiest man in all the East Countrey in his time, became by the next, miserably poor.Job, that on one day was the Wealthiest man in all the East Country in his time, became by the next, miserably poor.
np1, cst p-acp crd n1 vbds dt js n1 p-acp d dt n1 n1 p-acp po31 n1, vvd p-acp dt ord, av-j j.
(4) text (DIV1)
93
Page 41
736
How many like Instances does History present us with? And how many more might our own observation in a few years tell us,
How many like Instances does History present us with? And how many more might our own observation in a few Years tell us,
c-crq d j n2 vdz n1 vvi pno12 p-acp? cc c-crq d dc n1 po12 d n1 p-acp dt d n2 vvb pno12,
(4) text (DIV1)
93
Page 41
737
if we make observation? If you are Rich in Treasures, Thieves may steal them;
if we make observation? If you Are Rich in Treasures, Thieves may steal them;
cs pns12 vvb n1? cs pn22 vbr j p-acp n2, n2 vmb vvi pno32;
(4) text (DIV1)
93
Page 41
738
if in Ships and Merchandize, the stormy Sea may swallow them, or they may be seized by Pirates or adverse Nations:
if in Ships and Merchandise, the stormy Sea may swallow them, or they may be seized by Pirates or adverse nations:
cs p-acp n2 cc n1, dt j n1 vmb vvi pno32, cc pns32 vmb vbi vvn p-acp n2 cc j n2:
(4) text (DIV1)
93
Page 41
739
If in Buildings, or a large stock of rich Goods, Fire may consume them;
If in Buildings, or a large stock of rich Goods, Fire may consume them;
cs p-acp n2, cc dt j n1 pp-f j n2-j, n1 vmb vvi pno32;
(4) text (DIV1)
93
Page 41
740
if in Lands, they may be wrested from you by Tricks of Law, and the knavery of corrupted Judges and Lawyers.
if in Lands, they may be wrested from you by Tricks of Law, and the knavery of corrupted Judges and Lawyers.
cs p-acp n2, pns32 vmb vbi vvn p-acp pn22 p-acp n2 pp-f n1, cc dt n1 pp-f j-vvn n2 cc n2.
(4) text (DIV1)
93
Page 41
741
The negligence or imprudence of Servants may ruine the Master, or if they are dishonest and wicked, they may draw from him to enrich themselves;
The negligence or imprudence of Servants may ruin the Master, or if they Are dishonest and wicked, they may draw from him to enrich themselves;
dt n1 cc n1 pp-f n2 vmb vvi dt n1, cc cs pns32 vbr j cc j, pns32 vmb vvi p-acp pno31 pc-acp vvi px32;
(4) text (DIV1)
93
Page 41
742
especially, when the whole management of an Estate is committed to them.
especially, when the Whole management of an Estate is committed to them.
av-j, c-crq dt j-jn n1 pp-f dt n1 vbz vvn p-acp pno32.
(4) text (DIV1)
93
Page 41
743
The Providence of God may blast a mans Estate, so that it shall wast he knows not how, nor how to prevent it.
The Providence of God may blast a men Estate, so that it shall wast he knows not how, nor how to prevent it.
dt n1 pp-f np1 vmb vvi dt ng1 n1, av cst pn31 vmb vvi pns31 vvz xx c-crq, ccx c-crq pc-acp vvi pn31.
(4) text (DIV1)
93
Page 41
744
Riches, which you may hope will be a defence against Adversity, may expose you to it.
Riches, which you may hope will be a defence against Adversity, may expose you to it.
n2, r-crq pn22 vmb vvi vmb vbi dt n1 p-acp n1, vmb vvi pn22 p-acp pn31.
(4) text (DIV1)
93
Page 41
745
Some have been miserable, and some have lost their lives by being rich: They are often a Prey to violence and injustice, when poorer Persons are let alone.
some have been miserable, and Some have lost their lives by being rich: They Are often a Prey to violence and injustice, when Poorer Persons Are let alone.
d vhb vbn j, cc d vhb vvn po32 n2 p-acp vbg j: pns32 vbr av dt n1 p-acp n1 cc n1, c-crq jc n2 vbr vvn av-j.
(4) text (DIV1)
93
Page 41
746
In the Invasions of Enemies, the Palaces of the great are rifled, while the poor lonely Cottage may stand secure;
In the Invasions of Enemies, the Palaces of the great Are rifled, while the poor lonely Cottage may stand secure;
p-acp dt n2 pp-f n2, dt n2 pp-f dt j vbr vvn, cs dt j j n1 vmb vvi j;
(4) text (DIV1)
93
Page 41
747
and they themselves are chiefly sought for and kill'd, or made Captives, while the Poor of the Land escape by being despised.
and they themselves Are chiefly sought for and killed, or made Captives, while the Poor of the Land escape by being despised.
cc pns32 px32 vbr av-jn vvn p-acp cc vvn, cc vvn n2-jn, cs dt j pp-f dt n1 vvi p-acp vbg vvn.
(4) text (DIV1)
93
Page 41
748
What constancy is there in the Honours of this World, which depend upon the changeable inclinations and esteem of men? Has not the World often seen the greatest Favourites of Princes become the Objects of their hatred and scorn;
What constancy is there in the Honours of this World, which depend upon the changeable inclinations and esteem of men? Has not the World often seen the greatest Favourites of Princes become the Objects of their hatred and scorn;
q-crq n1 vbz a-acp p-acp dt ng1 pp-f d n1, r-crq vvb p-acp dt j n2 cc n1 pp-f n2? vhz xx dt n1 av vvn dt js n2 pp-f n2 vvb dt n2 pp-f po32 n1 cc n1;
(4) text (DIV1)
94
Page 41
749
undermin'd and overthown by the detractions first, and then the accusations of envious men;
undermined and overthown by the detractions First, and then the accusations of envious men;
vvn cc vvn p-acp dt n2 ord, cc av dt n2 pp-f j n2;
(4) text (DIV1)
94
Page 41
750
who after they have shone a litle while with the borrowed lustre of their Princes favour, have gone down Eclips'd,
who After they have shone a little while with the borrowed lustre of their Princes favour, have gone down Eclipsed,
r-crq c-acp pns32 vhb vvn dt j n1 p-acp dt j-vvn n1 pp-f po32 ng1 n1, vhb vvn a-acp vvn,
(4) text (DIV1)
94
Page 42
751
and blusht perhaps in their own blood at their setting. Stet quicunque volet potens Aulae culmine lubrico.
and blushed perhaps in their own blood At their setting. Stet quicunque volet potens Aulae culmine lubrico.
cc vvd av p-acp po32 d n1 p-acp po32 n-vvg. fw-la fw-la n1 fw-la fw-la fw-la fw-la.
(4) text (DIV1)
94
Page 42
752
Let him who lists ascend the tottering Seat of Courtly Grandeur, said he, in the person of another, that found it a tottering seat by his own experience:
Let him who lists ascend the tottering Seat of Courtly Grandeur, said he, in the person of Another, that found it a tottering seat by his own experience:
vvb pno31 r-crq n2 vvb dt j-vvg n1 pp-f j n1, vvd pns31, p-acp dt n1 pp-f n-jn, cst vvd pn31 dt j-vvg n1 p-acp po31 d n1:
(4) text (DIV1)
95
Page 42
753
As for popular applause and an honourable esteem among the vulgar, that is gain'd by many actions, As for popular applause and an honourable esteem among the Vulgar, that is gained by many actions,
p-acp p-acp j n1 cc dt j n1 p-acp dt j, cst vbz vvn p-acp d n2,
(4) text (DIV1)
95
Page 42
754
and may be lost by one:
and may be lost by one:
cc vmb vbi vvn p-acp pi:
(4) text (DIV1)
95
Page 42
755
If a man cannot lose a noble Title while he lives, yet the Respect and Honour due to it,
If a man cannot loose a noble Title while he lives, yet the Respect and Honour due to it,
cs dt n1 vmbx vvi dt j n1 cs pns31 vvz, av dt n1 cc n1 j-jn p-acp pn31,
(4) text (DIV1)
95
Page 42
756
and all the other advantages of it are usually lost when his Estate is thrown away:
and all the other advantages of it Are usually lost when his Estate is thrown away:
cc d dt j-jn n2 pp-f pn31 vbr av-j vvn c-crq po31 n1 vbz vvn av:
(4) text (DIV1)
95
Page 42
757
He that lacks bread, may honour himself, but few besides him will do it.
He that lacks bred, may honour himself, but few beside him will do it.
pns31 cst vvz n1, vmb vvi px31, cc-acp d p-acp pno31 vmb vdi pn31.
(4) text (DIV1)
95
Page 42
758
'Tis ingeniously said by one, That Honour without Riches, is like Hops without Poles to support them aloft;
It's ingeniously said by one, That Honour without Riches, is like Hops without Poles to support them aloft;
pn31|vbz av-j vvn p-acp crd, cst n1 p-acp n2, vbz j n2 p-acp n2 pc-acp vvi pno32 av;
(4) text (DIV1)
95
Page 42
759
It must creep upon the ground, and is exposed to be trod upon by contempt.
It must creep upon the ground, and is exposed to be trod upon by contempt.
pn31 vmb vvi p-acp dt n1, cc vbz vvn pc-acp vbi vvn p-acp p-acp n1.
(4) text (DIV1)
95
Page 42
760
Now, if these things are gone away from you while you live, all the Pleasure, the Convenience of them is vanisht too;
Now, if these things Are gone away from you while you live, all the Pleasure, the Convenience of them is vanished too;
av, cs d n2 vbr vvn av p-acp pn22 cs pn22 vvb, d dt n1, dt n1 pp-f pno32 vbz vvn av;
(4) text (DIV1)
96
Page 42
761
and then, what will the wretched man do to be happy, who had set his chief affections on these things? What will he do for delights,
and then, what will the wretched man do to be happy, who had Set his chief affections on these things? What will he do for delights,
cc av, q-crq vmb dt j n1 vdb p-acp vbi j, r-crq vhd vvn po31 j-jn n2 p-acp d n2? q-crq vmb pns31 vdi p-acp n2,
(4) text (DIV1)
96
Page 42
762
when all that he delighted in is gone? How burdensome and melancholly will the remaining part of his life be!
when all that he delighted in is gone? How burdensome and melancholy will the remaining part of his life be!
c-crq d cst pns31 vvd p-acp vbz vvn? q-crq j cc j-jn vmb dt j-vvg n1 pp-f po31 n1 vbi!
(4) text (DIV1)
96
Page 42
763
How often will he sadly think, how happy he has been, how miserable he is!
How often will he sadly think, how happy he has been, how miserable he is!
uh-crq av vmb pns31 av-j vvi, c-crq j pns31 vhz vbn, c-crq j pns31 vbz!
(4) text (DIV1)
96
Page 42
764
Should we trust in uncertain Riches, and not rather in the living God, when they may fail us, he cannot!
Should we trust in uncertain Riches, and not rather in the living God, when they may fail us, he cannot!
vmd pns12 vvi p-acp j n2, cc xx av-c p-acp dt j-vvg np1, c-crq pns32 vmb vvi pno12, pns31 vmbx!
(4) text (DIV1)
96
Page 42
765
Shall we lay any confidence on friends, when the minds of men are so mutable? Is not this to lean on a broken Reed, which may fail our trust,
Shall we lay any confidence on Friends, when the minds of men Are so mutable? Is not this to lean on a broken Reed, which may fail our trust,
vmb pns12 vvi d n1 p-acp n2, c-crq dt n2 pp-f n2 vbr av j? vbz xx d pc-acp vvi p-acp dt j-vvn n1, r-crq vmb vvi po12 n1,
(4) text (DIV1)
96
Page 42
766
and would us with disappointment? What shame and confusion will seize him in an adverse condition, who in his Prosperity behaved himself haughtily towards others!
and would us with disappointment? What shame and confusion will seize him in an adverse condition, who in his Prosperity behaved himself haughtily towards Others!
cc vmd pns12 p-acp n1? q-crq n1 cc n1 vmb vvi pno31 p-acp dt j n1, r-crq p-acp po31 n1 vvd px31 av-j p-acp n2-jn!
(4) text (DIV1)
96
Page 42
767
How uneasie will it be to his lofty Spirit, to see himself the scorn of the meanest abjects!
How uneasy will it be to his lofty Spirit, to see himself the scorn of the Meanest abjects!
q-crq j vmb pn31 vbi p-acp po31 j n1, pc-acp vvi px31 dt n1 pp-f dt js n2-j!
(4) text (DIV1)
96
Page 42
768
And yet certainly no man is so likely to meet with contempt in a low condition,
And yet Certainly no man is so likely to meet with contempt in a low condition,
cc av av-j uh-x n1 vbz av j pc-acp vvi p-acp n1 p-acp dt j n1,
(4) text (DIV1)
96
Page 42
769
as he that practised it in a higher. It should be a provocation to brave actions, to consider;
as he that practised it in a higher. It should be a provocation to brave actions, to Consider;
c-acp pns31 cst vvd pn31 p-acp dt jc. pn31 vmd vbi dt n1 p-acp j n2, pc-acp vvi;
(4) text (DIV1)
96
Page 43
770
Perhaps my Fortune may not long continue my advantages for the doing of them.
Perhaps my Fortune may not long continue my advantages for the doing of them.
av po11 n1 vmb xx av-j vvi po11 n2 p-acp dt vdg pp-f pno32.
(4) text (DIV1)
96
Page 43
771
A generous and publick Spirit, a lover of mankind, would say, Since the enjoyment of these things is uncertain, I will do all the good with them to mankind that I can whilst I yet retain them;
A generous and public Spirit, a lover of mankind, would say, Since the enjoyment of these things is uncertain, I will do all the good with them to mankind that I can while I yet retain them;
dt j cc j n1, dt n1 pp-f n1, vmd vvi, c-acp dt n1 pp-f d n2 vbz j, pns11 vmb vdi d dt j p-acp pno32 p-acp n1 cst pns11 vmb cs pns11 av vvi pno32;
(4) text (DIV1)
96
Page 43
772
I will industriously set my self to this, lest I lose my advantages, and die without doing any good in my time.
I will industriously Set my self to this, lest I loose my advantages, and die without doing any good in my time.
pns11 vmb av-j vvi po11 n1 p-acp d, cs pns11 vvb po11 n2, cc vvi p-acp vdg d j p-acp po11 n1.
(4) text (DIV1)
96
Page 43
773
If a man has exercised much compassion to others in their Misery, he will find much in his own;
If a man has exercised much compassion to Others in their Misery, he will find much in his own;
cs dt n1 vhz vvn d n1 p-acp n2-jn p-acp po32 n1, pns31 vmb vvi d p-acp po31 d;
(4) text (DIV1)
96
Page 43
774
if he has been injurious, and an oppressor, every one will retaliate, and the same measure that he gave to others, shall be meted to him again.
if he has been injurious, and an oppressor, every one will retaliate, and the same measure that he gave to Others, shall be meted to him again.
cs pns31 vhz vbn j, cc dt n1, d pi vmb vvi, cc dt d n1 cst pns31 vvd p-acp n2-jn, vmb vbi vvn p-acp pno31 av.
(4) text (DIV1)
96
Page 43
775
If by good and virtuous actions a man has acquired the esteem and friendship of good and virtuous men, they will not desert him in his adversity,
If by good and virtuous actions a man has acquired the esteem and friendship of good and virtuous men, they will not desert him in his adversity,
cs p-acp j cc j n2 dt n1 vhz vvn dt n1 cc n1 pp-f j cc j n2, pns32 vmb xx vvi pno31 p-acp po31 n1,
(4) text (DIV1)
96
Page 43
776
but will join their assistance to comfort or raise him up;
but will join their assistance to Comfort or raise him up;
cc-acp vmb vvi po32 n1 pc-acp vvi cc vvi pno31 a-acp;
(4) text (DIV1)
96
Page 43
777
but if all his Friends and Familiars, and all that esteem him, are men of no virtue, of debaucht Principles and Manners, they will soon forsake him when adversity comes:
but if all his Friends and Familiars, and all that esteem him, Are men of no virtue, of debauched Principles and Manners, they will soon forsake him when adversity comes:
cc-acp cs d po31 n2 cc n2-jn, cc d cst vvb pno31, vbr n2 pp-f dx n1, pp-f j-vvn n2 cc n2, pns32 vmb av vvi pno31 c-crq n1 vvz:
(4) text (DIV1)
96
Page 43
778
The cold blasts of that will very easily cool the love of such men;
The cold blasts of that will very Easily cool the love of such men;
dt j-jn n2 pp-f d vmb av av-j vvi dt n1 pp-f d n2;
(4) text (DIV1)
96
Page 43
779
and thô they crowd his Table with their company while 'tis covered with rich plenty, he may eat his morsels in melancholly solitude when they are scanty and course.
and though they crowd his Table with their company while it's covered with rich plenty, he may eat his morsels in melancholy solitude when they Are scanty and course.
cc cs pns32 vvb po31 n1 p-acp po32 n1 cs pn31|vbz vvn p-acp j n1, pns31 vmb vvi po31 n2 p-acp j-jn n1 c-crq pns32 vbr j cc n1.
(4) text (DIV1)
96
Page 43
780
How uneasie will Poverty be to him that lived in boundless pleasure;
How uneasy will Poverty be to him that lived in boundless pleasure;
q-crq j vmb n1 vbi p-acp pno31 cst vvd p-acp j n1;
(4) text (DIV1)
96
Page 43
781
who could deny himself in nothing, but was wont to gratifie every desire, and now has nothing to enjoy? He is possest with high and raging desires,
who could deny himself in nothing, but was wont to gratify every desire, and now has nothing to enjoy? He is possessed with high and raging Desires,
q-crq vmd vvi px31 p-acp pix, cc-acp vbds j pc-acp vvi d n1, cc av vhz pix pc-acp vvi? pns31 vbz vvn p-acp j cc j-vvg n2,
(4) text (DIV1)
96
Page 43
782
and has no means to satisfie them.
and has no means to satisfy them.
cc vhz dx n2 pc-acp vvi pno32.
(4) text (DIV1)
96
Page 43
783
A temperate man will much more easily endure such a change, who has been wont sometimes to cross his own desires,
A temperate man will much more Easily endure such a change, who has been wont sometime to cross his own Desires,
dt j n1 vmb av-d av-dc av-j vvi d dt n1, r-crq vhz vbn j av pc-acp vvi po31 d n2,
(4) text (DIV1)
96
Page 43
784
and by that means has kept them moderate.
and by that means has kept them moderate.
cc p-acp d n2 vhz vvn pno32 j.
(4) text (DIV1)
96
Page 43
785
'Tis certainly the most effectual course that you can take, to make Adversity tolerable, to use your Prosperity in Godliness, Justice and Sobriety.
It's Certainly the most effectual course that you can take, to make Adversity tolerable, to use your Prosperity in Godliness, justice and Sobriety.
pn31|vbz av-j dt av-ds j n1 cst pn22 vmb vvi, pc-acp vvi n1 j, pc-acp vvi po22 n1 p-acp n1, n1 cc n1.
(4) text (DIV1)
96
Page 43
786
(2.) Your death will shortly call you out of this World, and from the enjoyment of present things.
(2.) Your death will shortly call you out of this World, and from the enjoyment of present things.
(crd) po22 n1 vmb av-j vvi pn22 av pp-f d n1, cc p-acp dt n1 pp-f j n2.
(4) text (DIV1)
97
Page 43
787
Thus the fashion of this World passes away. One Generation goes, and another comes.
Thus the fashion of this World passes away. One Generation Goes, and Another comes.
av dt n1 pp-f d n1 vvz av. crd n1 vvz, cc n-jn vvz.
(4) text (DIV1)
97
Page 43
788
Who is he that lives, and shall not see death? (sayes the Psalmist,) Psal. 84. 48. The eyes that now read this shall perish, whatever vigour or brightness there may be in them at present:Who is he that lives, and shall not see death? (Says the Psalmist,) Psalm 84. 48. The eyes that now read this shall perish, whatever vigour or brightness there may be in them At present:
q-crq vbz pns31 cst vvz, cc vmb xx vvi n1? (vvz dt n1,) np1 crd crd dt n2 cst av vvd d vmb vvi, r-crq n1 cc n1 a-acp vmb vbi p-acp pno32 p-acp j:
(4) text (DIV1)
97
Page 44
789
'Tis now your turn to enjoy, perhaps the Riches and Honours which were possest before by your Ancestors:
It's now your turn to enjoy, perhaps the Riches and Honours which were possessed before by your Ancestors:
pn31|vbz av po22 n1 pc-acp vvi, av dt n2 cc ng1 r-crq vbdr vvn a-acp p-acp po22 n2:
(4) text (DIV1)
97
Page 44
790
They after a while went off the Stage of this mortal state, and so must you,
They After a while went off the Stage of this Mortal state, and so must you,
pns32 p-acp dt n1 vvd a-acp dt n1 pp-f d j-jn n1, cc av vmb pn22,
(4) text (DIV1)
97
Page 44
791
and leave those things to be enjoy'd by others When a man dies he shall carry nothing away, His glory shall not descend after him:
and leave those things to be enjoyed by Others When a man die he shall carry nothing away, His glory shall not descend After him:
cc vvb d n2 pc-acp vbi vvn p-acp n2-jn c-crq dt n1 vvz pns31 vmb vvi pix av, po31 n1 vmb xx vvi p-acp pno31:
(4) text (DIV1)
97
Page 44
792
This encreases with respect to us, the uncertainty of the duration of our present condition;
This increases with respect to us, the uncertainty of the duration of our present condition;
d vvz p-acp n1 p-acp pno12, dt n1 pp-f dt n1 pp-f po12 j n1;
(4) text (DIV1)
97
Page 44
793
Since all your pleasures fly away with life, who can assure himself any certain continuance of the enjoyment? It may endure for a few years, perhaps but for a few dayes or hours longer.
Since all your pleasures fly away with life, who can assure himself any certain Continuance of the enjoyment? It may endure for a few Years, perhaps but for a few days or hours longer.
c-acp d po22 n2 vvb av p-acp n1, r-crq vmb vvi px31 d j n1 pp-f dt n1? pn31 vmb vvi p-acp dt d n2, av cc-acp p-acp dt d n2 cc n2 av-jc.
(4) text (DIV1)
97
Page 44
794
How many things are able to cut the slender thread of humane life!
How many things Are able to Cut the slender thread of humane life!
c-crq d n2 vbr j pc-acp vvi dt j n1 pp-f j n1!
(4) text (DIV1)
97
Page 44
795
How easily is a man kill'd? A hair, a little bone, a flie, the weakest thing in nature can easily dispatch frail man!
How Easily is a man killed? A hair, a little bone, a fly, the Weakest thing in nature can Easily dispatch frail man!
c-crq av-j vbz dt n1 vvn? dt n1, dt j n1, dt n1, dt js n1 p-acp n1 vmb av-j vvi j n1!
(4) text (DIV1)
97
Page 44
796
How many ill accidents are we alwaies liable to, besides a multitude of Distempers!
How many ill accidents Are we always liable to, beside a multitude of Distempers!
c-crq d j-jn n2 vbr pns12 av j p-acp, p-acp dt n1 pp-f n2!
(4) text (DIV1)
97
Page 44
797
What can be more uncertain than life, which is so weak, and beset with so many Enemies? If it be suffer'd to continue as long as Nature, not abused,
What can be more uncertain than life, which is so weak, and beset with so many Enemies? If it be suffered to continue as long as Nature, not abused,
q-crq vmb vbi av-dc j cs n1, r-crq vbz av j, cc vvn p-acp av d n2? cs pn31 vbb vvn pc-acp vvi c-acp av-j c-acp n1, xx vvn,
(4) text (DIV1)
97
Page 44
798
but carefully cherisht, can maintain it, 'tis but short: The flower Life quickly withers, if it be not cut down:
but carefully cherished, can maintain it, it's but short: The flower Life quickly withers, if it be not Cut down:
cc-acp av-j vvn, vmb vvi pn31, pn31|vbz p-acp j: dt n1 n1 av-j vvz, cs pn31 vbb xx vvn a-acp:
(4) text (DIV1)
97
Page 44
799
It must needs be short, when it makes continual hast to its end: when there is never the least stop put to the flying days;
It must needs be short, when it makes continual haste to its end: when there is never the least stop put to the flying days;
pn31 vmb av vbi j, c-crq pn31 vvz j n1 p-acp po31 n1: c-crq pc-acp vbz av-x dt ds n1 vvd p-acp dt j-vvg n2;
(4) text (DIV1)
97
Page 44
800
the flying days hurry us upon their rapid wings, with restless speed into Eternity: A part of life flies away every minute, and the remainder grows less;
the flying days hurry us upon their rapid wings, with restless speed into Eternity: A part of life flies away every minute, and the remainder grows less;
dt j-vvg n2 vvb pno12 p-acp po32 j n2, p-acp j n1 p-acp n1: dt n1 pp-f n1 vvz av d n1, cc dt n1 vvz dc;
(4) text (DIV1)
97
Page 44
801
while you are jovial and careless, your time is wasting, it steals unheeded from you; precious time, which once gone can never be recall'd;
while you Are jovial and careless, your time is wasting, it steals unheeded from you; precious time, which once gone can never be Recalled;
cs pn22 vbr j cc j, po22 n1 vbz vvg, pn31 vvz vvn p-acp pn22; j n1, r-crq a-acp vvn vmb av-x vbi vvd;
(4) text (DIV1)
97
Page 44
802
a life, a year, an hour spent can never be recall'd.
a life, a year, an hour spent can never be Recalled.
dt n1, dt n1, dt n1 vvn vmb av-x vbi vvd.
(4) text (DIV1)
97
Page 44
803
Thus are you never far off, and yet alwayes proceeding towards that important period, when you must bid adieu to Greatness and Honour, adieu to Flattery and Complements, to soft Beds, gilt Chambers, plenteous Tables, gawdy Ornaments;
Thus Are you never Far off, and yet always proceeding towards that important Period, when you must bid adieu to Greatness and Honour, adieu to Flattery and Compliments, to soft Beds, gilded Chambers, plenteous Tables, Gaudy Ornament;
av vbr pn22 av av-j a-acp, cc av av vvg p-acp d j n1, c-crq pn22 vmb vvi uh-n p-acp n1 cc n1, uh-n p-acp n1 cc n2, p-acp j n2, j-vvn n2, j n2, j n2;
(4) text (DIV1)
98
Page 44
804
adieu to your stately Houses, beauteous Gardens, large Possessions, shining heaps of Treasure;
adieu to your stately Houses, beauteous Gardens, large Possessions, shining heaps of Treasure;
uh-n p-acp po22 j n2, j n2, j n2, vvg n2 pp-f n1;
(4) text (DIV1)
98
Page 44
805
adieu to pleasant Musick, to sprightly Wine, jovial Company, brisk Dances, and all the admired Charms of Youth and Beauty:
adieu to pleasant Music, to sprightly Wine, jovial Company, brisk Dances, and all the admired Charms of Youth and Beauty:
uh-n p-acp j n1, p-acp j n1, j n1, j n2, cc d dt j-vvn n2 pp-f n1 cc n1:
(4) text (DIV1)
98
Page 45
806
Man goes to his long home, and the Mourners goe about the streets: Man Goes to his long home, and the Mourners go about the streets:
n1 vvz p-acp po31 j av-an, cc dt n2 vvb p-acp dt n2:
(4) text (DIV1)
98
Page 45
807
The gawdy Rooms are hung with melancholy Sable, and his Friends lay aside Ornaments, and cover themselves with black;
The Gaudy Rooms Are hung with melancholy Sable, and his Friends lay aside Ornament, and cover themselves with black;
dt j n2 vbr vvn p-acp j-jn j-jn, cc po31 n2 vvd av n2, cc vvi px32 p-acp j-jn;
(4) text (DIV1)
98
Page 45
808
he is carried away to the dark silent Grave, to become neglected dust, and a cold unbeautiful Clod;
he is carried away to the dark silent Grave, to become neglected dust, and a cold unbeautiful Clod;
pns31 vbz vvn av p-acp dt j j j, pc-acp vvi j-vvn n1, cc dt j-jn j-u n1;
(4) text (DIV1)
98
Page 45
809
his place here shall know him no more for ever; he goes to Eternity, never, never to return again to time:
his place Here shall know him no more for ever; he Goes to Eternity, never, never to return again to time:
po31 n1 av vmb vvi pno31 av-dx dc p-acp av; pns31 vvz p-acp n1, av-x, av-x pc-acp vvi av p-acp n1:
(4) text (DIV1)
98
Page 45
810
His Walks, his Houses, his Parks, his Shop, the Exchange, the places of his Business, or his pleasure shall know him again no more for ever;
His Walks, his Houses, his Parks, his Shop, the Exchange, the places of his Business, or his pleasure shall know him again no more for ever;
png31 n2, po31 n2, po31 n2, po31 n1, dt n1, dt n2 pp-f po31 n1, cc po31 n1 vmb vvi pno31 av av-dx av-dc c-acp av;
(4) text (DIV1)
98
Page 45
811
Oh that men were wise, that they would understand this, and consider their latter end! O that men were wise, that they would understand this, and Consider their latter end!
uh cst n2 vbdr j, cst pns32 vmd vvi d, cc vvi po32 d n1!
(4) text (DIV1)
98
Page 45
812
Since the enjoyment of these things is transitory, and will be short, should we place our Affections upon them? Good things are usually of greater or less esteem with us, according to their durableness;
Since the enjoyment of these things is transitory, and will be short, should we place our Affections upon them? Good things Are usually of greater or less esteem with us, according to their durableness;
p-acp dt n1 pp-f d n2 vbz j, cc vmb vbi j, vmd pns12 vvi po12 n2 p-acp pno32? j n2 vbr av-j pp-f jc cc av-dc vvi p-acp pno12, vvg p-acp po32 n1;
(4) text (DIV1)
99
Page 45
813
since therefore Life with its Pleasures are not durable, 'tis not worthy of a great Value.
since Therefore Life with its Pleasures Are not durable, it's not worthy of a great Valve.
c-acp av n1 p-acp po31 n2 vbr xx j, pn31|vbz xx j pp-f dt j vvi.
(4) text (DIV1)
99
Page 45
814
If we could but frame a lively conception of the shortness of this Life, how should we despise the Pleasures of it? Vain are the Riches of the World, which are useful no longer than while we live here;
If we could but frame a lively conception of the shortness of this Life, how should we despise the Pleasures of it? Vain Are the Riches of the World, which Are useful no longer than while we live Here;
cs pns12 vmd cc-acp vvi dt j n1 pp-f dt n1 pp-f d n1, q-crq vmd pns12 vvi dt n2 pp-f pn31? j vbr dt n2 pp-f dt n1, r-crq vbr j av-dx av-jc cs cs pns12 vvb av;
(4) text (DIV1)
99
Page 45
815
Vain are all the Honours and Applauses of the Age, which cannot rescue us from Deaths dark Prison,
Vain Are all the Honours and Applauses of the Age, which cannot rescue us from Death's dark Prison,
j vbr d dt ng1 cc n2 pp-f dt n1, r-crq vmbx vvi pno12 p-acp n2 j n1,
(4) text (DIV1)
99
Page 45
816
nor attend us to the other World:
nor attend us to the other World:
ccx vvi pno12 p-acp dt j-jn n1:
(4) text (DIV1)
99
Page 45
817
What account would you make of a fine house founded on a Quick-sand? what account of Mirth and Jollity in a small Cock-boat on the wide Ocean? what account of a Pleasant Dream? such alas is all the Prosperity of this World:
What account would you make of a fine house founded on a Quicksand? what account of Mirth and Jollity in a small Cockboat on the wide Ocean? what account of a Pleasant Dream? such alas is all the Prosperity of this World:
q-crq n1 vmd pn22 vvi pp-f dt j n1 vvn p-acp dt n1? q-crq n1 pp-f n1 cc n1 p-acp dt j n1 p-acp dt j n1? q-crq n1 pp-f dt j n1? av uh vbz d dt n1 pp-f d n1:
(4) text (DIV1)
99
Page 45
818
Open then thine eyes, thou deluded admirer of these things, and take a view of the Eternal Pleasures and Glories of the World to come;
Open then thine eyes, thou deluded admirer of these things, and take a view of the Eternal Pleasures and Glories of the World to come;
vvb av po21 n2, pns21 j-vvn n1 pp-f d n2, cc vvb dt n1 pp-f dt j n2 cc n2 pp-f dt n1 pc-acp vvi;
(4) text (DIV1)
99
Page 45
819
see what Joyes, what delights, what bright Mansions, what a blessed Society do invite thy affections upward;
see what Joys, what delights, what bright Mansions, what a blessed Society do invite thy affections upward;
vvb r-crq n2, r-crq n2, r-crq j n2, r-crq dt j-vvn n1 vdb vvi po21 n2 av-j;
(4) text (DIV1)
99
Page 45
820
the Infinite, Eternal, Unchangeable God, thy chief good, invites thy Affections, he offers himself to be thy everlasting Portion, and exceeding great Reward;
the Infinite, Eternal, Unchangeable God, thy chief good, invites thy Affections, he offers himself to be thy everlasting Portion, and exceeding great Reward;
dt j, j, j-u n1, po21 j-jn j, vvz po21 n2, pns31 vvz px31 pc-acp vbi po21 j n1, cc av-vvg j n1;
(4) text (DIV1)
99
Page 45
821
set thy affections then on things above, and let thy dearest treasure be in Heaven;
Set thy affections then on things above, and let thy dearest treasure be in Heaven;
vvb po21 n2 av p-acp n2 a-acp, cc vvb po21 js-jn n1 vbi p-acp n1;
(4) text (DIV1)
99
Page 45
822
spend thy time more in striving to attain these, than in the enjoyment of present things;
spend thy time more in striving to attain these, than in the enjoyment of present things;
vvb po21 n1 av-dc p-acp vvg pc-acp vvi d, cs p-acp dt n1 pp-f j n2;
(4) text (DIV1)
99
Page 45
823
conclude it most absurd, to value things temporal above the eternal, and to chuse the frail pleasures of this life,
conclude it most absurd, to valve things temporal above the Eternal, and to choose the frail pleasures of this life,
vvb pn31 av-ds j, pc-acp vvi n2 j p-acp dt j, cc pc-acp vvi dt j n2 pp-f d n1,
(4) text (DIV1)
99
Page 46
824
when they stand in competition with those that are ever lasting.
when they stand in competition with those that Are ever lasting.
c-crq pns32 vvb p-acp n1 p-acp d cst vbr av j-vvg.
(4) text (DIV1)
99
Page 46
825
To make your passage out of this world comfortable, you must be secure of Comforts in the other;
To make your passage out of this world comfortable, you must be secure of Comforts in the other;
p-acp vvi po22 n1 av pp-f d n1 j, pn22 vmb vbi j pp-f n2 p-acp dt j-jn;
(4) text (DIV1)
99
Page 46
826
you will be glad to leave a Life so allay'd with frequent vexations, as this is, to every man,
you will be glad to leave a Life so allayed with frequent vexations, as this is, to every man,
pn22 vmb vbi j pc-acp vvi dt n1 av vvn p-acp j n2, c-acp d vbz, p-acp d n1,
(4) text (DIV1)
99
Page 46
827
when you have good hopes to enjoy that Happiness which knows no mixture of trouble:
when you have good hope's to enjoy that Happiness which knows no mixture of trouble:
c-crq pn22 vhb j n2 pc-acp vvi d n1 r-crq vvz dx n1 pp-f n1:
(4) text (DIV1)
99
Page 46
828
Since Death is a common Necessity which every man must obey, 'tis the Wisdom and Interest of every one to provide that he may undergoe it with Comfort.
Since Death is a Common Necessity which every man must obey, it's the Wisdom and Interest of every one to provide that he may undergo it with Comfort.
p-acp n1 vbz dt j n1 r-crq d n1 vmb vvi, pn31|vbz dt n1 cc n1 pp-f d crd pc-acp vvi cst pns31 vmb vvi pn31 p-acp n1.
(4) text (DIV1)
99
Page 46
829
Since the end of all your present Pleasures is certain and near, live piously, righteously,
Since the end of all your present Pleasures is certain and near, live piously, righteously,
p-acp dt n1 pp-f d po22 j n2 vbz j cc av-j, vvb av-j, av-j,
(4) text (DIV1)
100
Page 46
830
and soberly in the enjoyment of them, that ye may not when that time comes, be troubled with a Guilty Mind. Oh how intolerable will it be to bear at once the loss of all your present Comforts, with the pangs of a painfull death,
and soberly in the enjoyment of them, that you may not when that time comes, be troubled with a Guilty Mind. O how intolerable will it be to bear At once the loss of all your present Comforts, with the pangs of a painful death,
cc av-j p-acp dt n1 pp-f pno32, cst pn22 vmb xx c-crq cst n1 vvz, vbb vvn p-acp dt j n1. uh q-crq j vmb pn31 vbi pc-acp vvi p-acp a-acp dt n1 pp-f d po22 j n2, p-acp dt n2 pp-f dt j n1,
(4) text (DIV1)
100
Page 46
831
and the torments of a despairing remorse!
and the torments of a despairing remorse!
cc dt n2 pp-f dt j-vvg n1!
(4) text (DIV1)
100
Page 46
832
How sad a state will you think your self in, when you are summon'd to depart hence,
How sad a state will you think your self in, when you Are summoned to depart hence,
q-crq j dt n1 vmb pn22 vvi po22 n1 p-acp, c-crq pn22 vbr vvn pc-acp vvi av,
(4) text (DIV1)
100
Page 46
833
and a rouzed Conscience presents to your view a long Catalogue of enormous Crimes!
and a roused Conscience presents to your view a long Catalogue of enormous Crimes!
cc dt j-vvn n1 vvz p-acp po22 n1 dt j n1 pp-f j n2!
(4) text (DIV1)
100
Page 46
834
Will you not then wish you had lived a regular Life, when you find your self going to receive what a Life of wickedness has deserved.
Will you not then wish you had lived a regular Life, when you find your self going to receive what a Life of wickedness has deserved.
n1 pn22 xx av vvi pn22 vhd vvn dt j n1, c-crq pn22 vvb po22 n1 vvg pc-acp vvi r-crq dt n1 pp-f n1 vhz vvn.
(4) text (DIV1)
100
Page 46
835
Oh how ungrateful now will be the remembrance of unlawful Pleasures, of your guilty excesses, and mad carelesness of your immortal Souls!
O how ungrateful now will be the remembrance of unlawful Pleasures, of your guilty Excesses, and mad carelessness of your immortal Souls!
uh q-crq j av vmb vbi dt n1 pp-f j n2, pp-f po22 j n2, cc j n1 pp-f po22 j n2!
(4) text (DIV1)
100
Page 46
836
Now the sting of sinful Pleasures is severely felt, and they wound and torment the Sinner more deep and sensibly than ever they pleased him before;
Now the sting of sinful Pleasures is severely felt, and they wound and torment the Sinner more deep and sensibly than ever they pleased him before;
av dt n1 pp-f j n2 vbz av-j vvn, cc pns32 vvb cc vvi dt n1 av-dc j-jn cc av-j cs av pns32 vvd pno31 a-acp;
(4) text (DIV1)
100
Page 46
837
it torments him to think that for such things he should cast away himself, and incurr the eternal Wrath of God;
it torments him to think that for such things he should cast away himself, and incur the Eternal Wrath of God;
pn31 vvz pno31 pc-acp vvi cst p-acp d n2 pns31 vmd vvi av px31, cc vvi dt j n1 pp-f np1;
(4) text (DIV1)
100
Page 46
838
and he is seized with dread and horrour, at the thoughts of what is likely for the future to become of him;
and he is seized with dread and horror, At the thoughts of what is likely for the future to become of him;
cc pns31 vbz vvn p-acp n1 cc n1, p-acp dt n2 pp-f r-crq vbz j p-acp dt j-jn pc-acp vvi pp-f pno31;
(4) text (DIV1)
100
Page 46
839
he fears he shall be banisht by the angry Justice of God to some dismal abode, where no small Comfort will ever come near him;
he fears he shall be banished by the angry justice of God to Some dismal Abided, where no small Comfort will ever come near him;
pns31 vvz pns31 vmb vbi vvn p-acp dt j n1 pp-f np1 p-acp d j n1, c-crq dx j n1 vmb av vvi av-j pno31;
(4) text (DIV1)
100
Page 46
840
that he shall change his merry Companions for the cursed Society of damned Spirits, to dwell among them a weak, scorn'd, abused Stranger, to be vexed without pity by malicious Creatures, whose own Torments encrease their rage;
that he shall change his merry Sodales for the cursed Society of damned Spirits, to dwell among them a weak, scorned, abused Stranger, to be vexed without pity by malicious Creatures, whose own Torments increase their rage;
cst pns31 vmb vvi po31 j n2 p-acp dt j-vvn n1 pp-f j-vvn n2, pc-acp vvi p-acp pno32 dt j, vvn, j-vvn n1, pc-acp vbi vvn p-acp n1 p-acp j n2, r-crq d n2 vvi po32 n1;
(4) text (DIV1)
100
Page 47
841
he would pray it may be for Mercy, but his own remembred Cruelty dashes his hopes;
he would pray it may be for Mercy, but his own remembered Cruelty Dashes his hope's;
pns31 vmd vvi pn31 vmb vbi p-acp n1, cc-acp po31 d vvd n1 vvz po31 n2;
(4) text (DIV1)
100
Page 47
842
he show'd no mercy in his Life, but was deaf to the wants and intreaties of the Poor,
he showed no mercy in his Life, but was deaf to the Wants and entreaties of the Poor,
pns31 vvn dx n1 p-acp po31 n1, cc-acp vbds j p-acp dt n2 cc n2 pp-f dt j,
(4) text (DIV1)
100
Page 47
843
while he spent his wealth in Riot and Luxury;
while he spent his wealth in Riot and Luxury;
cs pns31 vvd po31 n1 p-acp n1 cc n1;
(4) text (DIV1)
100
Page 47
844
he would cry to God to spare his Life a little longer, and try how well he would manage the reprieve,
he would cry to God to spare his Life a little longer, and try how well he would manage the reprieve,
pns31 vmd vvi p-acp np1 pc-acp vvi po31 n1 dt j av-jc, cc vvb c-crq av pns31 vmd vvi dt n1,
(4) text (DIV1)
100
Page 47
845
but that he calls to mind how deaf himself has been to the Divine Commands,
but that he calls to mind how deaf himself has been to the Divine Commands,
cc-acp cst pns31 vvz pc-acp vvi c-crq j n1 vhz vbn p-acp dt j-jn vvz,
(4) text (DIV1)
100
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846
how he has despised the Promises and Threats of God, and neglected all the warnings and instructions that were sent to him:
how he has despised the Promises and Treats of God, and neglected all the Warnings and instructions that were sent to him:
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847
And indeed, Since he has hated Instruction, and despised Reproof, to the last, God will now laugh at his Calamity, And indeed, Since he has hated Instruction, and despised Reproof, to the last, God will now laugh At his Calamity,
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(4) text (DIV1)
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848
and despise him when these fears come upon him: and despise him when these fears come upon him:
cc vvi pno31 c-crq d n2 vvb p-acp pno31:
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The season of abused Mercy is at an end, and deserved Vengeance begins and now to have been a holy and a good man, would more avail than to have worn a Crown and wielded a Scepter:
The season of abused Mercy is At an end, and deserved Vengeance begins and now to have been a holy and a good man, would more avail than to have worn a Crown and wielded a Sceptre:
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(4) text (DIV1)
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850
Now the greatest of men is rejected, if he be an impenitent Sinner; nothing but righteousness and holiness can find any favour with the righteous and holy God:
Now the greatest of men is rejected, if he be an impenitent Sinner; nothing but righteousness and holiness can find any favour with the righteous and holy God:
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(4) text (DIV1)
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851
Now will he that was injurious to men, find the great Soveraign of the World a severe avenger of all wrongs;
Now will he that was injurious to men, find the great Sovereign of the World a severe avenger of all wrongs;
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(4) text (DIV1)
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852
and he that abused his enjoyment of the Creatures and gifts of God, shall be banisht from the Happiness of enjoying God himself;
and he that abused his enjoyment of the Creatures and Gifts of God, shall be banished from the Happiness of enjoying God himself;
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(4) text (DIV1)
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853
this is the direful end of a wicked Life, and thus will the Wretch be used at last, who abuses his Portion here.
this is the direful end of a wicked Life, and thus will the Wretch be used At last, who Abuses his Portion Here.
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854
(3.) By the abuse of your present enjoyments, you encrease the mutability of them, at least with respect to your selves:
(3.) By the abuse of your present enjoyments, you increase the mutability of them, At least with respect to your selves:
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(4) text (DIV1)
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855
You make your changeable Condition here more liable to change, if you do not use it well;
You make your changeable Condition Here more liable to change, if you do not use it well;
pn22 vvb po22 j n1 av av-dc j pc-acp vvi, cs pn22 vdb xx vvi pn31 av;
(4) text (DIV1)
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856
a man must use a vessel of Glass with more care than he need to do one of Iron:
a man must use a vessel of Glass with more care than he need to do one of Iron:
dt n1 vmb vvi dt n1 pp-f n1 p-acp dc n1 cs pns31 vvb pc-acp vdi pi pp-f n1:
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857
The loss of your enjoyments during Life, or by Death, may be caused or hastened by the abuse of them.
The loss of your enjoyments during Life, or by Death, may be caused or hastened by the abuse of them.
dt n1 pp-f po22 n2 p-acp n1, cc p-acp n1, vmb vbi vvn cc vvd p-acp dt n1 pp-f pno32.
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858
That Estate which might afford a man comfort and pleasure through a long life, a few years of extravagant expences will make an end of:
That Estate which might afford a man Comfort and pleasure through a long life, a few Years of extravagant expenses will make an end of:
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(4) text (DIV1)
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859
the deepest Bag has a bottom;
the Deepest Bag has a bottom;
dt js-jn n1 vhz dt n1;
(4) text (DIV1)
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860
and you may observe by other men, that the greatest Estate, if it be not wisely and moderately used, may in a little time be thrown away.
and you may observe by other men, that the greatest Estate, if it be not wisely and moderately used, may in a little time be thrown away.
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861
The Glutton and the Drunkard shall come to Poverty; The Glutton and the Drunkard shall come to Poverty;
dt n1 cc dt n1 vmb vvi p-acp n1;
(4) text (DIV1)
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862
and Drowzieness shall cloath a man with Raggs, sayes the wise man, Prov. 23. 21. Again, By means of a whorish Woman a man is brought to a morsel of bread, Prov. 6. 26. He shall be served just as the Prodigal in the Parable;and Drowzieness shall cloth a man with Rags, Says the wise man, Curae 23. 21. Again, By means of a whorish Woman a man is brought to a morsel of bred, Curae 6. 26. He shall be served just as the Prodigal in the Parable;
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(4) text (DIV1)
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863
first gull'd and drawn dry of all his Wealth, and to that purpose may be highly flatter'd,
First gulled and drawn dry of all his Wealth, and to that purpose may be highly flattered,
ord vvn cc vvn j pp-f d po31 n1, cc p-acp d n1 vmb vbi av-j vvn,
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864
and carefully pleas'd and humour'd, and when he is poor shall be despised as much,
and carefully pleased and humoured, and when he is poor shall be despised as much,
cc av-j vvn cc j-vvn, cc c-crq pns31 vbz j vmb vbi vvn p-acp d,
(4) text (DIV1)
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865
and kickt out of Doors, and then like him he may have the honour to serve Swine,
and Kicked out of Doors, and then like him he may have the honour to serve Swine,
cc vvd av pp-f n2, cc av av-j pno31 pns31 vmb vhi dt n1 pc-acp vvi n1,
(4) text (DIV1)
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866
or be preferr'd to dine with them.
or be preferred to dine with them.
cc vbi vvn pc-acp vvi p-acp pno32.
(4) text (DIV1)
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867
These sins, when a man becomes addicted to them, do naturally bewitch him with a strange carelesness of all his Affairs,
These Sins, when a man becomes addicted to them, do naturally bewitch him with a strange carelessness of all his Affairs,
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868
and tend to make him most lavishly prodigal. He cannot keep his expence upon them within any other bounds than necessity forces:
and tend to make him most lavishly prodigal. He cannot keep his expense upon them within any other bounds than necessity forces:
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869
As long as his own Estate will administer to him, or others will lend, these wild sins can find occasion for expence.
As long as his own Estate will administer to him, or Others will lend, these wild Sins can find occasion for expense.
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(4) text (DIV1)
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870
The excessive and intemperate use of sensual pleasures, weakens and gluts the Appetite, and he that so uses them, can never have so high a Relish and sense of them as he may that is moderate.
The excessive and intemperate use of sensual pleasures, weakens and gluts the Appetite, and he that so uses them, can never have so high a Relish and sense of them as he may that is moderate.
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(4) text (DIV1)
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871
Foolish men through their greedy desire of Pleasure, destroy the thing they love:
Foolish men through their greedy desire of Pleasure, destroy the thing they love:
j n2 p-acp po32 j n1 pp-f n1, vvi dt n1 pns32 vvb:
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872
The Rich Glutton cannot take so much delight in his highest delicacies, as the hungry Labourer does in his course fare.
The Rich Glutton cannot take so much delight in his highest delicacies, as the hungry Labourer does in his course fare.
dt j n1 vmbx vvi av av-d vvi p-acp po31 js n2, c-acp dt j n1 vdz p-acp po31 n1 vvi.
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873
By Excess too, men destroy themselves; they turn food into Poyson, and bring themselves to misery by their pleasures.
By Excess too, men destroy themselves; they turn food into Poison, and bring themselves to misery by their pleasures.
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(4) text (DIV1)
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874
It blasts the health of their body, and fills them with uneasie distempers; and hereby their lives are made miserable, and their death is hastened:
It blasts the health of their body, and fills them with uneasy distempers; and hereby their lives Are made miserable, and their death is hastened:
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875
After a few tedious and groaning years they drop betimes into their Graves. Sobriety and moderation are the most effectual means to cherish the health and life.
After a few tedious and groaning Years they drop betimes into their Graves. Sobriety and moderation Are the most effectual means to cherish the health and life.
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876
But a man must begin and practise them from his youth, that they may have this effect:
But a man must begin and practise them from his youth, that they may have this Effect:
p-acp dt n1 vmb vvi cc vvi pno32 p-acp po31 n1, cst pns32 vmb vhi d n1:
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877
'Tis late to begin it when you have corrupted the blood, and evaporated the spirits, and contracted distempers:
It's late to begin it when you have corrupted the blood, and evaporated the spirits, and contracted distempers:
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(4) text (DIV1)
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878
the Jewel health is much more easily kept, than recover'd when 'tis once lost.
the Jewel health is much more Easily kept, than recovered when it's once lost.
dt n1 n1 vbz d dc av-j vvn, cs vvn c-crq pn31|vbz a-acp vvn.
(4) text (DIV1)
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879
Poverty, Sickness and Death, the great Enemies of your Pleasures, are the natural Consequents of the intemperate use of them.
Poverty, Sickness and Death, the great Enemies of your Pleasures, Are the natural Consequents of the intemperate use of them.
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880
But besides, these evils may be expected to follow this, from the just judgment of God.
But beside, these evils may be expected to follow this, from the just judgement of God.
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881
As he is highly offended at every abuse of his gifts, he may testifie that displeasure by taking them away from you, or you from them.
As he is highly offended At every abuse of his Gifts, he may testify that displeasure by taking them away from you, or you from them.
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(4) text (DIV1)
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882
Consider, careless Sinner, that you continually provoke the righteous God, to put an end to all your Mirth and Pleasure;
Consider, careless Sinner, that you continually provoke the righteous God, to put an end to all your Mirth and Pleasure;
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(4) text (DIV1)
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883
every irregularity you are guilty of deserves this, and perhaps does hasten intended Vengeance:
every irregularity you Are guilty of deserves this, and perhaps does hasten intended Vengeance:
d n1 pn22 vbr j pp-f vvz d, cc av vdz vvi vvn n1:
(4) text (DIV1)
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884
The more you abuse the Patience of God, the more unlikely do you make the continuance of it.
The more you abuse the Patience of God, the more unlikely do you make the Continuance of it.
dt av-dc pn22 vvb dt n1 pp-f np1, dt av-dc j vdb pn22 vvi dt n1 pp-f pn31.
(4) text (DIV1)
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885
Now consider these things but a little, and the folly of a lawless intemperate Life will most plainly appear;
Now Consider these things but a little, and the folly of a lawless intemperate Life will most plainly appear;
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(4) text (DIV1)
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886
is it not an unparalel'd folly to purchase a little wild Mirth at the dear rate of a miserable remainder of Life,
is it not an unparalleled folly to purchase a little wild Mirth At the dear rate of a miserable remainder of Life,
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(4) text (DIV1)
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887
and a hasty Death? Alas how little of the Pleasures of this Life do you enjoy, who are so soon overtaken by Distempers!
and a hasty Death? Alas how little of the Pleasures of this Life do you enjoy, who Are so soon overtaken by Distempers!
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(4) text (DIV1)
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888
what delight can a Man take in his dainties, when his sick Stomach nauseates them? what Pleasure is there in Musick when the Head akes,
what delight can a Man take in his dainties, when his sick Stomach nauseates them? what Pleasure is there in Music when the Head akes,
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(4) text (DIV1)
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889
or is affected with a Frenzy or a Lethargy? what delight has the Sinner in his most pleasant Sins,
or is affected with a Frenzy or a Lethargy? what delight has the Sinner in his most pleasant Sins,
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(4) text (DIV1)
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890
when he lies languishing in a Bed, his feeble Limbs not able to support him,
when he lies languishing in a Bed, his feeble Limbs not able to support him,
c-crq pns31 vvz vvg p-acp dt n1, po31 j n2 xx j pc-acp vvi pno31,
(4) text (DIV1)
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891
and there he is rotting alive? the remembrance of them is rather vexatious than pleasant, whe• the pains he feels were contracted by them.
and there he is rotting alive? the remembrance of them is rather vexatious than pleasant, whe• the pains he feels were contracted by them.
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892
How little of the Pleasures of Life do they enjoy, that soon dye, are cut off in the midst of their dayes,
How little of the Pleasures of Life do they enjoy, that soon die, Are Cut off in the midst of their days,
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893
and carried out to be laid in the Dust? Methinks if there were no other Argument for Temperance, the Love of Pleasure should perswade to it:
and carried out to be laid in the Dust? Methinks if there were no other Argument for Temperance, the Love of Pleasure should persuade to it:
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(4) text (DIV1)
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894
Consider too how sad and uncomfortable that Death will be, which you are conscious that your selves have hastened;
Consider too how sad and uncomfortable that Death will be, which you Are conscious that your selves have hastened;
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(4) text (DIV1)
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895
when you think how many years longer in a course of nature you might have lived,
when you think how many Years longer in a course of nature you might have lived,
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(4) text (DIV1)
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896
and now are called hastily away from all that you have loved and delighted in.
and now Are called hastily away from all that you have loved and delighted in.
cc av vbr vvn av-j av p-acp d cst pn22 vhb vvn cc vvn p-acp.
(4) text (DIV1)
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897
Thus do careless Sinners pursue their own Misery and Vexation, when they allow themselves a boundless gratification of their Lusts,
Thus do careless Sinners pursue their own Misery and Vexation, when they allow themselves a boundless gratification of their Lustiest,
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(4) text (DIV1)
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898
and seem to be only in the pursuit of Pleasure;
and seem to be only in the pursuit of Pleasure;
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(4) text (DIV1)
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899
let it therefore be your resolution and care, so to use this World as not abusing it.
let it Therefore be your resolution and care, so to use this World as not abusing it.
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900
Now I have finisht both the intended parts of this Discourse;
Now I have finished both the intended parts of this Discourse;
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(4) text (DIV1)
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901
I have shown you how to behave your selves in the use of your present enjoyments towards God,
I have shown you how to behave your selves in the use of your present enjoyments towards God,
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(4) text (DIV1)
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902
and towards your Neighbour, and your selves;
and towards your Neighbour, and your selves;
cc p-acp po22 n1, cc po22 n2;
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903
and the motive which the Spirit of God thought worthy to perswade men thus to use these things, I have illustrated;
and the motive which the Spirit of God Thought worthy to persuade men thus to use these things, I have illustrated;
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904
what success this Discourse has upon the Reader, I know not, but doubtless the great God observes;
what success this Discourse has upon the Reader, I know not, but doubtless the great God observes;
r-crq n1 d n1 vhz p-acp dt n1, pns11 vvb xx, cc-acp av-j dt j np1 vvz;
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905
either it will reclaim or withhold thee from the Vices of a mad Age, or make thee more guilty in following them,
either it will reclaim or withhold thee from the Vices of a mad Age, or make thee more guilty in following them,
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906
after having received another Exhortation to the contrary:
After having received Another Exhortation to the contrary:
c-acp vhg vvn j-jn n1 p-acp dt n-jn:
(4) text (DIV1)
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907
Thou dost not in tend perhaps to run into the great extravagances mention'd, but yet art unwilling to observe the strictness of Rule;
Thou dost not in tend perhaps to run into the great extravagances mentioned, but yet art unwilling to observe the strictness of Rule;
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908
but consider, that sin is very apt to encrease, that the small degrees of transgression allow'd make way for greater,
but Consider, that since is very apt to increase, that the small Degrees of Transgression allowed make Way for greater,
cc-acp vvb, cst n1 vbz av j pc-acp vvi, cst dt j n2 pp-f n1 vvn vvb n1 p-acp jc,
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909
and they make it just with God, and provoke him to give thee up to such a high degree of sin,
and they make it just with God, and provoke him to give thee up to such a high degree of since,
cc pns32 vvb pn31 j p-acp np1, cc vvi pno31 pc-acp vvi pno21 a-acp p-acp d dt j n1 pp-f n1,
(4) text (DIV1)
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910
as may severely punish its self.
as may severely Punish its self.
c-acp vmb av-j vvi po31 n1.
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911
Consider, this general Rule which I have explain'd and urg'd, is the Command of Almighty God, thou canst not willingly break it without Offence to him;
Consider, this general Rule which I have explained and urged, is the Command of Almighty God, thou Canst not willingly break it without Offence to him;
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(4) text (DIV1)
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912
'tis of no less consequence to observe or slight it, than to enjoy his favour or incurr his displeasure:
it's of no less consequence to observe or slight it, than to enjoy his favour or incur his displeasure:
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913
Oh think how easily he can crush the bold offending Worm!
O think how Easily he can crush the bold offending Worm!
uh vvb c-crq av-j pns31 vmb vvi dt j j-vvg n1!
(4) text (DIV1)
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914
think what a danger he is in who stands exposed by his Crimes to the Divine Vengeance!
think what a danger he is in who Stands exposed by his Crimes to the Divine Vengeance!
vvb r-crq dt n1 pns31 vbz p-acp r-crq vvz vvn p-acp po31 n2 p-acp dt j-jn n1!
(4) text (DIV1)
108
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915
Dread the invincible thunder of his Wrath!
Dread the invincible thunder of his Wrath!
j dt j n1 pp-f po31 n1!
(4) text (DIV1)
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916
Think what Vengeance is due from God to him who makes his Advantages to do much good, the means to do much evil;
Think what Vengeance is due from God to him who makes his Advantages to do much good, the means to do much evil;
vvb r-crq n1 vbz j-jn p-acp np1 p-acp pno31 r-crq vvz po31 n2 pc-acp vdi d j, dt n2 pc-acp vdi d n-jn;
(4) text (DIV1)
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917
who contradicts the end of God in the Gifts that he has bestowed on him, and has been only the more wicked,
who contradicts the end of God in the Gifts that he has bestowed on him, and has been only the more wicked,
r-crq vvz dt n1 pp-f np1 p-acp dt n2 cst pns31 vhz vvn p-acp pno31, cc vhz vbn av-j dt av-dc j,
(4) text (DIV1)
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918
for the Bounty of God towards him; who to gratifie his own wanton and unnecessary Appetites, has often Offended;
for the Bounty of God towards him; who to gratify his own wanton and unnecessary Appetites, has often Offended;
p-acp dt n1 pp-f np1 p-acp pno31; r-crq pc-acp vvi po31 d j-jn cc j n2, vhz av vvn;
(4) text (DIV1)
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919
what severe Punishments must such a Sinner deserve? Consider that this general rule directs you to use your Portion with Credit and Comfort, to make your Life as happy in what you have, as that can make it;
what severe Punishments must such a Sinner deserve? Consider that this general Rule directs you to use your Portion with Credit and Comfort, to make your Life as happy in what you have, as that can make it;
r-crq j n2 vmb d dt n1 vvi? np1 cst d j n1 vvz pn22 pc-acp vvi po22 n1 p-acp n1 cc n1, pc-acp vvi po22 n1 c-acp j p-acp r-crq pn22 vhb, c-acp d vmb vvi pn31;
(4) text (DIV1)
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920
to improve your Portion to the best advantage;
to improve your Portion to the best advantage;
pc-acp vvi po22 n1 p-acp dt js n1;
(4) text (DIV1)
108
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921
It directs to such a course as will render your passage out of Life easie and chearful, attended with a quiet mind, with the applauses of a good Conscience,
It directs to such a course as will render your passage out of Life easy and cheerful, attended with a quiet mind, with the applauses of a good Conscience,
pn31 vvz p-acp d dt n1 c-acp vmb vvi po22 n1 av pp-f n1 j cc j, vvn p-acp dt j-jn n1, p-acp dt n2 pp-f dt j n1,
(4) text (DIV1)
108
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922
and all your good Actions will then afford you comfortable thoughts and reflections;
and all your good Actions will then afford you comfortable thoughts and reflections;
cc d po22 j n2 vmb av vvi pn22 j n2 cc n2;
(4) text (DIV1)
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923
It directs you so to use your Portion, as to make your Death as much lamented by others,
It directs you so to use your Portion, as to make your Death as much lamented by Others,
pn31 vvz pn22 av pc-acp vvi po22 n1, c-acp pc-acp vvi po22 n1 c-acp av-d vvn p-acp n2-jn,
(4) text (DIV1)
108
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924
as welcome to your self, so as to embalm your Name, and make your Memory blest and praised to Posterity.
as welcome to your self, so as to embalm your Name, and make your Memory blessed and praised to Posterity.
c-acp j-jn p-acp po22 n1, av c-acp pc-acp vvi po22 n1, cc vvb po22 n1 vvn cc vvn p-acp n1.
(4) text (DIV1)
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925
This rule directs you to such an use of your present enjoyments, as will be matter of Consolation to you in the other World, matter of eternal satisfaction and joy,
This Rule directs you to such an use of your present enjoyments, as will be matter of Consolation to you in the other World, matter of Eternal satisfaction and joy,
d n1 vvz pn22 p-acp d dt n1 pp-f po22 j n2, c-acp vmb vbi n1 pp-f n1 p-acp pn22 p-acp dt j-jn n1, n1 pp-f j n1 cc n1,
(4) text (DIV1)
108
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926
when the good deeds which you wrought here, shall there be eternally rewarded.
when the good Deeds which you wrought Here, shall there be eternally rewarded.
c-crq dt j n2 r-crq pn22 vvd av, vmb a-acp vbi av-j vvn.
(4) text (DIV1)
108
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927
I think then the Reader may easily conclude, I have been pleading with him in his own behalf,
I think then the Reader may Easily conclude, I have been pleading with him in his own behalf,
pns11 vvb av dt n1 vmb av-j vvi, pns11 vhb vbn vvg p-acp pno31 p-acp po31 d n1,
(4) text (DIV1)
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928
for himself and his own interest; I have been urging nothing but what Self-love together with Wisdom would chuse:
for himself and his own Interest; I have been urging nothing but what Self-love together with Wisdom would choose:
p-acp px31 cc po31 d n1; pns11 vhb vbn vvg pix cc-acp r-crq n1 av p-acp n1 vmd vvi:
(4) text (DIV1)
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929
Who would think it should be a Presumption in me to imagine, that in such a case I shall prevail with many? can it be a difficult thing to perswade Men to that which is their own Interest? but alas, it does too often prove so! Blinded by Lust and Temptation;
Who would think it should be a Presumption in me to imagine, that in such a case I shall prevail with many? can it be a difficult thing to persuade Men to that which is their own Interest? but alas, it does too often prove so! Blinded by Lust and Temptation;
q-crq vmd vvi pn31 vmd vbi dt n1 p-acp pno11 pc-acp vvi, cst p-acp d dt n1 pns11 vmb vvi p-acp d? vmb pn31 vbi dt j n1 pc-acp vvi n2 p-acp d r-crq vbz po32 d n1? cc-acp uh, pn31 vdz av av vvi av! vvn p-acp n1 cc n1;
(4) text (DIV1)
109
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930
men will not see their true Interest in the clearest discovery that can be made of it.
men will not see their true Interest in the Clearest discovery that can be made of it.
n2 vmb xx vvi po32 j n1 p-acp dt js n1 cst vmb vbi vvn pp-f pn31.
(4) text (DIV1)
109
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931
God alone can effectually open the eyes of men to understand that, and incline their Wills to chuse and pursue it;
God alone can effectually open the eyes of men to understand that, and incline their Wills to choose and pursue it;
np1 av-j vmb av-j vvi dt n2 pp-f n2 pc-acp vvi d, cc vvi po32 n2 pc-acp vvi cc vvi pn31;
(4) text (DIV1)
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932
to him therefore I commit the Reader with this Prayer.
to him Therefore I commit the Reader with this Prayer.
p-acp pno31 av pns11 vvb dt n1 p-acp d n1.
(4) text (DIV1)
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933
O Thou that art the Father of Lights, and who workest in us both to will and to do, according to thy good Pleasure;
O Thou that art the Father of Lights, and who workest in us both to will and to do, according to thy good Pleasure;
np1 pns21 cst vb2r dt n1 pp-f n2, cc q-crq vv2 p-acp pno12 d p-acp n1 cc pc-acp vdi, vvg p-acp po21 j n1;
(5) prayer (DIV2)
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934
grant I beseech thee, that the mighty power of thy Spirit may attend these Instructions, and effectually perswade every person that reads them, to receive and practise them;
grant I beseech thee, that the mighty power of thy Spirit may attend these Instructions, and effectually persuade every person that reads them, to receive and practise them;
vvb pns11 vvb pno21, cst dt j n1 pp-f po21 n1 vmb vvi d n2, cc av-j vvi d n1 cst vvz pno32, pc-acp vvi cc vvi pno32;
(5) prayer (DIV2)
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935
do thou teach them to deny all ungodliness and worldly Lusts, and to live Godly, Righteously,
do thou teach them to deny all ungodliness and worldly Lustiest, and to live Godly, Righteously,
vdb pns21 vvi pno32 pc-acp vvi d n1 cc j n2, cc pc-acp vvi j, av-j,
(5) prayer (DIV2)
110
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936
and Soberly in this present World:
and Soberly in this present World:
cc av-j p-acp d j n1:
(5) prayer (DIV2)
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937
Let these Rules be planted in many Hearts, and from thence be abundantly fruitful in good works, to their Happiness and thy Glory, the great ends of my ambitious but weak endeavours:
Let these Rules be planted in many Hearts, and from thence be abundantly fruitful in good works, to their Happiness and thy Glory, the great ends of my ambitious but weak endeavours:
vvb d n2 vbb vvn p-acp d n2, cc p-acp av vbi av-j j p-acp j n2, p-acp po32 n1 cc po21 n1, dt j n2 pp-f po11 j p-acp j n2:
(5) prayer (DIV2)
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938
Grant this, Oh Lord, for the sake of Jesus Christ our Saviour, to whom with the Father and the Spirit be ascribed Kingdom, Power and Glory for ever: Amen. FINIS.
Grant this, O Lord, for the sake of jesus christ our Saviour, to whom with the Father and the Spirit be ascribed Kingdom, Power and Glory for ever: Amen. FINIS.
vvb d, uh n1, p-acp dt n1 pp-f np1 np1 po12 n1, p-acp ro-crq p-acp dt n1 cc dt n1 vbb vvn n1, n1 cc n1 c-acp av: uh-n. fw-la.
(5) prayer (DIV2)
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