Golden remains of the ever memorable Mr. John Hales ... with additions from the authours own copy, viz., sermons & miscellanies, also letters and expresses concerning the Synod of Dort (not before printed), from an authentick hand.
their inward conceits and Intellectuals being after a wonderful manner, as it were, Figured and Character'd, (as St. Basil expresses it) by his Spirit,
their inward conceits and Intellectuals being After a wondered manner, as it were, Figured and Charactered, (as Saint Basil Expresses it) by his Spirit,
Which way of manifesting his will, unto many other gracious priviledges which it had, above that which in after ages came in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservation against all doubt and hesitancy, a full assurance both who the Authour was,
Which Way of manifesting his will, unto many other gracious privileges which it had, above that which in After ages Come in place of it, had this added, that it brought with it unto the man, to whom it was made, a preservation against all doubt and hesitancy, a full assurance both who the Author was,
r-crq n1 pp-f vvg po31 n1, p-acp d j-jn j n2 r-crq pn31 vhd, p-acp d r-crq p-acp p-acp n2 vvd p-acp n1 pp-f pn31, vhd d vvn, cst pn31 vvd p-acp pn31 p-acp dt n1, p-acp ro-crq pn31 vbds vvn, dt n1 p-acp d n1 cc n1, dt j n1 d r-crq dt n1 vbds,
We that are their offspring ought, as St. Chrysostom tell us, so to have demeaned our selves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher but the Spirit, no other books but our hearts, no other means to have been taught the things of God.
We that Are their offspring ought, as Saint Chrysostom tell us, so to have demeaned our selves, that it might have been with us as it was with them, that we might have had no need of writing, no other teacher but the Spirit, no other books but our hearts, no other means to have been taught the things of God.
Nisi inspirationis divinae internam suavioremque doctrinam, ubi sine sonis sermonum &c fiue elementis literarum, to dulcius quo secretius veritas loquitur ;
Nisi inspirationis Divinae internam suavioremque Doctrinam, ubi sine sonis Sermons etc. fiue Elementis Literarum, to Dulcet quo secretius veritas loquitur;
as saith Fulgentius. NONLATINALPHABET, saith Isidorus Pelusiot•: for it is a greater argument of our shame and imperfection, that the holy things are written in books.
as Says Fulgentius., Says Isidorus Pelusiot•: for it is a greater argument of our shame and imperfection, that the holy things Are written in books.
For amongst all those acts of the Jews, which God in his book hath registred for our instruction, there is not one concerning any pretended ambiguity or obscurity of the Text• and Letter of their Law, which might draw them into faction and schism;
For among all those acts of the jews, which God in his book hath registered for our instruction, there is not one Concerning any pretended ambiguity or obscurity of the Text• and letter of their Law, which might draw them into faction and Schism;
p-acp p-acp d d n2 pp-f dt np2, r-crq np1 p-acp po31 n1 vhz vvn p-acp po12 n1, pc-acp vbz xx pi vvg d j-vvn n1 cc n1 pp-f dt np1 cc n1 pp-f po32 n1, r-crq vmd vvi pno32 p-acp n1 cc n1;
But ever since the Gospel was committed to writing, what age, what monument of the Churches Acts is not full of debate and strife, concerning the force and meaning of those writings, which the holy Ghost hath left us to be the law and rule of faith? St. Paul, one of the first Penmen of the holy Ghost, who in Paradise heard words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busie to interpret.
But ever since the Gospel was committed to writing, what age, what monument of the Churches Acts is not full of debate and strife, Concerning the force and meaning of those writings, which the holy Ghost hath left us to be the law and Rule of faith? Saint Paul, one of the First Penmen of the holy Ghost, who in Paradise herd words which it was not lawful for man to utter, hath left us words in writing, which it is not safe for any man to be too busy to interpret.
p-acp av c-acp dt n1 vbds vvn p-acp n1, r-crq n1, r-crq n1 pp-f dt n2 n2 vbz xx j pp-f n1 cc n1, vvg dt n1 cc n1 pp-f d n2, r-crq dt j n1 vhz vvn pno12 pc-acp vbi dt n1 cc n1 pp-f n1? n1 np1, crd pp-f dt ord n2 pp-f dt j n1, r-crq p-acp n1 vvd n2 r-crq pn31 vbds xx j p-acp n1 pc-acp vvi, vhz vvn pno12 n2 p-acp n1, r-crq pn31 vbz xx j p-acp d n1 pc-acp vbi av j pc-acp vvi.
No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllabarum aucupes, such as St. Ambrose spake of, qui nescire aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who thought there could be no greater disparagement unto them,
No sooner had he laid down his pen, almost ere the ink was dry, were there found Syllables aucupes, such as Saint Ambrose spoke of, qui Not know Aliquid erubescunt, & per occasionem obscuritatis tendunt laqueos deceptionis, who Thought there could be no greater disparagement unto them,
who taking advantage of the obscurity of St. Pauls text, made the Letter of the Gospel of life and peace, the most forcible instrument of mortal quarrel and contention.
who taking advantage of the obscurity of Saint Paul's text, made the letter of the Gospel of life and peace, the most forcible Instrument of Mortal quarrel and contention.
Secondly, the persons guilty of this offence, discipher'd unto us in two Epithets, unlearned, unstable. Last of all, the danger, in the last words, unto their own damnation. And first, of the sin it self, together with some of the special causes of it.
Secondly, the Persons guilty of this offence, deciphered unto us in two Epithets, unlearned, unstable. Last of all, the danger, in the last words, unto their own damnation. And First, of the since it self, together with Some of the special Causes of it.
ord, dt n2 j pp-f d n1, vvn p-acp pno12 p-acp crd n2, j, j. ord pp-f d, dt n1, p-acp dt ord n2, p-acp po32 d n1. cc ord, pp-f dt n1 pn31 n1, av p-acp d pp-f dt j n2 pp-f pn31.
NONLATINALPHABET, They wrest. They deal with Scripture as Chimicks deal with natural bodies, torturing them to extract that out of them, which God and Nature never put in them.
, They wrest. They deal with Scripture as Chemists deal with natural bodies, torturing them to extract that out of them, which God and Nature never put in them.
Other Expositions may give rules and directions for understanding their Authors, but Scripture gives rules to Exposition it self, and interprets the Interpreter.
Other Expositions may give rules and directions for understanding their Authors, but Scripture gives rules to Exposition it self, and interprets the Interpreter.
Wherefore when we made in Scripture, non pro sententia divinarum Scripturarum, as St. Austine speaks, sed pro nostra itae dimicantes ut tam velimus Scripturarum esse quae nostra est:
Wherefore when we made in Scripture, non Pro sententia divinarum Scripturarum, as Saint Augustine speaks, sed Pro nostra Itai dimicantes ut tam Velimus Scripturarum esse Quae nostra est:
So that the complaint which one makes, concerning the dissention of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our souls, Hinc illae circa aegros miserae sententiarum concertationes, nullo idem censente, ne videatur accessio alterius.
So that the complaint which one makes, Concerning the dissension of Physicians about the diseases of our bodies, is true likewise in these disputes which concern the cure of our Souls, Hinc Those circa Aegros miserae sententiarum concertationes, nullo idem censente, ne Videatur accessio alterius.
A fault antiently amongst the Christians so apparent, that it needed not an Apostolical spirit to discover it, the very heathen themselves, to our shame and confusion, have justly, judiciously,
A fault anciently among the Christians so apparent, that it needed not an Apostolical Spirit to discover it, the very heathen themselves, to our shame and confusion, have justly, judiciously,
dt n1 av-j p-acp dt np1 av j, cst pn31 vvd xx dt j n1 pc-acp vvi pn31, dt j n-jn px32, p-acp po12 n1 cc n1, vhb av-j, av-j,
and sharply taxt us for it. Ammianus Marcellinus passing his censure upon Constantius the Emperour: Christianam religionem absolutam & simplicem (saith he:
and sharply taxed us for it. Ammianus Marcellinus passing his censure upon Constantius the Emperor: Christianam religionem absolutam & simplicem (Says he:
In qua scrutanda perplexius quam componenda gratius, excitavit dissidia plurima, quae progressa fusius aluit concertatione verborum, dum ritum omnem ad suum trahere conatur arbitrium.
In qua scrutanda perplexius quam componenda gratius, Excitavit Dissidia Many, Quae progressa Fusius aluit concertatione verborum, dum Ritum omnem ad suum trahere conatur Arbitrium.
and is strongly possest of an opinion, and resolute to maintain it, to find some places of Scripture, which by good handling will be woed to cast a favourable countenance upon it.
and is strongly possessed of an opinion, and resolute to maintain it, to find Some places of Scripture, which by good handling will be wooed to cast a favourable countenance upon it.
Pythagoras 's Scholars having been bred up in the doctrine of Numbers, when afterward they diverted upon the studies of Nature, fancied unto themselves somewhat in natural bodies like unto Numbers,
Pythagoras is Scholars having been bred up in the Doctrine of Numbers, when afterwards they diverted upon the studies of Nature, fancied unto themselves somewhat in natural bodies like unto Numbers,
when the Sun is in his strength, to retire themselves to their closets or beds if they were at home, to cool and shady places if they were abroad, to avoid the inconvenience of the heat of it.
when the Sun is in his strength, to retire themselves to their closets or Beds if they were At home, to cool and shady places if they were abroad, to avoid the inconvenience of the heat of it.
To this the Spouse in the Canticles alluding, calls after her Beloved as after a shepherd, Shew me, O thou whom my soul loveth, where thou feedest thy flock where thou dost rest at noon.
To this the Spouse in the Canticles alluding, calls After her beloved as After a shepherd, Show me, Oh thou whom my soul loves, where thou Feedest thy flock where thou dost rest At noon.
The Donatists conceiting unto themselves, that the Church was shut up in them alone, being urged by the Fathers to shew how the Church, being universal, came on a suddain thus to be confin'd to Africk: they had presently their Scripture for it,
The Donatists Conceit unto themselves, that the Church was shut up in them alone, being urged by the Father's to show how the Church, being universal, Come on a sudden thus to be confined to Africa: they had presently their Scripture for it,
For as Thucydides observes of the fat and fertile places of Greece, that they were evermore the occasions of stirs and seditions• the neighbouring Nations every one striving to make it self Lord of them:
For as Thucydides observes of the fat and fertile places of Greece, that they were evermore the occasions of stirs and seditions• the neighbouring nations every one striving to make it self Lord of them:
p-acp p-acp npg1 vvz pp-f dt j cc j n2 pp-f np1, cst pns32 vbdr av dt n2 pp-f n2 cc n1 dt j-vvg n2 d pi vvg pc-acp vvi pn31 n1 n1 pp-f pno32:
A second thing occasioning us to transgress against Scripture, and the discreet and sober handling of it, is our too quick and speedy entrance upon the practise of interpreting it, in our young and green years,
A second thing occasioning us to transgress against Scripture, and the discreet and Sobrium handling of it, is our too quick and speedy Entrance upon the practice of interpreting it, in our young and green Years,
dt ord n1 vvg pno12 pc-acp vvi p-acp n1, cc dt j cc j n-vvg pp-f pn31, vbz po12 av j cc j n1 p-acp dt n1 pp-f n-vvg pn31, p-acp po12 j cc j-jn n2,
and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimum, praevenit vires fiducia, a thing which in all cases is most pernicious.
and so timely venting our crude and unconcocted studies, quod est ubique perniciosissimum, praevenit vires Fiducia, a thing which in all cases is most pernicious.
cc av av-j vvg po12 j cc vvn n2, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la, dt n1 r-crq p-acp d n2 vbz av-ds j.
Presumption is greater then strength, after the manner of those, who are lately recovered out of some great sickness, in whom appetite is stronger then digestion.
Presumption is greater then strength, After the manner of those, who Are lately recovered out of Some great sickness, in whom appetite is Stronger then digestion.
So E•kins in his Chry•opassus, a work of his so termed, wherein he discusses the question of predestination, in the very entrance of his work tells us, That he therefore enterpris'd to handle this argument,
So E•kins in his Chry•opassus, a work of his so termed, wherein he discusses the question of predestination, in the very Entrance of his work tells us, That he Therefore enterprised to handle this argument,
because forsooth he thought it to be the fittest question in which he might Iuveniles calores exercere. The antient Masters of Fence amongst the Romans, were wont to set up a Post,
Because forsooth he Thought it to be the Fittest question in which he might Iuveniles calores exercere. The ancient Masters of Fence among the Roman, were wont to Set up a Post,
St. Ierome, a man not too easily brought on to acknowledge the errours of his writings, among those few things which he doth retract, censures nothing so sharply as the mistake of his youth in this kind:
Saint Jerome, a man not too Easily brought on to acknowledge the errors of his writings, among those few things which he does retract, censures nothing so sharply as the mistake of his youth in this kind:
n1 np1, dt n1 xx av av-j vvn a-acp pc-acp vvi dt n2 pp-f po31 n2, p-acp d d n2 r-crq pns31 vdz vvi, vvz pix av av-j c-acp dt n1 pp-f po31 n1 p-acp d n1:
He thought it one of the greatest sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically,
He Thought it one of the greatest Sins of his youth, that being carried away through an inconsiderate heat in his studies of Scripture, he adventured to interpret Abdias the Prophet allegorically,
Old men, saith our best natural Master, by reason of the experience of their often mistakes, are hardly brought constantly to affirm any thing, NONLATINALPHABET, they will always cautelously interline their speeches with it may bees, and peradventures, and other such particles of wariness and circumspection.
Old men, Says our best natural Master, by reason of the experience of their often mistakes, Are hardly brought constantly to affirm any thing,, they will always cautelously interline their Speeches with it may Bees, and Peradventure, and other such particles of wariness and circumspection.
j n2, vvz po12 js j n1, p-acp n1 pp-f dt n1 pp-f po32 av n2, vbr av vvn av-j pc-acp vvi d n1,, pns32 vmb av av-j vvi po32 n2 p-acp pn31 vmb n2, cc av, cc j-jn d n2 pp-f n1 cc n1.
Out of which conceit it is, that we see St. Austine in his books, de Genesi ad literam, to have written onely by way of questions and interrogations,
Out of which conceit it is, that we see Saint Augustine in his books, de Genesis ad Literam, to have written only by Way of questions and interrogations,
after the manner of Aristotle in his Problemes, That he might not (for so he gives his reason) by being ever positive prejudice others, and peradventure truer interpretations:
After the manner of Aristotle in his Problems, That he might not (for so he gives his reason) by being ever positive prejudice Others, and Peradventure truer interpretations:
p-acp dt n1 pp-f np1 p-acp po31 n2, cst pns31 vmd xx (c-acp av pns31 vvz po31 n1) p-acp vbg av j n1 n2-jn, cc av jc n2:
Wherefore not without especial providence it is, that the holy Ghost by St. Paul, giving precepts to Timothy, concerning the quality of those who were to be admitted to the distributing of Gods holy word, expresly prescribes against a young Schollar, lest, saith he, he be puft up. For as it hath been noted of men, who are lately grown rich, that they differ from other rich men onely in this, NONLATINALPHABET, that commonly they have all the faults that rich men have, and many more:
Wherefore not without especial providence it is, that the holy Ghost by Saint Paul, giving Precepts to Timothy, Concerning the quality of those who were to be admitted to the distributing of God's holy word, expressly prescribes against a young Scholar, lest, Says he, he be puffed up. For as it hath been noted of men, who Are lately grown rich, that they differ from other rich men only in this,, that commonly they have all the Faults that rich men have, and many more:
That which the Roman Priest sometimes told an over-pleasant and witty Vestal Virgin, Coli Deos sancte magis quam scite, hath in this great work of exposition of Scripture an especial place.
That which the Roman Priest sometime told an over-pleasant and witty Vestal Virgae, Coli Gods sancte magis quam scite, hath in this great work of exposition of Scripture an especial place.
d r-crq dt np1 n1 av vvd dt j cc j j-jn n1, np1 fw-la fw-la fw-la fw-la fw-la, vhz p-acp d j n1 pp-f n1 pp-f n1 dt j n1.
whilst in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Churches heaviest censure,
while in sublimity of his wit, in his Comments on Scripture, conceiving Meteors and airy speculations, he brought forth those dangerous errors, which drew upon his person the Churches Heaviest censure,
where the like sometimes befalls them which befell Zeuxi• the Painter, who having to the life pictured an old woman so pleas'd himself with the conceit of his work, that he died with laughing at it.
where the like sometime befalls them which befell Zeuxi• the Painter, who having to the life pictured an old woman so pleased himself with the conceit of his work, that he died with laughing At it.
Heliodor Bishop of Tricca in Thessaly, the Author of the Ethiopick Story, a polite and elegant, I confess, but a loose and wanton work, being summon'd by a Provincial Synod, was told, that which was true, That his work did rather endanger the manners,
Heliodor Bishop of Tricca in Thessaly, the Author of the Ethiopic Story, a polite and elegant, I confess, but a lose and wanton work, being summoned by a Provincial Synod, was told, that which was true, That his work did rather endanger the manners,
Those deep and subtle Heresies concerning the Trinity, the Divinity of Christ, and of the holy Ghost, the Union and Division of the Divine Substance and Persons, were all of them begotten in the heat of their wits;
Those deep and subtle Heresies Concerning the Trinity, the Divinity of christ, and of the holy Ghost, the union and Division of the Divine Substance and Persons, were all of them begotten in the heat of their wits;
d j-jn cc j n2 vvg dt np1, dt n1 pp-f np1, cc pp-f dt j n1, dt n1 cc n1 pp-f dt j-jn n1 cc n2, vbdr d pp-f pno32 vvn p-acp dt n1 pp-f po32 n2;
yea, by the strength of them were they conceived, and born, and brought to that growth, that if it had been possible for the gates of hell to prevail against the Church, they would have prevailed this way.
yea, by the strength of them were they conceived, and born, and brought to that growth, that if it had been possible for the gates of hell to prevail against the Church, they would have prevailed this Way.
uh, p-acp dt n1 pp-f pno32 vbdr pns32 vvn, cc vvn, cc vvd p-acp d n1, cst cs pn31 vhd vbn j p-acp dt n2 pp-f n1 pc-acp vvi p-acp dt n1, pns32 vmd vhi vvn d n1.
It is in this respect so degenerated, that it scarcely for some hundred of years hath brought forth a child that carries any shew of his fathers countenance:
It is in this respect so degenerated, that it scarcely for Some hundred of Years hath brought forth a child that carries any show of his Father's countenance:
pn31 vbz p-acp d n1 av vvn, cst pn31 av-j p-acp d crd pp-f n2 vhz vvn av dt n1 cst vvz d n1 pp-f po31 ng1 n1:
The reason of all, that hitherto I have in this point delivered, is this, Sharpness of wit hath commonly with it two ill companions, Pride, and Levity.
The reason of all, that hitherto I have in this point Delivered, is this, Sharpness of wit hath commonly with it two ill Sodales, Pride, and Levity.
dt n1 pp-f d, cst av pns11 vhb p-acp d n1 vvn, vbz d, n1 pp-f n1 vhz av-j p-acp pn31 crd j-jn n2, n1, cc n1.
It was an excellent observation of the wise Grecian, NONLATINALPHABET, &c. Sad and dull spirited men usually manage matters of State, better then quick and nimble wits.
It was an excellent observation of the wise Grecian,, etc. Sad and dull spirited men usually manage matters of State, better then quick and nimble wits.
pn31 vbds dt j n1 pp-f dt j jp,, av j cc j vvn n2 av-j vvi n2 pp-f n1, jc cs j cc j n2.
For such for the most part have not learnt that Lesson, the meaning of that voice that came to the Pythagorean, that was desirous to remove the ashes of his dead friend out of his grave, NONLATINALPHABET, Things lawfully setled and composed must not be moved.
For such for the most part have not learned that lesson, the meaning of that voice that Come to the Pythagorean, that was desirous to remove the Ashes of his dead friend out of his grave,, Things lawfully settled and composed must not be moved.
p-acp d c-acp dt av-ds n1 vhb xx vvn d n1, dt n1 pp-f d n1 cst vvd p-acp dt np1, cst vbds j pc-acp vvi dt n2 pp-f po31 j n1 av pp-f po31 n1,, n2 av-j vvn cc vvn vmb xx vbi vvn.
NONLATINALPHABET, saith Iulian, Men over busie are by nature unfit to govern: for they move all things, and leave nothing without question and innovation:
, Says Iulian, Men over busy Are by nature unfit to govern: for they move all things, and leave nothing without question and innovation:
, vvz np1, n2 p-acp j vbr p-acp n1 j pc-acp vvi: c-acp pns32 vvb d n2, cc vvb pix p-acp n1 cc n1:
And therefore we see that for the most part such, if they be in place of Authority, by unseasonable and unnecessary tampering, put all things into tumult and combustion.
And Therefore we see that for the most part such, if they be in place of authority, by unseasonable and unnecessary tampering, put all things into tumult and combustion.
cc av pns12 vvb cst p-acp dt av-ds n1 d, cs pns32 vbb p-acp n1 pp-f n1, p-acp j cc j n-vvg, vvd d n2 p-acp n1 cc n1.
Nazianzen in his six and twentieth Oration, discoursing concerning the disorders committed in the handling of Controversies, speaks it plainly, NONLATINALPHABET, &c. Great wits, hot and fiery dispositions have raised these tumults.
Nazianzen in his six and twentieth Oration, discoursing Concerning the disorders committed in the handling of Controversies, speaks it plainly,, etc. Great wits, hight and fiery dispositions have raised these tumults.
np1 p-acp po31 crd cc ord n1, vvg vvg dt n2 vvn p-acp dt n-vvg pp-f n2, vvz pn31 av-j,, av j n2, j cc j n2 vhb vvn d n2.
The persons are noted unto us in two Ephitets, Vnlearned, Vnstable. First, Vnlearned. It was St. Ierom 's complaint, that practitioners of other Arts could contain themselves within the bounds of their own Profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant;
The Persons Are noted unto us in two Ephitets, Unlearned, Unstable. First, Unlearned. It was Saint Jerom is complaint, that practitioners of other Arts could contain themselves within the bounds of their own Profession, Sola Scripturarum ars est, quam sibi omnes passim vendicant;
NONLATINALPHABET (so Nazianzen speaks) as if this great mystery of Christianity were but some one of the common, base, inferiour, and contemptible trades.
(so Nazianzen speaks) as if this great mystery of Christianity were but Some one of the Common, base, inferior, and contemptible trades.
(av np1 vvz) c-acp cs d j n1 pp-f np1 vbdr p-acp d crd pp-f dt j, j, j-jn, cc j n2.
whensoever they shall begin to tamper with Scripture, and vent in writing their raw conceits, they will corrupt and defile all they touch Quid enim molestiae tristitiaeque temerarii isti praesumptores, &c. as S. Austin complaineth:
whensoever they shall begin to tamper with Scripture, and vent in writing their raw conceits, they will corrupt and defile all they touch Quid enim molestiae tristitiaeque temerarii Isti praesumptores, etc. as S. Austin Complaineth:
c-crq pns32 vmb vvi pc-acp vvi p-acp n1, cc vvi p-acp vvg po32 j n2, pns32 vmb vvi cc vvi d pns32 vvb fw-la fw-la fw-la fw-la fw-la fw-la fw-la, av p-acp np1 np1 vvz:
The reason of these mens offence against Scripture, is the same with the cause of their miscarriage in civil actions: NONLATINALPHABET, saith Thucydides, NONLATINALPHABET.
The reason of these men's offence against Scripture, is the same with the cause of their miscarriage in civil actions:, Says Thucydides,.
Quintilian making a question, why unlearned men seem many times to be more copious then the learned (for commonly such men never want matter of discourse) answers, That it is,
Quintilian making a question, why unlearned men seem many times to be more copious then the learned (for commonly such men never want matter of discourse) answers, That it is,
Wise hearted men, in whom the Lord hath put wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab, refuse much of the stuff which is presented them.
Wise hearted men, in whom the Lord hath put Wisdom and understanding, to know how to work all manner of work for the service of the sanctuary, like Bezaleel and Aholiab, refuse much of the stuff which is presented them.
But this kind of men whom here our Apostle notes, are naturally men of bold and daring spirits, Quicquid dixerint hoc legem Dei putant, as St. Ierome speaks;
But this kind of men whom Here our Apostle notes, Are naturally men of bold and daring spirits, Quicquid dixerint hoc legem Dei Putant, as Saint Jerome speaks;
p-acp d n1 pp-f n2 r-crq av po12 n1 n2, vbr av-j n2 pp-f j cc j-vvg n2, fw-la fw-la fw-la fw-la fw-la n1, p-acp n1 np1 vvz;
how great a portion of our labour and industry would this alone require? Wherefore if Quintilian thought it necessary to admonish young men, that they should not presume themselves satis instructos, si quent ex iis, qui breves circumferuntur, artis libellum edidicerint,
how great a portion of our labour and industry would this alone require? Wherefore if Quintilian Thought it necessary to admonish young men, that they should not presume themselves satis instructos, si quent ex iis, qui breves circumferuntur, artis libellum edidicerint,
so spacious, so large a profession, be advised not to think themselves sufficiently provided, upon their acquaintance with some Notitia, or Systeme of some technical divine.
so spacious, so large a profession, be advised not to think themselves sufficiently provided, upon their acquaintance with Some Notitia, or System of Some technical divine.
av j, av j dt n1, vbb vvn xx pc-acp vvi px32 av-j vvn, p-acp po32 n1 p-acp d np1, cc np1 pp-f d j j-jn.
But as the voice of Gods people sometime was, by the sword of God and of Gideon, so that which here gives the victory must be the grace of God and our industry.
But as the voice of God's people sometime was, by the sword of God and of gideon, so that which Here gives the victory must be the grace of God and our industry.
cc-acp c-acp dt n1 pp-f npg1 n1 av vbds, p-acp dt n1 pp-f np1 cc pp-f np1, av cst r-crq av vvz dt n1 vmb vbi dt n1 pp-f np1 cc po12 n1.
then a child can with Hercules. But I forbear, and pass away unto the second Epithet, by which these rackers of Scriptures are by St. Peter stiled Vnstable.
then a child can with Hercules. But I forbear, and pass away unto the second Epithet, by which these rackers of Scriptures Are by Saint Peter styled Unstable.
cs dt n1 vmb p-acp np1. cc-acp pns11 vvb, cc vvi av p-acp dt ord n1, p-acp r-crq d n2 pp-f n2 vbr p-acp n1 np1 vvd j-u.
For not to doubt in things in which we are conversant, is either by reason of exellency and serenity of understanding, throughly apprehending the main principles on which all things are grounded, together with the descrying of the several passages from them unto particular conclusions,
For not to doubt in things in which we Are conversant, is either by reason of excellency and serenity of understanding, thoroughly apprehending the main principles on which all things Are grounded, together with the descrying of the several passages from them unto particular conclusions,
The reason of which is this, It lies not in the worlds power to give in this case a text of sufficient authority to compose and fix the thoughts of a soul, that is dispos'd to doubt.
The reason of which is this, It lies not in the world's power to give in this case a text of sufficient Authority to compose and fix the thoughts of a soul, that is disposed to doubt.
For since that it is confest at all hands, that the sense and meaning of Scripture is the rule and ground of our Christian tenets, whensoever we alter them, we must needs give a new sense unto the word of God.
For since that it is confessed At all hands, that the sense and meaning of Scripture is the Rule and ground of our Christian tenets, whensoever we altar them, we must needs give a new sense unto the word of God.
The especial cause of this levity and flitting disposition in the common and ordinary sort of men, is their disability to discern of the strength of such reasons,
The especial cause of this levity and flitting disposition in the Common and ordinary sort of men, is their disability to discern of the strength of such Reasons,
dt j n1 pp-f d n1 cc j-vvg n1 p-acp dt j cc j n1 pp-f n2, vbz po32 n1 pc-acp vvi pp-f dt n1 pp-f d n2,
In which too sudden entertainment of objections, they resemble the state of those, who are lately recovered out of some long sickness, qui & si reliquias e••ugerint, suspicionibus tamen inqui•tantur,
In which too sudden entertainment of objections, they resemble the state of those, who Are lately recovered out of Some long sickness, qui & si Reliquias e••ugerint, suspicionibus tamen inqui•tantur,
p-acp r-crq av j n1 pp-f n2, pns32 vvb dt n1 pp-f d, r-crq vbr av-j vvn av pp-f d j n1, fw-la cc fw-la fw-la fw-la, fw-la fw-la fw-la,
that temper that St. Austine doth require in him that reads his Book, tales meorum Scriptorum velim judices, qui responsionem non semper des•derent, quum his quae le guntur audierint aliquid contradici:
that temper that Saint Augustine does require in him that reads his Book, tales meorum Scriptorum velim Judges, qui responsionem non semper des•derent, Whom his Quae le guntur audierint Aliquid contradici:
so when we are so easily dor'd and amated with every Sophism, it is a certain argument of great defect of inward furniture and worth, which should as it were ballance the mind,
so when we Are so Easily dored and amated with every Sophism, it is a certain argument of great defect of inward furniture and worth, which should as it were balance the mind,
av c-crq pns12 vbr av av-j vvn cc vvn p-acp d n1, pn31 vbz dt j n1 pp-f j n1 pp-f j n1 cc n1, r-crq vmd p-acp pn31 vbdr n1 dt n1,
yet, as St. Austin sometime spake unto his Scholar Licentius, concerning such advice and counsel as he had given him, Nolo te cansas rationesque rimari, quae etiamsi reddi possint, fidei tamen, qua mihi credis non cas debeo :
yet, as Saint Austin sometime spoke unto his Scholar Licentius, Concerning such Advice and counsel as he had given him, Nolo te cansas rationesque rimari, Quae Even if reddi possint, fidei tamen, qua mihi credis non case Debow:
the reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
the Reasons and grounds of them, though they might be given, yet it fits not that credit and trust which we owe him, once to search into, or call in question.
dt n2 cc n2 pp-f pno32, cs pns32 vmd vbi vvn, av pn31 vvz xx d n1 cc vvi r-crq pns12 vvb pno31, a-acp pc-acp vvi p-acp, cc vvb p-acp n1.
As the worm eats out the heart of the plant that bred it, so whatsoever is done amiss naturally, works no other end but destruction of him that doth it.
As the worm eats out the heart of the plant that bred it, so whatsoever is done amiss naturally, works no other end but destruction of him that does it.
p-acp dt n1 vvz av dt n1 pp-f dt n1 cst vvd pn31, av r-crq vbz vdn av av-j, vvz dx j-jn n1 p-acp n1 pp-f pno31 cst vdz pn31.
and threatens Death unto it, it is commonly an argument, that there is more then ordinary, that there is some especial sin, which shall draw with it some especial punishment.
and threatens Death unto it, it is commonly an argument, that there is more then ordinary, that there is Some especial since, which shall draw with it Some especial punishment.
cc vvz n1 p-acp pn31, pn31 vbz av-j dt n1, cst pc-acp vbz dc cs j, cst pc-acp vbz d j n1, r-crq vmb vvi p-acp pn31 d j n1.
This sin of Wresting of Scripture in the eye of some of the Antients, seemed so ugly, that they have ranged it in the same rank with the sin against the holy Ghost.
This since of Wresting of Scripture in the eye of Some of the Ancients, seemed so ugly, that they have ranged it in the same rank with the since against the holy Ghost.
d n1 pp-f vvg pp-f n1 p-acp dt n1 pp-f d pp-f dt n2-j, vvd av j, cst pns32 vhb vvn pn31 p-acp dt d n1 p-acp dt n1 p-acp dt j n1.
It cannot therefore be avoided, but he that wilfully strives to fasten some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the Person of God,
It cannot Therefore be avoided, but he that wilfully strives to fasten Some sense of his own upon it, other then the very nature of the place will bear, must needs take upon him the Person of God,
pn31 vmbx av vbi vvn, cc-acp pns31 cst av-j vvz pc-acp vvi d n1 pp-f po31 d p-acp pn31, j-jn cs dt j n1 pp-f dt n1 vmb vvi, vmb av vvi p-acp pno31 dt n1 pp-f np1,
If he then that abases the Princes Coin deserves to die, what is his desert, that instead of the tried silver of Gods word, stamps the Name and Character of God upon Nehushtan, upon base brasen stuff of his own? Thirdly, No Scripture is of private interpretation, saith the Apostle.
If he then that abases the Princes Coin deserves to die, what is his desert, that instead of the tried silver of God's word, stamps the Name and Character of God upon Nehushtan, upon base brazen stuff of his own? Thirdly, No Scripture is of private Interpretation, Says the Apostle.
Wherefore as the Lords of the Philistines sometimes said of the kine that drew the Ark unto Bethshemesh, If they go of themselves then is this from God;
Wherefore as the lords of the philistines sometime said of the kine that drew the Ark unto Bethshemesh, If they go of themselves then is this from God;
c-crq c-acp dt n2 pp-f dt njp2 av vvd pp-f dt n2 cst vvd dt n1 p-acp np1, cs pns32 vvb pp-f px32 av vbz d p-acp np1;
As for those marvellous discourses of some, framed upon presumption of the Spirits help in private, in judging or interpreting of difficult places of Scripture, I must needs confess, I have often wondred at the boldness of them.
As for those marvellous discourses of Some, framed upon presumption of the Spirits help in private, in judging or interpreting of difficult places of Scripture, I must needs confess, I have often wondered At the boldness of them.
p-acp p-acp d j n2 pp-f d, vvn p-acp n1 pp-f dt n2 vvb p-acp j, p-acp vvg cc n-vvg pp-f j n2 pp-f n1, pns11 vmb av vvi, pns11 vhb av vvn p-acp dt n1 pp-f pno32.
The effects of the Spirit (as far as they concern knowledge and instruction) are not particular information for resolution in any doubtful case (for this were plainly revelation) but,
The effects of the Spirit (as Far as they concern knowledge and instruction) Are not particular information for resolution in any doubtful case (for this were plainly Revelation) but,
dt n2 pp-f dt n1 (c-acp av-j c-acp pns32 vvb n1 cc n1) vbr xx j n1 p-acp n1 p-acp d j n1 (c-acp d vbdr av-j n1) cc-acp,
The promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly mysteries, which as yet had never entred into the conceit of any man.
The promise to the Apostles of the Spirit which should led them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteres, which as yet had never entered into the conceit of any man.
dt n1 p-acp dt n2 pp-f dt n1 r-crq vmd vvi pno32 p-acp d n1, vbds vvn j p-acp pno32 p-acp j cc j-jn vvg po32 n2, p-acp dt n1 pp-f j cc j n2, r-crq c-acp av vhd av-x vvn p-acp dt n1 pp-f d n1.
To us for information, otherwise then out of these books, the Spirit speaks not. When the Spirit regenerates a man, it infuses no knowledge of any point of faith,
To us for information, otherwise then out of these books, the Spirit speaks not. When the Spirit regenerates a man, it infuses no knowledge of any point of faith,
p-acp pno12 p-acp n1, av av av pp-f d n2, dt n1 vvz xx. c-crq dt n1 vvz dt n1, pn31 vvz dx n1 pp-f d n1 pp-f n1,
by so much the more prone are they to kindle Schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of Spirit then their brethren;
by so much the more prove Are they to kindle Schism and contention in the Church, by how much they seem to themselves to be endued with a more eminent measure of Spirit then their brothers;
NONLATINALPHABET; for if, saith he, we strive with violence to draw and apply those Texts to Christ, which apparently pertain not to him, we shall gain nothing but this, to make all the places that are spoken of him suspected;
; for if, Says he, we strive with violence to draw and apply those Texts to christ, which apparently pertain not to him, we shall gain nothing but this, to make all the places that Are spoken of him suspected;
; c-acp cs, vvz pns31, pns12 vvb p-acp n1 pc-acp vvi cc vvi d n2 p-acp np1, r-crq av-j vvb xx p-acp pno31, pns12 vmb vvi pix cc-acp d, pc-acp vvi d dt n2 cst vbr vvn pp-f pno31 vvd;
St. Austin in his Books, de Genesi ad literam, sharply reproves some Christians, who out of some places of Scripture misunderstood, fram'd unto themselves a kind of knowledge in Astronomy and Physiology, quite contrary unto some part of heathen Learning in this kind, which were true and evident unto sense.
Saint Austin in his Books, de Genesis ad Literam, sharply reproves Some Christians, who out of Some places of Scripture misunderstood, framed unto themselves a kind of knowledge in Astronomy and Physiology, quite contrary unto Some part of heathen Learning in this kind, which were true and evident unto sense.
n1 np1 p-acp po31 n2, fw-fr np1 fw-la n1, av-j vvz d np1, r-crq av pp-f d n2 pp-f np1 vvd, vvn p-acp px32 dt n1 pp-f n1 p-acp n1 cc n1, av j-jn p-acp d n1 pp-f j-jn n1 p-acp d n1, r-crq vbdr j cc j p-acp n1.
St. Austine observ'd, that there were some, qui cum de aliquibus, qui sanctum nomen profitentur aliquid criminis vel falsi sonuerit, vel veri patuerit, instant, satagunt, ambiunt ut de omnibus hoc credatur.
Saint Augustine observed, that there were Some, qui cum de aliquibus, qui sanctum Nome profitentur Aliquid Criminis vel False sonuerit, vel very patuerit, instant, satagunt, ambiunt ut de omnibus hoc credatur.
That the Church of Rome hath great cause to suspect her self, to fear lest she have a great part in the Prophesies in that book, I think the most partial will not deny.
That the Church of Room hath great cause to suspect her self, to Fear lest she have a great part in the prophecies in that book, I think the most partial will not deny.
Yet unto the Expositours of it, I will give this advice, that they look that that befall not them, which Thuoidides observes to befall the common sort of men:
Yet unto the Expositors of it, I will give this Advice, that they look that that befall not them, which Thuoidides observes to befall the Common sort of men:
av p-acp dt n2 pp-f pn31, pns11 vmb vvi d n1, cst pns32 vvb d cst vvb xx pno32, r-crq np1 vvz pc-acp vvi dt j n1 pp-f n2:
If we leave these, and ground our selves upon our private expositions of this Book, we shall justly seem in the poverty of better proofs, to rest our selves upon those prophesies;
If we leave these, and ground our selves upon our private expositions of this Book, we shall justly seem in the poverty of better proofs, to rest our selves upon those prophecies;
which, though in themselves they are most certain, yet our expositions of them must (except God give yet further light unto his Church) necessarily be mixt with much incertainty,
which, though in themselves they Are most certain, yet our expositions of them must (except God give yet further Light unto his Church) necessarily be mixed with much incertainty,
r-crq, cs p-acp px32 pns32 vbr av-ds j, av po12 n2 pp-f pno32 vmb (c-acp np1 vvb av av-jc n1 p-acp po31 n1) av-j vbi vvn p-acp d n1,
yet their greatest Master Hippocrates tells them directly, NONLATINALPHABET, &c. Then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself, or danger to his patient.
yet their greatest Master Hippocrates tells them directly,, etc. Then the Physicians presumption upon opinion, there is not one thing that brings either more blame to himself, or danger to his patient.
av po32 js n1 np1 vvz pno32 av-j,, av av dt ng1 n1 p-acp n1, pc-acp vbz xx crd n1 cst vvz av-d av-dc vvi p-acp px31, cc n1 p-acp po31 n1.
how little room then must opinion have in that knowledge, where nothing can have place but what is of eternal truth, where if once admit of opinion, all is overthrown? But I conclude this point, adding onely this general admonition, That we be not too peremptory in our positions, where express text of Scripture fails us;
how little room then must opinion have in that knowledge, where nothing can have place but what is of Eternal truth, where if once admit of opinion, all is overthrown? But I conclude this point, adding only this general admonition, That we be not too peremptory in our positions, where express text of Scripture fails us;
c-crq j n1 av vmb n1 vhb p-acp d n1, c-crq pix vmb vhi n1 p-acp r-crq vbz pp-f j n1, c-crq cs a-acp vvi pp-f n1, d vbz vvn? p-acp pns11 vvb d n1, vvg av-j d j n1, cst pns12 vbb xx av j p-acp po12 n2, c-crq j n1 pp-f n1 vvz pno12;
For experience hath shewed us, that the errour and weakness of them being afterwards discovered, brings great disadvantage to Christianity, and trouble to the Church.
For experience hath showed us, that the error and weakness of them being afterwards discovered, brings great disadvantage to Christianity, and trouble to the Church.
p-acp n1 vhz vvn pno12, cst dt n1 cc n1 pp-f pno32 vbg av vvn, vvz j n1 p-acp np1, cc vvi p-acp dt n1.
St. Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in apology for himself, with much ado, ere matters could again be setled.
Saint Basil having discovered this to be but a niceness and needless curiosity, beginning to teach so, raised in the Church such a tumult, that he brought upon himself a great labour of writing many tracts in apology for himself, with much ado, ere matters could again be settled.
n1 np1 vhg vvn d pc-acp vbi p-acp dt n1 cc j n1, vvg pc-acp vvi av, vvn p-acp dt n1 d dt n1, cst pns31 vvd p-acp px31 dt j n1 pp-f vvg d vvz p-acp n1 p-acp px31, p-acp d n1, c-acp n2 vmd av vbi vvn.
Now because it is apparent, that the end of this our Apostles admonition is to give the Church a Caveat how she behave her self in handling of Scripture, give me leave a little, in stead of the use of such doctrines as I have formerly laid down, to shew you,
Now Because it is apparent, that the end of this our Apostles admonition is to give the Church a Caveat how she behave her self in handling of Scripture, give me leave a little, in stead of the use of such doctrines as I have formerly laid down, to show you,
and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose, the diligent observing of two rules shall be throughly available:
and reasonably settle himself, any pretended obscurity of the text whatsoever notwithstanding. For which purpose, the diligent observing of two rules shall be thoroughly available:
First, The litteral, plain, and uncontroversable meaning of Scripture, without any addition or supply by way of interpretation, is that alone which for ground of faith we are necessarily bound to accept,
First, The literal, plain, and uncontroversable meaning of Scripture, without any addition or supply by Way of Interpretation, is that alone which for ground of faith we Are necessarily bound to accept,
ord, dt j, j, cc j n1 pp-f n1, p-acp d n1 cc n1 p-acp n1 pp-f n1, vbz d av-j r-crq p-acp n1 pp-f n1 pns12 vbr av-j vvn pc-acp vvi,
When we receded from the Church of Rome, one motive was, because she added unto Scripture her glosses as Canonical, to supply what the plain text of Scripture could not yield.
When we receded from the Church of Rome, one motive was, Because she added unto Scripture her Glosses as Canonical, to supply what the plain text of Scripture could not yield.
or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes.
or if the evidence and assurance that he hath left us be not pregnant, and impossible to be defeated, there is necessarily opened an inlet to doubtfulness and wavering, which the nature of faith excludes.
cc cs dt n1 cc n1 cst pns31 vhz vvn pno12 vbi xx j, cc j pc-acp vbi vvn, pc-acp vbz av-j vvn dt n1 p-acp n1 cc j-vvg, r-crq dt n1 pp-f n1 vvz.
This doctrine of the literal sense was never grievous or prejudicial to any, but onely to those who were inwardly conscious, that their positions were not sufficiently grounded.
This Doctrine of the literal sense was never grievous or prejudicial to any, but only to those who were inwardly conscious, that their positions were not sufficiently grounded.
d n1 pp-f dt j n1 vbds av-x j cc j p-acp d, cc-acp av-j p-acp d r-crq vbdr av-j j, cst po32 n2 vbdr xx av-j vvn.
When Cardinal Cajetan, in the days of our grandfathers, had forsaken that vein of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
When Cardinal Cajetan, in the days of our grandfathers, had forsaken that vein of postilling and allegorising on Scripture, which for a long time had prevailed in the Church,
The truth is, (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenets, upon which the Church of Rome and the Reformed Churches differ.
The truth is, (as it will appear to him that reads his writings) this sticking close to the literal sense was that alone, which made him to shake many of those tenets, upon which the Church of Room and the Reformed Churches differ.
dt n1 vbz, (c-acp pn31 vmb vvi p-acp pno31 cst vvz po31 n2) d vvg av-j p-acp dt j n1 vbds d j, r-crq vvd pno31 pc-acp vvi d pp-f d n2, p-acp r-crq dt n1 pp-f vvb cc dt vvn n2 vvi.
But when the importunity of the Reformers, and the great credit of Calvin 's writings in that kind, had forced the Divines of Rome to level their interpretations by the same line:
But when the importunity of the Reformers, and the great credit of calvin is writings in that kind, had forced the Divines of Room to level their interpretations by the same line:
when they saw that no pains, no subtlety of wit was strong enough to defeat the literal evidence of Scripture, it drave them on those desperate shelves, on which at this day they stick, to call in question,
when they saw that no pains, no subtlety of wit was strong enough to defeat the literal evidence of Scripture, it drave them on those desperate shelves, on which At this day they stick, to call in question,
Which speech howsoever we may suppose the occasion of it to be mistaken, yet it is of excellent use to repress our boldness, whereby many times, under pretence of some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
Which speech howsoever we may suppose the occasion of it to be mistaken, yet it is of excellent use to repress our boldness, whereby many times, under pretence of Some inconvenience, we hinder Scripture from that latitude of sense, of which it is naturally capable.
r-crq n1 c-acp pns12 vmb vvi dt n1 pp-f pn31 pc-acp vbi vvn, av pn31 vbz pp-f j n1 pc-acp vvi po12 n1, c-crq d n2, p-acp n1 pp-f d n1, pns12 vvb n1 p-acp d n1 pp-f n1, pp-f r-crq pn31 vbz av-j j.
It will certainly in the end prove safer for us to entertain Gods commandments, obsequio debito, then to interpret them acumine non desiderato. Those other ways of interpretation,
It will Certainly in the end prove safer for us to entertain God's Commandments, Obsequio Debito, then to interpret them acumine non desiderato. Those other ways of Interpretation,
whether it be by allegorising, or allusion, or whatsoever, the best that can be said of them, is that which S. Basil hath pronounced, NONLATINALPHABET:
whither it be by allegorising, or allusion, or whatsoever, the best that can be said of them, is that which S. Basil hath pronounced,:
cs pn31 vbb p-acp vvg, cc n1, cc r-crq, dt js cst vmb vbi vvn pp-f pno32, vbz d r-crq n1 np1 vhz vvn,:
And though of some part of these, that may be said which one said of his own work, Quod ad usum lusi, quod ad molestiam laboravi, in respect of any profit comes by them, they are but sport,
And though of Some part of these, that may be said which one said of his own work, Quod ad usum lusi, quod ad molestiam laboravi, in respect of any profit comes by them, they Are but sport,
cc cs pp-f d n1 pp-f d, cst vmb vbi vvn r-crq pi vvn pp-f po31 d n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, p-acp n1 pp-f d n1 vvz p-acp pno32, pns32 vbr p-acp n1,
For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who are very much conversant in this kind of interpreting.
For if we absolutely condemn these interpretations, then must we condemn a great part of antiquity, who Are very much conversant in this kind of interpreting.
p-acp cs pns12 av-j vvb d n2, av vmb pns12 vvi dt j n1 pp-f n1, r-crq vbr av d j p-acp d n1 pp-f n-vvg.
The Iewish Rabbins on their Comments on Scripture, so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cum venerit, solvet dubia, Elias shall answer this doubt when he comes.
The Jewish Rabbis on their Comments on Scripture, so oft as they met with hard and intricate texts, out of which they could not wrest themselves, were wont to shut up their discourse with this, Elias cum venerit, Solution Dubia, Elias shall answer this doubt when he comes.
dt jp n2 p-acp po32 n2 p-acp n1, av av c-acp pns32 vvd p-acp j cc j n2, av pp-f r-crq pns32 vmd xx vvi px32, vbdr j pc-acp vvi a-acp po32 n1 p-acp d, np1 fw-la fw-la, n1 fw-la, np1 vmb vvi d n1 c-crq pns31 vvz.
Not the Jews onely, but the learned Christians of all ages have found many things in Scripture, which yet expect Elias. For besides those texts of Scriptures, which by reason of the hidden treasures of wisdom,
Not the jews only, but the learned Christians of all ages have found many things in Scripture, which yet expect Elias. For beside those texts of Scriptures, which by reason of the hidden treasures of Wisdom,
xx dt np2 av-j, cc-acp dt j np1 pp-f d n2 vhb vvn d n2 p-acp n1, r-crq av vvb np1. c-acp p-acp d n2 pp-f n2, r-crq p-acp n1 pp-f dt j-vvn n2 pp-f n1,
and depth of sense and mystery laid up in them, are not yet conceived, there are in Scripture of things that are NONLATINALPHABET seemingly confus'd, NONLATINALPHABET, carrying semblance of contrariety, Anachronisms, Metachronisms, and the like, which brings infinite obscurity to the text:
and depth of sense and mystery laid up in them, Are not yet conceived, there Are in Scripture of things that Are seemingly confused,, carrying semblance of contrariety, Anachronisms, Metachronisms, and the like, which brings infinite obscurity to the text:
cc n1 pp-f n1 cc n1 vvn a-acp p-acp pno32, vbr xx av vvn, pc-acp vbr p-acp n1 pp-f n2 cst vbr av-vvg vvn,, vvg n1 pp-f n1, n2, n2, cc dt j, r-crq vvz j n1 p-acp dt n1:
If we mean not to settle our selves till all these things are answered, let us us take heed lest the like be said to us, which St. Austin said to some of the Gentiles, who refused to beleive till all objections were satisfied, sunt enim innumerabiles quae non sunt finiendae ante sidem, ne vita finiatur sine fide.
If we mean not to settle our selves till all these things Are answered, let us us take heed lest the like be said to us, which Saint Austin said to Some of the Gentiles, who refused to believe till all objections were satisfied, sunt enim innumerabiles Quae non sunt finiendae ante sidem, ne vita finiatur sine fide.
The Arcopagites in Athens, when they were troubled in a doubtful case, in which they durst not proceed to sentence, were wont causam in diem longissimam differre, to put it off till a day of hearing for some hundred years after, avoiding by this means the further being importun'd with the Suit. To quiet ourselves in these doubts, it will be our best way, in diem longissimam differre, to put them to some day of hearing afar off,
The Arcopagites in Athens, when they were troubled in a doubtful case, in which they durst not proceed to sentence, were wont Causam in diem longissimam differre, to put it off till a day of hearing for Some hundred Years After, avoiding by this means the further being importuned with the Suit. To quiet ourselves in these doubts, it will be our best Way, in diem longissimam differre, to put them to Some day of hearing afar off,
In the sixth General Council, Honorius Bishop of Rome is condemned for a Monothelite. Two Epistles there are of his, which are produced to give evidence against him.
In the sixth General Council, Honorius Bishop of Room is condemned for a Monothelite. Two Epistles there Are of his, which Are produced to give evidence against him.
For the second, (I speak with submission to better judgments) notwithstanding the sharp proceeding of the Councel against him, I verily suppose that he gives unto the Church the best counsel, that ever yet was given for the setling of doubts, and final decision of controversie.
For the second, (I speak with submission to better Judgments) notwithstanding the sharp proceeding of the Council against him, I verily suppose that he gives unto the Church the best counsel, that ever yet was given for the settling of doubts, and final decision of controversy.
For that which he teaches in that Epistle, at least in those parts of it, which there are brought, sounds to no other purpose but this, That whereas there was lately raised in the Church a controversie concerning the Duality or unity of wills in Christ;
For that which he Teaches in that Epistle, At least in those parts of it, which there Are brought, sounds to no other purpose but this, That whereas there was lately raised in the Church a controversy Concerning the Duality or unity of wills in christ;
and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied.
and so abstain from teaching doctrinally either part, and content themselves with that express measure of faith, with which the Church hath hitherto rest satisfied.
cc av vvi p-acp vvg av-j d n1, cc vvi px32 p-acp d j n1 pp-f n1, p-acp r-crq dt n1 vhz av n1 vvn.
But I verily perswade my self, that if it had pleased those, who in all ages have been set to govern the Church of God, betimes to have made use of this advice, to have taught men rather not to have doubted,
But I verily persuade my self, that if it had pleased those, who in all ages have been Set to govern the Church of God, betimes to have made use of this Advice, to have taught men rather not to have doubted,
to have stopt and damm'd up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to conveigh them to posterity, I perswade my self, the Church had not suffered that inundation of opinions, with which at this day it is over-run.
to have stopped and dammed up the originals and springs of controversies, rather then by determining for the one part, to give them as it were a pipe and conduit to convey them to posterity, I persuade my self, the Church had not suffered that inundation of opinions, with which At this day it is overrun.
pc-acp vhi vvn cc vvn a-acp dt n2-jn cc n2 pp-f n2, av-c cs p-acp vvg p-acp dt crd n1, pc-acp vvi pno32 p-acp pn31 vbdr dt n1 cc n1 pc-acp vvi pno32 p-acp n1, pns11 vvb po11 n1, dt n1 vhd xx vvn d n1 pp-f n2, p-acp r-crq p-acp d n1 pn31 vbz vvb.
Is it not St. Paul 's own practise, when having brought in a question concerning Gods justice in Predestination, he gives no other answer but this, O man, who art thou that disputest with God? Is it not his plain purpose to advise the disputer, rather not to make the question,
Is it not Saint Paul is own practice, when having brought in a question Concerning God's Justice in Predestination, he gives no other answer but this, Oh man, who art thou that Disputes with God? Is it not his plain purpose to Advice the disputer, rather not to make the question,
even of those that are at home amongst us, might by this way long since have been determin'd? I have, I confess, the same disease that my first Parents in Paradise had, a desire to know more then I need.
even of those that Are At home among us, might by this Way long since have been determined? I have, I confess, the same disease that my First Parents in Paradise had, a desire to know more then I need.
av pp-f d cst vbr p-acp n1-an p-acp pno12, vmd p-acp d n1 av-j a-acp vhb vbn vvd? pns11 vhb, pns11 vvb, dt d n1 cst po11 ord n2 p-acp n1 vhd, dt n1 pc-acp vvi av-dc cs pns11 vvb.
But I always thought it a very judicious commendation, which is given to Iulius Agricola, that he knew how to bridle his desire in pursuit of knowledge, retinuitque, quod est dif•icillimum, ex scientia modum.
But I always Thought it a very judicious commendation, which is given to Julius Agricola, that he knew how to bridle his desire in pursuit of knowledge, retinuitque, quod est dif•icillimum, ex scientia modum.
To conclude, St. Austine in his eightieth Epistle, discoursing of the speedy or slow coming of our Saviour to judgement, to shew that it is the safest way to teach neither,
To conclude, Saint Augustine in his eightieth Epistle, discoursing of the speedy or slow coming of our Saviour to judgement, to show that it is the Safest Way to teach neither,
but to suspend our belief, and confess our ignorance, ranging himself with men of this temper, Obsecro te (saith he to Hesychius, to whom he writes that Epistle) obsecro te ut me talem non spernas.
but to suspend our belief, and confess our ignorance, ranging himself with men of this temper, Obsecro te (Says he to Hesychius, to whom he writes that Epistle) Obsecro te ut me talem non spernas.
cc-acp pc-acp vvi po12 n1, cc vvb po12 n1, vvg px31 p-acp n2 pp-f d n1, np1 fw-fr (vvz pns31 p-acp np1, p-acp ro-crq pns31 vvz d n1) av fw-la fw-la pno11 fw-la fw-fr fw-la.
onely to ground for faith on the plain uncontroversable Text of Scripture, and for the rest, to expect and pray for the coming of our Elias, this shall compose our waverings,
only to ground for faith on the plain uncontroversable Text of Scripture, and for the rest, to expect and pray for the coming of our Elias, this shall compose our waverings,
Ambition of great and famous Auditories I leave to those whose better gifts and inward endowments are Admonitioners unto them of the great good they can do,
Ambition of great and famous Auditors I leave to those whose better Gifts and inward endowments Are Admonitioners unto them of the great good they can do,
n1 pp-f j cc j n2 pns11 vvb p-acp d rg-crq j n2 cc j n2 vbr n2 p-acp pno32 pp-f dt j av-j pns32 vmb vdi,
Vnto my self have I evermore applied that of St. Hierom, Mihi sufficit cum auditore & Lectore pauperculo in Angulo Monasterii susurrare, A small, a private, a retired Auditory, better accords both with my will and my abilities.
Unto my self have I evermore applied that of Saint Hieronymus, Mihi sufficit cum auditor & Lectore pauperculo in Angulo Monastery susurrare, A small, a private, a retired Auditory, better accords both with my will and my abilities.
p-acp po11 n1 vhb pns11 av vvd d pp-f n1 np1, fw-la fw-la fw-la n1 cc fw-la fw-la p-acp np1 np1 fw-la, dt j, dt j, dt j-vvn j, j n2 av-d p-acp po11 n1 cc po11 n2.
We that come to this place, as God came to Elias in the mount, in a soft and still voice, to those which are near us, are that which the grace of God doth make us,
We that come to this place, as God Come to Elias in the mount, in a soft and still voice, to those which Are near us, Are that which the grace of God does make us,
pns12 d vvb p-acp d n1, c-acp np1 vvd p-acp np1 p-acp dt n1, p-acp dt j cc j n1, p-acp d r-crq vbr av-j pno12, vbr d r-crq dt n1 pp-f np1 vdz vvi pno12,
As for me, the end of whose coming is to exhort you to a gracious intepreting of each others imperfections, having first premised this Apology for my self, it is now time to descend to the exposition of that Scripture, which I have propos'd, I•firmum in Fide recipite, &c. Him that is weak in the Faith receive, &c. GOodness, of all the attributes, by which a man may be styled, hath cheif place and sovereignty;
As for me, the end of whose coming is to exhort you to a gracious intepreting of each Others imperfections, having First premised this Apology for my self, it is now time to descend to the exposition of that Scripture, which I have proposed, I•firmum in Fide recipite, etc. Him that is weak in the Faith receive, etc. goodness, of all the attributes, by which a man may be styled, hath chief place and sovereignty;
p-acp p-acp pno11, dt n1 pp-f rg-crq vvg vbz pc-acp vvi pn22 p-acp dt j n-vvg pp-f d n2-jn n2, vhg ord vvn d n1 p-acp po11 n1, pn31 vbz av n1 pc-acp vvi p-acp dt n1 pp-f d n1, r-crq pns11 vhb vvn, np1 p-acp fw-la fw-la, av pno31 d vbz j p-acp dt n1 vvb, av n1, pp-f d dt n2, p-acp r-crq dt n1 vmb vbi vvn, vhz n-jn n1 cc n1;
Goodness, I say, not that Metaphysical conceit which we dispute of in our Schools, and is nothing else but that perfection which is inwardly due unto the Being of every creature,
goodness, I say, not that Metaphysical conceit which we dispute of in our Schools, and is nothing Else but that perfection which is inwardly due unto the Being of every creature,
n1, pns11 vvb, xx d j n1 r-crq pns12 vvb pp-f p-acp po12 n2, cc vbz pix av cc-acp cst n1 r-crq vbz av-j j-jn p-acp dt vbg pp-f d n1,
For all other Excellencies and Eminent qualities which raise in the minds of men some opinion and conceit of us, may occasion peradventure some strong respect in another kind;
For all other Excellencies and Eminent qualities which raise in the minds of men Some opinion and conceit of us, may occasion Peradventure Some strong respect in Another kind;
p-acp d j-jn n2 cc j n2 r-crq vvb p-acp dt n2 pp-f n2 d n1 cc n1 pp-f pno12, vmb vvi av d j n1 p-acp j-jn n1;
but that which makes one man a God unto another, that which doth tie the Souls of men unto us, that which like the Eye of the Bridegroom, in the Book of Canticles, ravishes the heart of him that looks upon it, is Goodness :
but that which makes one man a God unto Another, that which does tie the Souls of men unto us, that which like the Eye of the Bridegroom, in the Book of Canticles, ravishes the heart of him that looks upon it, is goodness:
For this it hath singular in it, above all other properties, of which our nature is capable, that it is the most available to Humane Society, incorporating,
For this it hath singular in it, above all other properties, of which our nature is capable, that it is the most available to Humane Society, incorporating,
and as it were kneading us together by softness of disposition, by being compassionate, by gladly communicating to the necessity of others, by transfusing our selves into others,
and as it were kneading us together by softness of disposition, by being compassionate, by gladly communicating to the necessity of Others, by transfusing our selves into Others,
and rejoyceth in equalling others unto it self, and loses its nature, when it ceases to be communicable. The Heathen speaking of God, usually stile him by two Attributes, Optimus & Maximus, the one importing his Goodness, the other his Power. In the first place they call'd him Optimus a name signifying his Goodness, giving the precedency unto it;
and Rejoiceth in equalling Others unto it self, and loses its nature, when it ceases to be communicable. The Heathen speaking of God, usually style him by two Attributes, Optimus & Maximus, the one importing his goodness, the other his Power. In the First place they called him Optimus a name signifying his goodness, giving the precedency unto it;
cc vvz p-acp vvg n2-jn p-acp pn31 n1, cc vvz po31 n1, c-crq pn31 vvz pc-acp vbi j. dt j-jn n-vvg pp-f np1, av-j n1 pno31 p-acp crd n2, fw-la cc fw-la, dt pi vvg po31 n1, dt n-jn po31 n1. p-acp dt ord n1 pns32 vvd pno31 fw-la dt n1 vvg po31 n1, vvg dt n1 p-acp pn31;
and therefore all the Acts of our Saviour, while he conversed on earth among men, were purely the issues of his tenderness, without any aspersion of severity, two onely excepted:
and Therefore all the Acts of our Saviour, while he conversed on earth among men, were purely the issues of his tenderness, without any aspersion of severity, two only excepted:
cc av d dt n2 pp-f po12 n1, cs pns31 vvd p-acp n1 p-acp n2, vbdr av-j dt n2 pp-f po31 n1, p-acp d n1 pp-f n1, crd j vvn:
For the first brought some smart with it indeed, but no harm at all, as Fathers use to chastise their Children by means that fear them, more then hurt them.
For the First brought Some smart with it indeed, but no harm At all, as Father's use to chastise their Children by means that Fear them, more then hurt them.
and hath ordained us a course of Religious and Christian service unto him, known by nothing more then goodness and compassion. The very Heathen themselves though utter enemies unto it, have candidly afforded us this Testimony. Ammianus Marcellinus taxing Georgius, a factious and proud Bishop of Alexandria, for abusing the weakness of Constantius the Emperour, by base tale-bearing,
and hath ordained us a course of Religious and Christian service unto him, known by nothing more then Goodness and compassion. The very Heathen themselves though utter enemies unto it, have candidly afforded us this Testimony. Ammianus Marcellinus taxing George, a factious and proud Bishop of Alexandria, for abusing the weakness of Constantius the Emperor, by base talebearing,
quite besides the meaning of his profession, whose especial notes were Gentleness and Equity. And Tertullian tells us, that antiently among the Heathen, the Professors of Christianity were called, not Christiani, but Chrestiani, from a word signifying Benignity and sweetness of disposition.
quite beside the meaning of his profession, whose especial notes were Gentleness and Equity. And Tertullian tells us, that anciently among the Heathen, the Professors of Christianity were called, not Christians, but Christian, from a word signifying Benignity and sweetness of disposition.
av p-acp dt n1 pp-f po31 n1, rg-crq j n2 vbdr n1 cc n1. cc np1 vvz pno12, cst av-j p-acp dt j-jn, dt n2 pp-f np1 vbdr vvn, xx np1, p-acp np1, p-acp dt n1 vvg n1 cc n1 pp-f n1.
The Learned of our times, who for our instruction have written de Notis Ecclesiae, by what Notes and Signes we may know the Church of Christ, may seem to have but ill forgotten this, which the Heathen man had so clearly discovered.
The Learned of our times, who for our instruction have written de Notes Ecclesiae, by what Notes and Signs we may know the Church of christ, may seem to have but ill forgotten this, which the Heathen man had so clearly discovered.
For what reason is there, why that should not be one of the chiefest notes of the Church of Christ, which did so especially Characterise a Christian man,
For what reason is there, why that should not be one of the chiefest notes of the Church of christ, which did so especially Characterise a Christian man,
p-acp r-crq n1 vbz a-acp, c-crq d vmd xx vbi crd pp-f dt js-jn n2 pp-f dt n1 pp-f np1, r-crq vdd av av-j n1 dt njp n1,
of this thing therefore, so excellent in it self, so useful, so principally commended by the precept and example of our blessed Saviour, one especial part is,
of this thing Therefore, so excellent in it self, so useful, so principally commended by the precept and Exampl of our blessed Saviour, one especial part is,
pp-f d n1 av, av j p-acp pn31 n1, av j, av av-j vvn p-acp dt n1 cc n1 pp-f po12 j-vvn n1, pi j n1 vbz,
Him that is weak in faith, &c. To know the natural ground and occasion of which words, it shall be very pertinent to note unto you, that with the Church of Christ,
Him that is weak in faith, etc. To know the natural ground and occasion of which words, it shall be very pertinent to note unto you, that with the Church of christ,
as it signifies a Company of men on earth, it fares no otherwise, then it doth with other Societies, and Civil Corporations. One thing there is unavoidable,
as it signifies a Company of men on earth, it fares not otherwise, then it does with other Societies, and Civil Corporations. One thing there is unavoidable,
For the taking away therefore of tumult and combustion, , which through this Inequality might arise, it was anciently counted an excellent policy in the Roman State, that men of greater account and place, did,
For the taking away Therefore of tumult and combustion,, which through this Inequality might arise, it was anciently counted an excellent policy in the Roman State, that men of greater account and place, did,
p-acp dt n-vvg av av pp-f n1 cc n1,, r-crq p-acp d n1 vmd vvi, pn31 vbds av-jn vvn dt j n1 p-acp dt np1 n1, d n2 pp-f jc n1 cc n1, vdd,
as it were, share the Inferiour sort amongst themselves, and every one according to his ability entertain'd some part of them as Clients, to whom they yielded all lawful favour and protection.
as it were, share the Inferior sort among themselves, and every one according to his ability entertained Some part of them as Clients, to whom they yielded all lawful favour and protection.
c-acp pn31 vbdr, vvb dt j-jn n1 p-acp px32, cc d pi vvg p-acp po31 n1 vvd d n1 pp-f pno32 c-acp n2, p-acp ro-crq pns32 vvd d j n1 cc n1.
Even thus it fares with the Church of God, it cannot be, that all in it should be of equal worth, it is likewise distinguished into Plebem and Optimates. Some there are,
Even thus it fares with the Church of God, it cannot be, that all in it should be of equal worth, it is likewise distinguished into Plebem and Optimates. some there Are,
av-j av pn31 vvz p-acp dt n1 pp-f np1, pn31 vmbx vbi, cst d p-acp pn31 vmd vbi pp-f j-jn n1, pn31 vbz av vvn p-acp fw-la cc vvz. d a-acp vbr,
and these are the Plebs, the Many of the Church, whom our Apostle sometimes calls, Brethren of low degree, sometimes Babes in Christ, and here in my Text the weak and sick in faith.
and these Are the Plebs, the Many of the Church, whom our Apostle sometime calls, Brothers of low degree, sometime Babes in christ, and Here in my Text the weak and sick in faith.
cc d vbr dt fw-la, dt d pp-f dt n1, ro-crq po12 n1 av vvz, n2 pp-f j n1, av n2 p-acp np1, cc av p-acp po11 n1 dt j cc j p-acp n1.
Men, by nature querulous, and apt to take exception, NONLATINALPHABET, saith Electra in the Tragedy; A sick man is a pettish and wayward creature, hard to be pleased ;
Men, by nature querulous, and apt to take exception,, Says Electra in the Tragedy; A sick man is a pettish and wayward creature, hard to be pleased;
For were all men strong, were all of sufficient discretion, to see and judge of Conveniency, where were the glory of our forbearance? As well therefore to increase the reward of the strong man in Christ,
For were all men strong, were all of sufficient discretion, to see and judge of Conveniency, where were the glory of our forbearance? As well Therefore to increase the reward of the strong man in christ,
c-acp vbdr d n2 j, vbdr d pp-f j n1, pc-acp vvi cc n1 pp-f n1, c-crq vbdr dt n1 pp-f po12 n1? p-acp av av pc-acp vvi dt n1 pp-f dt j n1 p-acp np1,
as to stop the whining and murmuring of the weaker sort, and to give content at all hands, our Apostle like a good Tribune in this Text gives a Rule of Christian popularity, advising the man of worthier parts, to avoid all sleighting behaviour, to open the arms of tenderness and compassion,
as to stop the whining and murmuring of the Weaker sort, and to give content At all hands, our Apostle like a good Tribune in this Text gives a Rule of Christian popularity, advising the man of Worthier parts, to avoid all Slighting behaviour, to open the arms of tenderness and compassion,
c-acp pc-acp vvi dt vvg cc j-vvg pp-f dt jc n1, cc pc-acp vvi n1 p-acp d n2, po12 n1 av-j dt j n1 p-acp d n1 vvz dt n1 pp-f njp n1, vvg dt n1 pp-f jc n2, pc-acp vvi d vvg n1, pc-acp vvi dt n2 pp-f n1 cc n1,
It is one of the commonest grounds upon which Treason is rais'd; Absalom had the Art of it, who by being plausible, by commiserating the peoples wrongs, and wishing the redress;
It is one of the Commonest grounds upon which Treason is raised; Absalom had the Art of it, who by being plausible, by commiserating the peoples wrongs, and wishing the redress;
Absalom the popular Christian, that hath the Art of winning mens souls and making himself belov'd of the people, is the best subject in the Kingdom of Grace,
Absalom the popular Christian, that hath the Art of winning men's Souls and making himself Beloved of the people, is the best Subject in the Kingdom of Grace,
to do as Ioseph did in Egypt, open our garners and store-houses, that all may come to buy, to admit of all, to exclude none, from our indulgence and courtesie:
to do as Ioseph did in Egypt, open our garners and storehouses, that all may come to buy, to admit of all, to exclude none, from our indulgence and courtesy:
pc-acp vdi c-acp np1 vdd p-acp np1, vvb po12 n2 cc n2, cst d vmb vvi pc-acp vvi, pc-acp vvi pp-f d, pc-acp vvi pix, p-acp po12 n1 cc n1:
Inlarge we the Phylacteries of our goodness as broad as we list, give we all countenance unto the meaner sort, admit we them into all inwardness and familiarity;
Enlarge we the Phylacteries of our Goodness as broad as we list, give we all countenance unto the meaner sort, admit we them into all inwardness and familiarity;
vvb pns12 dt n2 pp-f po12 n1 c-acp j c-acp pns12 vvb, vvb pns12 d n1 p-acp dt jc n1, vvb pns12 pno32 p-acp d n1 cc n1;
For many there are, otherwise right good men, yet weak in judgment, who have fallen upon sundry private conceits, such as are unnecessary Differencing of Meats and Drinks, distinction of Days, or (to exemplifie my self in some conceit of our Times ) some singular opinions concerning the state of Souls departed, private interpretations of obscure Texts of Scripture, and others of the same nature:
For many there Are, otherwise right good men, yet weak in judgement, who have fallen upon sundry private conceits, such as Are unnecessary Differencing of Meats and Drinks, distinction of Days, or (to exemplify my self in Some conceit of our Times) Some singular opinions Concerning the state of Souls departed, private interpretations of Obscure Texts of Scripture, and Others of the same nature:
c-acp d a-acp vbr, av av-jn j n2, av j p-acp n1, r-crq vhb vvn p-acp j j n2, d c-acp vbr j vvg pp-f n2 cc n2, n1 pp-f n2, cc (pc-acp vvi po11 n1 p-acp d n1 pp-f po12 n2) d j n2 vvg dt n1 pp-f n2 vvd, j n2 pp-f j n2 pp-f n1, cc n2-jn pp-f dt d n1:
Of these or the like thoughts, which have taken root in the hearts of men of shallow capacity, those who are more surely grounded, may not presume themselves to be judges;
Of these or the like thoughts, which have taken root in the hearts of men of shallow capacity, those who Are more surely grounded, may not presume themselves to be judges;
pp-f d cc dt j n2, r-crq vhb vvn n1 p-acp dt n2 pp-f n2 pp-f j n1, d r-crq vbr av-dc av-j vvn, vmb xx vvi px32 pc-acp vbi n2;
This though I take to be the more natural meaning of the words, (for indeed it is the main drift of our Apostles discourse in this Chapter) yet chuse I rather to follow the former interpretation.
This though I take to be the more natural meaning of the words, (for indeed it is the main drift of our Apostles discourse in this Chapter) yet choose I rather to follow the former Interpretation.
d cs pns11 vvb pc-acp vbi dt av-dc j n1 pp-f dt n2, (c-acp av pn31 vbz dt j n1 pp-f po12 n2 vvi p-acp d n1) av vvb pns11 av-c pc-acp vvi dt j n1.
First, because of the Authority of sundry learned Interpreters, and because it is very requisite that our age should have something said unto it concerning this over-bold intrusion of all sorts of men into the discussing of doubtful Disputations. For Disputation, though it be an excellent help to bring the truth to light,
First, Because of the authority of sundry learned Interpreters, and Because it is very requisite that our age should have something said unto it Concerning this overbold intrusion of all sorts of men into the discussing of doubtful Disputations. For Disputation, though it be an excellent help to bring the truth to Light,
yet many times by too much troubling the waters, it suffers it to slip away unseen, especially with the meaner sort, who cannot so easily espy when it is mix'd with sophistry and deceit.
yet many times by too much troubling the waters, it suffers it to slip away unseen, especially with the meaner sort, who cannot so Easily espy when it is mixed with sophistry and deceit.
av d n2 p-acp av av-d vvg dt n2, pn31 vvz pn31 pc-acp vvi av j, av-j p-acp dt jc n1, r-crq vmbx av av-j vvi c-crq pn31 vbz vvn p-acp n1 cc n1.
First, An Admonition of courteous entertainment to be given to the weaker sort, in the first words, Him that is weak in the Faith, receive, &c. Secondly, The restraint and bound of this Admonition,
First, an Admonition of courteous entertainment to be given to the Weaker sort, in the First words, Him that is weak in the Faith, receive, etc. Secondly, The restraint and bound of this Admonition,
ord, dt n1 pp-f j n1 pc-acp vbi vvn p-acp dt jc n1, p-acp dt ord n2, pno31 cst vbz j p-acp dt n1, vvb, av ord, dt n1 cc n1 pp-f d n1,
and by themselves, we will not handle, but we will so order them, that still as we shall have in order discover'd some kind of weak man, whom our Apostle would have received, we will immediately seek how far forth he hath a right to be an hearer of Sacred Disputation,
and by themselves, we will not handle, but we will so order them, that still as we shall have in order discovered Some kind of weak man, whom our Apostle would have received, we will immediately seek how Far forth he hath a right to be an hearer of Sacred Disputation,
cc p-acp px32, pns12 vmb xx vvi, cc-acp pns12 vmb av vvi pno32, cst av c-acp pns12 vmb vhi p-acp n1 vvn d n1 pp-f j n1, ro-crq po12 n1 vmd vhi vvn, pns12 vmb av-j vvi c-crq av-j av pns31 vhz dt j-jn pc-acp vbi dt n1 pp-f j n1,
And here, because that in comparison of him that is strong in Christ, every man of what estate soever, may be said to be weak, that strong man onely excepted, we will in the number of the weak contain all persons whatsoever.
And Here, Because that in comparison of him that is strong in christ, every man of what estate soever, may be said to be weak, that strong man only excepted, we will in the number of the weak contain all Persons whatsoever.
For I confess, because I wish well to all, I am willing that all should reap some benefit by my Text. As therefore the Woman in the Gospel, who in touching onely the Hem of Christs garment, did receive vertue to cure her disease;
For I confess, Because I wish well to all, I am willing that all should reap Some benefit by my Text. As Therefore the Woman in the Gospel, who in touching only the Hem of Christ garment, did receive virtue to cure her disease;
so all weak persons whatsoever, though they seem to come behind, and onely touch the hem of my Text, may peradventure receive some vertue from it to redress their weakness;
so all weak Persons whatsoever, though they seem to come behind, and only touch the hem of my Text, may Peradventure receive Some virtue from it to redress their weakness;
av d j n2 r-crq, cs pns32 vvb pc-acp vvi a-acp, cc av-j vvi dt vvb pp-f po11 n1, vmb av vvi d n1 p-acp pn31 pc-acp vvi po32 n1;
and that the goodness of a Christian man may be like the Widows Oyl, in the Book of Kings, that never ceas'd running so long as there was a vessel to receive it.
and that the Goodness of a Christian man may be like the Widows Oil, in the Book of Kings, that never ceased running so long as there was a vessel to receive it.
For the goodness of a man, which in Solomon 's judgment, extendeth even to a beast, much more must stretch it self to a man of the same nature with him, be his condition what it will.
For the Goodness of a man, which in Solomon is judgement, extendeth even to a beast, much more must stretch it self to a man of the same nature with him, be his condition what it will.
We that are of the Heathe• by the same Analogy, ought to be as tenderly affected to the rest of our brethren, who though they be not as we are now, yet now are that which we sometimes were.
We that Are of the Heathe• by the same Analogy, ought to be as tenderly affected to the rest of our brothers, who though they be not as we Are now, yet now Are that which we sometime were.
pns12 cst vbr pp-f dt np1 p-acp dt d n1, pi pc-acp vbi c-acp av-j vvn p-acp dt n1 pp-f po12 n2, r-crq cs pns32 vbb xx c-acp pns12 vbr av, av av vbr d r-crq pns12 av vbdr.
for their manner was to sit in the feilds, and by the high-way sides, for this end, that they might direct wandring passengers into the way, that they might releive all that were distressed by want,
for their manner was to fit in the fields, and by the highway sides, for this end, that they might Direct wandering passengers into the Way, that they might relieve all that were distressed by want,
This serves well to tax us, who affect a kind of intempestive prudence, and unseasonable discretion in performing that little good we do, from whom so hardly after long enquiry and entreaty drops some small benevolence,
This serves well to Tax us, who affect a kind of intempestive prudence, and unseasonable discretion in performing that little good we do, from whom so hardly After long enquiry and entreaty drops Some small benevolence,
np1 vvz av pc-acp vvi pno12, r-crq vvb dt n1 pp-f j n1, cc j n1 p-acp vvg d j j pns12 vdb, p-acp ro-crq av av p-acp j n1 cc n1 vvz d j n1,
unless we first cast doubts, and examine the persons, their lives, their necessities, though it be onely to reach out some small thing, which is due unto him, whatsoever it be.
unless we First cast doubts, and examine the Persons, their lives, their necessities, though it be only to reach out Some small thing, which is due unto him, whatsoever it be.
cs pns12 ord vvd n2, cc vvi dt n2, po32 n2, po32 n2, cs pn31 vbb j pc-acp vvi av d j n1, r-crq vbz j-jn p-acp pno31, r-crq pn31 vbi.
Be it that it was so, yet no other thing befell them, then what befalls their Lord, who knows and sees that his Sun-shine and his Rain is every day abused,
Be it that it was so, yet no other thing befell them, then what befalls their Lord, who knows and sees that his Sunshine and his Rain is every day abused,
vbb pn31 cst pn31 vbds av, av dx j-jn n1 vvd pno32, av q-crq vvz po32 n1, r-crq vvz cc vvz d po31 n1 cc po31 vvb vbz d n1 vvn,
and whom then can we exclude, that have a pattern of such courtesie proposed to us to follow? we read in our books of a nice Athenian being entertain'd in a place by one given to Hospitality, finding anon that another was receiv'd with the like courtesie,
and whom then can we exclude, that have a pattern of such courtesy proposed to us to follow? we read in our books of a Nicaenae Athenian being entertained in a place by one given to Hospitality, finding anon that Another was received with the like courtesy,
cc r-crq av vmb pns12 vvi, cst vhb dt n1 pp-f d n1 vvn p-acp pno12 pc-acp vvi? pns12 vvb p-acp po12 n2 pp-f dt j jp vbg vvn p-acp dt n1 p-acp pi vvn p-acp n1, vvg av d j-jn vbds vvn p-acp dt j n1,
For so both the precepts and examples I have brought, teach us, Beneficia praestare non homini, sed humano generi, to extend our good, not to this or that man, but to mankind;
For so both the Precepts and Examples I have brought, teach us, Benefices praestare non Homini, sed Human generi, to extend our good, not to this or that man, but to mankind;
p-acp av av-d dt n2 cc n2 pns11 vhb vvn, vvb pno12, np1 fw-la fw-fr fw-la, fw-la fw-la fw-la, pc-acp vvi po12 j, xx p-acp d cc d n1, cc-acp p-acp n1;
Beloved, a Christian must be like unto Iulian 's Fig-tree, so universally compassionate, that so all sorts of Grafts, by a kind of Christian Inoculation, may be brought to draw life and nourishment from his root.
beloved, a Christian must be like unto Iulian is Fig tree, so universally compassionate, that so all sorts of Grafts, by a kind of Christian Inoculation, may be brought to draw life and nourishment from his root.
j-vvn, dt njp vmb vbi j p-acp np1 vbz n1, av av-j j, cst av d n2 pp-f n2, p-acp dt n1 pp-f njp n1, vmb vbi vvn pc-acp vvi n1 cc n1 p-acp po31 n1.
But I am all this while in a generality onely, and I must not forget, that I have many particular sick Patients, in my Text, of whom every one must have his Recipe, and I must visit them all ere I go.
But I am all this while in a generality only, and I must not forget, that I have many particular sick Patients, in my Text, of whom every one must have his Recipe, and I must visit them all ere I go.
cc-acp pns11 vbm av-d d n1 p-acp dt n1 av-j, cc pns11 vmb xx vvi, cst pns11 vhb d j j n2, p-acp po11 n1, pp-f ro-crq d pi vmb vhi po31 n1, cc pns11 vmb vvi pno32 d c-acp pns11 vvb.
For nothing is there that hath more prejudiced the cause of Religion, then this promiscuous and careless admission of all sorts to the hearing and handling of Controversies,
For nothing is there that hath more prejudiced thee cause of Religion, then this promiscuous and careless admission of all sorts to the hearing and handling of Controversies,
p-acp pix vbz a-acp cst vhz dc vvn pno32 n1 pp-f n1, av d j cc j n1 pp-f d n2 p-acp dt n-vvg cc n-vvg pp-f n2,
For what need this great breed of Writers, with which in this Age the world doth swarm? how many of us might spare the pains in committing our Meditations to writing, contenting our selves to teach the people viva voce, and suffering our conceits quietly to die in their birth? The teaching the people by voice is perpetually necessary, should all of us every where speak but the same things.
For what need this great breed of Writers, with which in this Age the world does swarm? how many of us might spare the pains in committing our Meditations to writing, contenting our selves to teach the people viva voce, and suffering our conceits quietly to die in their birth? The teaching the people by voice is perpetually necessary, should all of us every where speak but the same things.
c-acp r-crq n1 d j vvi pp-f n2, p-acp r-crq p-acp d n1 dt n1 vdz vvi? c-crq d pp-f pno12 vmd vvi dt n2 p-acp vvg po12 n2 p-acp n1, vvg po12 n2 pc-acp vvi dt n1 fw-la fw-mi, cc vvg po12 n2 av-jn pc-acp vvi p-acp po32 n1? dt vvg dt n1 p-acp n1 vbz av-j j, vmd d pp-f pno12 d q-crq vvb p-acp dt d n2.
G. Agricola writing de Animantibus subterraneis, reports of a certain kind of Spirits that converse in Minerals, and much infest those that work in them;
G. Agricola writing de Animantibus subterraneis, reports of a certain kind of Spirits that converse in Minerals, and much infest those that work in them;
yet if any skilful workman in the Lords Mines shall come and examine their work, he shall find them to be but Spirits in Minerals, and that with all this labour and stir there is nothing done.
yet if any skilful workman in the lords Mines shall come and examine their work, he shall find them to be but Spirits in Minerals, and that with all this labour and stir there is nothing done.
av cs d j n1 p-acp dt n2 n2 vmb vvi cc vvi po32 n1, pns31 vmb vvi pno32 pc-acp vbi p-acp n2 p-acp n2, cc cst p-acp d d n1 cc vvi a-acp vbz pix vdn.
but according to the same Analogy of Faith, even of the same questions, that some might come into the hands of all, to some on this manner, to another after that.
but according to the same Analogy of Faith, even of the same questions, that Some might come into the hands of all, to Some on this manner, to Another After that.
cc-acp vvg p-acp dt d n1 pp-f n1, av pp-f dt d n2, cst d vmd vvi p-acp dt n2 pp-f d, p-acp d p-acp d n1, p-acp j-jn c-acp d.
For this may we think to have been the counsel of the holy Ghost himself, who may seem even for this purpose, to have registred the self-same things of Christ by three of the Evangelists with little difference.
For this may we think to have been the counsel of the holy Ghost himself, who may seem even for this purpose, to have registered the selfsame things of christ by three of the Evangelists with little difference.
Yet notwithstanding, if this speech of S. Austin admit of being qualified, then was there no time which more then this Age required, should be moderated, which I note,
Yet notwithstanding, if this speech of S. Austin admit of being qualified, then was there no time which more then this Age required, should be moderated, which I note,
av a-acp, cs d n1 pp-f n1 np1 vvb pp-f vbg vvn, av vbds a-acp dx n1 r-crq dc cs d n1 vvd, vmd vbi vvn, r-crq pns11 vvb,
For many of the Learned themselves are fallen upon this preposterous conceit, That Learning consisteth rather in variety of turning and quoting of sundry Authours,
For many of the Learned themselves Are fallen upon this preposterous conceit, That Learning Consisteth rather in variety of turning and quoting of sundry Authors,
p-acp d pp-f dt j px32 vbr vvn p-acp d j n1, cst n1 vvz av-c p-acp n1 pp-f vvg cc vvg pp-f j n2,
and much confused, by reason of the great heaps of unnecessary writings, he calls an Assembly of Learned men, caus'd them to search the Books, to cut off what was superfluous, to gather into order and method the sum and substance of the whole Law:
and much confused, by reason of the great heaps of unnecessary writings, he calls an Assembly of Learned men, caused them to search the Books, to Cut off what was superfluous, to gather into order and method the sum and substance of the Whole Law:
and so digest into order and method, and leave for the direction of Posterity, as it were, Theological Pandects, infinite store of our Books might well lie by,
and so digest into order and method, and leave for the direction of Posterity, as it were, Theological Pandects, infinite store of our Books might well lie by,
cc av vvi p-acp n1 cc n1, cc vvi p-acp dt n1 pp-f n1, c-acp pn31 vbdr, j n2, j n1 pp-f po12 n2 vmd av vvi p-acp,
Yea, this sincerity of life, though sever'd from true profession, did seem such a jewel in the eyes of some of the Ancient Fathers, that their opinion was,
Yea, this sincerity of life, though severed from true profession, did seem such a jewel in the eyes of Some of the Ancient Father's, that their opinion was,
uh, d n1 pp-f n1, cs vvn p-acp j n1, vdd vvi d dt n1 p-acp dt n2 pp-f d pp-f dt j n2, cst po32 n1 vbds,
and so have they in their Writings (erroneously doubtless) testified it, That God hath in store for such men not onely this mitigating mercy, of which but now I spake,
and so have they in their Writings (erroneously doubtless) testified it, That God hath in store for such men not only this mitigating mercy, of which but now I spoke,
cc av vhb pns32 p-acp po32 n2-vvg (av-j av-j) vvd pn31, cst np1 vhz p-acp n1 p-acp d n2 xx av-j d j-vvg n1, pp-f r-crq p-acp av pns11 vvd,
Salvianus disputing what Faith is, Quid est igitur credulitas vel sides? saith he, opinor fideliter hominum Christo credere, id est, fidelem Deo esse, hoc est fideliter Dei mandata servare.
Salvianus disputing what Faith is, Quid est igitur credulitas vel sides? Says he, opinor Fideliter hominum Christ Believe, id est, Fidelium God esse, hoc est Fideliter Dei Commandments servare.
Not therefore onely a bare belief, but the fidelity and trustiness of Gods servants, faithfully accomplishing the will of our Master, is required as a part of our Christian Faith.
Not Therefore only a bore belief, but the Fidis and trustiness of God's Servants, faithfully accomplishing the will of our Master, is required as a part of our Christian Faith.
xx av av-j dt j n1, cc-acp dt n1 cc n1 pp-f npg1 n2, av-j vvg dt n1 pp-f po12 n1, vbz vvn p-acp dt n1 pp-f po12 np1 n1.
And therefore Regulus, that famous Roman, when he endured infinite torments, rather then he would break his Oath, may thus far be counted a Martyr, and witness for the truth.
And Therefore Regulus, that famous Roman, when he endured infinite torments, rather then he would break his Oath, may thus Far be counted a Martyr, and witness for the truth.
cc av np1, cst j np1, c-crq pns31 vvd j n2, av-c cs pns31 vmd vvi po31 n1, vmb av av-j vbi vvn dt n1, cc vvi p-acp dt n1.
For in our discourses concerning the Notes of a Christian man, by what Signes we may know a man to be one of the visible company of Christ, we have so tied our selves to this outward profession, that if we know no other vertue in a man,
For in our discourses Concerning the Notes of a Christian man, by what Signs we may know a man to be one of the visible company of christ, we have so tied our selves to this outward profession, that if we know no other virtue in a man,
but that he hath Cond his Creed by heart, let his life be never so profane, we think it argument enough for us to account him within the Pale and Circuit of the Church:
but that he hath Cond his Creed by heart, let his life be never so profane, we think it argument enough for us to account him within the Pale and Circuit of the Church:
and those who conceive well of those moral good things, as of some tokens giving hope of life, we account but as a kind of Ma•ichecs, who thought the very Earth had life in it.
and those who conceive well of those moral good things, as of Some tokens giving hope of life, we account but as a kind of Ma•ichecs, who Thought the very Earth had life in it.
cc d r-crq vvb av pp-f d j j n2, c-acp pp-f d n2 vvg n1 pp-f n1, pns12 vvb cc-acp c-acp dt n1 pp-f n2, r-crq vvd dt j n1 vhd n1 p-acp pn31.
for he describing Religion by its proper Acts, tells us, that True Religion, and undefiled before God and the Father, is, To visit the fatherless and the widow in their affliction,
for he describing Religion by its proper Acts, tells us, that True Religion, and undefiled before God and the Father, is, To visit the fatherless and the widow in their affliction,
So that the thing which in an especial refine Dialect of the new Christian Language signifies nothing but Morality and Civility that in the Language of the Holy Ghost imports true Religion.
So that the thing which in an especial refine Dialect of the new Christian Language signifies nothing but Morality and Civility that in the Language of the Holy Ghost imports true Religion.
Wherefore any difference that the holy Ghost makes notwithstanding, the man of vertuous dispositions, though ignorant of the Mystery of Christ, be it Fabricius, or Regulus, or any ancient Heathen man, famous for sincerity and uprightness of carriage, hath as sure a claim and interest in the Church of Christ,
Wherefore any difference that the holy Ghost makes notwithstanding, the man of virtuous dispositions, though ignorant of the Mystery of christ, be it Fabricius, or Regulus, or any ancient Heathen man, famous for sincerity and uprightness of carriage, hath as sure a claim and Interest in the Church of christ,
c-crq d n1 cst dt j n1 vvz a-acp, dt n1 pp-f j n2, cs j pp-f dt n1 pp-f np1, vbb pn31 np1, cc np1, cc d j j-jn n1, j p-acp n1 cc n1 pp-f n1, vhz p-acp j dt n1 cc n1 p-acp dt n1 pp-f np1,
and Antiquity hath either left us true, or forged us false Epistles betwixt S. Paul himself and Seneca. Now as for the admitting of any of these men to the discussing of the doubts in our Religio•s Mysteries, who either know not,
and Antiquity hath either left us true, or forged us false Epistles betwixt S. Paul himself and Senecca. Now as for the admitting of any of these men to the discussing of the doubts in our Religio•s Mysteres, who either know not,
cc n1 vhz av-d vvn pno12 j, cc vvn pno12 j n2 p-acp n1 np1 px31 cc np1. av a-acp p-acp dt vvg pp-f d pp-f d n2 p-acp dt vvg pp-f dt n2 p-acp po12 n2 n2, r-crq d vvb xx,
Since we have confest these men to be in a sort dead, as having no supernatural quickening grace from above, to put into their hands the handling of the word of life at all, much more of discussing of the doubtful things in it, were nothing else,
Since we have confessed these men to be in a sort dead, as having no supernatural quickening grace from above, to put into their hands the handling of the word of life At all, much more of discussing of the doubtful things in it, were nothing Else,
And by so much the more dangerous is his case, because the condition of conversing with Heathen men, be they never so wicked, is permitted unto Christians by our Apostle himself,
And by so much the more dangerous is his case, Because the condition of conversing with Heathen men, be they never so wicked, is permitted unto Christians by our Apostle himself,
So great and general a liberty at that time had the world assumed for the practise of that sin of Fornication, that strictly to have forbidden them the company of fornicatours, had almost been to have excluded them the society of mankind.
So great and general a liberty At that time had the world assumed for the practice of that since of Fornication, that strictly to have forbidden them the company of fornicators, had almost been to have excluded them the society of mankind.
av j cc j dt n1 p-acp d n1 vhd dt n1 vvn p-acp dt n1 pp-f d n1 pp-f n1, cst av-j pc-acp vhi vvn pno32 dt n1 pp-f n2, vhd av vbn pc-acp vhi vvn pno32 dt n1 pp-f n1.
The Leper in the Law, though he were excluded the multitude, yet had he access unto the Priest. Beloved, the Priest in the new Law hath much greater priviledge then the Ancient had;
The Leper in the Law, though he were excluded the multitude, yet had he access unto the Priest. beloved, the Priest in the new Law hath much greater privilege then the Ancient had;
for, as Tertullian sometimes spake in another case, In majestatis reos & publicos hostes omnis homo miles est, Against Traitors and publick enemies every man is a souldier;
for, as Tertullian sometime spoke in Another case, In majestatis Reos & publicos hosts omnis homo miles est, Against Traitors and public enemies every man is a soldier;
p-acp, c-acp np1 av vvd p-acp j-jn n1, p-acp fw-la fw-la cc fw-la n2 fw-la fw-la n2 fw-la, p-acp n2 cc j n2 d n1 vbz dt n1;
so may we not cast off our industry, though it labour in the most polluted Soul, ut ad quaedam sana in quorum delectatione acquiescamus per charitatis tolerantiam perducamur ;
so may we not cast off our industry, though it labour in the most polluted Soul, ut ad quaedam sana in quorum delectatione acquiescamus per charitatis tolerantiam perducamur;
Wherefore, what Maecenas sometime spake loosely in another sense, Debilem facito manu, debilene pede, coxa: lubricos quate dentes: vita dum superest bene est ;
Wherefore, what Maecenas sometime spoke loosely in Another sense, Debilem facito manu, debilene pede, coxa: lubricos quate dentes: vita dum superest bene est;
How knowest thou how potent the Word of God may be through thy Ministry, out of these stones to raise up children unto Abraham ? I cannot therefore perswade my self, that this prohibition of St. Paul, of which we but now spake,
How Knowest thou how potent the Word of God may be through thy Ministry, out of these stones to raise up children unto Abraham? I cannot Therefore persuade my self, that this prohibition of Saint Paul, of which we but now spoke,
q-crq vv2 pns21 q-crq j dt n1 pp-f np1 vmb vbi p-acp po21 n1, av pp-f d n2 pc-acp vvi a-acp n2 p-acp np1? pns11 vmbx av vvi po11 n1, cst d n1 pp-f n1 np1, pp-f r-crq pns12 p-acp av vvd,
For when he delivered men unto Satan, (the greatest thing that ever he did in this kind) it was ad interitum carnis, to the mortifying of the flesh, that so the spirit might be safe in the day of the Lord.
For when he Delivered men unto Satan, (the greatest thing that ever he did in this kind) it was ad Interitum carnis, to the mortifying of the Flesh, that so the Spirit might be safe in the day of the Lord.
The extent therefore of St. Paul 's precept, though given in shew to all, I take to reach no farther then the weak, and such as are in danger of Infection;
The extent Therefore of Saint Paul is precept, though given in show to all, I take to reach no farther then the weak, and such as Are in danger of Infection;
Our Apostle therefore jealous of the tenderer sort, whom every unwholesome blast doth easily taint, seems, what he intended for the most, to make general to all.
Our Apostle Therefore jealous of the tenderer sort, whom every unwholesome blast does Easily taint, seems, what he intended for the most, to make general to all.
po12 n1 av j pp-f dt jc n1, ro-crq d j n1 vdz av-j vvi, vvz, r-crq pns31 vvd p-acp dt ds, pc-acp vvi n1 p-acp d.
See ye not (saith he) that a little leven sowres the whole lump? If therefore there be any part of the lump, NONLATINALPHABET, out of shot and danger of sowring and contagion, on it this precept can have no extent:
See you not (Says he) that a little leven sours the Whole lump? If Therefore there be any part of the lump,, out of shot and danger of souring and contagion, on it this precept can have no extent:
vvb pn22 xx (vvz pns31) d dt j zz n2-j dt j-jn n1? cs av pc-acp vbi d n1 pp-f dt n1,, av pp-f n1 cc n1 pp-f vvg cc n1, p-acp pn31 d n1 vmb vhi dx n1:
and surely some wrong it were to the Church of Christ, to suppose that all were necessarily subject to sowring and infection, upon supposal of some admission of leven.
and surely Some wrong it were to the Church of christ, to suppose that all were necessarily Subject to souring and infection, upon supposal of Some admission of leven.
cc av-j d vvb pn31 vbdr p-acp dt n1 pp-f np1, pc-acp vvi cst d vbdr av-j j-jn p-acp vvg cc n1, p-acp n1 pp-f d n1 pp-f zz.
So that strength of mind, accompanied with the preservative of the grace of God, may not onely without fear of contagion, safely converse with ungracious sinners,
So that strength of mind, accompanied with the preservative of the grace of God, may not only without Fear of contagion, safely converse with ungracious Sinners,
HAving thus far spoken of his Admission, let us now a little consider of his Restraint, and see whether he may have any part in hearing and handling Religious Controversies;
HAving thus Far spoken of his Admission, let us now a little Consider of his Restraint, and see whither he may have any part in hearing and handling Religious Controversies;
vhg av av-j vvn pp-f po31 n1, vvb pno12 av dt j vvi pp-f po31 n1, cc vvb cs pns31 vmb vhi d n1 p-acp vvg cc vvg j n2;
For what else are the Writings of many men, but mutual Pasquils and Satyrs against each others lives, wherein digladiating like Eschines and Demosthenes, they reciprocally lay open each others filthiness to the view and scorn of the world.
For what Else Are the Writings of many men, but mutual Pasquils and Satyrs against each Others lives, wherein digladiating like Eschines and Demosthenes, they reciprocally lay open each Others filthiness to the view and scorn of the world.
p-acp r-crq av vbr dt n2-vvg pp-f d n2, cc-acp j npg1 cc n2 p-acp d n2-jn n2, c-crq j-vvg av-j np1 cc np1, pns32 av-j vvd vvi d ng1-jn n1 p-acp dt n1 cc n1 pp-f dt n1.
for is it possible that those respects, which sway and govern their ordinary actions, should have no influence upon their pens? It cannot be, that they who speak,
for is it possible that those respects, which sway and govern their ordinary actions, should have no influence upon their pens? It cannot be, that they who speak,
which thing our adversaries here at home amongst us know very well, a master-piece of whose policy it is, to put into the hands of the people such Pamphlets which hurt not our cause at all, but onely discredit our persons.
which thing our Adversaries Here At home among us know very well, a masterpiece of whose policy it is, to put into the hands of the people such Pamphlets which hurt not our cause At all, but only discredit our Persons.
St. Chrysostom observes out of the ancient Customes of the Olympick Games, that whensoever any man offered himself to contend in them, he was not to be admitted till publick Proclamation had been made throughout the multitude to this purpose.
Saint Chrysostom observes out of the ancient Customs of the Olympic Games, that whensoever any man offered himself to contend in them, he was not to be admitted till public Proclamation had been made throughout the multitude to this purpose.
n1 np1 vvz av pp-f dt j n2 pp-f dt jp n2, cst c-crq d n1 vvd px31 pc-acp vvi p-acp pno32, pns31 vbds xx pc-acp vbi vvn p-acp j n1 vhd vbn vvn p-acp dt n1 p-acp d n1.
Had the Heathen this care, that their vanities should not be discredited? how great then must our care be, that they which enter into these Exercises, be of pure and upright condition? Let mens skill and judgment therefore be never so good,
Had the Heathen this care, that their vanities should not be discredited? how great then must our care be, that they which enter into these Exercises, be of pure and upright condition? Let men's skill and judgement Therefore be never so good,
vhd dt j-jn d n1, cst po32 n2 vmd xx vbi vvn? q-crq j av vmb po12 n1 vbi, cst pns32 r-crq vvb p-acp d n2, vbb pp-f j cc j n1? vvi ng2 n1 cc n1 av vbb av-x av j,
yet if their lives be notoriously subject to exception, let them know, that there is no place for them in these Olympicks. Men indeed in civil business have found out a distinction, between an Honest man, and a good Common-wealths-man: And therefore Fabricius in the Roman Story is much commended,
yet if their lives be notoriously Subject to exception, let them know, that there is no place for them in these Olympics. Men indeed in civil business have found out a distinction, between an Honest man, and a good Commonwealthsman: And Therefore Fabricius in the Roman Story is much commended,
av cs po32 n2 vbb av-j j-jn p-acp n1, vvb pno32 vvi, cst pc-acp vbz dx n1 p-acp pno32 p-acp d njp2. n2 av p-acp j n1 vhb vvn av dt n1, p-acp dt j n1, cc dt j n1: cc av npg1 p-acp dt njp n1 vbz av-d vvn,
because there is some truth in that which Quintilian spake, Cogitare optima simul & deterrima, non magis est unius animi, quam ejusdem hominis bonum esse ac malum.
Because there is Some truth in that which Quintilian spoke, Cogitare optima simul & deterrima, non magis est unius animi, quam ejusdem hominis bonum esse ac malum.
c-acp pc-acp vbz d n1 p-acp d r-crq np1 vvd, fw-la fw-la fw-la cc fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
For who is he amongst men that can free himself from this weakness? Yea, we our selves that are set over others for their cure, may speak of our selves and our Charge,
For who is he among men that can free himself from this weakness? Yea, we our selves that Are Set over Others for their cure, may speak of our selves and our Charge,
as Iolaus in Euripides doth of himself and Hercules children, NONLATINALPHABET, We take care of these, our selves standing in need of others care for us.
as Iolaus in Euripides does of himself and Hercules children,, We take care of these, our selves standing in need of Others care for us.
For otherwise, saith he, how can he give comfort and hope of success to a sick patient, who by his ill colour and meagreness, bewrays some imperfection of his own.
For otherwise, Says he, how can he give Comfort and hope of success to a sick patient, who by his ill colour and meagreness, bewrays Some imperfection of his own.
c-acp av, vvz pns31, q-crq vmb pns31 vvi n1 cc n1 pp-f n1 p-acp dt j n1, r-crq p-acp po31 j-jn n1 cc n1, vvz d n1 pp-f po31 d.
But what Physician of Soul and Manners is capable of this counsel? or who is it, that, taking the cure of others, d•th not in most of his actions bewray his own disease? Even thus hath it pleased God to tie us together with a mutual sense of each others weakness;
But what physician of Soul and Manners is capable of this counsel? or who is it, that, taking the cure of Others, d•th not in most of his actions bewray his own disease? Even thus hath it pleased God to tie us together with a mutual sense of each Others weakness;
p-acp r-crq n1 pp-f n1 cc n2 vbz j pp-f d n1? cc q-crq vbz pn31, cst, vvg dt n1 pp-f n2-jn, vhz xx p-acp ds pp-f po31 n2 vvi po31 d n1? np1 av vhz pn31 vvn np1 pc-acp vvi pno12 av p-acp dt j n1 pp-f d ng1-jn n1;
Infaelicissimum Consolationis genus est de miseriis hominum peccatorum capere solatia. It is but a miserable comfort to judge our own perfections onely by others defects,
Infaelicissimum Consolationis genus est de miseriis hominum peccatorum capere solatia. It is but a miserable Comfort to judge our own perfections only by Others defects,
One is Weak, because he is not yet fully informed, not so sufficiently Catechized in the Mysteries of Faith, whom farther Institution may bring to better Maturity:
One is Weak, Because he is not yet Fully informed, not so sufficiently Catechized in the Mysteres of Faith, whom farther Institution may bring to better Maturity:
pi vbz j, c-acp pns31 vbz xx av av-j vvn, xx av av-j vvn p-acp dt n2 pp-f n1, ro-crq jc n1 vmb vvi p-acp jc n1:
by gently submitting our selves to the capacity of the Learner, by lending our hand, by lessening our steps to keep them in equipace with us till they come up to their full growth.
by gently submitting our selves to the capacity of the Learner, by lending our hand, by lessening our steps to keep them in equipace with us till they come up to their full growth.
Grave men have thought it no disparagement, to have been seen with their little sons, Lud•re par impar, equitare in arundi•e longa, toying and practising with them their childish sports:
Grave men have Thought it no disparagement, to have been seen with their little Sons, Lud•re par impar, equitare in arundi•e Longam, toying and practising with them their childish sports:
Those therefore who bear the office of Fathers amongst other men, to bring up the Infancy of Babes in Christ, must not blush to practise this part of a Father,
Those Therefore who bear the office of Father's among other men, to bring up the Infancy of Babes in christ, must not blush to practise this part of a Father,
d av r-crq vvb dt n1 pp-f n2 p-acp j-jn n2, pc-acp vvi a-acp dt n1 pp-f n2 p-acp np1, vmb xx vvi pc-acp vvi d n1 pp-f dt n1,
Having before proved, that Christian Courtesie spreads it self to all sorts of men, to the Infidel, to the gross notorious sinner, then will it without any straining at all come home to all the infirmities of our weaker Brethren:
Having before proved, that Christian Courtesy spreads it self to all sorts of men, to the Infidel, to the gross notorious sinner, then will it without any straining At all come home to all the infirmities of our Weaker Brothers:
vhg a-acp vvn, cst np1 n1 vvz pn31 n1 p-acp d n2 pp-f n2, p-acp dt n1, p-acp dt j j n1, av vmb pn31 p-acp d vvg p-acp d vvb av-an p-acp d dt n2 pp-f po12 jc n2:
Epictetus considering with himself, the weakness which is usual in men, still to make the worst of what befalls us, wittily tells us, That every thing in the world hath two handles, one turn'd toward us, which we may easily take, the other turn'd from us, harder to be laid hold of;
Epictetus considering with himself, the weakness which is usual in men, still to make the worst of what befalls us, wittily tells us, That every thing in the world hath two handles, one turned towards us, which we may Easily take, the other turned from us, harder to be laid hold of;
There is no part of our Brother's carriage towards Vs, but if we search it, we shall find, some hand-fast, some circumstance, that will make it easie to be born.
There is no part of our Brother's carriage towards Us, but if we search it, we shall find, Some handfast, Some circumstance, that will make it easy to be born.
For, saith St. Chrysostom, Didst thou know that thy Brother intended particular mischeif against thee, that he would embrue his hand in thy bloud, NONLATINALPHABET, yet kiss that hand;
For, Says Saint Chrysostom, Didst thou know that thy Brother intended particular mischief's against thee, that he would imbrue his hand in thy blood,, yet kiss that hand;
p-acp, vvz n1 np1, vdd2 pns21 vvi d po21 n1 vvd j ng1 p-acp pno21, cst pns31 vmd vvi po31 n1 p-acp po21 n1,, av vvb d n1;
Beloved, there is an Art among Christians, like unto that of Protagoras, of so making up and ordering our burthens, that they may lie with much less weight upon our shoulders;
beloved, there is an Art among Christians, like unto that of Protagoras, of so making up and ordering our burdens, that they may lie with much less weight upon our shoulders;
j-vvn, pc-acp vbz dt n1 p-acp np1, av-j p-acp d pp-f np1, pp-f av vvg a-acp cc vvg po12 n2, cst pns32 vmb vvi p-acp d dc n1 p-acp po12 n2;
this Art, if we could learn it, would make us take all in good part at our Brother's hand, were he as bad as Nabal was, of whom his own servant complain'd, that he was such a man of Belial, that no man could speak unto him.
this Art, if we could Learn it, would make us take all in good part At our Brother's hand, were he as bad as Nabal was, of whom his own servant complained, that he was such a man of Belial, that no man could speak unto him.
Wherefore leaving you to the study, and learning of this most Christian Art, I will a little consider for what reasons we may not admit of these two sorts of Weak men to Controversie. For as for the Unlearned, in private, nothing more usual with them then to take offence at our dissentions,
Wherefore leaving you to the study, and learning of this most Christian Art, I will a little Consider for what Reasons we may not admit of these two sorts of Weak men to Controversy. For as for the Unlearned, in private, nothing more usual with them then to take offence At our dissensions,
It is their usual voice and question to us, Is it possible that we should be at one in these points in which your selves do disagree? thus cast they off on our backs the burthen of their back-sliding and neutrality;
It is their usual voice and question to us, Is it possible that we should be At one in these points in which your selves do disagree? thus cast they off on our backs the burden of their backsliding and neutrality;
pn31 vbz po32 j n1 cc vvi p-acp pno12, vbz pn31 j cst pns12 vmd vbi p-acp pi p-acp d n2 p-acp r-crq po22 n2 vdb vvi? av vvd pns32 a-acp p-acp po12 n2 dt n1 pp-f po32 j cc n1;
Secondly, What one said of other contentions, In bellis civilibus a•dacia etiam valet singulorum, In civil wars no man is too weak to do a mischeif, we have found too true in these our Sacra Bella ;
Secondly, What one said of other contentions, In bellis civilibus a•dacia etiam valet singulorum, In civil wars no man is too weak to do a mischief's, we have found too true in these our Sacra Bella;
ord, q-crq pi vvn pp-f j-jn n2, p-acp fw-la fw-la fw-it fw-la n1 fw-la, p-acp j n2 dx n1 vbz av j pc-acp vdi dt ng1, pns12 vhb vvn av j p-acp d po12 fw-la fw-la;
so that for a Barnabas to be drawn away to errour, there needs not always the example and authority of a Peter. A third reason is the marvellous violence of the weaker sort in maintaining their conceits,
so that for a Barnabas to be drawn away to error, there needs not always the Exampl and Authority of a Peter. A third reason is the marvellous violence of the Weaker sort in maintaining their conceits,
av cst p-acp dt np1 pc-acp vbi vvn av p-acp n1, a-acp vvz xx av dt n1 cc n1 pp-f dt np1. dt ord n1 vbz dt j n1 pp-f dt jc n1 p-acp vvg po32 n2,
For one thing there is that wonderfully prevails against the reclaiming of them, and that is, The natural jealousie they have of all that is said unto them by men of better wits, stand it with reason never so good,
For one thing there is that wonderfully prevails against the reclaiming of them, and that is, The natural jealousy they have of all that is said unto them by men of better wits, stand it with reason never so good,
p-acp crd n1 a-acp vbz d av-j vvz p-acp dt n-vvg pp-f pno32, cc d vbz, dt j n1 pns32 vhb pp-f d cst vbz vvn p-acp pno32 p-acp n2 pp-f jc n2, vvb pn31 p-acp n1 av-x av j,
Theophilus, a learned Bishop of Alexandria, having fallen into their hands, was so roughly used by them, that ere he could get out of their fingers, he was fain to use his wits,
Theophilus, a learned Bishop of Alexandria, having fallen into their hands, was so roughly used by them, that ere he could get out of their fingers, he was fain to use his wits,
Now when Christian and Religious doubts, must thus be managed with wilfulness and violence, what mischeif may come of it is already so plain, that it needs not my finger to point it out.
Now when Christian and Religious doubts, must thus be managed with wilfulness and violence, what mischief's may come of it is already so plain, that it needs not my finger to point it out.
av c-crq np1 cc j n2, vmb av vbi vvn p-acp n1 cc n1, r-crq ng1 vmb vvi pp-f pn31 vbz av av j, cst pn31 vvz xx po11 n1 pc-acp vvi pn31 av.
For first of all, from him it comes, that our Books are so stuft with contumelious meladiction, no Heathen Writers having left the like example of choller and gross impatience.
For First of all, from him it comes, that our Books Are so stuffed with contumelious meladiction, no Heathen Writers having left the like Exampl of choler and gross impatience.
p-acp ord pp-f d, p-acp pno31 pn31 vvz, cst po12 n2 vbr av vvn p-acp j n1, dx j-jn n2 vhg vvn dt j n1 pp-f n1 cc j n1.
For somewhat certainly his Kinsmen saw in his behaviour• when as St. Mark reports, they went forth to lay hold upon him, thinking he was beside himself.
For somewhat Certainly his Kinsmen saw in his behaviour• when as Saint Mark reports, they went forth to lay hold upon him, thinking he was beside himself.
St. Chrysostom excellently observeth, that the Prophets of God, and Satan, were by this notoriously differenced, that they which gave Oracles by motion from the Devil, did it with much impatience and confusion, with a kind of fury and madness ;
Saint Chrysostom excellently observeth, that the prophets of God, and Satan, were by this notoriously differenced, that they which gave Oracles by motion from the devil, did it with much impatience and confusion, with a kind of fury and madness;
n1 np1 av-j vvz, cst dt n2 pp-f np1, cc np1, vbdr p-acp d av-j vvn, cst pns32 r-crq vvd n2 p-acp n1 p-acp dt n1, vdd pn31 p-acp d n1 cc n1, p-acp dt n1 pp-f n1 cc n1;
Quis conferre duces meminit qui pendere causas? Qua stetit inde •avet, What man overtaken with passion remembers impartially to compare cause with cause, and right with right;
Quis confer duces Meminit qui pendere causas? Qua Stetit inde •avet, What man overtaken with passion remembers impartially to compare cause with cause, and right with right;
but because he proposes to contend, yea, so potently hath this humour prevail'd with men that have undertaken to maintain a faction, that it hath broken o•t to the tempting of God,
but Because he proposes to contend, yea, so potently hath this humour prevailed with men that have undertaken to maintain a faction, that it hath broken o•t to the tempting of God,
and the dishonour of Martyrdom. Two Friers in Florence, in the action of Savonoralla, voluntarily in the open view of the City, offer'd to enter the fire:
and the dishonour of Martyrdom. Two Friars in Florence, in the actium of Savonarola, voluntarily in the open view of the city, offered to enter the fire:
for it is not the variety of opinions, but our own perverse wills, who think it meet, that all should be conceited as our selves are, which hath so inconvenienced the Church, were we not so ready to Anathematize each other, where we concur not in opinion, we might in hearts be united,
for it is not the variety of opinions, but our own perverse wills, who think it meet, that all should be conceited as our selves Are, which hath so inconvenienced the Church, were we not so ready to Anathematise each other, where we concur not in opinion, we might in hearts be united,
p-acp pn31 vbz xx dt n1 pp-f n2, cc-acp po12 d j n2, r-crq vvb pn31 vvi, cst d vmd vbi vvn p-acp po12 n2 vbr, r-crq vhz av vvn dt n1, vbdr pns12 xx av j pc-acp vvi d n-jn, c-crq pns12 vvb xx p-acp n1, pns12 vmd p-acp n2 vbb vvn,
The will of God, and his manner of proceeding in Predestination is undiscernable, and shall so remain until that day, wherein all knowledge shall be made perfect ;
The will of God, and his manner of proceeding in Predestination is undiscernible, and shall so remain until that day, wherein all knowledge shall be made perfect;
dt vmb pp-f np1, cc po31 n1 pp-f vvg p-acp n1 vbz j, cc vmb av vvi c-acp d n1, c-crq d n1 vmb vbi vvn j;
yet some there are, who with probability of Scripture teach, that the true cause of the final miscarriage of them that perish, is that original corruption that befell them at the beginning, increased through the neglect or refusal of grace offered.
yet Some there Are, who with probability of Scripture teach, that the true cause of the final miscarriage of them that perish, is that original corruption that befell them At the beginning, increased through the neglect or refusal of grace offered.
av d a-acp vbr, r-crq p-acp n1 pp-f n1 vvi, cst dt j n1 pp-f dt j n1 pp-f pno32 d vvi, vbz d j-jn n1 cst vvd pno32 p-acp dt n1, vvd p-acp dt n1 cc n1 pp-f n1 vvn.
as that we can with patience hear, yea, think it an honour, that so base creatures as our selves should become the instruments of the glory of so great a Majesty,
as that we can with patience hear, yea, think it an honour, that so base creatures as our selves should become the Instruments of the glory of so great a Majesty,
for since it is impossible, where Scripture is ambiguous, that all conceits should run alike, it remains, that we seek out a way, not so much to establish an unity of opinion in the minds of all, which I take to be a thing likewise impossible,
for since it is impossible, where Scripture is ambiguous, that all conceits should run alike, it remains, that we seek out a Way, not so much to establish an unity of opinion in the minds of all, which I take to be a thing likewise impossible,
c-acp c-acp pn31 vbz j, c-crq n1 vbz j, cst d n2 vmd vvi av-j, pn31 vvz, cst pns12 vvb av dt n1, xx av av-d pc-acp vvi dt n1 pp-f n1 p-acp dt n2 pp-f d, r-crq pns11 vvb pc-acp vbi dt n1 av j,
A better way my conceit cannot reach unto, then that we would be willing to think, that these things, which with some shew of probability we deduce from Scripture, are at the best but our Opinions :
A better Way my conceit cannot reach unto, then that we would be willing to think, that these things, which with Some show of probability we deduce from Scripture, Are At the best but our Opinions:
for this peremptory manner of setting down our own conclusions, under this high commanding form of necessary truths, is generally one of the greatest causes, which keeps the Churches this day so far asunder;
for this peremptory manner of setting down our own conclusions, under this high commanding from of necessary truths, is generally one of the greatest Causes, which keeps the Churches this day so Far asunder;
c-acp d j n1 pp-f vvg a-acp po12 d n2, p-acp d j j-vvg n1 pp-f j n2, vbz av-j crd pp-f dt js n2, r-crq vvz dt n2 d n1 av av-j av;
This peradventure, may some man say, may content us in case of opinion indifferent, out of which no great inconvenience by necessary and evident proof is concluded:
This Peradventure, may Some man say, may content us in case of opinion indifferent, out of which no great inconvenience by necessary and evident proof is concluded:
np1 av, vmb d n1 vvi, vmb vvi pno12 p-acp n1 pp-f n1 j, av pp-f r-crq dx j n1 p-acp j cc j n1 vbz vvn:
It's noted in the Ecclesiastick stories, that the Arrians and Right Beleivers so communicated together in holy Prayers, that you could not distinguish them till they came to the NONLATINALPHABET, the Gloria Patri, which the Arrians used with some difference from other Christians.
It's noted in the Ecclesiastic stories, that the Arians and Right Believers so communicated together in holy Prayers, that you could not distinguish them till they Come to the, the Gloria Patri, which the Arians used with Some difference from other Christians.
pn31|vbz vvn p-acp dt j n2, cst dt n2-jn cc j-jn n2 av vvn av p-acp j n2, cst pn22 vmd xx vvi pno32 c-acp pns32 vvd p-acp dt, dt fw-la fw-la, r-crq dt n2-jn vvn p-acp d n1 p-acp j-jn np1.
Some prejudice was done unto the Church by those, who first began to intermingle with publick Ecclesiastical duties, things respective unto private conceits.
some prejudice was done unto the Church by those, who First began to intermingle with public Ecclesiastical duties, things respective unto private conceits.
and not to descend to the differences of particular opinions. Severity against, and separation from Heretical companies, took its beginning from the Hereticks themselves:
and not to descend to the differences of particular opinions. Severity against, and separation from Heretical companies, took its beginning from the Heretics themselves:
cc xx pc-acp vvi p-acp dt n2 pp-f j n2. n1 p-acp, cc n1 p-acp j n2, vvd po31 n1 p-acp dt n2 px32:
and as for severity, that which the Donatists sometimes spake in their own defence, Illam esse veram Ecclesiam quae persecutionem patitur, non quae facit ;
and as for severity, that which the Donatists sometime spoke in their own defence, Illam esse Veram Church Quae persecutionem patitur, non Quae facit;
cc c-acp p-acp n1, cst r-crq dt n2 av vvd p-acp po32 d n1, fw-la fw-la n1 fw-la fw-la fw-la fw-la, fw-la fw-la fw-la;
The first Law in this kind that ever was made, was Enacted by Theodosius against the Donatists, but with this restraint, that it should extend against none,
The First Law in this kind that ever was made, was Enacted by Theodosius against the Donatists, but with this restraint, that it should extend against none,
dt ord n1 p-acp d n1 cst av vbds vvn, vbds vvn p-acp np1 p-acp dt n2, p-acp p-acp d n1, cst pn31 vmd vvi p-acp pix,
but onely such as were tumultuous, and till that time they were not so much as touch'd with any mulct, though but pecuniary, till that shameful outrage committed against Bishop Maximian, whom they beat down with bats and clubs,
but only such as were tumultuous, and till that time they were not so much as touched with any mulct, though but pecuniary, till that shameful outrage committed against Bishop Maximian, whom they beatrice down with bats and Clubs,
cc-acp av-j d c-acp vbdr j, cc p-acp d n1 pns32 vbdr xx av av-d c-acp vvn p-acp d vvi, c-acp p-acp n1, c-acp cst j n1 vvn p-acp n1 np1, ro-crq pns32 vvd a-acp p-acp n2 cc n2,
St. Austin (a man of as mild and gentle spirit as ever bare rule in the Church) having, according to his natural sweetness of disposition, earnestly written against violent and sharp dealing with Hereticks, being taught by experience, did afterward retract,
Saint Austin (a man of as mild and gentle Spirit as ever bore Rule in the Church) having, according to his natural sweetness of disposition, earnestly written against violent and sharp dealing with Heretics, being taught by experience, did afterwards retract,
yet in this longing was there not any such fierceness of passion, for Absolom saw not the Kings face for two years more after his return from banishment to Hierusalem :
yet in this longing was there not any such fierceness of passion, for Absalom saw not the Kings face for two Years more After his return from banishment to Jerusalem:
av p-acp d n1 vbds pc-acp xx d d n1 pp-f n1, c-acp np1 vvd xx dt ng1 n1 p-acp crd n2 av-dc p-acp po31 n1 p-acp n1 p-acp np1:
What then might be the cause of his strength of passion, and commiseration in the King? I perswade my self it was the fear of his sons final miscarriage,
What then might be the cause of his strength of passion, and commiseration in the King? I persuade my self it was the Fear of his Sons final miscarriage,
and reprobation, which made the King (secure of the mercies of God unto himself) to wish he had died in his stead, that so he might have gain'd for his ungracious child some time of repentance.
and reprobation, which made the King (secure of the Mercies of God unto himself) to wish he had died in his stead, that so he might have gained for his ungracious child Some time of Repentance.
The Church who is the common Mother of us all, when her Absoloms, her unnatural sons, do lift up their hands and pens against her, must so use means to repress them, that she forget not that they are the sons of her womb,
The Church who is the Common Mother of us all, when her Absoloms, her unnatural Sons, do lift up their hands and pens against her, must so use means to repress them, that she forget not that they Are the Sons of her womb,
And here I may not pass by that singular moderation of this Church of ours, which she hath most Christianly exprest towards her adversaries of Rome, here at home in her bosom above all the reformed Churches I have read of.
And Here I may not pass by that singular moderation of this Church of ours, which she hath most Christianly expressed towards her Adversaries of Room, Here At home in her bosom above all the reformed Churches I have read of.
cc av pns11 vmb xx vvi p-acp d j n1 pp-f d n1 pp-f png12, r-crq pns31 vhz av-ds av-jp vvn p-acp po31 n2 pp-f vvi, av p-acp n1-an p-acp po31 n1 p-acp d dt vvn n2 pns11 vhb vvn pp-f.
For out of desire to make the breach seem no greater, then indeed it is, and to hold eommunion and Christian fellowship with her, so far as we possibly can;
For out of desire to make the breach seem no greater, then indeed it is, and to hold eommunion and Christian fellowship with her, so Far as we possibly can;
p-acp av pp-f n1 pc-acp vvi dt n1 vvb dx jc, cs av pn31 vbz, cc pc-acp vvi n1 cc np1 n1 p-acp pno31, av av-j c-acp pns12 av-j vmb;
unto our Sermons, in which the swarvings of that Church are necessarily to be taxt by us, we do not bind their presence, onely our desire is, they would joyn with us in those Prayers and holy Ceremonies, which are common to them and us.
unto our Sermons, in which the swarvings of that Church Are necessarily to be taxed by us, we do not bind their presence, only our desire is, they would join with us in those Prayers and holy Ceremonies, which Are Common to them and us.
p-acp po12 n2, p-acp r-crq dt n2 pp-f d n1 vbr av-j pc-acp vbi vvn p-acp pno12, pns12 vdb xx vvi po32 n1, av-j po12 n1 vbz, pns32 vmd vvi p-acp pno12 p-acp d n2 cc j n2, r-crq vbr j p-acp pno32 cc pno12.
even for the resemblance of that Church, the beauty of which themselves so much admire. The glory of these our proceedings, even our adversaries themselves do much envy;
even for the resemblance of that Church, the beauty of which themselves so much admire. The glory of these our proceedings, even our Adversaries themselves do much envy;
av p-acp dt n1 pp-f d n1, dt n1 pp-f r-crq px32 av av-d vvi. dt n1 pp-f d po12 n2-vvg, av po12 n2 px32 vdb av-d vvi;
wherefore if a perfect pattern of dealing with Erring Christians were to be sought, there were not any like unto this of ours, In qua nec saeviendi, nec errandi pereundique licentia permittitur, which as it takes not to it self liberty of cruelty,
Wherefore if a perfect pattern of dealing with Erring Christians were to be sought, there were not any like unto this of ours, In qua nec saeviendi, nec errandi pereundique licentia permittitur, which as it Takes not to it self liberty of cruelty,
And now that we may at once conclude this point concerning Hereticks, for prohibiting these men access to Religious Disputations, it is now too late to dispute of that;
And now that we may At once conclude this point Concerning Heretics, for prohibiting these men access to Religious Disputations, it is now too late to dispute of that;
cc av cst pns12 vmb p-acp a-acp vvi d n1 vvg n2, p-acp vvg d n2 n1 p-acp j n2, pn31 vbz av av av-j pc-acp vvi pp-f d;
I see it may be well expected, that I should according to my promise adde instruction for the publick Magistrate, and show how far this precept in receiving the weak concerns him.
I see it may be well expected, that I should according to my promise add instruction for the public Magistrate, and show how Far this precept in receiving the weak concerns him.
I will therefore recall into your memories so much of my former Meditations, as may serve to open unto me a convenient way to pursue the rest of those Lessons, which then,
I will Therefore Recall into your memories so much of my former Meditations, as may serve to open unto me a convenient Way to pursue the rest of those Lessons, which then,
pns11 vmb av vvi p-acp po22 n2 av d pp-f po11 j n2, c-acp vmb vvi pc-acp vvi p-acp pno11 dt j n1 pc-acp vvi dt n1 pp-f d n2, r-crq av,
Indeed, if you take the Resurrection for that glorious Act of his Omnipotency, by which, through the power of his eternal Spirit, he redeems himself from the hand of the grave,
Indeed, if you take the Resurrection for that glorious Act of his Omnipotency, by which, through the power of his Eternal Spirit, he redeems himself from the hand of the grave,
For to raise our thoughts from this earth, and clay, and from things beneath (and such are those which here Abraham calls, The good things of our life ) and to set them above, where Christ sits at the right hand of God, this is that practick Resurrection, which above all concerns us;
For to raise our thoughts from this earth, and clay, and from things beneath (and such Are those which Here Abraham calls, The good things of our life) and to Set them above, where christ sits At the right hand of God, this is that practic Resurrection, which above all concerns us;
p-acp pc-acp vvi po12 n2 p-acp d n1, cc n1, cc p-acp n2 p-acp (cc d vbr d r-crq av np1 vvz, dt j n2 pp-f po12 n1) cc pc-acp vvi pno32 a-acp, c-crq np1 vvz p-acp dt j-jn n1 pp-f np1, d vbz d j-jn n1, r-crq p-acp d vvz pno12;
To know and beleive perfectly the whole story of Christ's Resurrection, what were it, if we did not practise this Resurrection of our own? Cogita non exacturum à te Deum, quantum cognov•ris, sed quantum vixeris;
To know and believe perfectly the Whole story of Christ's Resurrection, what were it, if we did not practise this Resurrection of our own? Cogita non exacturum à te God, quantum cognov•ris, sed quantum vixeris;
Epictetus, that great Philosopher, makes this pretty Parable, Should a Shepherd, saith he, call his sheep to account how they had profited, would he like of that sheep, which brought before him his hay, his grass, and fodder ;
Epictetus, that great Philosopher, makes this pretty Parable, Should a Shepherd, Says he, call his sheep to account how they had profited, would he like of that sheep, which brought before him his hay, his grass, and fodder;
should the great Shepherd of the flock call you before him, to see how you have profited, would he content himself with this, that you had well Con'd your Catechism, that you had diligently read the Gospel, and exactly knew the whole story of the Resurrection ? would it not give him better satisfaction to find Christ's Resurrection exprest in yours,
should the great Shepherd of the flock call you before him, to see how you have profited, would he content himself with this, that you had well Coned your Catechism, that you had diligently read the Gospel, and exactly knew the Whole story of the Resurrection? would it not give him better satisfaction to find Christ's Resurrection expressed in yours,
to have risen, as Christ hath done, so to have digested the Resurrection of Christ, as that we have made it our own, this is rightly to understand the Doctrine of the Resurrection of Christ.
to have risen, as christ hath done, so to have digested the Resurrection of christ, as that we have made it our own, this is rightly to understand the Doctrine of the Resurrection of christ.
For this cause have I refused to treat this day of that Resurrection, in the Doctrine of which I know you are perfect, and have reflected on that, in the knowledge of which I fear you are imperfect:
For this cause have I refused to Treat this day of that Resurrection, in the Doctrine of which I know you Are perfect, and have reflected on that, in the knowledge of which I Fear you Are imperfect:
p-acp d n1 vhb pns11 vvn pc-acp vvi d n1 pp-f d n1, p-acp dt n1 pp-f r-crq pns11 vvb pn22 vbr j, cc vhb vvn p-acp d, p-acp dt n1 pp-f r-crq pns11 vvb pn22 vbr j:
For so doing, I shall open unto you one of the hardest points of your Spiritual Resurrection, even to raise your thoughts from the things of this life,
For so doing, I shall open unto you one of the Hardest points of your Spiritual Resurrection, even to raise your thoughts from the things of this life,
c-acp av vdg, pns11 vmb vvi p-acp pn22 pi pp-f dt js n2 pp-f po22 j n1, av pc-acp vvi po22 n2 p-acp dt n2 pp-f d n1,
You may be pleased to remember, that after some instruction drawn from the first word, Son, I proceeded to consider the ensuing words, wherein having by an Alchimy, which then I used, changed the word [ Recordare ] Remember, into [ Cave ] Beware, and so read my Text thus, Beware thou receive not thy good things in this life, I shewed you, that we had never greater cause to consult our best wits, what we are to do,
You may be pleased to Remember, that After Some instruction drawn from the First word, Son, I proceeded to Consider the ensuing words, wherein having by an Alchemy, which then I used, changed the word [ Remember ] remember, into [ Cave ] Beware, and so read my Text thus, Beware thou receive not thy good things in this life, I showed you, that we had never greater cause to consult our best wits, what we Are to do,
Upon this I moved this Question, Whether or no, if the things of this world should by some providence of God knock and offer themselves to us, we are bound to exclude them and refuse them ? or, we might open and admit of them? I divided my answer according to the divers abilities and strengths of men: First, Qui potest capere, capiat ;
Upon this I moved this Question, Whither or no, if the things of this world should by Some providence of God knock and offer themselves to us, we Are bound to exclude them and refuse them? or, we might open and admit of them? I divided my answer according to the diverse abilities and strengths of men: First, Qui potest capere, Capita;
p-acp d pns11 vvd d n1, cs cc uh-dx, cs dt n2 pp-f d n1 vmd p-acp d n1 pp-f np1 vvb cc vvi px32 p-acp pno12, pns12 vbr vvn pc-acp vvi pno32 cc vvi pno32? cc, pns12 vmd vvi cc vvi pp-f pno32? pns11 vvd po11 n1 vvg p-acp dt j n2 cc n2 pp-f n2: ord, fw-fr fw-la fw-la, n1;
he that hath strength and spiritual wisdom to manage them, let him receive them: But in the second place, he that is weak, let him let strong diet alone,
he that hath strength and spiritual Wisdom to manage them, let him receive them: But in the second place, he that is weak, let him let strong diet alone,
and suffered me not to descend unto the second part, upon which now I am about to fall, Cave ne recipias, Take heed thou receive not thy good things.
and suffered me not to descend unto the second part, upon which now I am about to fallen, Cave ne recipias, Take heed thou receive not thy good things.
cc vvd pno11 xx pc-acp vvi p-acp dt ord n1, p-acp r-crq av pns11 vbm a-acp pc-acp vvi, n1 ccx fw-la, vvb n1 pns21 vvb xx po21 j n2.
In this matter of Receiving and entertaining these outward and foreign good things, there have been two ways commended to you, the one the more glorious, to receive them ; of this we have spoken.
In this matter of Receiving and entertaining these outward and foreign good things, there have been two ways commended to you, the one the more glorious, to receive them; of this we have spoken.
p-acp d n1 pp-f vvg cc vvg d j cc j j n2, pc-acp vhi vbn crd n2 vvn p-acp pn22, dt pi dt av-dc j, pc-acp vvi pno32; pp-f d pns12 vhb vvn.
On the contrary to avoid occasions, to follow that other vincendi genus, non pugnare, to overcome the world by contemning and avoiding it, this argues a wise, indeed but a weak and fainting spirit:
On the contrary to avoid occasions, to follow that other vincendi genus, non pugnare, to overcome the world by contemning and avoiding it, this argues a wise, indeed but a weak and fainting Spirit:
p-acp dt j-jn pc-acp vvi n2, pc-acp vvi d j-jn fw-la fw-la, fw-la fw-la, pc-acp vvi dt n1 p-acp vvg cc vvg pn31, d vvz dt j, av p-acp dt j cc j-vvg n1:
and Monkish life, sticks not to give out, that all perfection is in it, whereas indeed there is no greater argument of imperfection in good men, quam non posse pati solem, non multitudinem;
and Monkish life, sticks not to give out, that all perfection is in it, whereas indeed there is no greater argument of imperfection in good men, quam non posse pati solemn, non multitudinem;
cc j n1, vvz xx pc-acp vvi av, cst d n1 vbz p-acp pn31, cs av a-acp vbz dx jc n1 pp-f n1 p-acp j n2, fw-la fw-fr fw-la fw-la j, fw-fr fw-la;
like Scheubelius a great Mathematician, but by book onely, and not by practise, who being required sometime in an Army to make use of his Quadrant, knew not the difference between umbra recta, and umbra versa :
like Scheubelius a great Mathematician, but by book only, and not by practise, who being required sometime in an Army to make use of his Quadrant, knew not the difference between umbra Recta, and umbra versa:
j np1 dt j n1, p-acp p-acp n1 av-j, cc xx p-acp vvi, r-crq vbg vvn av p-acp dt n1 pc-acp vvi n1 pp-f po31 vvb, vvd xx dt n1 p-acp fw-la fw-la, cc fw-la fw-la:
when they are but weak, and so forgetting their place, range themselves among the first, whereas they ought to have kept station among the second sort, I will take leave both to advise my self,
when they Are but weak, and so forgetting their place, range themselves among the First, whereas they ought to have kept station among the second sort, I will take leave both to Advice my self,
and temporal good things, rather then by an improvident fool-hardiness to thrust our selves upon occasions which we are unable to manage without offence.
and temporal good things, rather then by an improvident foolhardiness to thrust our selves upon occasions which we Are unable to manage without offence.
should we put the discussion of some point of Scholarship to the Plough-hind, or a Case in Law to the Physician, or a point in Physick to the Lawyer, none of these will offer to interpose,
should we put the discussion of Some point of Scholarship to the Plough-hind, or a Case in Law to the physician, or a point in Physic to the Lawyer, none of these will offer to interpose,
vmd pns12 vvi dt n1 pp-f d n1 pp-f n1 p-acp dt n1, cc dt n1 p-acp n1 p-acp dt n1, cc dt n1 p-acp n1 p-acp dt n1, pix pp-f d vmb vvi pc-acp vvi,
It is therefore a thing most necessary, that in this behalf we advise men, either to know their weakness, or to suspect their strength. Malo cautior esse quam fortior;
It is Therefore a thing most necessary, that in this behalf we Advice men, either to know their weakness, or to suspect their strength. Malo cautior esse quam fortior;
pn31 vbz av dt n1 av-ds j, cst p-acp d n1 pns12 vvb n2, av-d p-acp vvb po32 n1, cc p-acp vvb po32 n1. np1 fw-la fw-la fw-la fw-la;
then the ordinary men, unto whom men of common inches seemed but as Grashoppers ; such were the Anakims, the Enims, the Horims, the Zamzummims, the Rephaims, and the like:
then the ordinary men, unto whom men of Common inches seemed but as Grasshoppers; such were the Anakims, the Ensigns, the Horims, the Zamzummims, the Rephaims, and the like:
It fares no otherwise with these two orders of men, of which I have spoken, there is the Anakim, the man that goes forth in the conceit of his strength and valour;
It fares not otherwise with these two order of men, of which I have spoken, there is the Anakim, the man that Goes forth in the conceit of his strength and valour;
pn31 vvz xx av p-acp d crd n2 pp-f n2, pp-f r-crq pns11 vhb vvn, pc-acp vbz dt np1, dt n1 cst vvz av p-acp dt n1 pp-f po31 n1 cc n1;
and cast themselves into thy lap? that wealth, that honours, that abundance waits upon thee? take heed how thou presume of thy strength to manage them, look well upon them,
and cast themselves into thy lap? that wealth, that honours, that abundance waits upon thee? take heed how thou presume of thy strength to manage them, look well upon them,
for these gay things of the world carry not their Recepisti in their fore-heads, as they come towards us, they are smooth and fair: you can prognosticate nothing by their countenance, but serene and Summer weather:
for these gay things of the world carry not their Recepisti in their foreheads, as they come towards us, they Are smooth and fair: you can prognosticate nothing by their countenance, but serene and Summer weather:
p-acp d j n2 pp-f dt n1 vvb xx po32 fw-la p-acp po32 n2, c-acp pns32 vvb p-acp pno12, pns32 vbr j cc j: pn22 vmb vvi pix p-acp po32 n1, cc-acp j cc n1 n1:
then shall you read Recepisti. Cave therefore, presume not, but be wary, and that thou mayest avoid a Recepisti, cave nerecipias, be sure that thou receive not:
then shall you read Recepisti. Cave Therefore, presume not, but be wary, and that thou Mayest avoid a Recepisti, cave nerecipias, be sure that thou receive not:
How many of those, think you, who out of their opinion of skill and strength, have given free entertainment to the world, have made large use of the world, lived abundantly, fared costly, dwelt sumptuously, clothed themselves richly,
How many of those, think you, who out of their opinion of skill and strength, have given free entertainment to the world, have made large use of the world, lived abundantly, fared costly, dwelled sumptuously, clothed themselves richly,
when their time and hour came, would rather have gone out of some poor cottage, then out of a Princely Palace, and lived with no noise in the world, that so they might have died in some peace? See you not, what some great Persons in the Church of Rome have often done? Charles 5, the Prince of Parma, sundry others,
when their time and hour Come, would rather have gone out of Some poor cottage, then out of a Princely Palace, and lived with no noise in the world, that so they might have died in Some peace? See you not, what Some great Persons in the Church of Room have often done? Charles 5, the Prince of Parma, sundry Others,
c-crq po32 n1 cc n1 vvd, vmd av-c vhi vvn av pp-f d j n1, av av pp-f dt j n1, cc vvd p-acp dx n1 p-acp dt n1, cst av pns32 vmd vhi vvn p-acp d n1? vvb pn22 xx, q-crq d j n2 p-acp dt n1 pp-f vvb vhb av vdn? np1 crd, dt n1 pp-f np1, j n2-jn,
What is it, beloved, that thus reforms our judgment, and clears our sight at that hour? Nothing but this, all our pleasures, all our honours, all the May-games of our life, they now shall shew themselves unto us,
What is it, Beloved, that thus reforms our judgement, and clears our sighed At that hour? Nothing but this, all our pleasures, all our honours, all the May-games of our life, they now shall show themselves unto us,
r-crq vbz pn31, vvn, cst av vvz po12 n1, cc vvz po12 n1 p-acp d n1? pix p-acp d, d po12 n2, d po12 n2, d dt n2 pp-f po12 n1, pns32 av vmb vvi px32 p-acp pno12,
And first of all, were there no other reason to perswade you, yet the very reading of this story, where I have taken my Text, would afford arguments enough;
And First of all, were there no other reason to persuade you, yet the very reading of this story, where I have taken my Text, would afford Arguments enough;
cc ord pp-f d, vbdr a-acp dx j-jn n1 pc-acp vvi pn22, av dt j n-vvg pp-f d n1, c-crq pns11 vhb vvn po11 n1, vmd vvi n2 av-d;
for what meant Abraham, I beseech you, when he told the rich man, he had received his good things ? Did he use some obscure and unknown phrase, which no circumstance of the story could open? It stands not with the goodness of the Holy Ghost, to tell us of our danger in unknown Language;
for what meant Abraham, I beseech you, when he told the rich man, he had received his good things? Did he use Some Obscure and unknown phrase, which no circumstance of the story could open? It Stands not with the Goodness of the Holy Ghost, to tell us of our danger in unknown Language;
first, it is said, he was Rich ; secondly, he ware scarlet, and soft linen ; thirdly, he was NONLATINALPHABET, he was jovial, and feasted liberally every day:
First, it is said, he was Rich; secondly, he aware scarlet, and soft linen; Thirdly, he was, he was jovial, and feasted liberally every day:
ord, pn31 vbz vvn, pns31 vbds j; ord, pns31 j n-jn, cc j n1; ord, pns31 vbds, pns31 vbds j, cc vvd av-j d n1:
doth not this accurate description of the person shew his errour? For to what other purpose else could this description serve? Either here is his errour,
does not this accurate description of the person show his error? For to what other purpose Else could this description serve? Either Here is his error,
vdz xx d j n1 pp-f dt n1 vvb po31 n1? p-acp p-acp r-crq j-jn n1 av vmd d n1 vvi? av-d av vbz po31 n1,
it seems therefore we must conclude, that to be rich, to cloath our selves costly, to fare deliciously, thus to do, is to receive the good things in our life, except some favourable interpretation do help us out;
it seems Therefore we must conclude, that to be rich, to cloth our selves costly, to fare deliciously, thus to do, is to receive the good things in our life, except Some favourable Interpretation do help us out;
When St. Iohn describes the world, which he forbids us to follow, he makes three parts of it, the lust of the flesh, the lust of the eye, and the pride of life :
When Saint John describes the world, which he forbids us to follow, he makes three parts of it, the lust of the Flesh, the lust of the eye, and the pride of life:
Do not all these three appear here in the character of our man? Where is the lust of the eye, if it be not in gaudy apparel? Where is the lust of the flesh, at least one great branch of it,
Do not all these three appear Here in the character of our man? Where is the lust of the eye, if it be not in gaudy apparel? Where is the lust of the Flesh, At least one great branch of it,
vdb xx d d crd vvb av p-acp dt n1 pp-f po12 n1? q-crq vbz dt n1 pp-f dt n1, cs pn31 vbb xx p-acp j n1? q-crq vbz dt n1 pp-f dt n1, p-acp ds crd j n1 pp-f pn31,
if it be not in the use of dainty diet ? Where is the pride of life, if not in riches ? And what reason have you now to doubt, what should be the meaning of Recepisti, thou hast Received thy good things? He then that fears to hear a Recepisti, if he be rich, let him not forget to distribute,
if it be not in the use of dainty diet? Where is the pride of life, if not in riches? And what reason have you now to doubt, what should be the meaning of Recepisti, thou hast Received thy good things? He then that fears to hear a Recepisti, if he be rich, let him not forget to distribute,
cs pn31 vbb xx p-acp dt n1 pp-f j n1? q-crq vbz dt n1 pp-f n1, cs xx p-acp n2? cc q-crq n1 vhb pn22 av pc-acp vvi, q-crq vmd vbi dt n1 pp-f np1, pns21 vh2 vvn po21 j n2? pns31 av cst vvz pc-acp vvi dt fw-la, cs pns31 vbb j, vvb pno31 xx vvi pc-acp vvi,
Pelagius grounding himself upon that of our Saviour, [ It is impossible for a rich man to enter into the Kingdom of Heaven ] taught that lesson indeed,
Pelagius grounding himself upon that of our Saviour, [ It is impossible for a rich man to enter into the Kingdom of Heaven ] taught that Lesson indeed,
but for this the Church noted him for an Heretick, for among his Heresies this is scored up for one, together with that, that it is not lawful to swear ;
but for this the Church noted him for an Heretic, for among his Heresies this is scored up for one, together with that, that it is not lawful to swear;
cc-acp p-acp d dt n1 vvd pno31 p-acp dt n1, p-acp p-acp po31 n2 d vbz vvn a-acp p-acp crd, av p-acp d, cst pn31 vbz xx j pc-acp vvi;
Many times it falls out, by the reason of the hardness of our hearts, that there is more danger in pressing some truths, then in maintaining some errours:
Many times it falls out, by the reason of the hardness of our hearts, that there is more danger in pressing Some truths, then in maintaining Some errors:
av-d n2 pn31 vvz av, p-acp dt n1 pp-f dt n1 pp-f po12 n2, cst pc-acp vbz dc n1 p-acp vvg d n2, av p-acp vvg d n2:
that it is lawful sometime to sport our selves, that it is lawful to feast at Christmas, that it is lawful to swear, and many other things of the like nature, are all truths ;
that it is lawful sometime to sport our selves, that it is lawful to feast At Christmas, that it is lawful to swear, and many other things of the like nature, Are all truths;
cst pn31 vbz j av p-acp n1 po12 n2, cst pn31 vbz j p-acp vvb p-acp np1, cst pn31 vbz j p-acp vvb, cc d j-jn n2 pp-f dt j n1, vbr d ng1;
he that will labour in repressing the abuses, which people ground upon these truths, must remember the old rule, Iniquum petendum est, ut aeqnum feras, he must go very near to teach for truth the contrary falshood.
he that will labour in repressing the Abuses, which people ground upon these truths, must Remember the old Rule, Iniquum petendum est, ut aeqnum feras, he must go very near to teach for truth the contrary falsehood.
but suppose we that he had prevailed in this doctrine, that he had wrought all the world to this bent, that the Church had received it for Catholick doctrine, shew me, he that can, what inconvenience would have attended this errour? If every rich man should suddenly become liberal, and disburse his moneys where his charity directed him;
but suppose we that he had prevailed in this Doctrine, that he had wrought all the world to this bent, that the Church had received it for Catholic Doctrine, show me, he that can, what inconvenience would have attended this error? If every rich man should suddenly become liberal, and disburse his moneys where his charity directed him;
cc-acp vvb pns12 d pns31 vhd vvn p-acp d n1, cst pns31 vhd vvn d dt n1 p-acp d n1, cst dt n1 vhd vvn pn31 p-acp njp n1, vvb pno11, pns31 cst vmb, q-crq n1 vmd vhi vvn d n1? cs d j n1 vmd av-j vvi j, cc vvi po31 n2 c-crq po31 n1 vvd pno31;
if every painted Gallant did turn his Peacocks feathers into sackcloth ; if every glutton left his full dishes, and betook himself to temperance and fasting, yea,
if every painted Gallant did turn his Peacocks Feathers into Sackcloth; if every glutton left his full Dishes, and betook himself to temperance and fasting, yea,
cs d vvn j-jn vdd vvi po31 ng1 n2 p-acp n1; cs d n1 vvd po31 j n2, cc vvd px31 p-acp n1 cc vvg, uh,
and thought himself in conscience bound so to do, out of fear, lest he might hear of Recepisti, I perswade my self the state of Greece would never suffer the more for this but the state of Christianity would have thrived the more.
and Thought himself in conscience bound so to do, out of Fear, lest he might hear of Recepisti, I persuade my self the state of Greece would never suffer the more for this but the state of Christianity would have thrived the more.
cc vvd px31 p-acp n1 vvn av pc-acp vdi, av pp-f n1, cs pns31 vmd vvi pp-f np1, pns11 vvb po11 n1 dt n1 pp-f np1 vmd av vvb dt av-dc p-acp d p-acp dt n1 pp-f np1 vmd vhi vvn dt av-dc.
Well had it been for our rich man here, if he had been a Pelagian ; for this point of Pelagianism is the surest remedy, that I know, against a Recepisti ;
Well had it been for our rich man Here, if he had been a Pelagian; for this point of Pelagianism is the Surest remedy, that I know, against a Recepisti;
whereas on the contrary side, by reason of the truth, many rich and covetous persons flatter themselves in their sin, whereof they die well conceited, from which they had been freed, had it been their good fortune to have been thus far deceived,
whereas on the contrary side, by reason of the truth, many rich and covetous Persons flatter themselves in their since, whereof they die well conceited, from which they had been freed, had it been their good fortune to have been thus Far deceived,
A second reason, perswading us to the neglect of these so much admired things of the world, is the consideration of certain abuses, which they put upon us, certain fallacies, and false glosses, by which they delude us;
A second reason, persuading us to the neglect of these so much admired things of the world, is the consideration of certain Abuses, which they put upon us, certain fallacies, and false Glosses, by which they delude us;
dt ord n1, vvg pno12 p-acp dt n1 pp-f d av av-d vvn n2 pp-f dt n1, vbz dt n1 pp-f j n2, r-crq pns32 vvd p-acp pno12, j n2, cc j n2, p-acp r-crq pns32 vvb pno12;
for as Abraham here tells the man of recepisti bona, thou hast received thy good things, so our Saviour tells more then once of some qui habent mercedem, have their reward;
for as Abraham Here tells the man of Recepisti Bona, thou hast received thy good things, so our Saviour tells more then once of Some qui habent mercedem, have their reward;
c-acp c-acp np1 av vvz dt n1 pp-f fw-la fw-la, pns21 vh2 vvn po21 j n2, av po12 n1 vvz dc cs a-acp pp-f d fw-la fw-la fw-la, vhb po32 n1;
for there is no man, though never so wicked, but that some way or other doth some good, some cup of cold water hath been given, some small service enterprized even by the worst of men:
for there is no man, though never so wicked, but that Some Way or other does Some good, Some cup of cold water hath been given, Some small service enterprised even by the worst of men:
c-acp pc-acp vbz dx n1, cs av-x av j, cc-acp cst d n1 cc av-jn vdz d j, d n1 pp-f j-jn n1 vhz vbn vvn, d j n1 vvd av p-acp dt js pp-f n2:
now God who leaves no service unrewarded, no good office unrespected, therefore preserves these sublunary blessings of purpose, ut paria faciat, to clear accounts with men here, who otherwise might seem to claim something at his hand at that great day.
now God who leaves no service unrewarded, no good office unrespected, Therefore preserves these sublunary blessings of purpose, ut paria Faciat, to clear accounts with men Here, who otherwise might seem to claim something At his hand At that great day.
av np1 q-crq vvz dx n1 j, dx j n1 j, av vvz d j n2 pp-f n1, fw-la fw-la n1, p-acp j n2 p-acp n2 av, r-crq av vmd vvi pc-acp vvi pi p-acp po31 n1 p-acp d j n1.
Nebuchadnezzar was no Saint, I trow, yet because of his long-service in the subduing of Tyre, God gives him Egypt for his reward, they are the Prophet Ezechiel 's words:
Nebuchadnezzar was no Saint, I trow, yet Because of his long-service in the subduing of Tyre, God gives him Egypt for his reward, they Are the Prophet Ezechiel is words:
when therefore thou seest God willing to bring the world upon thee, to enrich thee, to raise thee to honours, suspectam habe hanc Domini indulgentiam, as Tertullian saith, be jealous of this courtesie of God ;
when Therefore thou See God willing to bring the world upon thee, to enrich thee, to raise thee to honours, suspectam habe hanc Domini indulgentiam, as Tertullian Says, be jealous of this courtesy of God;
and shew thee that he is not in thy debt, that thou mayest hear at the last either a Recepisti, or an habes mercedem, thou hast thy reward? O quanta apud Deum merces, si in praesenti praemium non sperarent, saith St. Hierom, O how great a reward might many men receive at the hand of God,
and show thee that he is not in thy debt, that thou Mayest hear At the last either a Recepisti, or an habes mercedem, thou hast thy reward? O quanta apud God merces, si in praesenti Premium non sperarent, Says Saint Hieronymus, Oh how great a reward might many men receive At the hand of God,
cc vvb pno21 cst pns31 vbz xx p-acp po21 n1, cst pns21 vm2 vvi p-acp dt ord d dt fw-la, cc dt fw-la fw-la, pns21 vvb po21 n1? sy fw-la fw-la fw-la vvz, zz p-acp fw-la fw-la fw-la fw-la, vvz n1 np1, uh q-crq j dt n1 vmd d n2 vvi p-acp dt n1 pp-f np1,
if they did not anticipate their reward, and desire it in this life? Why do we capitulate with him for our services? Why not rather out of pious ambition desire to have God in our debt? He that doth God the greatest service,
if they did not anticipate their reward, and desire it in this life? Why do we capitulate with him for our services? Why not rather out of pious ambition desire to have God in our debt? He that does God the greatest service,
cs pns32 vdd xx vvi po32 n1, cc vvb pn31 p-acp d n1? q-crq vdb pns12 vvb p-acp pno31 p-acp po12 n2? q-crq xx av av pp-f j n1 vvb pc-acp vhi np1 p-acp po12 n1? pns31 cst vdz np1 dt js n1,
There goes a story of Aquinas, that praying once before the Crucifix, the Crucifix miraculously speaks thus unto him, Eene de me scripsisti Thoma, quam ergo mercedem accipies? Thou hast written well of me, Thomas, what reward dost thou desire? To whom Aquinas is made to answer, Nullam, Domine, praeter Teipsum;
There Goes a story of Aquinas, that praying once before the Crucifix, the Crucifix miraculously speaks thus unto him, Even de me scripsisti Thomas, quam ergo mercedem accipies? Thou hast written well of me, Thomas, what reward dost thou desire? To whom Aquinas is made to answer, Nullam, Domine, praeter Teipsum;
did we beleive our selves to be the heirs, and the sons of God, and knew the price of our inheritance in heaven, it could not be, that we should harbour so high and honourable conceits of earthly things.
did we believe our selves to be the Heirs, and the Sons of God, and knew the price of our inheritance in heaven, it could not be, that we should harbour so high and honourable conceits of earthly things.
vdd pns12 vvi po12 n2 pc-acp vbi dt n2, cc dt n2 pp-f np1, cc vvd dt n1 pp-f po12 n1 p-acp n1, pn31 vmd xx vbi, cst pns12 vmd vvi av j cc j n2 pp-f j n2.
It is a famous speech of Martin Luther, Homo perfecte credens se esse haeredem & filium Dei, non diu superstes maneret, sed statim immodico gaudio absorbere••r:
It is a famous speech of Martin Luther, Homo perfect credens se esse haeredem & Son Dei, non Diu superstes maneret, sed Immediately immodico gaudio absorbere••r:
And certainly either our not beleiving, or not rightly valuing the things of God, or howsoever, not knowing them, is the cause of this our languishing,
And Certainly either our not believing, or not rightly valuing the things of God, or howsoever, not knowing them, is the cause of this our languishing,
cc av-j d po12 xx vvg, cc xx av-jn vvg dt n2 pp-f np1, cc c-acp, xx vvg pno32, vbz dt n1 pp-f d po12 vvg,
for that Beast being amazed to see the frame and beauty of Heaven, which before he had never seen, NONLATINALPHABET, being stricken with admiration, forgets his crying:
for that Beast being amazed to see the frame and beauty of Heaven, which before he had never seen,, being stricken with admiration, forgets his crying:
Again, (yet the more to quicken one to the neglect of these things below) among many other fallacies, by which they delude us, I have made choice of one more:
Again, (yet the more to quicken one to the neglect of these things below) among many other fallacies, by which they delude us, I have made choice of one more:
av, (av dt dc pc-acp vvi pi p-acp dt n1 pp-f d n2 p-acp) p-acp d j-jn n2, p-acp r-crq pns32 vvb pno12, pns11 vhb vvn n1 pp-f crd av-dc:
It is noted by Petronius for the vanity of rich men, Qui solas divitias extruere curant, nihil voluntinter homines melius credi, quam quod ipsi tenent;
It is noted by Petronius for the vanity of rich men, Qui solas Riches extruere Curant, nihil voluntinter homines Better credi, quam quod ipsi tenent;
But riches and poverty make no difference, for we beleive him that hath told us, there is no difference, Iew and Gentile, high and low, rich and poor, all are one in Christ Iesus.
But riches and poverty make no difference, for we believe him that hath told us, there is no difference, Iew and Gentile, high and low, rich and poor, all Are one in christ Iesus.
p-acp n2 cc n1 vvb dx n1, c-acp pns12 vvb pno31 cst vhz vvn pno12, pc-acp vbz dx n1, np1 cc j, j cc j, j cc j, d vbr pi p-acp np1 np1.
Non naturae paupertas, sed opinionis est, saith S. Ambrose, Poverty, as men call it, is but a phansie, there is no such thing indeed, it is but a figment,
Non naturae paupertas, sed opinionis est, Says S. Ambrose, Poverty, as men call it, is but a fancy, there is no such thing indeed, it is but a figment,
so this difference betwixt rich and poor is but the creature of the eye, Smyndyrides the Sybarite was grown so extremely dainty, that he would grow weary with the sight of another mans labour,
so this difference betwixt rich and poor is but the creature of the eye, Smyndyrides the Sybarite was grown so extremely dainty, that he would grow weary with the sighed of Another men labour,
av d n1 p-acp j cc j vbz p-acp dt n1 pp-f dt n1, np1 dt np1 vbds vvn av av-jn j, cst pns31 vmd vvi j p-acp dt n1 pp-f j-jn ng1 n1,
Beloved, when we are thus offended to see another man meanly clad, meanly housed, meanly traded, all this is but out of a Sybaritish ridiculous daintiness,
beloved, when we Are thus offended to see Another man meanly clad, meanly housed, meanly traded, all this is but out of a Sybaritic ridiculous daintiness,
j-vvn, c-crq pns12 vbr av vvn pc-acp vvi j-jn n1 av-j vvn, av-j vvn, av-j vvn, d d vbz p-acp av pp-f dt jp j n1,
Now, Beloved, yet to see this more plainly, what is the main end of our life? what is it, at which with so much pain and labour we strive to arrive? It is,
Now, beloved, yet to see this more plainly, what is the main end of our life? what is it, At which with so much pain and labour we strive to arrive? It is,
av, j-vvn, av pc-acp vvi d av-dc av-j, r-crq vbz dt j n1 pp-f po12 n1? q-crq vbz pn31, p-acp r-crq p-acp av d n1 cc n1 pns12 vvb pc-acp vvi? pn31 vbz,
Happiness therefore may as well dwell with the poor, miserable, and distressed persons, as with persons of better fortune, since it is confest by all, that happiness is nothing else but actio secundum virtutem, a leading of our life according to virtue.
Happiness Therefore may as well dwell with the poor, miserable, and distressed Persons, as with Persons of better fortune, since it is confessed by all, that happiness is nothing Else but actio secundum virtutem, a leading of our life according to virtue.
As great art may be exprest in the cutting of a Flint, as in the cutting of a Diamond, and so the work-man do well express his skill, no man will blame him for the baseness of the matter, or think the worse of his work:
As great art may be expressed in the cutting of a Flint, as in the cutting of a Diamond, and so the workman do well express his skill, no man will blame him for the baseness of the matter, or think the Worse of his work:
let him bestow the same skill and care in polishing and cutting of the latter, as he would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God, who is no accepter of persons, but accepteth every man according to that he hath,
let him bestow the same skill and care in polishing and cutting of the latter, as he would or could have done on the former, and be confident it will be as highly valued (if not more highly rewarded) by God, who is no accepter of Persons, but Accepteth every man according to that he hath,
vvb pno31 vvi dt d n1 cc n1 p-acp n-vvg cc n-vvg pp-f dt d, c-acp pns31 vmd cc vmd vhi vdn p-acp dt j, cc vbi j pn31 vmb vbi a-acp av-j vvn (cs xx av-dc av-j vvn) p-acp np1, r-crq vbz dx n1 pp-f n2, p-acp vvz d n1 vvg p-acp cst pns31 vhz,
It might seem strange, that I should amongst Christians thus come and deliver a speech of Bloud. For when I read the notes and characters of a Christian in holy Scriptures, me-thinks it should be almost a sin for such a one to name it. Possess your souls in patience.
It might seem strange, that I should among Christians thus come and deliver a speech of Blood. For when I read the notes and characters of a Christian in holy Scriptures, methinks it should be almost a since for such a one to name it. Possess your Souls in patience.
pn31 vmd vvi j, cst pns11 vmd p-acp np1 av vvn cc vvi dt n1 pp-f n1. c-acp c-crq pns11 vvb dt n2 cc n2 pp-f dt njp p-acp j n2, vvz pn31 vmd vbi av dt n1 p-acp d dt pi pc-acp vvi pn31. vvb po22 n2 p-acp n1.
He that should read these passages of Scripture, might think that Christians were like Avenzoar, that the sight of bloud should be enough to affright them.
He that should read these passages of Scripture, might think that Christians were like Avenzoar, that the sighed of blood should be enough to affright them.
But is the common Christian so soft, so tender-hearted? is he so peaceable, so tame and tractable a creature? You shall not find two things of more different countenance and complexion,
But is the Common Christian so soft, so tender-hearted? is he so peaceable, so tame and tractable a creature? You shall not find two things of more different countenance and complexion,
cc-acp vbz dt j njp av j, av j? vbz pns31 av j, av j cc j dt n1? pn22 vmb xx vvi crd n2 pp-f av-dc j n1 cc n1,
and unpartially compare it with that copy or counterfeit of it, which is exprest in the life and demeanour of common Christians, would think them no more like,
and unpartially compare it with that copy or counterfeit of it, which is expressed in the life and demeanour of Common Christians, would think them no more like,
cc av-j vvi pn31 p-acp d n1 cc n-jn pp-f pn31, r-crq vbz vvn p-acp dt n1 cc n1 pp-f j np1, vmd vvi pno32 dx av-dc av-j,
and might suppose that the Writers of those Books had brought vota magis, quam praecepta, had rather fancied to themselves some admirable pattern of a Christian, such as they could wish, then delivered Rules and Laws, which seriously and indeed ought or could be practised in common life and conversation.
and might suppose that the Writers of those Books had brought vota magis, quam praecepta, had rather fancied to themselves Some admirable pattern of a Christian, such as they could wish, then Delivered Rules and Laws, which seriously and indeed ought or could be practised in Common life and Conversation.
cc vmd vvi d dt n2 pp-f d n2 vhd vvn fw-la fw-la, fw-la fw-la, vhd av-c vvn p-acp px32 d j n1 pp-f dt njp, d c-acp pns32 vmd vvi, av vvd n2 cc n2, r-crq av-j cc av pi cc vmd vbi vvn p-acp j n1 cc n1.
For what Solomon saith upon another occasion, is here much more true, Say not, Why is this thing better then that? for every thing in its time is seasonable.
For what Solomon Says upon Another occasion, is Here much more true, Say not, Why is this thing better then that? for every thing in its time is seasonable.
p-acp r-crq np1 vvz p-acp j-jn n1, vbz av av-d av-dc j, vvb xx, q-crq vbz d n1 av-jc cs d? p-acp d n1 p-acp po31 n1 vbz j.
Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness, and that peace is it, quam nobis Apostoli totis viribus Spiritus sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the holy Ghost to plant amongst us, might a little invert the words of St. Iames, and read them thus, The wisdom that is from above, is first peaceable, then pure.
Yet he that shall mark how every where the Scriptures commend unto us gentleness and meekness, and that peace is it, quam nobis Apostles Totis viribus Spiritus sancti commendant, as Tertullian speaks, which the Apostles endeavour with all the strength and force of the holy Ghost to plant among us, might a little invert the words of Saint James, and read them thus, The Wisdom that is from above, is First peaceable, then pure.
av pns31 cst vmb vvi c-crq d c-crq dt n2 vvb p-acp pno12 n1 cc n1, cc d n1 vbz pn31, fw-la fw-la np1 fw-la fw-la fw-la fw-la fw-fr, p-acp np1 vvz, r-crq dt n2 vvb p-acp d dt n1 cc n1 pp-f dt j n1 pc-acp vvi p-acp pno12, vmd dt j vvi dt n2 pp-f n1 np1, cc vvb pno32 av, dt n1 cst vbz p-acp a-acp, vbz ord j, av j.
His last legacy and bequest left unto his disciples was the same; Peace, saith he, I leave unto you, my peace I give unto you: As Christ, so Christians.
His last legacy and bequest left unto his Disciples was the same; Peace, Says he, I leave unto you, my peace I give unto you: As christ, so Christians.
po31 ord n1 cc n1 vvn p-acp po31 n2 vbds dt d; n1, vvz pns31, pns11 vvb p-acp pn22, po11 n1 pns11 vvb p-acp pn22: p-acp np1, av np1.
Ex praecepto fidei non minus rea ira est sine ratione suscepta, quam in operibus legis homicidium, saith St. Austin, Unadvised anger by the Law of Faith is as great a sin,
Ex praecepto fidei non minus rea ira est sine ratione suscepta, quam in operibus Legis Homicide, Says Saint Austin, Unadvised anger by the Law of Faith is as great a since,
so if we look into a Christian man, as he is proposed to us in the Gospel, we may justly marvel to what purpose God hath planted in him this faculty and passion of anger;
so if we look into a Christian man, as he is proposed to us in the Gospel, we may justly marvel to what purpose God hath planted in him this faculty and passion of anger;
these and all the Evangelical commands of the like nature Interpretamento detorquemus, we have found out favourable interpretations and glosses, restrictions and evasions, to wind our selves out of them, to shift them all off,
these and all the Evangelical commands of the like nature Interpretamento detorquemus, we have found out favourable interpretations and Glosses, restrictions and evasions, to wind our selves out of them, to shift them all off,
d cc d dt np1 vvz pp-f dt j n1 np1 fw-la, pns12 vhb vvn av j n2 cc n2, n2 cc n2, pc-acp vvi po12 n2 av pp-f pno32, pc-acp vvi pno32 d a-acp,
even of murther and bloudshed. For as men commonly suppose, that all the former breaches of our patience, which but now I mentioned, may well enough stand with the duties of Christians:
even of murder and bloodshed. For as men commonly suppose, that all the former Breaches of our patience, which but now I mentioned, may well enough stand with the duties of Christians:
av pp-f n1 cc n1. c-acp c-acp n2 av-j vvb, cst d dt j n2 pp-f po12 n1, r-crq p-acp av pns11 vvd, vmb av av-d vvi p-acp dt n2 pp-f np1:
yea, peradventure necessary, at least very pardonable for Christians, privately to seek each others bloud, and put their lives upon their swords, without any wrong to their vocation;
yea, Peradventure necessary, At least very pardonable for Christians, privately to seek each Others blood, and put their lives upon their swords, without any wrong to their vocation;
uh, av j, p-acp ds j j c-acp np1, av-j pc-acp vvi d ng1-jn n1, cc vvd po32 n2 p-acp po32 n2, p-acp d n-jn p-acp po32 n1;
First, Laws made too favourable in case of bloudshed. Secondly, a too much facility and easiness in Princes and Magistrates, sometimes to give pardon and release for that crime.
First, Laws made too favourable in case of bloodshed. Secondly, a too much facility and easiness in Princes and Magistrates, sometime to give pardon and release for that crime.
ord, n2 vvd av j p-acp n1 pp-f n1. ord, dt av d n1 cc n1 p-acp n2 cc n2, av pc-acp vvi n1 cc vvi p-acp d n1.
Thirdly and cheifly, (for it is the special cause indeed that moved me to speak in this Argument) an over promptness in many young men, who desire to be counted men of valour and resolution, upon every sleight occasion to raise a quarrel,
Thirdly and chiefly, (for it is the special cause indeed that moved me to speak in this Argument) an over promptness in many young men, who desire to be counted men of valour and resolution, upon every sleight occasion to raise a quarrel,
ord cc av-jn, (c-acp pn31 vbz dt j n1 av cst vvd pno11 pc-acp vvi p-acp d n1) dt p-acp n1 p-acp d j n2, r-crq vvb pc-acp vbi vvn n2 pp-f n1 cc n1, p-acp d n1 n1 pc-acp vvi dt n1,
and admit of no other means of composing and ending it, but by sword and single Combat. Partly therefore to shew the grievousness and greatness of this sin of Bloudshed, and partly to give the best counsel I can for the restraint of those conceits and errours which give way unto it, I have made choice of these few words out of the Old Testament which but now I read.
and admit of no other means of composing and ending it, but by sword and single Combat. Partly Therefore to show the grievousness and greatness of this since of Bloodshed, and partly to give the best counsel I can for the restraint of those conceits and errors which give Way unto it, I have made choice of these few words out of the Old Testament which but now I read.
cc vvb pp-f dx j-jn n2 pp-f vvg cc vvg pn31, cc-acp p-acp n1 cc j n1. av av pc-acp vvi dt n1 cc n1 pp-f d n1 pp-f n1, cc av pc-acp vvi dt js n1 pns11 vmb p-acp dt n1 pp-f d n2 cc n2 r-crq vvb n1 p-acp pn31, pns11 vhb vvn n1 pp-f d d n2 av pp-f dt j n1 r-crq p-acp av pns11 vvb.
In the New Testament there is no precept given concerning Bloudshed. The Apostles seem not to have thought, that Christians ever should have had need of such a prohibition;
In the New Testament there is no precept given Concerning Bloodshed. The Apostles seem not to have Thought, that Christians ever should have had need of such a prohibition;
p-acp dt j n1 a-acp vbz dx n1 vvn vvg n1. dt n2 vvb xx pc-acp vhi vvn, cst np1 av vmd vhi vhn n1 pp-f d dt n1;
When therefore I had resolved with my self to speak something concerning the sin of Bloud-shed, I was in a manner constrain'd to reflect upon the Old Testament,
When Therefore I had resolved with my self to speak something Concerning the since of Bloodshed, I was in a manner constrained to reflect upon the Old Testament,
The largeness and compass of the guilt of this sin, is noted unto us in the word Land, and the Land cannot be purged. It is true in some sense of all sins, Nemo sibi uni errat, no man sins in private, and to himself alone;
The largeness and compass of the guilt of this since, is noted unto us in the word Land, and the Land cannot be purged. It is true in Some sense of all Sins, Nemo sibi uni errat, no man Sins in private, and to himself alone;
dt n1 cc n1 pp-f dt n1 pp-f d n1, vbz vvn p-acp pno12 p-acp dt n1 n1, cc dt n1 vmbx vbi vvn. pn31 vbz j p-acp d n1 pp-f d n2, np1 fw-la fw-la fw-la, dx n1 n2 p-acp j, cc p-acp px31 av-j;
The errour is onely in one person, but the example spreads far and wide, and thus every man that sins, sins against the whole Land, yea, against the whole world.
The error is only in one person, but the Exampl spreads Far and wide, and thus every man that Sins, Sins against the Whole Land, yea, against the Whole world.
dt n1 vbz av-j p-acp crd n1, cc-acp dt n1 vvz av-j cc j, cc av d n1 cst n2, n2 p-acp dt j-jn n1, uh, p-acp dt j-jn n1.
but this sin like a plague; one brings the infection, NONLATINALPHABET, but thousands die for it; yet this sin of Bloud diffuses and spreads it self above all other sins;
but this since like a plague; one brings the infection,, but thousands die for it; yet this since of Blood diffuses and spreads it self above all other Sins;
cc-acp d n1 av-j dt n1; pi vvz dt n1,, cc-acp crd n1 p-acp pn31; av d n1 pp-f n1 vvz cc vvz pn31 n1 p-acp d j-jn n2;
but this comes in like a Sea, raging and threatning to overwhelm whole Countreys. If Bloud in any land do lie unrevenged, every particular soul hath cause to fear,
but this comes in like a Sea, raging and threatening to overwhelm Whole Countries'. If Blood in any land do lie unrevenged, every particular soul hath cause to Fear,
cc-acp d vvz p-acp j dt n1, vvg cc vvg pc-acp vvi j-jn ng2. cs n1 p-acp d n1 vdb vvi j, d j n1 vhz n1 pc-acp vvi,
First, the generality and extent of the guilt of Bloud-shed, (which is the cause for which I urged it) it drew a general famine on the whole Land. Secondly, the continuance and length of the punishment;
First, the generality and extent of the guilt of Bloodshed, (which is the cause for which I urged it) it drew a general famine on the Whole Land. Secondly, the Continuance and length of the punishment;
that desperate and woful end, that befell both Saul and his sons in that last and fatal Battel upon Mount - Gilboa, a man may think had freed the Land from danger of Bloud :
that desperate and woeful end, that befell both Saul and his Sons in that last and fatal Battle upon Mount - Gilboa, a man may think had freed the Land from danger of Blood:
cst j cc j n1, cst vvd d np1 cc po31 n2 p-acp cst ord cc j n1 p-acp n1 - np1, dt n1 vmb vvi vhd vvn dt n1 p-acp n1 pp-f n1:
yet we see that the Bloud of the Gibeonites had left so deep a stain, that it could not be sponged out without the Bloud of seven more of Saul 's off-spring.
yet we see that the Blood of the Gibeonites had left so deep a stain, that it could not be sponged out without the Blood of seven more of Saul is offspring.
av pns12 vvb cst dt n1 pp-f dt np1 vhd vvn av j-jn dt n1, cst pn31 vmd xx vbi vvd av p-acp dt n1 pp-f crd dc pp-f np1 vbz n1.
So that in some cases it seems we must alter the words of my Text, The Land cannot be purged of Bloud, but by the Bloud of him and his Posterity that shed it. St. Peter tells us, that some mens sins go before them unto judgment,
So that in Some cases it seems we must altar the words of my Text, The Land cannot be purged of Blood, but by the Blood of him and his Posterity that shed it. Saint Peter tells us, that Some men's Sins go before them unto judgement,
Secondly, another circumstance serving to express unto us the greatness of this sin, I told you, was the difficulty of cleansing it, intimated in those words, cannot be cleansed but by the Bloud of him that shed it.
Secondly, Another circumstance serving to express unto us the greatness of this since, I told you, was the difficulty of cleansing it, intimated in those words, cannot be cleansed but by the Blood of him that shed it.
As in the Levitical Law, the woman that was unclean by reason of Child-bearing, might offer a pair of Turtle-doves, or two young Pigeons: so he that travels with other sins, hath either a Turtle or a Pigeon, he hath more ways then one to purifie him:
As in the Levitical Law, the woman that was unclean by reason of Childbearing, might offer a pair of Turtle-doves, or two young Pigeons: so he that travels with other Sins, hath either a Turtle or a Pigeon, he hath more ways then one to purify him:
c-acp p-acp dt j n1, dt n1 cst vbds j p-acp n1 pp-f j, vmd vvi dt n1 pp-f n2, cc crd j n2: av pns31 cst vvz p-acp j-jn n2, vhz d dt n1 cc dt n1, pns31 vhz dc n2 cs crd pc-acp vvi pno31:
The second general part which we considered in these words, was, that one mean which is left to cleanse Bloud, exprest in the last words, the bloud of him that shed it.
The second general part which we considered in these words, was, that one mean which is left to cleanse Blood, expressed in the last words, the blood of him that shed it.
dt ord n1 n1 r-crq pns12 vvd p-acp d n2, vbds, cst pi vvb r-crq vbz vvn pc-acp vvi n1, vvn p-acp dt ord n2, dt n1 pp-f pno31 cst vvd pn31.
He spake it onely of the Bloud of beasts, of Bulls and Goats, who therefore have their Bloud, that they might shed it in mans service, and for mans use.
He spoke it only of the Blood of beasts, of Bulls and Goats, who Therefore have their Blood, that they might shed it in men service, and for men use.
pns31 vvd pn31 av-j pp-f dt n1 pp-f n2, pp-f n2 cc n2, r-crq av vhb po32 n1, cst pns32 vmd vvi pn31 p-acp ng1 n1, cc p-acp ng1 n1.
But among all the Levitical Sacrifices, there was not one to cleanse the manslayer: For the Bloud of the cattle upon a thousand hills was not sufficient for this,
But among all the Levitical Sacrifices, there was not one to cleanse the manslayer: For the Blood of the cattle upon a thousand hills was not sufficient for this,
p-acp p-acp d dt j n2, pc-acp vbds xx pi pc-acp vvi dt n1: c-acp dt n1 pp-f dt n2 p-acp dt crd n2 vbds xx j p-acp d,
Sanguine quaerendi reditus, out of Bloud no way to get but by Bloud. NONLATINALPHABET, saith St. Basil, hast thou shed Bloud ? wouldst thou be free from the guilt of it? Thy best way is to be a Martyr,
Sanguine quaerendi reditus, out of Blood no Way to get but by Blood., Says Saint Basil, hast thou shed Blood? Wouldst thou be free from the guilt of it? Thy best Way is to be a Martyr,
Now that what I have to say may the better be conceived and lodged up in your memories, I will comprehend and order all that I will speak under three heads.
Now that what I have to say may the better be conceived and lodged up in your memories, I will comprehend and order all that I will speak under three Heads.
av cst r-crq pns11 vhb pc-acp vvi vmb dt av-jc vbi vvn cc vvn a-acp p-acp po22 n2, pns11 vmb vvi cc vvi d cst pns11 vmb vvi p-acp crd n2.
Secondly, I will speak of the redress of some misorders very frequent in our age, which give way to this sin, especially private revenge and single combat.
Secondly, I will speak of the redress of Some misorders very frequent in our age, which give Way to this since, especially private revenge and single combat.
ord, pns11 vmb vvi pp-f dt n1 pp-f d n2 av j p-acp po12 n1, r-crq vvb n1 p-acp d n1, av-j j n1 cc j n1.
Thirdly, I will touch at the means of taking the guilt of Bloud away, which here the holy Ghost commends to those which are set in Authority to that purpose.
Thirdly, I will touch At the means of taking the guilt of Blood away, which Here the holy Ghost commends to those which Are Set in authority to that purpose.
ord, pns11 vmb vvi p-acp dt n2 pp-f vvg dt n1 pp-f n1 av, r-crq av dt j n1 vvz p-acp d r-crq vbr vvn p-acp n1 p-acp d n1.
but there is a second sort of sin, which is a vocal and a crying sin, a sin like that importunate widow in the Gospel, that will not suffer the Judge to be quiet, till he hath done justice;
but there is a second sort of since, which is a vocal and a crying since, a since like that importunate widow in the Gospel, that will not suffer the Judge to be quiet, till he hath done Justice;
God comes unto Adam, convents him, examins him, as if he had not known it, and seems not to beleive any such thing was done, till himself had confessed it.
God comes unto Adam, convents him, examins him, as if he had not known it, and seems not to believe any such thing was done, till himself had confessed it.
np1 vvz p-acp np1, vvz pno31, n2 pno31, c-acp cs pns31 vhd xx vvn pn31, cc vvz xx pc-acp vvi d d n1 vbds vdn, c-acp px31 vhd vvn pn31.
and cry as the souls do under the Altar in the Revelation, How long, Lord, how long? Nec patimur iracunda Deum ponere fulmina, suffers not God to forget judgment,
and cry as the Souls do under the Altar in the Revelation, How long, Lord, how long? Nec patimur iracunda God ponere Thunderbolts, suffers not God to forget judgement,
God himself is the Authour of this Law, ( Gen. ix.) where he tells Noah, The bloud of your lives I will require, at the hands of every beast will I require it: And accordingly in the xxi.
God himself is the Author of this Law, (Gen. ix.) where he tells Noah, The blood of your lives I will require, At the hands of every beast will I require it: And accordingly in the xxi.
yea, they may seem to have gone before it in severe revenging of bloud: For amongst the Laws by which Athens, that famous City of Greece was governed, there was one, that if a Wall by chance had fallen down,
yea, they may seem to have gone before it in severe revenging of blood: For among the Laws by which Athens, that famous city of Greece was governed, there was one, that if a Wall by chance had fallen down,
This so formal proceeding against unreasonable, against dull and senseless creatures, hath been thus joyntly both by God and man practised onely for our example, to teach us how precious the life of man ought to be in our eyes:
This so formal proceeding against unreasonable, against dull and senseless creatures, hath been thus jointly both by God and man practised only for our Exampl, to teach us how precious the life of man ought to be in our eyes:
np1 av j n-vvg p-acp j, p-acp j cc j n2, vhz vbn av av-j av-d p-acp np1 cc n1 vvd av-j p-acp po12 n1, pc-acp vvi pno12 c-crq j dt n1 pp-f n1 vmd pc-acp vbi p-acp po12 n2:
That he did it in anger, that he did it in his drink, that de did it provok't, that he did it in defence of his honour and reputation, none of all these pretenses might excuse him.
That he did it in anger, that he did it in his drink, that de did it provoked, that he did it in defence of his honour and reputation, none of all these pretences might excuse him.
of Numbers, gives charge, that the souldiers returning from battel, should stay a while without the camp, even seven days, until they were cleansed: Again,
of Numbers, gives charge, that the Soldiers returning from battle, should stay a while without the camp, even seven days, until they were cleansed: Again,
when David advised with himself about the building of an house unto God, he sends him word to lay by all thought of that, he was no fit person to do it;
when David advised with himself about the building of an house unto God, he sends him word to lay by all Thought of that, he was no fit person to do it;
Beloved, the Battels which David fought were called the Lord's Battels, and therefore whatsoever he did in that kind, he had doubtless very good warrant to do;
beloved, the Battles which David fought were called the Lord's Battles, and Therefore whatsoever he did in that kind, he had doubtless very good warrant to do;
vvn, dt n2 r-crq np1 vvn vbdr vvn dt n2 n2, cc av r-crq pns31 vdd p-acp d n1, pns31 vhd av-j av j n1 pc-acp vdi;
and yet you see, that it is an imputation to him, that he shed bloud, though lawfully, ut fundi sanguis ne juste quidem, sine aliqua injustitia possit ;
and yet you see, that it is an imputation to him, that he shed blood, though lawfully, ut fundi sanguis ne just quidem, sine Any injustitia possit;
and further, yet to effect this in you, as in the beginning and entrance into my discourse, I briefly toucht at two reasons, shewing the greatness of this sin, occasion'd thereunto by the words of my Text:
and further, yet to Effect this in you, as in the beginning and Entrance into my discourse, I briefly touched At two Reasons, showing the greatness of this since, occasioned thereunto by the words of my Text:
cc av-jc, av pc-acp vvi d p-acp pn22, c-acp p-acp dt n1 cc n1 p-acp po11 n1, pns11 av-j vvn p-acp crd n2, vvg dt n1 pp-f d n1, vvn av p-acp dt n2 pp-f po11 n1:
if we look a little into civil actions. It is the usual manner of subjects, when they rebel against the Prince, to think they cannot more effectually express their hate,
if we look a little into civil actions. It is the usual manner of subject's, when they rebel against the Prince, to think they cannot more effectually express their hate,
which fact of theirs caus'd St. Chrysostom, at that time Preacher to that City, to make those famous Sermons, which from that action to this day are called his NONLATINALPHABET, his Statues.
which fact of theirs caused Saint Chrysostom, At that time Preacher to that city, to make those famous Sermons, which from that actium to this day Are called his, his Statues.
r-crq n1 pp-f png32 vvd n1 np1, p-acp d n1 n1 p-acp d n1, pc-acp vvi d j n2, r-crq p-acp d n1 p-acp d n1 vbr vvn po31, po31 n2.
This by so much the more is counted a great offence, because next unto wronging and disgracing the very person of the Prince, a greater insolence cannot be offered:
This by so much the more is counted a great offence, Because next unto wronging and disgracing the very person of the Prince, a greater insolence cannot be offered:
np1 p-acp av av-d dt dc vbz vvn dt j n1, c-acp ord p-acp vvg cc vvg dt j n1 pp-f dt n1, dt jc n1 vmbx vbi vvn:
A second reason, yet further shewing the hainousness of this sin, is drawn from the Wrong which is done to our selves. All other wrongs whatsoever they be, admit of some recompence;
A second reason, yet further showing the heinousness of this since, is drawn from the Wrong which is done to our selves. All other wrongs whatsoever they be, admit of Some recompense;
dt ord n1, av av-jc vvg dt n1 pp-f d n1, vbz vvn p-acp dt vvb r-crq vbz vdn p-acp po12 n2. d j-jn n2-jn r-crq pns32 vbb, vvb pp-f d n1;
and the glory of them• are nothing worth, neither is all the world, all the power of Men and Angels, able to give the least breath to him that hath lost it.
and the glory of them• Are nothing worth, neither is all the world, all the power of Men and Angels, able to give the least breath to him that hath lost it.
cc dt n1 pp-f n1 vbr pix j, av-dx vbz d dt n1, d dt n1 pp-f n2 cc n2, j pc-acp vvi dt ds n1 p-acp pno31 cst vhz vvn pn31.
But for dead Vrias, what means could David make to recompence, to comfort him? For this cause I verily suppose it is, that in his Penitential Psalm, wherein he bewails his sin, he makes no particular confession, no mention of his Adultery ;
But for dead Vrias, what means could David make to recompense, to Comfort him? For this cause I verily suppose it is, that in his Penitential Psalm, wherein he bewails his since, he makes no particular Confessi, no mention of his Adultery;
and then taking themselves bound in high terms of valour, and honour, to end their quarrels by their swords? That therefore we may the better discover the unlawfulness of Challenge and private Combat, let us a little enquire and examine in what cases Bloud may lawfully, and without offence be shed;
and then taking themselves bound in high terms of valour, and honour, to end their quarrels by their swords? That Therefore we may the better discover the unlawfulness of Challenge and private Combat, let us a little inquire and examine in what cases Blood may lawfully, and without offence be shed;
cc av vvg px32 vvn p-acp j n2 pp-f n1, cc n1, pc-acp vvi po32 n2 p-acp po32 n2? cst av pns12 vmb dt av-jc vvi dt n1 pp-f vvb cc j n1, vvb pno12 dt j vvi cc vvi p-acp r-crq n2 n1 vmb av-j, cc p-acp n1 vbi vvn;
or to take another course of life (which he ought and would have done, if that course had been unlawful) but he instructs them rather in their calling;
or to take Another course of life (which he ought and would have done, if that course had been unlawful) but he instructs them rather in their calling;
cc pc-acp vvi j-jn n1 pp-f n1 (r-crq pns31 vmd cc vmd vhi vdn, cs d n1 vhd vbn j) cc-acp pns31 vvz pno32 av-c p-acp po32 n-vvg;
then which there could not have been better, or more pertinent counsel given to Souldiers, these being the two principal vices of Souldiers, to wrong places where they live, by forage aud pillage,
then which there could not have been better, or more pertinent counsel given to Soldiers, these being the two principal vices of Soldiers, to wrong places where they live, by forage and pillage,
av r-crq a-acp vmd xx vhi vbn jc, cc av-dc j n1 vvn p-acp n2, d vbg dt crd j-jn n2 pp-f n2, p-acp j-jn n2 c-crq pns32 vvb, p-acp n1 cc n1,
For in the Ecclesiastick story we read of the Legio fulminatrix, of a Band of Souldiers called the Thundring Band, because that at what time Marcus the Emperour lying with his Army in Germany, was afflicted with a great drought,
For in the Ecclesiastic story we read of the Legion Fulminatrix, of a Band of Soldiers called the Thundering Band, Because that At what time Marcus the Emperor lying with his Army in Germany, was afflicted with a great drought,
and Azahel, Ioab 's brother, following him hard at heels to kill him, Abner advises him twice, Turn aside, saith he, why should I smite thee to the ground ;
and Azahel, Ioab is brother, following him hard At heels to kill him, Abner advises him twice, Turn aside, Says he, why should I smite thee to the ground;
Xenophon would make us beleive, that the Souldiers in Cyrus his Army were so well disciplin'd, that one of them in time of the Battel, having lift up his arm to strike his enemy, hearing the Trumpet to begin to sound the Retreat, let fall his arm,
Xenophon would make us believe, that the Soldiers in Cyrus his Army were so well disciplined, that one of them in time of the Battle, having lift up his arm to strike his enemy, hearing the Trumpet to begin to found the Retreat, let fallen his arm,
So far were these men from thinking it lawful to shed the bloud of a Subject in time of peace, that they would not shed the bloud of an Enemy in time of War,
So Far were these men from thinking it lawful to shed the blood of a Subject in time of peace, that they would not shed the blood of an Enemy in time of War,
Iulius Cesar was one of the greatest and stoutest Captains that ever was in the world, he stood the shock of fifty set Battels, besides all Seiges and Out-rodes;
Julius Cesar was one of the greatest and Stoutest Captains that ever was in the world, he stood the shock of fifty Set Battles, beside all Sieges and Out-rodes;
np1 np1 vbds pi pp-f dt js cc js n2 cst av vbds p-acp dt n1, pns31 vvd dt n1 pp-f crd j-vvn n2, p-acp d n2 cc j;
he over-run three hundred several Countreys, and in his Wars were slain well near twelve hundred thousand men, besides all those that died in the Civil Wars, which were great numbers;
he overrun three hundred several Countries', and in his Wars were slave well near twelve hundred thousand men, beside all those that died in the Civil Wars, which were great numbers;
pns31 vvi crd crd j ng2, cc p-acp po31 n2 vbdr vvn av av-j crd crd crd n2, p-acp d d cst vvd p-acp dt j n2, r-crq vbdr j n2;
yet this man protested of himself, and that most truly, that he never drew bloud but in the Feild, nunquam nis• in acie stantem, never slew any man, but in a set battel:
yet this man protested of himself, and that most truly, that he never drew blood but in the Field, Never nis• in acie stantem, never slew any man, but in a Set battle:
av d n1 vvd pp-f px31, cc cst av-ds av-j, cst pns31 av-x vvd n1 cc-acp p-acp dt n1, fw-la n1 p-acp n1 fw-la, av-x vvd d n1, cc-acp p-acp dt j-vvn n1:
For as it hath been observed of the God-makers, I mean the Painters and Statuaries among the Heathen, they were wont many times to paint their Goddesses like their Mistresses, and then think them most fair,
For as it hath been observed of the God-makers, I mean the Painters and Statuaries among the Heathen, they were wont many times to paint their Goddesses like their Mistress's, and then think them most fair,
c-acp c-acp pn31 vhz vbn vvn pp-f dt n2, pns11 vvb dt n2 cc n2 p-acp dt j-jn, pns32 vbdr j d n2 pc-acp vvi po32 n2 vvb po32 n2, cc av vvb pno32 av-ds j,
Except therefore it be their purpose to hear no other Judgment, but onely their own unruly and misorderly affections, it cannot but move them to see the examples of men, guided onely by the light of reason, of men, I say, the most famous in all the world for valour and resolution, to run so mainly against them.
Except Therefore it be their purpose to hear no other Judgement, but only their own unruly and misorderly affections, it cannot but move them to see the Examples of men, guided only by the Light of reason, of men, I say, the most famous in all the world for valour and resolution, to run so mainly against them.
c-acp av pn31 vbb po32 n1 pc-acp vvi dx j-jn n1, cc-acp av-j po32 d j cc j n2, pn31 vmbx cc-acp vvi pno32 pc-acp vvi dt n2 pp-f n2, vvn av-j p-acp dt n1 pp-f n1, pp-f n2, pns11 vvb, dt av-ds j p-acp d dt n1 p-acp n1 cc n1, pc-acp vvi av av-j p-acp pno32.
Indeed it hath been sometimes seen, that the event of a Battel, by consent of both Armies, hath been put upon single Combat, to avoid further effusion of bloud :
Indeed it hath been sometime seen, that the event of a Battle, by consent of both Armies, hath been put upon single Combat, to avoid further effusion of blood:
For Cain, the second man in the world, was the first Duelist, the first that ever challenged the Feild (in the fourth of Genesis ) the Text saith, That Cain spake unto his Brother,
For Cain, the second man in the world, was the First Duelist, the First that ever challenged the Field (in the fourth of Genesis) the Text Says, That Cain spoke unto his Brother,
c-acp np1, dt ord n1 p-acp dt n1, vbds dt ord np1, dt ord cst av vvd dt n1 (p-acp dt ord pp-f n1) dt n1 vvz, cst np1 vvd p-acp po31 n1,
The Septuagint, to make the sense more plain, do add another clause, and tell us what it was he said unto his brother, NONLATINALPHABET, Let us go out into the feild ;
The septuagint, to make the sense more plain, do add Another clause, and tell us what it was he said unto his brother,, Let us go out into the field;
Abel I perswade my self understood them not as a challenge; for had he so done, he would have made so much use of his discretion, as to have refused it;
Abel I persuade my self understood them not as a challenge; for had he so done, he would have made so much use of his discretion, as to have refused it;
Again, notwithstanding Duels are of so antient and worshipful a Parentage, yet could they never gain so good acceptance as to be permitted, much less to be counted lawful in the civil part of the world, till Barbarism had over-ran it.
Again, notwithstanding Duels Are of so ancient and worshipful a Parentage, yet could they never gain so good acceptance as to be permitted, much less to be counted lawful in the civil part of the world, till Barbarism had overran it.
av, c-acp vvz vbr pp-f av j cc j dt n1, av vmd pns32 av vvi av j n1 c-acp pc-acp vbi vvn, av-d av-dc pc-acp vbi vvn j p-acp dt j n1 pp-f dt n1, c-acp n1 vhd vvd pn31.
About five or six hundred years after Christ, at the fall of the Roman Empire, aboundance of rude and barbarous people brake in and possest the civiller part of the world;
About five or six hundred Years After christ, At the fallen of the Roman Empire, abundance of rude and barbarous people brake in and possessed the Civilier part of the world;
as, to handle red hot Iron, to walk bare-foot on burning coals, to put their hands and feet in scalding water, and many other of the like nature, which are reckoned up by Hottoman a French Lawyer:
as, to handle read hight Iron, to walk barefoot on burning coals, to put their hands and feet in scalding water, and many other of the like nature, which Are reckoned up by Ottoman a French Lawyer:
as sometimes it falls out, and the parties contending would admit of no reasonable composition, their manner was to permit them to try it out by their swords ;
as sometime it falls out, and the parties contending would admit of no reasonable composition, their manner was to permit them to try it out by their swords;
c-acp av pn31 vvz av, cc dt n2 vvg vmd vvi pp-f dx j n1, po32 n1 vbds pc-acp vvi pno32 pc-acp vvi pn31 av p-acp po32 n2;
So God permitted the Jews upon sleight occasions to put their wives away, because he saw, that otherwise their exorbitant lusts would not be bounded within these limits, which he is Paradise in the beginning had set.
So God permitted the jews upon sleight occasions to put their wives away, Because he saw, that otherwise their exorbitant Lustiest would not be bounded within these Limits, which he is Paradise in the beginning had Set.
av np1 vvd dt np2 p-acp n1 n2 pc-acp vvi po32 n2 av, c-acp pns31 vvd, cst av po32 j n2 vmd xx vbi vvn p-acp d n2, r-crq pns31 vbz n1 p-acp dt n1 vhd vvn.
And it is observed of the wise men which had the managing and bringing up of Nero the Emperour, that they suffered him to practise his lusts upon Acte, one of his Mothers Chamber-maids, Ne in stupra foeminarum illustrium perrumperet, si illa libidine prohiberetur, Lest if he were forbidden that, he should turn his lust upon some of the Noble-women.
And it is observed of the wise men which had the managing and bringing up of Nero the Emperor, that they suffered him to practise his Lustiest upon Act, one of his Mother's Chambermaids, Ne in stupra foeminarum Illustrium perrumperet, si illa libidine prohiberetur, Lest if he were forbidden that, he should turn his lust upon Some of the Noblewomen.
yet even by these men it was never so promiscuously tolerated, that every hasty couple, upon the venting of a little choler, should presently draw their swords, but it was a publick or solemn action, done by order, with inspection, either of the Prince himself,
yet even by these men it was never so promiscuously tolerated, that every hasty couple, upon the venting of a little choler, should presently draw their swords, but it was a public or solemn actium, done by order, with inspection, either of the Prince himself,
av av p-acp d n2 pn31 vbds av-x av av-j vvn, cst d j n1, p-acp dt vvg pp-f dt j n1, vmd av-j vvb po32 n2, p-acp pn31 vbds dt j cc j n1, vdn p-acp n1, p-acp n1, av-d pp-f dt n1 px31,
Now certainly there can be no very great reason for that action, which was thus begun by Cain, and continued onely by Goths and Vandals, and meer Barbarism.
Now Certainly there can be no very great reason for that actium, which was thus begun by Cain, and continued only by Gothis and Vandals, and mere Barbarism.
av av-j a-acp vmb vbi dx j j n1 p-acp d n1, r-crq vbds av vvn p-acp np1, cc vvd av-j p-acp np1 cc np2, cc j n1.
Yet that we may a little better acquaint our selves with the quality of it, let us a little examine the causes and pretences which are brought by them who call for trial by single Combat. The causes are usually two;
Yet that we may a little better acquaint our selves with the quality of it, let us a little examine the Causes and pretences which Are brought by them who call for trial by single Combat. The Causes Are usually two;
we die but once, and a fault committed then, can never afterward be amended, quia poena statim sequitur errorem, because the punishment immediately follows upon the errour.
we die but once, and a fault committed then, can never afterwards be amended, quia poena Immediately sequitur errorem, Because the punishment immediately follows upon the error.
pns12 vvb p-acp a-acp, cc dt n1 vvn av, vmb av-x av vbi vvn, fw-la fw-la av fw-la fw-la, p-acp dt n1 av-j vvz p-acp dt n1.
yet would he be loth to part with one of them upon better terms, then those our Books tell us, that Aristippus a Philosopher being at Sea in a dangerous Tempest, and bewraying some fear,
yet would he be loath to part with one of them upon better terms, then those our Books tell us, that Aristippus a Philosopher being At Sea in a dangerous Tempest, and bewraying Some Fear,
av vmd pns31 vbi j pc-acp vvi p-acp crd pp-f pno32 p-acp jc n2, cs d po12 n2 vvb pno12, cst npg1 dt n1 vbg p-acp n1 p-acp dt j n1, cc vvg d n1,
whereas himself having had no such education, exprest no agony or dread at all. To whom the Philosopher replied, there was some difference between them two:
whereas himself having had no such education, expressed no agony or dread At all. To whom the Philosopher replied, there was Some difference between them two:
cs px31 vhg vhn dx d n1, vvd dx n1 cc n1 p-acp d. p-acp ro-crq dt n1 vvd, pc-acp vbds d n1 p-acp pno32 crd:
I have not heard that Prodigals ever built Churches. So these men that are so prodigal of their lives in base quarrels, peradventure would be cowardly enough,
I have not herd that Prodigals ever built Churches. So these men that Are so prodigal of their lives in base quarrels, Peradventure would be cowardly enough,
pns11 vhb xx vvn d n2-jn av vvd n2. av d n2 cst vbr av j-jn pp-f po32 n2 p-acp j n2, av vmd vbi j av-d,
then a great part of them suppose; who pretend themselves most forward to do it; Nam impetu quodam & instinctu currere ad mortem cum multis commune est ;
then a great part of them suppose; who pretend themselves most forward to do it; Nam impetu Quodam & instinctu currere ad mortem cum multis commune est;
and because they contemn their own lives, carry themselves so insolently and imperiously towards others: It will prevent much mischief, and free the Land of much danger of Bloud-guiltiness.
and Because they contemn their own lives, carry themselves so insolently and imperiously towards Others: It will prevent much mischief, and free the Land of much danger of Bloodguiltiness.
cc c-acp pns32 vvb po32 d n2, vvb px32 av av-j cc av-j p-acp n2-jn: pn31 vmb vvi d n1, cc vvi dt n1 pp-f d n1 pp-f n1.
The second cause which is much alledged in defence of Duels, I told you was point of Honour, a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumely and disgrace;
The second cause which is much alleged in defence of Duels, I told you was point of Honour, a conceit that it is dishonourable for men of place and fashion quietly to digest and put up contumely and disgrace;
dt ord n1 r-crq vbz av-d vvn p-acp n1 pp-f vvz, pns11 vvd pn22 vbds n1 pp-f n1, dt n1 cst pn31 vbz j p-acp n2 pp-f n1 cc n1 av-jn pc-acp vvi cc vvi a-acp n1 cc n1;
The first occasioners of a great part of them are indeed very dishonourable, let there an Inventory be taken of all the Challenges that have been made for some time past,
The First occasioners of a great part of them Are indeed very dishonourable, let there an Inventory be taken of all the Challenges that have been made for Some time past,
dt ord n2 pp-f dt j n1 pp-f pno32 vbr av av j, vvb a-acp dt n1 vbb vvn pp-f d dt n2 cst vhb vbn vvn p-acp d n1 j,
How many have been censured for Schismaticks and Hereticks, onely because by probable consequence, and afar off they seemed to overthrow some Christian principle? but here are men, who walk in our streets,
How many have been censured for Schismatics and Heretics, only Because by probable consequence, and afar off they seemed to overthrow Some Christian principle? but Here Are men, who walk in our streets,
c-crq d vhb vbn vvn p-acp n1 cc n2, av-j c-acp p-acp j n1, cc av a-acp pns32 vvd pc-acp vvi d njp n1? cc-acp av vbr n2, r-crq vvb p-acp po12 n2,
Theodosius the Emperour enacted it for a Law, and it is extant at this day in the Code, a Book of Laws, that if any man spake disgracefully of the Emperour, Si ex levitate contemnendum, si ex infamia miseratione dignum, si ex injuria remittendum.
Theodosius the Emperor enacted it for a Law, and it is extant At this day in the Code, a Book of Laws, that if any man spoke disgracefully of the Emperor, Si ex levitate contemnendum, si ex infamia miseration dignum, si ex injuria remittendum.
We must forsake all and follow Christ: therefore Honour and Reputation too; If we be ashamed of this pattern of patience, Christ will be ashamed of us.
We must forsake all and follow christ: Therefore Honour and Reputation too; If we be ashamed of this pattern of patience, christ will be ashamed of us.
pns12 vmb vvi d cc vvi np1: av vvb cc n1 av; cs pns12 vbb j pp-f d n1 pp-f n1, np1 vmb vbi j pp-f pno12.
THus to commit to writing, as here our Evangelist hath done, and so to lay open to all posterity the many slips and errours which have much blemish'd and disgrac'd the lives and actions of the best,
THus to commit to writing, as Here our Evangelist hath done, and so to lay open to all posterity the many slips and errors which have much blemished and disgraced the lives and actions of the best,
av pc-acp vvi p-acp n1, c-acp av po12 np1 vhz vdn, cc av pc-acp vvi j p-acp d n1 dt d n2 cc n2 r-crq vhb d vvn cc vvn dt n2 cc n2 pp-f dt js,
so that their good life had remained upon record for our example, we might very well have suffer'd their errours to have slept and been buried with their bodies in their graves.
so that their good life had remained upon record for our Exampl, we might very well have suffered their errors to have slept and been buried with their bodies in their graves.
av cst po32 j n1 vhd vvn p-acp n1 p-acp po12 n1, pns12 vmd av av vhb vvn po32 n2 pc-acp vhi vvn cc vbn vvn p-acp po32 n2 p-acp po32 n2.
whose property then is it thus to blazon them at mid-day, and to fill the ears of the world with the report of them? Constantine, the first-born among Christian Emperours,
whose property then is it thus to blazon them At midday, and to fill the ears of the world with the report of them? Constantine, the firstborn among Christian emperors,
rg-crq n1 av vbz pn31 av pc-acp vvi pno32 p-acp n1, cc pc-acp vvi dt n2 pp-f dt n1 p-acp dt n1 pp-f pno32? np1, dt j p-acp np1 n2,
so far mislik'd this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any greivous sin, to hide it from the eye of the world, he would cover it with his own garment;
so Far misliked this course, that he professed openly, if he found any of his Bishops and Clergy, whom it especially concerned to have a reputation pure and spotless, committing any grievous since, to hide it from the eye of the world, he would cover it with his own garment;
av av-j vvn d n1, cst pns31 vvd av-j, cs pns31 vvd d pp-f po31 n2 cc n1, ro-crq pn31 av-j vvd pc-acp vhi dt n1 j cc j, vvg d j n1, pc-acp vvi pn31 p-acp dt n1 pp-f dt n1, pns31 vmd vvi pn31 p-acp po31 d n1;
things well said, well done, do nothing so much profit and further us, as the examples of ill speeches, ill actions do mischeif and inconvenience us:
things well said, well done, do nothing so much profit and further us, as the Examples of ill Speeches, ill actions do mischief's and inconvenience us:
n2 av vvd, av vdn, vdb pix av av-d n1 cc av-jc pno12, c-acp dt n2 pp-f j-jn n2, j-jn n2 vdb ng1 cc n1 pno12:
Neither is this my own speculation, St. Austin observed it long since, who discoursing upon the fall of David, complains, that from his example, many framed unto themselves this apology, Si David, cur non & ego? If David did thus,
Neither is this my own speculation, Saint Austin observed it long since, who discoursing upon the fallen of David, complains, that from his Exampl, many framed unto themselves this apology, Si David, cur non & ego? If David did thus,
av-d vbz d po11 d n1, n1 np1 vvd pn31 av-j a-acp, r-crq vvg p-acp dt n1 pp-f np1, vvz, cst p-acp po31 n1, d vvn p-acp px32 d n1, fw-mi np1, n1 fw-la cc fw-la? cs np1 vdd av,
When St. Peter ( Galath. ij.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, St. Paul notes, that many of the Iews, yea, Barnabas himself, was carried away with their dissimulation :
When Saint Peter (Galatians. ij.) had halted in his behaviour betwixt the Gentiles and those of the Circumcision, Saint Paul notes, that many of the Iews, yea, Barnabas himself, was carried away with their dissimulation:
c-crq n1 np1 (np1. crd.) vhd vvd p-acp po31 n1 p-acp dt n2-j cc d pp-f dt n1, n1 np1 n2, cst d pp-f dt np2, uh, np1 px31, vbds vvn av p-acp po32 n1:
and to speak truth, whom would not the authority and credit of St. Peter have drawn into an errour? So easily the faults of great men, adolescunt in exempla, grow up and become exemplary,
and to speak truth, whom would not the Authority and credit of Saint Peter have drawn into an error? So Easily the Faults of great men, adolescunt in exempla, grow up and become exemplary,
cc pc-acp vvi n1, r-crq vmd xx dt n1 cc n1 pp-f n1 np1 vhb vvn p-acp dt n1? av av-j dt n2 pp-f j n2, fw-la p-acp fw-la, vvb a-acp cc vvi j,
and therefore hath it pleased him by the Pen-men of the lives of his Saints in holy Scripture, to lay open in the veiw of the world many gross faults and imperfections,
and Therefore hath it pleased him by the Penmen of the lives of his Saints in holy Scripture, to lay open in the view of the world many gross Faults and imperfections,
cc av vhz pn31 vvn pno31 p-acp dt n2 pp-f dt n2 pp-f po31 n2 p-acp j n1, pc-acp vvi j p-acp dt vvb pp-f dt n1 d j n2 cc n2,
That which he tells the woman in the Gospel, who anointed him before his passion, that wheresoever the Gospel shall be preached, this fact of hers should be recorded in memorial of her:
That which he tells the woman in the Gospel, who anointed him before his passion, that wheresoever the Gospel shall be preached, this fact of hers should be recorded in memorial of her:
And therefore accordingly, scarcely is there any one Saint in the whole Book of God, who is not recorded in one thing or other to have notably overshot himself.
And Therefore accordingly, scarcely is there any one Saint in the Whole Book of God, who is not recorded in one thing or other to have notably overshot himself.
cc av av-vvg, av-j vbz pc-acp d crd n1 p-acp dt j-jn n1 pp-f np1, r-crq vbz xx vvn p-acp crd n1 cc n-jn pc-acp vhi av-j vvn px31.
for so St. Chrysostom observes of St. Mark, the companion and Scholar of St. Peter, who hath more particularly registred the Fall of his Master,
for so Saint Chrysostom observes of Saint Mark, the Companion and Scholar of Saint Peter, who hath more particularly registered the Fallen of his Master,
c-acp av n1 np1 vvz pp-f n1 vvb, dt n1 cc n1 pp-f n1 np1, r-crq vhz dc av-jn vvn dt n1 pp-f po31 n1,
then any of the other Evangelists, NONLATINALPHABET, &c. Who would not marvel, saith he, that St. Mark not onely concealed not the gross escape of his Master;
then any of the other Evangelists,, etc. Who would not marvel, Says he, that Saint Mark not only concealed not the gross escape of his Master;
cs d pp-f dt j-jn n2,, av r-crq vmd xx vvi, vvz pns31, d n1 n1 xx av-j vvn xx dt j n1 pp-f po31 n1;
For the first, who can but marvel, that since all things that are written, are written for our instruction, that if they be good, they may serve for our imitation;
For the First, who can but marvel, that since all things that Are written, Are written for our instruction, that if they be good, they may serve for our imitation;
yet, many sinister actions of the Saints of God are so exprest in Scripture, without censure, without note, that it were almost some danger to pronounce of them? Abraham 's equivocating with Abimelech, Iacob 's deluding his blind Father, Rachel abusing Laban with a lie, Iephthe his sacrificing his daughter, Sampson killing himself with the Philistines ;
yet, many sinister actions of the Saints of God Are so expressed in Scripture, without censure, without note, that it were almost Some danger to pronounce of them? Abraham is equivocating with Abimelech, Iacob is deluding his blind Father, Rachel abusing Laban with a lie, Jephthah his sacrificing his daughter, Sampson killing himself with the philistines;
Wherein the holy Ghost seems to me tanquam adoriri nos ex insidiis, to set upon us out of ambush, to use a kind of guile, to see whether we have NONLATINALPHABET, spiritual discretion, to try whether we will attribute more to mens examples, then to his precepts.
Wherein the holy Ghost seems to me tanquam adoriri nos ex insidiis, to Set upon us out of ambush, to use a kind of guile, to see whither we have, spiritual discretion, to try whither we will attribute more to men's Examples, then to his Precepts.
Doubtless if we were worthy to search the mysteries of the Spirit, we should find that the holy Ghost hath left something for our instruction even in this particular;
Doubtless if we were worthy to search the Mysteres of the Spirit, we should find that the holy Ghost hath left something for our instruction even in this particular;
av-j cs pns12 vbdr j pc-acp vvi dt n2 pp-f dt n1, pns12 vmd vvi d dt j n1 vhz vvn pi p-acp po12 n1 av p-acp d j;
and so accordingly by all four Evangelists sets down at large, the fearful sin of St. Peter in denying and forswearing his Master. But as it pleased him in mercy to give him repentance,
and so accordingly by all four Evangelists sets down At large, the fearful since of Saint Peter in denying and forswearing his Master. But as it pleased him in mercy to give him Repentance,
cc av av-vvg p-acp d crd n2 vvz a-acp p-acp j, dt j n1 pp-f n1 np1 p-acp vvg cc vvg po31 n1. p-acp c-acp pn31 vvd pno31 p-acp n1 pc-acp vvi pno31 n1,
Our first note therefore, before we come to the words, shall be a note of that exceeding use and profit, which hath redounded to the Church by the registring of St. Peter 's repentance;
Our First note Therefore, before we come to the words, shall be a note of that exceeding use and profit, which hath redounded to the Church by the registering of Saint Peter is Repentance;
The concealing of Solomon 's reclaim, hath occasioned some, upon acknowledgment of the necessity of repentance, to suppose, that Solomon past away without it,
The concealing of Solomon is reclaim, hath occasioned Some, upon acknowledgment of the necessity of Repentance, to suppose, that Solomon passed away without it,
But he that should have read this story of St. Peter, and observed what authority he had afterwards, what especial favour our Saviour did him after his Resurrection, notwithstanding his Fall,
But he that should have read this story of Saint Peter, and observed what Authority he had afterwards, what especial favour our Saviour did him After his Resurrection, notwithstanding his Fallen,
if the manner of his Recovery had not been recorded, might easily have entertained a conceit very prejudicial to Repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear,
if the manner of his Recovery had not been recorded, might Easily have entertained a conceit very prejudicial to Repentance, Quid non speremus? Who might not hope to regain the favour of God without shedding a tear,
if St. Peter, notwithstanding so grievous a crime, without repentance should again be reconciled? We might therefore with excuse have presumed upon a non-necessity of repentance,
if Saint Peter, notwithstanding so grievous a crime, without Repentance should again be reconciled? We might Therefore with excuse have presumed upon a nonnecessity of Repentance,
cs n1 np1, a-acp av j dt n1, p-acp n1 vmd av vbi vvn? pns12 vmd av p-acp n1 vhb vvn p-acp dt n1 pp-f n1,
That therefore which we learn by this Registring of St. Peter 's repentance, is this, That for the clearing of a Christian man's account unto God, it is not sufficient barely to cease from doing ill, to satisfie the Law which we broke, either with our life, or with our goods;
That Therefore which we Learn by this Registering of Saint Peter is Repentance, is this, That for the clearing of a Christian Man's account unto God, it is not sufficient barely to cease from doing ill, to satisfy the Law which we broke, either with our life, or with our goods;
and indeed to speak truth, to what purpose had it been to trouble their heads about it? it is impossible that it should ever fall within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence committed against God:
and indeed to speak truth, to what purpose had it been to trouble their Heads about it? it is impossible that it should ever fallen within the conceit of any reasonable creature, to pronounce what satisfaction was to be made for offence committed against God:
what recompence then can he receive from the hands of dust and ashes? Ten thousand worlds, were we able to give them all, could not make satisfaction for any part of the smallest offence we have committed against him:
what recompense then can he receive from the hands of dust and Ashes? Ten thousand world's, were we able to give them all, could not make satisfaction for any part of the Smallest offence we have committed against him:
q-crq n1 av vmb pns31 vvi p-acp dt n2 pp-f n1 cc n2? crd crd n2, vbdr pns12 j pc-acp vvi pno32 d, vmd xx vvi n1 p-acp d n1 pp-f dt js n1 pns12 vhb vvn p-acp pno31:
when therefore the inventions of men were thus at a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word,
when Therefore the Inventions of men were thus At a stand, when all discourse, all reason were posed, it pleased God in mercy to open his pleasure in his word,
c-crq av dt n2 pp-f n2 vbdr av p-acp dt n1, c-crq d n1, d n1 vbdr vvn, pn31 vvd np1 p-acp n1 pc-acp vvi po31 n1 p-acp po31 n1,
And therefore Iulian, that accursed Apostate, scorning Constantine the Emperour for betaking himself to the Christian Religion, in contempt and derision of Baptism and Repentance, thus speaks:
And Therefore Iulian, that accursed Apostate, scorning Constantine the Emperor for betaking himself to the Christian Religion, in contempt and derision of Baptism and Repentance, thus speaks:
cc av np1, cst j-vvn n1, vvg np1 dt n1 p-acp vvg px31 p-acp dt njp n1, p-acp n1 cc n1 pp-f n1 cc n1, av vvz:
NONLATINALPHABET, &c. Hoe, whosoever is a corrupter and a defiler of women, whosoever is a man-slayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing;
, etc. Hoe, whosoever is a corrupter and a defiler of women, whosoever is a manslayer, whosoever is an impure and unclean person, let him from henceforth be secure, and care for nothing;
, av np1, r-crq vbz dt jc cc dt n1 pp-f n2, r-crq vbz dt n1, r-crq vbz dt j cc j n1, vvb pno31 p-acp av vbb j, cc vvb p-acp pix;
I will give him this gift, if he but knock his breast and strike his forehead (which are the gestures of the penitent) he shall without any more ado become as pure as glass.
I will give him this gift, if he but knock his breast and strike his forehead (which Are the gestures of the penitent) he shall without any more ado become as pure as glass.
pns11 vmb vvi pno31 d n1, cs pns31 p-acp vvb po31 n1 cc vvi po31 n1 (r-crq vbr dt n2 pp-f dt j-jn) pns31 vmb p-acp d dc n1 vvn p-acp j c-acp n1.
` Tis true indeed, in spight of unbeleiving miscreants, it hath pleased God through the foolishness of Baptism and Repentance to save those that are his.
` This true indeed, in spite of unbelieving miscreants, it hath pleased God through the foolishness of Baptism and Repentance to save those that Are his.
yet through the wonderful operation of the Grace of God annext unto them, are able, were our sins as red as twice-died scarlet, to make them as white as snow.
yet through the wondered operation of the Grace of God annexed unto them, Are able, were our Sins as read as twice-died scarlet, to make them as white as snow.
Whatsoever his meaning was, thus much without danger we may think, that if our first Parents had not so strangely shuffled their fault from the one to the other, the Man to the Woman, the Woman to the Serpent;
Whatsoever his meaning was, thus much without danger we may think, that if our First Parents had not so strangely shuffled their fault from the one to the other, the Man to the Woman, the Woman to the Serpent;
r-crq po31 n1 vbds, av av-d p-acp n1 pns12 vmb vvi, cst cs po12 ord n2 vhd xx av av-j vvn po32 n1 p-acp dt crd p-acp dt n-jn, dt n1 p-acp dt n1, dt n1 p-acp dt n1;
Whosoever he be that thinks himself quit of some sins into which either through weakness or carelesness he hath fallen, let him not presently flatter himself,
Whosoever he be that thinks himself quit of Some Sins into which either through weakness or carelessness he hath fallen, let him not presently flatter himself,
c-crq pns31 vbb cst vvz px31 vvn pp-f d n2 p-acp r-crq av-d p-acp n1 cc n1 pns31 vhz vvn, vvb pno31 xx av-j vvi px31,
But, if he find not this passage of Repentance and hearty sorrow ` twixt God and his own soul, let him know, that God is yet unsatisfied, that he is yet in his sin;
But, if he find not this passage of Repentance and hearty sorrow ` betwixt God and his own soul, let him know, that God is yet unsatisfied, that he is yet in his since;
cc-acp, cs pns31 vvb xx d n1 pp-f n1 cc j n1 ` p-acp np1 cc po31 d n1, vvb pno31 vvi, cst np1 vbz av j-vvn, cst pns31 vbz av p-acp po31 n1;
THus from the necessity of Registring St. Peter 's Repentance, I come to the words wherein it is Registred, And he went out, &c, In these words we will consider four things:
THus from the necessity of Registering Saint Peter is Repentance, I come to the words wherein it is Registered, And he went out, etc., In these words we will Consider four things:
and measure, and compass of this Repentance, in the last word, bitterly. 1. He. The way of man's life is a slippery way, no man whilst he is in it hath the priviledge of not sliding;
and measure, and compass of this Repentance, in the last word, bitterly. 1. He. The Way of Man's life is a slippery Way, no man while he is in it hath the privilege of not sliding;
cc n1, cc n1 pp-f d n1, p-acp dt ord n1, av-j. crd np1 dt n1 pp-f ng1 n1 vbz dt j n1, dx n1 cs pns31 vbz p-acp pn31 vhz dt n1 pp-f xx vvg;
But wherefore went St. Peter out? Did he as our Saviour observes of the Scribes and Pharisees, go out into the wilderness to see, to gaze and look about him? No, his eyes now must do him other service;
But Wherefore went Saint Peter out? Did he as our Saviour observes of the Scribes and Pharisees, go out into the Wilderness to see, to gaze and look about him? No, his eyes now must do him other service;
p-acp q-crq vvd n1 np1 av? vdd pns31 p-acp po12 n1 vvz pp-f dt n2 cc np2, vvb av p-acp dt n1 pc-acp vvi, pc-acp vvi cc vvi p-acp pno31? uh-dx, po31 n2 av vmb vdi pno31 j-jn n1;
The tears therefore he sheds are not sleight, and perfunctory, shed onely for fashions sake, such as Quintilian spake of, Nihil facilius lachrymis marescit, Nothing sooner grows dry then tears:
The tears Therefore he sheds Are not sleight, and perfunctory, shed only for fashions sake, such as Quintilian spoke of, Nihil Facilius Lachrymis marescit, Nothing sooner grows dry then tears:
dt n2 av pns31 vvz vbr xx n1, cc n1, vvb av-j p-acp ng1 n1, d c-acp np1 vvd pp-f, fw-la fw-la fw-la fw-la, pix av-c vvz j av n2:
but, as the Text saith, He wept bitterly: to summon up that Sicc-oculum genus Christianorum, a sort of Christians, who never had tear dropt from their eye to witness their Repentance:
but, as the Text Says, He wept bitterly: to summon up that Sicc-oculum genus Christians, a sort of Christians, who never had tear dropped from their eye to witness their Repentance:
It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, If it be thou, command me to come unto thee on the waters ;
It was a great argument of his Faith, when in the Tempest meeting our Saviour on the waters, he calls out unto him, If it be thou, command me to come unto thee on the waters;
It is a great argument that a man doth passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of another:
It is a great argument that a man does passing well understand himself, when he is able perspicuously and plainly to speak to the understanding of Another:
This confession therefore of St. Peter, that carries with it greater light and perspicuity then any yet that ever was given, doth not obscurely intimate, that he had a greater measure of illumination, then any of his Predecessours.
This Confessi Therefore of Saint Peter, that carries with it greater Light and perspicuity then any yet that ever was given, does not obscurely intimate, that he had a greater measure of illumination, then any of his Predecessors.
d n1 av pp-f n1 np1, cst vvz p-acp pn31 jc n1 cc n1 av d av cst av vbds vvn, vdz xx av-j vvi, cst pns31 vhd dt jc n1 pp-f n1, cs d pp-f po31 n2.
Poor man, as if he had been quite ignorant of the end of Christ's coming, out of a humane conceit and pity, he takes upon him to counsel and advise our Saviour;
Poor man, as if he had been quite ignorant of the end of Christ's coming, out of a humane conceit and pity, he Takes upon him to counsel and Advice our Saviour;
j n1, c-acp cs pns31 vhd vbn av j pp-f dt n1 pp-f npg1 n-vvg, av pp-f dt j n1 cc n1, pns31 vvz p-acp pno31 pc-acp vvi cc vvi po12 n1;
ver. 70. spoken of Iudas, Have I not chosen you twelve, and one of you is a Devil, were here fulfilled in St. Peter. Last of all, his love to Christ,
ver. 70. spoken of Iudas, Have I not chosen you twelve, and one of you is a devil, were Here fulfilled in Saint Peter. Last of all, his love to christ,
fw-la. crd vvn pp-f np1, vhb pns11 xx vvn pn22 crd, cc crd pp-f pn22 vbz dt n1, vbdr av vvn p-acp n1 np1. ord pp-f d, po31 n1 p-acp np1,
This good Champion of our Saviour, as a Lion that is reported to be daunted with the crowing of a Cock, is stricken out of countenance, and quite amazed with the voice of a silly Damsel;
This good Champion of our Saviour, as a lion that is reported to be daunted with the crowing of a Cock, is stricken out of countenance, and quite amazed with the voice of a silly Damsel;
d j n1 pp-f po12 n1, c-acp dt n1 cst vbz vvn pc-acp vbi vvn p-acp dt n-vvg pp-f dt n1, vbz vvn av pp-f n1, cc av vvn p-acp dt n1 pp-f dt j n1;
yea, so far is he possess'd with a spirit of fear, that he not onely denies, but abjures his Master, and perjures himself, committing a sin not far behind the sin of Iudas ;
yea, so Far is he possessed with a Spirit of Fear, that he not only Denies, but abjures his Master, and perjures himself, committing a since not Far behind the since of Iudas;
uh, av av-j vbz pns31 vvn p-acp dt n1 pp-f n1, cst pns31 xx av-j vvz, p-acp vvz po31 n1, cc vvz px31, vvg dt n1 xx av-j p-acp dt n1 pp-f np1;
but is evermore careful to raise us up from the death of sin, unto the life of righteousness, suffers not this Rock, this great Pillar of his Church to be overthrown.
but is evermore careful to raise us up from the death of since, unto the life of righteousness, suffers not this Rock, this great Pillar of his Church to be overthrown.
cc-acp vbz av j pc-acp vvi pno12 a-acp p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, vvz xx d n1, d j n1 pp-f po31 n1 pc-acp vbi vvn.
when they were called by our Saviour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear some Glory and Majesty in his Countenance, which made them beleive he was more then a man that thus bespake them:
when they were called by our Saviour, presently without further consultation arose and followed him, thinks it not improbable, that there did appear Some Glory and Majesty in his Countenance, which made them believe he was more then a man that thus bespoke them:
c-crq pns32 vbdr vvn p-acp po12 n1, av-j p-acp jc n1 vvd cc vvd pno31, vvz pn31 xx j, cst a-acp vdd vvi d n1 cc n1 p-acp po31 vvi, r-crq vvd pno32 vvi pns31 vbds av-dc cs dt n1 cst av vvd pno32:
whatsoever then appear'd in his looks, doubtless in this look of his was seen some Sovereign power of his Deity, that could so speedily recover a man thus almost desperately gone:
whatsoever then appeared in his looks, doubtless in this look of his was seen Some Sovereign power of his Deity, that could so speedily recover a man thus almost desperately gone:
r-crq av vvd p-acp po31 vvz, av-j p-acp d vvb pp-f png31 vbds vvn d j-jn n1 pp-f po31 n1, cst vmd av av-j vvi dt n1 av av av-j vvn:
It was this look of Christ that restored St. Peter: Quos respicit Iesus, plorant delictum, saith St. Ambrose, They weep for their sins, whom Iesus looks upon:
It was this look of christ that restored Saint Peter: Quos respicit Iesus, plorant delictum, Says Saint Ambrose, They weep for their Sins, whom Iesus looks upon:
He denies him the third time, and Iesus looks upon him, and then he weeps bitterly. Before I come to make use of this, it shall not be altogether impertinent to say something unto some Queries that here arise concerning the condition of St. Peter, and in him of all the Elect of God,
He Denies him the third time, and Iesus looks upon him, and then he weeps bitterly. Before I come to make use of this, it shall not be altogether impertinent to say something unto Some Queries that Here arise Concerning the condition of Saint Peter, and in him of all the Elect of God,
pns31 vvz pno31 dt ord n1, cc np1 vvz p-acp pno31, cc av pns31 vvz av-j. c-acp pns11 vvb pc-acp vvi n1 pp-f d, pn31 vmb xx vbi av j pc-acp vvi pi p-acp d n2 cst av vvb vvg dt n1 pp-f n1 np1, cc p-acp pno31 pp-f d dt n1 pp-f np1,
and Christ's sheep none can take out of his hands, conclude therefore, that for the Elect of God, there is no falling from grace, that to David and Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their sin:
and Christ's sheep none can take out of his hands, conclude Therefore, that for the Elect of God, there is no falling from grace, that to David and Peter no ill could happen, no though (for so they have given it out) that they had died in the very act of their since:
and Iudas, in regard of their own persons, were both, more or less, in the same case, both fallen from grace, both in a state of sin and damnation, till the Repentance of St. Peter altered the case on his part.
and Iudas, in regard of their own Persons, were both, more or less, in the same case, both fallen from grace, both in a state of since and damnation, till the Repentance of Saint Peter altered the case on his part.
cc np1, p-acp n1 pp-f po32 d n2, vbdr d, av-dc cc av-dc, p-acp dt d n1, d vvn p-acp n1, d p-acp dt n1 pp-f n1 cc n1, c-acp dt n1 pp-f n1 np1 vvn dt n1 p-acp po31 n1.
either the purpose of God's Election, the Grace and Favour Inherent in the Person of God, which he still casts upon those that are his, notwithstanding their manifold backslidings:
either the purpose of God's Election, the Grace and Favour Inherent in the Person of God, which he still Cast upon those that Are his, notwithstanding their manifold backslidings:
d dt n1 pp-f npg1 n1, dt n1 cc n1 j p-acp dt n1 pp-f np1, r-crq pns31 av vvz p-acp d cst vbr po31, c-acp po32 j n2:
or else it signifies the habit of sanctifying qualities, Inherent in the Regenerate man ; those good Graces of God, by which he walks holy and unblameable.
or Else it signifies the habit of sanctifying qualities, Inherent in the Regenerate man; those good Graces of God, by which he walks holy and unblameable.
cc av pn31 vvz dt n1 pp-f j-vvg n2, j p-acp dt vvn n1; d j n2 pp-f np1, p-acp r-crq pns31 vvz j cc j-u.
yea, for a time continue in them too, ( David did so for a whole years space) which except they be done away by repentance, inevitably bring forth eternal death,
yea, for a time continue in them too, (David did so for a Whole Years Molle) which except they be done away by Repentance, inevitably bring forth Eternal death,
uh, p-acp dt n1 vvb p-acp pno32 av, (np1 vdd av p-acp dt j-jn n2 n1) q-crq c-acp pns32 vbb vdn av p-acp n1, av-j vvb av j n1,
So then you see, that into the state of Damnation, as it signifieth something inherent in us, a man may fall, and yet not fall from the state of grace, as it signifies God's purpose of Election:
So then you see, that into the state of Damnation, as it signifies something inherent in us, a man may fallen, and yet not fallen from the state of grace, as it signifies God's purpose of Election:
av av pn22 vvb, cst p-acp dt n1 pp-f n1, c-acp pn31 vvz pi j p-acp pno12, dt n1 vmb vvi, cc av xx vvi p-acp dt n1 pp-f n1, c-acp pn31 vvz npg1 n1 pp-f n1:
but if we look back unto God, we shall see a hand reach'd out unto St. Peter, pulling him back as he is now running down the hill, which hand we do not see reach'd out unto Iudas. Christ had a look in store for St. Peter, which if it had pleased him to have lent unto Iudas, Iudas would have done that which St. Peter did.
but if we look back unto God, we shall see a hand reached out unto Saint Peter, pulling him back as he is now running down the hill, which hand we do not see reached out unto Iudas. christ had a look in store for Saint Peter, which if it had pleased him to have lent unto Iudas, Iudas would have done that which Saint Peter did.
cc-acp cs pns12 vvb av p-acp np1, pns12 vmb vvi dt n1 vvd av p-acp n1 np1, vvg pno31 av c-acp pns31 vbz av vvg a-acp dt n1, r-crq n1 pns12 vdb xx vvi vvd av p-acp np1. np1 vhd dt vvb p-acp n1 p-acp n1 np1, r-crq cs pn31 vhd vvn pno31 pc-acp vhi vvn p-acp np1, np1 vmd vhi vdn d r-crq n1 np1 vdd.
and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no way open but to death? What then may some men say, had St. Peter lost the Spirit of Adoption? had he not those sanctifying qualities of Faith, Hope,
and what hinders to pronounce that man fallen from grace, whom we must needs acknowledge to be in that state, in which if he continue, there is no Way open but to death? What then may Some men say, had Saint Peter lost the Spirit of Adoption? had he not those sanctifying qualities of Faith, Hope,
cc q-crq vvz pc-acp vvi d n1 vvn p-acp n1, r-crq pns12 vmb av vvi pc-acp vbi p-acp d n1, p-acp r-crq cs pns31 vvb, pc-acp vbz dx n1 j cc-acp p-acp n1? q-crq av vmb d n2 vvb, vhd n1 np1 vvn dt n1 pp-f n1? vhd pns31 xx d j-vvg n2 pp-f n1, vvb,
and Charity, which are proper to the Saints, and are given them by divine inspiration in the moment of their conversion? was that immortal seed of the Word quite kill'd? No verily;
and Charity, which Are proper to the Saints, and Are given them by divine inspiration in the moment of their conversion? was that immortal seed of the Word quite killed? No verily;
cc n1, r-crq vbr j p-acp dt n2, cc vbr vvn pno32 p-acp j-jn n1 p-acp dt n1 pp-f po32 n1? vbds d j n1 pp-f dt n1 av vvn? uh-dx av-j;
neither were it possible, that the Elect of God after their conversion should fall) but they are of force to work repentance, which makes all our wounds remediable.
neither were it possible, that the Elect of God After their conversion should fallen) but they Are of force to work Repentance, which makes all our wounds remediable.
He that is mortally sick and dies, and he that is likewise mortally sick, and through help of restoring physick recovers, in this both agree, that they are mortally sick, notwithstanding the recovery of one party.
He that is mortally sick and die, and he that is likewise mortally sick, and through help of restoring physic recovers, in this both agree, that they Are mortally sick, notwithstanding the recovery of one party.
pns31 cst vbz av-jn j cc vvz, cc pns31 cst vbz av j-jn j, cc p-acp n1 pp-f j-vvg n1 vvz, p-acp d d vvb, cst pns32 vbr j-jn j, c-acp dt n1 pp-f crd n1.
The sting of sin in St. Peter and in Iudas was deadly, but he that was lift up on mount Calvary, as the Brazen Serpent was in the Wilderness, at him did St. Peter look and live;
The sting of since in Saint Peter and in Iudas was deadly, but he that was lift up on mount Calvary, as the Brazen Serpent was in the Wilderness, At him did Saint Peter look and live;
if the state of sin unrepented of, in whomsoever it is, be not indeed the state of death? When David was intending to stay in Keilah, and suspecting the inhabitants of that City, asks of God, whether the men of Keilah would deliver him over into the hand of Saul? God tells him, they would: and therefore certainly had he stayed there, he had been betrayed unto Saul. To urge that St. Peter, because of God's purpose to save him, could not have finally miscarried,
if the state of sin unrepented of, in whomsoever it is, be not indeed the state of death? When David was intending to stay in Keilah, and suspecting the inhabitants of that city, asks of God, whither the men of Keilah would deliver him over into the hand of Saul? God tells him, they would: and Therefore Certainly had he stayed there, he had been betrayed unto Saul. To urge that Saint Peter, Because of God's purpose to save him, could not have finally miscarried,
as therefore the determinate purpose of God to free David from the malice of Saul took not away that supposition, If David go to Keilah, he shall fall into the hands of Saul;
as Therefore the determinate purpose of God to free David from the malice of Saul took not away that supposition, If David go to Keilah, he shall fallen into the hands of Saul;
c-acp av dt j n1 pp-f np1 p-acp j np1 p-acp dt n1 pp-f np1 vvd xx av d n1, cs np1 vvb p-acp np1, pns31 vmb vvi p-acp dt n2 pp-f np1;
for the purposes of God, though impossible to be defeated, yet lay not upon things any violent necessity, they exempt not from the use of ordinary means, they infringe not our liberty, they stand very well with common casualty;
for the Purposes of God, though impossible to be defeated, yet lay not upon things any violent necessity, they exempt not from the use of ordinary means, they infringe not our liberty, they stand very well with Common casualty;
p-acp dt n2 pp-f np1, cs j pc-acp vbi vvn, av vvb xx p-acp n2 d j n1, pns32 vvb xx p-acp dt n1 pp-f j n2, pns32 vvb xx po12 n1, pns32 vvb av av p-acp j n1;
Let no man presume to look into the Third Heaven, to open the Books of Life and Death, to pronounce over peremptorily of God's purpose concerning himself, or any other man.
Let no man presume to look into the Third Heaven, to open the Books of Life and Death, to pronounce over peremptorily of God's purpose Concerning himself, or any other man.
vvb dx n1 vvi pc-acp vvi p-acp dt ord n1, pc-acp vvi dt n2 pp-f n1 cc n1, pc-acp vvi a-acp av-j pp-f npg1 n1 vvg px31, cc d j-jn n1.
Let every man look into himself, and try, whether he be in the faith or no? The surest means to try this, is to take an unpartial veiw of all our actions.
Let every man look into himself, and try, whither he be in the faith or no? The Surest means to try this, is to take an unpartial view of all our actions.
vvb d n1 vvb p-acp px31, cc vvi, cs pns31 vbb p-acp dt n1 cc dx? dt js n2 pc-acp vvi d, vbz pc-acp vvi dt j vvb pp-f d po12 n2.
yet, the onely means to examine our Faith, is by our Works. It is the nature of the Tree that gives the goodness, the savour, and pleasantness to the Fruit;
yet, the only means to examine our Faith, is by our Works. It is the nature of the Tree that gives the Goodness, the savour, and pleasantness to the Fruit;
but, thus to have reasoned, My sin is deadly, therefore except I repent, I am not of the number of God's Elect, this reasoning had well befitted St. Peter ;
but, thus to have reasoned, My since is deadly, Therefore except I Repent, I am not of the number of God's Elect, this reasoning had well befitted Saint Peter;
cc-acp, av pc-acp vhi vvn, po11 n1 vbz j, av c-acp pns11 vvb, pns11 vbm xx pp-f dt n1 pp-f npg1 n1, d vvg vhd av vvd n1 np1;
for great profit hath redounded to the Church through the Fall of these men; Felicius ille cecidit quam caeteri steterunt, saith St. Ambrose of this fall of St. Peter ;
for great profit hath redounded to the Church through the Fallen of these men; Felicius Isle cecidit quam Caeteri steterunt, Says Saint Ambrose of this fallen of Saint Peter;
In such a case as this, a blow given us, serves us for a remembrance to call our wits about us, NONLATINALPHABET, to stir up the grace of God that is in us, which many times is in interlunio, lies covered like fire under ashes;
In such a case as this, a blow given us, serves us for a remembrance to call our wits about us,, to stir up the grace of God that is in us, which many times is in interlunio, lies covered like fire under Ashes;
and comes forward with greater strength and wariness; & pudor incendit vires & conscia virtus: shame of the fall, and impatience of disgrace, adds strength unto him, and kindles him:
and comes forward with greater strength and wariness; & pudor incendit vires & conscia virtus: shame of the fallen, and impatience of disgrace, adds strength unto him, and kindles him:
cc vvz av-j p-acp jc n1 cc n1; cc fw-la fw-la fw-la cc fw-la fw-la: n1 pp-f dt n1, cc n1 pp-f n1, vvz n1 p-acp pno31, cc vvz pno31:
The sense and conscience, I doubt not, of that infinite wrong done to the Church, provoked him to measure back to the utmost of his power, his pains and labour in making up the breach he had formerly made.
The sense and conscience, I doubt not, of that infinite wrong done to the Church, provoked him to measure back to the utmost of his power, his pains and labour in making up the breach he had formerly made.
for through the grace of him that doth enable us, we are stronger then he: and the policy of Christian war-fare hath as many means to beat back and defend,
for through the grace of him that does enable us, we Are Stronger then he: and the policy of Christian warfare hath as many means to beatrice back and defend,
c-acp p-acp dt n1 pp-f pno31 cst vdz vvi pno12, pns12 vbr jc cs pns31: cc dt n1 pp-f np1 j vhz p-acp d n2 pc-acp vvi av cc vvi,
and the servants, but came and sowed his tares, whil'st men slept, saith the Text; our neglect and carelesness is the sleep that he takes advantage of:
and the Servants, but Come and sowed his tares, whilst men slept, Says the Text; our neglect and carelessness is the sleep that he Takes advantage of:
cc dt n2, cc-acp vvd cc vvd po31 n2, cs n2 vvd, vvz dt n1; po12 n1 cc n1 vbz dt vvb cst pns31 vvz n1 pp-f:
and idlely gaze upon a naked Dame; of this his idleness the Divil takes advantage; this is the sleep in which he comes and sows Tares in David 's heart, even all manner of lust:
and idly gaze upon a naked Dame; of this his idleness the devil Takes advantage; this is the sleep in which he comes and Sovus Tares in David is heart, even all manner of lust:
cc av-j vvi p-acp dt j n1; pp-f d po31 n1 dt n1 vvz n1; d vbz dt n1 p-acp r-crq pns31 vvz cc n2 n2 p-acp np1 vbz n1, av d n1 pp-f n1:
Beloved, we are become like Horse and Mule, without understanding, we know not our strength, we are more blind then the servant of Elizaeus, and see not that they that are with us are more,
beloved, we Are become like Horse and Mule, without understanding, we know not our strength, we Are more blind then the servant of Elizaeus, and see not that they that Are with us Are more,
j-vvn, pns12 vbr vvn av-j n1 cc n1, p-acp n1, pns12 vvb xx po12 n1, pns12 vbr av-dc j cs dt n1 pp-f np1, cc vvb xx cst pns32 cst vbr p-acp pno12 vbr av-dc,
We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec bonam, nec malam ferre fortunam potest; seu vicit, ferociter instat victis;
We have to strive with an enemy, such a one as Anibal reported Marcellus to be, Qui nec Good, nec Evil Far fortunam potest; seu Vicit, ferociter Instant victis;
yet, if we know not our duty, we shall do it no more, then the traveller, sound of body or limb, can go that way aright, of which he is utterly ignorant:
yet, if we know not our duty, we shall do it no more, then the traveller, found of body or limb, can go that Way aright, of which he is utterly ignorant:
as for our knowledge, God hath left unto us Scripture, the perfect Register of all our duty, the absolute Itinerary and Map of all the course which in this life we are to run;
as for our knowledge, God hath left unto us Scripture, the perfect Register of all our duty, the absolute Itin and Map of all the course which in this life we Are to run;
c-acp p-acp po12 n1, np1 vhz vvn p-acp pno12 n1, dt j n1 pp-f d po12 n1, dt j n1 cc n1 pp-f d dt n1 r-crq p-acp d n1 pns12 vbr pc-acp vvi;
For this Divil, when he cannot drive us to despair by reason of our sin, takes another course to see if he can make us presume upon conceit of our righteousness:
For this devil, when he cannot drive us to despair by reason of our since, Takes Another course to see if he can make us presume upon conceit of our righteousness:
if we find our selves to have a love unto the Word of God, and the true Professours of it, to be rich in alms-deeds, to have a part in other acts of righteousness, he makes us first take notice of these good things in us;
if we find our selves to have a love unto the Word of God, and the true Professors of it, to be rich in almsdeeds, to have a part in other acts of righteousness, he makes us First take notice of these good things in us;
And hence it is that we see divers times men otherwise of life and reputation pure and unblameable, upon conceit and inconsiderateness by a secret judgment of God to fall upon extremes no less fearful,
And hence it is that we see diverse times men otherwise of life and reputation pure and unblameable, upon conceit and inconsiderateness by a secret judgement of God to fallen upon extremes not less fearful,
cc av pn31 vbz cst pns12 vvb j n2 n2 av pp-f n1 cc n1 j cc j-u, p-acp n1 cc n1 p-acp dt j-jn n1 pp-f np1 pc-acp vvi p-acp n2-jn xx av-dc j,
namely, to permit even in his most chosen vessels, evermore secret and hidden infirmities, and sometimes gross and open scapes, which may serve when they look into themselves to abate all over-weening conceit of their own righteousness,
namely, to permit even in his most chosen vessels, evermore secret and hidden infirmities, and sometime gross and open escapes, which may serve when they look into themselves to abate all overweening conceit of their own righteousness,
av, pc-acp vvi av p-acp po31 av-ds j-vvn n2, av j-jn cc j-vvn n2, cc av j cc j n2, r-crq vmb vvi c-crq pns32 vvb p-acp px32 pc-acp vvi d vvg n1 pp-f po32 d n1,
and when they shall look into the errours of others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness.
and when they shall look into the errors of Others, may be secret admonitioners unto them, not rashly to condemn them, considering their own weakness.
cc c-crq pns32 vmb vvi p-acp dt n2 pp-f n2-jn, vmb vbi j-jn n2 p-acp pno32, xx av-j pc-acp vvi pno32, vvg po32 d n1.
they did no less prophesie the captivity, desolation, famine, and wo, which was to fall upon Ierusalem, then when they denounced it by direct word and speech:
they did no less prophesy the captivity, desolation, famine, and woe, which was to fallen upon Ierusalem, then when they denounced it by Direct word and speech:
pns32 vdd av-dx av-dc vvi dt n1, n1, n1, cc n1, r-crq vbds pc-acp vvi p-acp np1, av c-crq pns32 vvn pn31 p-acp j n1 cc n1:
and to be in the same rank with those of other men, themselves (as a learned Divine of our Age, Mercerus, observes) not intending or understanding any such thing, contained by the dispensation of the holy Ghost, especial lessons and instructions for us.
and to be in the same rank with those of other men, themselves (as a learned Divine of our Age, Mercerus, observes) not intending or understanding any such thing, contained by the Dispensation of the holy Ghost, especial Lessons and instructions for us.
cc pc-acp vbi p-acp dt d n1 p-acp d pp-f j-jn n2, px32 (c-acp dt j j-jn pp-f po12 n1, np1, vvz) xx vvg cc vvg d d n1, vvn p-acp dt n1 pp-f dt j n1, j n2 cc n2 p-acp pno12.
whether it were out of the common infirmity that is in most men, namely, a greater shame to repent then to offend? or whether it were out of modesty and good nature, that he could not endure the sight of Christ, whom he had so greivously offended? Howsoever it were, we shall do this Scripture no wrong,
whither it were out of the Common infirmity that is in most men, namely, a greater shame to Repent then to offend? or whither it were out of modesty and good nature, that he could not endure the sighed of christ, whom he had so grievously offended? Howsoever it were, we shall do this Scripture no wrong,
cs pn31 vbdr av pp-f dt j n1 cst vbz p-acp ds n2, av, dt jc n1 pc-acp vvi av pc-acp vvi? cc cs pn31 vbdr av pp-f n1 cc j n1, cst pns31 vmd xx vvi dt n1 pp-f np1, ro-crq pns31 vhd av av-j vvn? c-acp pn31 vbdr, pns12 vmb vdi d n1 dx n-jn,
and those things that were occasioners of his sin, doth not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either Freinds,
and those things that were occasioners of his since, does not obscurely point out unto us an especial duty of speedy relinquishing and leaving of all, either Friends,
cc d n2 cst vbdr n2 pp-f po31 n1, vdz xx av-j vvi av p-acp pno12 dt j n1 pp-f j j-vvg cc vvg pp-f d, d n2,
When the purpose of God was to select unto himself a Church, and to begin it in Abraham, Come forth, saith he unto him, out of thy countrey, and from thy kindred, and from thy fathers house:
When the purpose of God was to select unto himself a Church, and to begin it in Abraham, Come forth, Says he unto him, out of thy country, and from thy kindred, and from thy Father's house:
c-crq dt n1 pp-f np1 vbds pc-acp vvi p-acp px31 dt n1, cc pc-acp vvi pn31 p-acp np1, vvb av, vvz pns31 p-acp pno31, av pp-f po21 n1, cc p-acp po21 n1, cc p-acp po21 ng1 n1:
And therefore the Apostle putting the Hebrews in mind of their duty, expresses it in this very term, Let us go forth therefore unto him, saith he, without the camp, bearing his reproach.
And Therefore the Apostle putting the Hebrews in mind of their duty, Expresses it in this very term, Let us go forth Therefore unto him, Says he, without the camp, bearing his reproach.
cc av dt n1 vvg dt np1 p-acp n1 pp-f po32 n1, vvz pn31 p-acp d j n1, vvb pno12 vvi av av p-acp pno31, vvz pns31, p-acp dt n1, vvg po31 n1.
Afterward, when the Tempests of persecutions were somewhat allay'd, and the skie began to clear up, the necessity of actual relinquishing of all things ceas'd, Christians might then securely hold life and lands, and whatsoever was their own;
Afterwards, when the Tempests of persecutions were somewhat allayed, and the sky began to clear up, the necessity of actual relinquishing of all things ceased, Christians might then securely hold life and Lands, and whatsoever was their own;
av, c-crq dt n2 pp-f n2 vbdr av vvn, cc dt n1 vvd pc-acp vvi a-acp, dt n1 pp-f j j-vvg pp-f d n2 vvn, np1 vmd av av-j vvi n1 cc n2, cc r-crq vbds po32 d;
left their means and their freinds, and betook themselves to deserts and solitary places, wholly giving themselves over to Meditation, to Prayer, to Fasting, to all severity and rigidness of life:
left their means and their Friends, and betook themselves to deserts and solitary places, wholly giving themselves over to Meditation, to Prayer, to Fasting, to all severity and rigidness of life:
vvd po32 n2 cc po32 n2, cc vvd px32 p-acp n2 cc j n2, av-jn vvg px32 p-acp p-acp n1, p-acp n1, p-acp vvg, p-acp d n1 cc n1 pp-f n1:
Those two things which afterwards in the decay and ruine of this discipline, the Church sought to establish by Decrees and Constitutions, namely, to estrange her Preists from the world, and bind them to a single life, were the necessary effects of this manner of living;
Those two things which afterwards in the decay and ruin of this discipline, the Church sought to establish by Decrees and Constitutions, namely, to estrange her Priests from the world, and bind them to a single life, were the necessary effects of this manner of living;
d crd n2 r-crq av p-acp dt n1 cc n1 pp-f d n1, dt n1 vvd pc-acp vvi p-acp vvz cc n2, av, p-acp vvi po31 n2 p-acp dt n1, cc vvb pno32 p-acp dt j n1, vbdr dt j n2 pp-f d n1 pp-f vvg;
That which afterwards was crept into the Church, and bare the name of Monkery, had indeed nothing of it but the name, under pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the fattest places of the land, from solitary desarts into the most frequented cities;
That which afterwards was crept into the Church, and bore the name of Monkery, had indeed nothing of it but the name, under pretence of poverty they seized into their possession the wealth and riches of the world, they removed themselves from barren soils into the Fattest places of the land, from solitary deserts into the most frequented cities;
Iosephus writing of the military Exercises practised amongst the Romans, reports, that for seriousness they differed from a true Battel onely in this, The Battel was a bloudy Exercise, their Exercise a bloudless Battel ;
Iosephus writing of the military Exercises practised among the Roman, reports, that for seriousness they differed from a true Battle only in this, The Battle was a bloody Exercise, their Exercise a bloodless Battle;
Let therefore every man throughly examine his own heart, whether upon supposal of times of trial and persecution, he can say with David, My heart is ready:
Let Therefore every man thoroughly examine his own heart, whither upon supposal of times of trial and persecution, he can say with David, My heart is ready:
vvb av d n1 av-j vvi po31 d n1, cs p-acp n1 pp-f n2 pp-f n1 cc n1, pns31 vmb vvi p-acp np1, po11 n1 vbz j:
A temporary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecution, can save no man.
A temporary faith, that is, a faith resembled to the seed in the Gospel, which being sown on the stony ground, withered as soon as the sun arose, a faith that fails as soon as it feels the heat of persecution, can save no man.
and therefore comes not so far, as to save him that hath it? Rufus a certain Philosopher, whensoever any Scholars were brought unto him to receive education under him, was wont to use all possible force of argument to disswade them from it;
and Therefore comes not so Far, as to save him that hath it? Rufus a certain Philosopher, whensoever any Scholars were brought unto him to receive education under him, was wont to use all possible force of argument to dissuade them from it;
cc av vvz xx av av-j, c-acp pc-acp vvi pno31 cst vhz pn31? np1 dt j n1, c-crq d n2 vbdr vvn p-acp pno31 pc-acp vvi n1 p-acp pno31, vbds j pc-acp vvi d j n1 pp-f n1 pc-acp vvi pno32 p-acp pn31;
Who knows therefore whether God hath numbred out the Crowns of life, according to the number of their souls, who he foreknew would in the midst of all temptations and trials continue unto the end? For what difference is there betwixt the Faith that fails upon occasion,
Who knows Therefore whither God hath numbered out the Crowns of life, according to the number of their Souls, who he foreknew would in the midst of all temptations and trials continue unto the end? For what difference is there betwixt the Faith that fails upon occasion,
or that would fail if occasion were offered? for the actual failing of Faith is not that that makes it temporary, it is onely that which detects it, which bewrays it unto us to be so.
or that would fail if occasion were offered? for the actual failing of Faith is not that that makes it temporary, it is only that which detects it, which bewrays it unto us to be so.
cc cst vmd vvi cs n1 vbdr vvn? p-acp dt j vvg pp-f n1 vbz xx d cst vvz pn31 j, pn31 vbz j cst r-crq vvz pn31, r-crq vvz pn31 p-acp pno12 pc-acp vbi av.
The Faith therefore of that man which would have sunk as fast as St. Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he dies possess'd of, is no better then a temporary,
The Faith Therefore of that man which would have sunk as fast as Saint Peter did, if tempests had arisen, notwithstanding that through the peace of the Church he die possessed of, is no better then a temporary,
The strongest reason, which the subtilest above all the beasts of the Feild could invent, to draw our first Parents from their allegeance, was this, Ye shall be like gods:
The Strongest reason, which the subtlest above all the beasts of the Field could invent, to draw our First Parents from their allegiance, was this, You shall be like God's:
But, he that shall take into consideration these words of my Text, shall far better then any natural man be able to perceive, that man hath no cause to complain of his weakness.
But, he that shall take into consideration these words of my Text, shall Far better then any natural man be able to perceive, that man hath no cause to complain of his weakness.
NONLATINALPHABET, saith Aristophanes. It was a tale that passed among some of the Heathen, that Vulcan offended with the men of Athens, told them that they should be but fools;
, Says Aristophanes. It was a tale that passed among Some of the Heathen, that Megalo offended with the men of Athens, told them that they should be but Fools;
It was the Parable of Iphicrates, that an Army of Harts, with a Lion to their Captain, would be able to vanquish an Army of Lions, if their Captain were but an Hart. Beloved, were Mankind indeed but an Army of Harts, were we Hinnuleo semiles, like unto the fearful Hinde upon the Mountains, that starts at every leaf that shakes;
It was the Parable of Iphicrates, that an Army of Hearts, with a lion to their Captain, would be able to vanquish an Army of Lions, if their Captain were but an Hart. beloved, were Mankind indeed but an Army of Hearts, were we Hinnuleo semiles, like unto the fearful Hind upon the Mountains, that starts At every leaf that shakes;
yet through Christ that strengtheneth us, having the Lion of the Tribe of Iudah for our Captain and Leader, we shall be able to vanquish all that force, which the Lion that goeth up and down, seeking whom he may devour, is able to bring against us.
yet through christ that strengtheneth us, having the lion of the Tribe of Iudah for our Captain and Leader, we shall be able to vanquish all that force, which the lion that Goes up and down, seeking whom he may devour, is able to bring against us.
As Elkanah speaks unto Hannah, in the first of Samuel, Why weepest thou? am not I better unto thee then ten sons? So will we comfort our selves in the like manner;
As Elkanah speaks unto Hannah, in the First of Samuel, Why Weepest thou? am not I better unto thee then ten Sons? So will we Comfort our selves in the like manner;
p-acp np1 vvz p-acp np1, p-acp dt ord pp-f np1, q-crq vv2 pns21? vbm xx pns11 vvi p-acp pno21 av crd n2? av vmb pns12 vvi po12 n2 p-acp dt j n1;
Our natural weakness be it never so great, with this supply from Christ, is far above all strength, of which our Nature in its greatest perfection was capable.
Our natural weakness be it never so great, with this supply from christ, is Far above all strength, of which our Nature in its greatest perfection was capable.
po12 j n1 vbi pn31 av-x av j, p-acp d n1 p-acp np1, vbz av-j p-acp d n1, pp-f r-crq po12 n1 p-acp po31 js n1 vbds j.
If we survey the particulars of that weakness, which we drew from the loins of our first Parents, we shall find the cheifest part of it to be in the loss of Immortality.
If we survey the particulars of that weakness, which we drew from the loins of our First Parents, we shall find the chiefest part of it to be in the loss of Immortality.
For as for the loss of that pleasant place, the blindness of understanding, and perverseness of will, being suppos'd to betide us immediately upon the Fall, these seem weaknesses far inferiour to our mortality.
For as for the loss of that pleasant place, the blindness of understanding, and perverseness of will, being supposed to betide us immediately upon the Fallen, these seem Weaknesses Far inferior to our mortality.
For, God forbidding us the fruit of the Tree of knowledge, and setting down the penalty that should ensue, making choice (as it is most likely) of the fearfullest judgment,
For, God forbidding us the fruit of the Tree of knowledge, and setting down the penalty that should ensue, making choice (as it is most likely) of the fearfullest judgement,
Yet see, Beloved, with how great strength this mortal weakness is repair'd: For thus to be able to encounter with death, the fearfullest of all God's curses,
Yet see, beloved, with how great strength this Mortal weakness is repaired: For thus to be able to encounter with death, the fearfullest of all God's curses,
av vvi, vvn, p-acp c-crq j n1 d j-jn n1 vbz vvn: c-acp av pc-acp vbi j pc-acp vvi p-acp n1, dt js pp-f d npg1 n2,
Again, on the contrary, let us conceive unto the utmost, what our strength might be in our first estate, let us raise our conceit unto the highest note we can reach,
Again, on the contrary, let us conceive unto the utmost, what our strength might be in our First estate, let us raise our conceit unto the highest note we can reach,
I ask then first, as the Eunuch doth in the Acts, of whom speaks our Apostle this, of himself, or of some other man? I answer, both of himself, and all other Christians;
I ask then First, as the Eunuch does in the Acts, of whom speaks our Apostle this, of himself, or of Some other man? I answer, both of himself, and all other Christians;
pns11 vvb av ord, c-acp dt n1 vdz p-acp dt n2, pp-f ro-crq vvz po12 n1 d, pp-f px31, cc pp-f d j-jn n1? pns11 vvb, d pp-f px31, cc d j-jn np1;
for every Christian man, by reading it as he ought, makes it his own, for in reading it as he ought, he reads it with the same spirit, with which St. Paul wrote it.
for every Christian man, by reading it as he ought, makes it his own, for in reading it as he ought, he reads it with the same Spirit, with which Saint Paul wrote it.
Wherefore as St. Paul somewhere records of himself, that he was not found inferiour to the cheif Apostles, so is it true, that the meanest Christian that hears me this day, in all that is contained in my Text, is parallel'd, is nothing inferiour unto St. Paul, unto the cheif Apostles.
Wherefore as Saint Paul somewhere records of himself, that he was not found inferior to the chief Apostles, so is it true, that the Meanest Christian that hears me this day, in all that is contained in my Text, is paralleled, is nothing inferior unto Saint Paul, unto the chief Apostles.
What a comfort then is this unto the brother of low degree, when he considers with himself, that how mean soever he may seem to be, either in the Church or Common-weal,
What a Comfort then is this unto the brother of low degree, when he considers with himself, that how mean soever he may seem to be, either in the Church or Commonweal,
q-crq dt n1 av vbz d p-acp dt n1 pp-f j n1, c-crq pns31 vvz p-acp px31, cst c-crq j av pns31 vmb vvi pc-acp vbi, av-d p-acp dt n1 cc n1,
and that our blessed Apostle amongst other things so meant it, is apparent by the words foregoing my Text. And here is the first part of a Christians omnipotency:
and that our blessed Apostle among other things so meant it, is apparent by the words foregoing my Text. And Here is the First part of a Christians omnipotency:
cc d po12 j-vvn n1 p-acp j-jn n2 av vvd pn31, vbz j p-acp dt n2 vvg po11 np1 cc av vbz dt ord n1 pp-f dt njpg2 n1:
even the pains laid up in hell for the sinner, and we shall find that there have been Christians, who for the glory of God, would gladly have endured them;
even the pains laid up in hell for the sinner, and we shall find that there have been Christians, who for the glory of God, would gladly have endured them;
What evil is imaginable, which he did not either indeed, or at least in will and affection undergo? Omnem patientiae speciem adversus omnem dia•oli vim expunxit, NONLATINALPHABET, I am on fire, saith St. Chrysostom, when I speak of St. Paul:
What evil is imaginable, which he did not either indeed, or At least in will and affection undergo? Omnem patientiae Specimen Adversus omnem dia•oli vim expunxit,, I am on fire, Says Saint Chrysostom, when I speak of Saint Paul:
q-crq j-jn vbz j, r-crq pns31 vdd xx d av, cc p-acp ds p-acp n1 cc n1 vvi? fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la,, pns11 vbm p-acp n1, vvz n1 np1, c-crq pns11 vvb pp-f n1 np1:
and indeed, whom would it not inflame, to read that admirable Synopsis and Breif of his sufferings, registred in the second of the Corinthians, at the eleventh Chapter? In labours more aboundant, in stripes above measure, in prisons more frequent, in deaths oft ;
and indeed, whom would it not inflame, to read that admirable Synopsis and Brief of his sufferings, registered in the second of the Corinthians, At the eleventh Chapter? In labours more abundant, in stripes above measure, in prisons more frequent, in death's oft;
cc av, r-crq vmd pn31 xx vvi, pc-acp vvi cst j np1 cc j pp-f po31 n2, vvn p-acp dt ord pp-f dt njp2, p-acp dt ord n1? p-acp n2 av-dc j, p-acp n2 p-acp n1, p-acp n2 av-dc j, p-acp n2 av;
and that his patience was able even gladly to have encountred Hell it self, NONLATINALPHABET, saith he in the ninth of the Romans, I have pray'd unto God, I have begg'd it at his hands,
and that his patience was able even gladly to have encountered Hell it self,, Says he in the ninth of the Roman, I have prayed unto God, I have begged it At his hands,
as a favour, that for the increase of his glory through the salvation of Israel my kinsmen, according to the flesh, I might become a cast-away, and endure the pains of eternal fire. Tertullian considering the wonderful patience of our Saviour upon his cross, thinks, that if there had been no other argument to prove him to be God,
as a favour, that for the increase of his glory through the salvation of Israel my kinsmen, according to the Flesh, I might become a castaway, and endure the pains of Eternal fire. Tertullian considering the wondered patience of our Saviour upon his cross, thinks, that if there had been no other argument to prove him to be God,
Again, NONLATINALPHABET, this word of doing here in my Text, signifies not onely sufferings and patience, this were to make a Christian but a kind of stone:
Again,, this word of doing Here in my Text, signifies not only sufferings and patience, this were to make a Christian but a kind of stone:
av,, d n1 pp-f vdg av p-acp po11 n1, vvz xx av-j n2 cc n1, d vbdr pc-acp vvi dt njp p-acp dt n1 pp-f n1:
so may we define a true Christian to be such a one, as to whom nothing is dreadful, in whose eye nothing under God carries any shew of Greatness. St. Paul hath left us a Catalogue in the end of the eighth to the Romans, of all the forces, outward and inward, bodily and ghostly, that can be mustered against us;
so may we define a true Christian to be such a one, as to whom nothing is dreadful, in whose eye nothing under God carries any show of Greatness. Saint Paul hath left us a Catalogue in the end of the eighth to the Roman, of all the forces, outward and inward, bodily and ghostly, that can be mustered against us;
av vmb pns12 vvi dt j np1 pc-acp vbi d dt pi, c-acp p-acp r-crq pix vbz j, p-acp rg-crq n1 pix p-acp np1 vvz d n1 pp-f n1. n1 np1 vhz vvn pno12 dt n1 p-acp dt n1 pp-f dt ord p-acp dt njp2, pp-f d dt n2, j cc j, j cc j, cst vmb vbi vvn p-acp pno12;
and pronounces of them, that in all these we are Conquerours; Conquerours is too mean a word, NONLATINALPHABET, we are more then Conquerours: NONLATINALPHABET, saith St. Chrysostom, we conquer them with ease, without any pains or sweat? Pancas Victoria dextras — exigit, we shall not need to bring forth against them all our forces, a small part of them will be sufficient to gain the day;
and pronounces of them, that in all these we Are Conquerors; Conquerors is too mean a word,, we Are more then Conquerors:, Says Saint Chrysostom, we conquer them with ease, without any pains or sweat? Pancas Victoria dextras — exigit, we shall not need to bring forth against them all our forces, a small part of them will be sufficient to gain the day;
cc vvz pp-f pno32, cst p-acp d d pns12 vbr n2; n1 vbz av j dt n1,, pns12 vbr av-dc cs n1:, vvz n1 np1, pns12 vvb pno32 p-acp n1, p-acp d n2 cc n1? np1 fw-la fw-la — fw-la, pns12 vmb xx vvi pc-acp vvi av p-acp pno32 d po12 n2, dt j n1 pp-f pno32 vmb vbi j pc-acp vvi dt n1;
did we but perfectly know our own strength, and would we but compare it with the strength of our enemies, we should plainly discover, that we have such infinite advantage above them, that our conquest may seem not to be so great, as is pretended:
did we but perfectly know our own strength, and would we but compare it with the strength of our enemies, we should plainly discover, that we have such infinite advantage above them, that our conquest may seem not to be so great, as is pretended:
vdd pns12 p-acp av-j vvb po12 d n1, cc vmd pns12 p-acp vvi pn31 p-acp dt n1 pp-f po12 n2, pns12 vmd av-j vvi, cst pns12 vhb d j n1 p-acp pno32, cst po12 n1 vmb vvi xx pc-acp vbi av j, c-acp vbz vvn:
so considering our strength, and the weakness of our adversaries, we may without prejudice speak even of the worthiest Souldiers, that ever fought these spiritual Battels, Bene ausi sunt vana contemnere ;
so considering our strength, and the weakness of our Adversaries, we may without prejudice speak even of the Worthiest Soldiers, that ever fought these spiritual Battles, Bene ausi sunt Vana contemnere;
av vvg po12 n1, cc dt n1 pp-f po12 n2, pns12 vmb p-acp n1 vvi av pp-f dt js n2, cst av vvd d j n2, fw-la fw-la fw-la fw-la fw-la;
He that shall fear to encounter the multitude, and army of spiritual adversaries which are ready to set themselves against him, let him do by himself as Socrates did by Alcibiades ;
He that shall Fear to encounter the multitude, and army of spiritual Adversaries which Are ready to Set themselves against him, let him do by himself as Socrates did by Alcibiades;
Its a saying, that the first thing that is overcome in a Souldier, is his eye, while he judges of his enemy by his multitude and provision, rather then by his strength.
Its a saying, that the First thing that is overcome in a Soldier, is his eye, while he judges of his enemy by his multitude and provision, rather then by his strength.
Beloved, if we judge not of our adversary in gross, and as it were by the eye, we shall easily see, that we shall not need to do as the King in the Gospel doth, send to his enemy with conditions of peace;
beloved, if we judge not of our adversary in gross, and as it were by the eye, we shall Easily see, that we shall not need to do as the King in the Gospel does, send to his enemy with conditions of peace;
Your own experience tells you, that rapes and murthers, parricide, poisoning, treason, and the rest of that rabble of arch sins, are the sins of the fewest,
Your own experience tells you, that rapes and murders, Parricide, poisoning, treason, and the rest of that rabble of arch Sins, Are the Sins of the fewest,
po22 d n1 vvz pn22, cst n2 cc n2, n1, vvg, n1, cc dt n1 pp-f d n1 pp-f j n2, vbr dt n2 pp-f dt ds,
Now what an errour is it in us Christians, when we see the principal and captain sins so easily vanquish'd, to think the common souldier or lesser sort invincible? For certainly,
Now what an error is it in us Christians, when we see the principal and captain Sins so Easily vanquished, to think the Common soldier or lesser sort invincible? For Certainly,
av q-crq dt n1 vbz pn31 p-acp pno12 np1, c-crq pns12 vvb dt j-jn cc n1 n2 av av-j vvn, pc-acp vvi dt j n1 cc jc n1 j? p-acp av-j,
for whil'st we are in our infancy, and as yet not altered, à puris naturaelibus, from that which God and nature made us, none of us understand our selves;
for whilst we Are in our infancy, and as yet not altered, à puris naturaelibus, from that which God and nature made us, none of us understand our selves;
c-acp cs pns12 vbr p-acp po12 n1, cc c-acp av xx vvn, fw-fr fw-la fw-la, p-acp d r-crq np1 cc n1 vvd pno12, pix pp-f pno12 vvi po12 n2;
and that it is but a fear that makes it seem so great, NONLATINALPHABET, saith S. Chrysostom, It is the nature of timerous and fearful men evermore to be framing to themselves causeless fears.
and that it is but a Fear that makes it seem so great,, Says S. Chrysostom, It is the nature of timorous and fearful men evermore to be framing to themselves causeless fears.
cc cst pn31 vbz p-acp dt n1 cst vvz pn31 vvi av j,, vvz n1 np1, pn31 vbz dt n1 pp-f j cc j n2 av pc-acp vbi vvg p-acp px32 j n2.
and e'r they understand what the name of Sin and evil means, they are unexpectedly, and no man knows by what means, wonderfully prompt and witty to villany and wickedness,
and Ever they understand what the name of since and evil means, they Are unexpectedly, and no man knows by what means, wonderfully prompt and witty to villainy and wickedness,
cc av pns32 vvb r-crq dt n1 pp-f n1 cc j-jn n2, pns32 vbr av-j, cc dx n1 vvz p-acp r-crq n2, av-j j cc j p-acp n1 cc n1,
for we see many times even in young children many good and gracious things, which being followed with good education, must needs come to excellent effect:
for we see many times even in young children many good and gracious things, which being followed with good education, must needs come to excellent Effect:
c-acp pns12 vvb d n2 av p-acp j n2 d j cc j n2, r-crq vbg vvn p-acp j n1, vmb av vvi p-acp j n1:
For oftentimes when evil education, wicked examples, long custom, and continuance in sin hath bred in us an habit, and necessity of sinning, presently Original sin, and the weakness of mans nature bear the blame:
For oftentimes when evil education, wicked Examples, long custom, and Continuance in since hath bred in us an habit, and necessity of sinning, presently Original since, and the weakness of men nature bear the blame:
c-acp av c-crq j-jn n1, j n2, j n1, cc n1 p-acp n1 vhz vvn p-acp pno12 dt n1, cc n1 pp-f vvg, av-j j-jn n1, cc dt n1 pp-f ng1 n1 vvi dt n1:
When through sloth and idleness, luxury and distemper, our time is lost, our bodies decay'd, our wits dull'd, we cast all the fault on the weakness of our nature;
When through sloth and idleness, luxury and distemper, our time is lost, our bodies decayed, our wits dulled, we cast all the fault on the weakness of our nature;
c-crq p-acp n1 cc n1, n1 cc n1, po12 n1 vbz vvn, po12 n2 vvn, po12 n2 vvn, pns12 vvd d dt n1 p-acp dt n1 pp-f po12 n1;
I know that by the errour of our first Parents the Devil hath blinded and bound us more then ever the Philistines did Samson: Yet this needs not to make us thus stand in fear of Original weakness ;
I know that by the error of our First Parents the devil hath blinded and bound us more then ever the philistines did samson: Yet this needs not to make us thus stand in Fear of Original weakness;
pns11 vvb cst p-acp dt n1 pp-f po12 ord n2 dt n1 vhz vvn cc vvn pno12 av-dc cs av dt njp2 vdd np1: av d vvz xx pc-acp vvi pno12 av vvi p-acp n1 pp-f j-jn n1;
he may be considered either as an inward enemy, suggesting unto us sinful thoughts; or as an outward enemy, lying in wait to afflict us in body, in goods, or the like.
he may be considered either as an inward enemy, suggesting unto us sinful thoughts; or as an outward enemy, lying in wait to afflict us in body, in goods, or the like.
But take heed, lest this be but an excuse to unlode your faults upon the Devil, and to build them upon his back; for St. Chrysostom thought otherwise, NONLATINALPHABET:
But take heed, lest this be but an excuse to unload your Faults upon the devil, and to built them upon his back; for Saint Chrysostom Thought otherwise,:
As for that other force of his, by which he lies in wait to annoy us outwardly, why should we so dread that? Are there not more with us both in multitude and strength to preserve us? The Angel of the Lord (saith the Psalmist ) pitches his tents round about those that fear him, to deliver them ;
As for that other force of his, by which he lies in wait to annoy us outwardly, why should we so dread that? are there not more with us both in multitude and strength to preserve us? The Angel of the Lord (Says the Psalmist) pitches his tents round about those that Fear him, to deliver them;
p-acp p-acp d j-jn n1 pp-f png31, p-acp r-crq pns31 vvz p-acp vvi pc-acp vvi pno12 av-j, q-crq vmd pns12 av vvb d? vbr pc-acp xx dc p-acp pno12 d p-acp n1 cc n1 pc-acp vvi pno12? dt n1 pp-f dt n1 (vvz dt n1) vvz po31 n2 av-j p-acp d cst vvb pno31, pc-acp vvi pno32;
Shall we think, that the strength of those to preserve, is less then that of the evil Angels to destroy? One Garcaeus writing upon the Meteors, told me long since, that whereas many times before great tempests, there is wont to be heard in the air above us great noise,
Shall we think, that the strength of those to preserve, is less then that of the evil Angels to destroy? One Garcaeus writing upon the Meteors, told me long since, that whereas many times before great tempests, there is wont to be herd in the air above us great noise,
and rushing, the cause of this was, the banding of good and evil Angels, the one striving to annoy us with tempests, the other striving to preserve us from the danger of it.
and rushing, the cause of this was, the banding of good and evil Angels, the one striving to annoy us with tempests, the other striving to preserve us from the danger of it.
cc vvg, dt n1 pp-f d vbds, dt vvg pp-f j cc j-jn n2, dt pi vvg pc-acp vvi pno12 p-acp n2, dt n-jn vvg pc-acp vvi pno12 p-acp dt n1 pp-f pn31.
So that for any thing yet appears, we have no such cause to stand in fear of the strength of the Devil, either inwardly or outwardly. Thus have I examined the force of three of our principal enemies;
So that for any thing yet appears, we have no such cause to stand in Fear of the strength of the devil, either inwardly or outwardly. Thus have I examined the force of three of our principal enemies;
av cst p-acp d n1 av vvz, pns12 vhb dx d n1 pc-acp vvi p-acp n1 pp-f dt n1 pp-f dt n1, d av-j cc av-j. av vhb pns11 vvn dt n1 pp-f crd pp-f po12 j-jn n2;
and make the like question of them, as I have done of these, and so conclude as Socrates did to Alcibiades. If you have just cause to fear none of these,
and make the like question of them, as I have done of these, and so conclude as Socrates did to Alcibiades. If you have just cause to Fear none of these,
why should you fear them all, since that of such as these the whole knot of them consists? But I must proceed to search out yet another meaning of this word of doing in my Text; and that breifly.
why should you Fear them all, since that of such as these the Whole knot of them consists? But I must proceed to search out yet Another meaning of this word of doing in my Text; and that briefly.
q-crq vmd pn22 vvi pno32 d, c-acp d pp-f d c-acp d dt j-jn n1 pp-f pno32 vvz? p-acp pns11 vmb vvi pc-acp vvi av av j-jn n1 pp-f d n1 pp-f vdg p-acp po11 n1; cc cst av-j.
and here is the third degree of our Christian Omnipotency. In the former parts the omnipotence of a Christian suffered no restraint, it was illimited, unconfin'd.
and Here is the third degree of our Christian Omnipotency. In the former parts the omnipotence of a Christian suffered no restraint, it was illimited, unconfined.
cc av vbz dt ord n1 pp-f po12 np1 n1. p-acp dt j n2 dt n1 pp-f dt njp vvd dx n1, pn31 vbds j, j.
He is absolutely omnipotent in his patience, and can suffer all things: he is likewise absolutely omnipotent in Battel, and can conquer all his enemies.
He is absolutely omnipotent in his patience, and can suffer all things: he is likewise absolutely omnipotent in Battle, and can conquer all his enemies.
pns31 vbz av-j j p-acp po31 n1, cc vmb vvi d n2: pns31 vbz av av-j j p-acp n1, cc vmb vvi d po31 n2.
In some degree we may apply this unto our selves, in things that tend to Christian perfection, every Christian is Omnipotent, he cannot raise the dead, turn water into wine, speak with tongues:
In Some degree we may apply this unto our selves, in things that tend to Christian perfection, every Christian is Omnipotent, he cannot raise the dead, turn water into wine, speak with tongues:
Beloved, our Saviour loves not to sleight any part of Christian perfection: yet my meaning is not to deny unto a Christian the power of doing miracles,
beloved, our Saviour loves not to sleight any part of Christian perfection: yet my meaning is not to deny unto a Christian the power of doing Miracles,
vvn, po12 n1 vvz xx p-acp n1 d n1 pp-f njp n1: av po11 n1 vbz xx pc-acp vvi p-acp dt njp dt n1 pp-f vdg n2,
for every Christian man doth every day greater miracles, then yet I have spoken of. But, Beloved, in this matter of miracles, we do much abuse our selves;
for every Christian man does every day greater Miracles, then yet I have spoken of. But, beloved, in this matter of Miracles, we do much abuse our selves;
p-acp d njp n1 vdz d n1 jc n2, av av pns11 vhb vvn pp-f. p-acp, vvn, p-acp d n1 pp-f n2, pns12 vdb av-d vvi po12 n2;
then every year in so many Vine-trees to turn that into wine in the branches, which being received at the root was mere water? Or why was it more wonderful for him once to feed five thousand with five loaves,
then every year in so many Vine-trees to turn that into wine in the branches, which being received At the root was mere water? Or why was it more wondered for him once to feed five thousand with five loaves,
cs d n1 p-acp av d n2 pc-acp vvi cst p-acp n1 p-acp dt n2, r-crq vbg vvn p-acp dt n1 vbds j n1? cc q-crq vbds pn31 av-dc j p-acp pno31 a-acp pc-acp vvi crd crd p-acp crd n2,
then every year to feed the whole world, by the strange multiplication of a few seeds cast into the ground? After the same manner do we by the daily actions of Christian men.
then every year to feed the Whole world, by the strange multiplication of a few seeds cast into the ground? After the same manner do we by the daily actions of Christian men.
For why is it a greater miracle to raise the dead, then for every man to raise himself from the death of sin, to the life of righteousness? Why seems it more miraculous to open the eyes of him that was born blind,
For why is it a greater miracle to raise the dead, then for every man to raise himself from the death of since, to the life of righteousness? Why seems it more miraculous to open the eyes of him that was born blind,
then for every one of us to open the eyes of his understanding, which by reason of Original corruption was born blind? For by the same finger, by the same power of God, by which the Apostles wrought these miracles, doth every Christian man do this:
then for every one of us to open the eyes of his understanding, which by reason of Original corruption was born blind? For by the same finger, by the same power of God, by which the Apostles wrought these Miracles, does every Christian man do this:
av p-acp d crd pp-f pno12 pc-acp vvi dt n2 pp-f po31 n1, r-crq p-acp n1 pp-f j-jn n1 vbds vvn j? p-acp p-acp dt d n1, p-acp dt d n1 pp-f np1, p-acp r-crq dt n2 vvd d n2, vdz d njp n1 vdb d:
and without this finger, it is as impossible for us to do this, as for the Apostles to do the miracles they did, without the assistance of the extraordinary power of Christ.
and without this finger, it is as impossible for us to do this, as for the Apostles to do the Miracles they did, without the assistance of the extraordinary power of christ.
Beloved, in the like manner may we speak of our selves, Oportet Christianum quaedam non posse, it must not disparage the power of a Christian, that he cannot do some things.
beloved, in the like manner may we speak of our selves, Oportet Christian quaedam non posse, it must not disparage the power of a Christian, that he cannot do Some things.
St. Austin answering a question made unto him, why the gift of Tongues was ceased in the Church, and no man spake with that variety of Languages, which divers had in the Primitive times, wittily tells us, That every one may justly claim unto himself that miraculous gift of Tongues.
Saint Austin answering a question made unto him, why the gift of Tongues was ceased in the Church, and no man spoke with that variety of Languages, which diverse had in the Primitive times, wittily tells us, That every one may justly claim unto himself that miraculous gift of Tongues.
n1 np1 vvg dt n1 vvd p-acp pno31, c-crq dt n1 pp-f n2 vbds vvn p-acp dt n1, cc dx n1 vvd p-acp d n1 pp-f n2, r-crq j vhd p-acp dt j n2, av-j vvz pno12, cst d pi vmb av-j vvi p-acp px31 d j n1 pp-f n2.
Beloved, how much more, by this reason, may every one of us lay a far directer claim to an absolute power of doing all things, even in its largest extent,
beloved, how much more, by this reason, may every one of us lay a Far directer claim to an absolute power of doing all things, even in its Largest extent,
j-vvn, c-crq d dc, p-acp d n1, vmb d crd pp-f pno12 vvi dt av-j jc n1 p-acp dt j n1 pp-f vdg d n2, av p-acp po31 js n1,
and every one of us may assume to our selves this power of doing all things, because we are subordinate members unto that Head, which can do all things. But I must leave this,
and every one of us may assume to our selves this power of doing all things, Because we Are subordinate members unto that Head, which can do all things. But I must leave this,
cc d crd pp-f pno12 vmb vvi p-acp po12 n2 d n1 pp-f vdg d n2, c-acp pns12 vbr j n2 p-acp d n1, r-crq vmb vdi d n2. cc-acp pns11 vmb vvi d,
unto the subject or object of this power pointed out unto us in this word NONLATINALPHABET, all things. But the subject of this Christian power hath been so necessarily wrapped up,
unto the Subject or Object of this power pointed out unto us in this word, all things. But the Subject of this Christian power hath been so necessarily wrapped up,
p-acp dt j-jn cc n1 pp-f d n1 vvd av p-acp pno12 p-acp d n1, d n2. p-acp dt n-jn pp-f d njp n1 vhz vbn av av-j vvn a-acp,
and tied together with the power, that for the opening of it, I have been constrain'd to exemplifie at large, both what this NONLATINALPHABET, this all things is,
and tied together with the power, that for the opening of it, I have been constrained to exemplify At large, both what this, this all things is,
cc vvd av p-acp dt n1, cst p-acp dt n-vvg pp-f pn31, pns11 vhb vbn vvn pc-acp vvi p-acp j, d r-crq d, d d n2 vbz,
I will go on therefore unto the second General of my Text. For here me thinks that question might be asked, which Dalilah asked of Sampson, Tell me, I pray thee, wherein this great strength lieth? Behold, Beloved, it is expressed in the last words, through Christ that strengtheneth.
I will go on Therefore unto the second General of my Text. For Here me thinks that question might be asked, which Delilah asked of Sampson, Tell me, I pray thee, wherein this great strength lies? Behold, beloved, it is expressed in the last words, through christ that strengtheneth.
pns11 vmb vvi p-acp av p-acp dt ord n1 pp-f po11 np1 p-acp av pno11 vvz d n1 vmd vbi vvn, r-crq np1 vvd pp-f np1, vvb pno11, pns11 vvb pno21, c-crq d j n1 vvz? vvb, vvn, pn31 vbz vvn p-acp dt ord n2, p-acp np1 cst vvz.
so, Beloved, he that travels in the first part of my Text, and wonders at the strange report of a Christian mans power, let him come to the second part, to our Solomon, to him that is greater then Solomon, to Christ, and he shall find that the truth is greater then the fame of it;
so, beloved, he that travels in the First part of my Text, and wonders At the strange report of a Christian men power, let him come to the second part, to our Solomon, to him that is greater then Solomon, to christ, and he shall find that the truth is greater then the fame of it;
of what strength must he be then, whom it pleaseth Christ to enable? or what chains or fetters shall be put upon him, which he will not break? From this doctrine therefore that Christ is he, that doth thus enable us, we learn two lessons, which are as it were two props to keep us upright, that we lean not either to the right hand, or to the left?
of what strength must he be then, whom it Pleases christ to enable? or what chains or fetters shall be put upon him, which he will not break? From this Doctrine Therefore that christ is he, that does thus enable us, we Learn two Lessons, which Are as it were two props to keep us upright, that we lean not either to the right hand, or to the left?
pp-f r-crq n1 vmb pns31 vbi av, ro-crq pn31 vvz np1 pc-acp vvi? cc q-crq n2 cc n2 vmb vbi vvn p-acp pno31, r-crq pns31 vmb xx vvi? p-acp d n1 av cst np1 vbz pns31, cst vdz av vvi pno12, pns12 vvb crd n2, r-crq vbr p-acp pn31 vbdr crd n2 pc-acp vvi pno12 av-j, cst pns12 vvb xx d p-acp dt j-jn n1, cc p-acp dt j?
The second thing which I told you we learn't, was a Lesson teaching us, not to be puft up with opinion and conceit of our own outward strength and glory:
The second thing which I told you we learnt, was a lesson teaching us, not to be puffed up with opinion and conceit of our own outward strength and glory:
dt ord n1 r-crq pns11 vvd pn22 pns12 vvd, vbds dt n1 vvg pno12, xx pc-acp vbi vvn a-acp p-acp n1 cc n1 pp-f po12 d j n1 cc n1:
for if any man, because of this, shall begin to think of himself above what he ought, let him know that he may say of his exceeding strength, no otherwise then the man in the Book of Kings spake,
for if any man, Because of this, shall begin to think of himself above what he ought, let him know that he may say of his exceeding strength, no otherwise then the man in the Book of Kings spoke,
when his ax was fallen into the water, Alas, Master, it was but lent! Those that build houses make Anticks, which seem to hold up the beams, whereas indeed,
when his ax was fallen into the water, Alas, Master, it was but lent! Those that built houses make Antics, which seem to hold up the beams, whereas indeed,
Beloved, seem we never so strong, yet we are but Anticks, the strength by which the house of Christ doth stand, it is not ours, it is Christ 's, who by that power, by which he is able to subdue all things to himself, doth sustain both himself and us.
beloved, seem we never so strong, yet we Are but Antics, the strength by which the house of christ does stand, it is not ours, it is christ is, who by that power, by which he is able to subdue all things to himself, does sustain both himself and us.
j-vvn, vvb pns12 av-x av j, av pns12 vbr p-acp n2-jn, dt n1 p-acp r-crq dt n1 pp-f np1 vdz vvi, pn31 vbz xx png12, pn31 vbz np1 vbz, r-crq p-acp d n1, p-acp r-crq pns31 vbz j pc-acp vvi d n2 p-acp px31, vdz vvi d n1 cc pno12.
If you please, before we enter into the Temple, or speak of these words, That men ought always to pray, let us stay and entertain our selves a little in the Porch,
If you please, before we enter into the Temple, or speak of these words, That men ought always to pray, let us stay and entertain our selves a little in the Porch,
cs pn22 vvb, c-acp pns12 vvb p-acp dt n1, cc vvi pp-f d n2, cst n2 vmd av pc-acp vvi, vvb pno12 vvi cc vvi po12 n2 dt j p-acp dt n1,
but infinitely long for Wine, heating an earthen cup in the fire, and quenching it in Wine, put his potion therein, that so the sick person being deceived with the smell of Wine, might unawares drink of the Physick:
but infinitely long for Wine, heating an earthen cup in the fire, and quenching it in Wine, put his potion therein, that so the sick person being deceived with the smell of Wine, might unawares drink of the Physic:
or, that I may better draw my comparison from Scripture, as when Iacob meant to be welcome to his father Isaac, he put on his brother Esau 's apparel, and so got access:
or, that I may better draw my comparison from Scripture, as when Iacob meant to be welcome to his father Isaac, he put on his brother Esau is apparel, and so god access:
and make their way more passable, have been wont for the most part, as it were, to clothe their lesson or reproof in a Parable, or to serve it in a dish savouring of wine, that so Iacob might be admitted under Esau 's coat, that the smell of the pleasantness of Wine might draw down the wholesomeness of Physick.
and make their Way more passable, have been wont for the most part, as it were, to cloth their Lesson or reproof in a Parable, or to serve it in a dish savouring of wine, that so Iacob might be admitted under Esau is coat, that the smell of the pleasantness of Wine might draw down the wholesomeness of Physic.
by informing their ignorance, reproving their errour, working patience of reproof; opening the understanding, moving the affections, and other sovereign commodities, NONLATINALPHABET.
by informing their ignorance, reproving their error, working patience of reproof; opening the understanding, moving the affections, and other sovereign commodities,.
And for this cause not onely our Poets and prophane Authours, but whole Cities, and men which gave Laws to Common-wealths, have made especial choice of this course:
And for this cause not only our Poets and profane Authors, but Whole Cities, and men which gave Laws to Commonwealths, have made especial choice of this course:
cc p-acp d n1 xx av-j po12 n2 cc j n2, cc-acp j-jn n2, cc n2 r-crq vvd n2 p-acp n2, vhb vvn j n1 pp-f d n1:
Yea, our Saviour Christ himself hath filled the Gospels with Parables, made them like a Divine and Christian AEsop's Fables, because he found it to be exceeding profitable.
Yea, our Saviour christ himself hath filled the Gospels with Parables, made them like a Divine and Christian AEsop's Fables, Because he found it to be exceeding profitable.
as from a shepherd attending his flock, from an husbandman sowing corn in his feild, from a fisher casting his net into the Sea, from a woman putting leven into her dough, or the like.
as from a shepherd attending his flock, from an husbandman sowing corn in his field, from a fisher casting his net into the Sea, from a woman putting leven into her dough, or the like.
now nothing doth more illustrate and explain, then instance and example, NONLATINALPHABET, in a Parable as it were upon a Stage, the thing that we are taught is in a manner acted, and set forth before our eyes.
now nothing does more illustrate and explain, then instance and Exampl,, in a Parable as it were upon a Stage, the thing that we Are taught is in a manner acted, and Set forth before our eyes.
av pix vdz av-dc vvi cc vvi, cs n1 cc n1,, p-acp dt n1 c-acp pn31 vbdr p-acp dt n1, dt n1 cst pns12 vbr vvn vbz p-acp dt n1 vvn, cc vvi av p-acp po12 n2.
Secondly, Parables do not onely by their plainness open the understanding, but they work upon the affections, and breed delight of hearing, by reason of that faceteness and wittiness which is many times found in them, by reason of which they insinuate themselves,
Secondly, Parables do not only by their plainness open the understanding, but they work upon the affections, and breed delight of hearing, by reason of that faceteness and wittiness which is many times found in them, by reason of which they insinuate themselves,
ord, n2 vdb xx av-j p-acp po32 n1 vvi dt n1, cc-acp pns32 vvb p-acp dt n2, cc vvi n1 pp-f vvg, p-acp n1 pp-f d n1 cc n1 r-crq vbz d n2 vvn p-acp pno32, p-acp n1 pp-f r-crq pns32 vvb px32,
or that of Menenius Agrippa in Livie, that the parts of the body conspired against the belly, by which the one shewed the wickedness of the men of Sechem against the sons of Gideon ;
or that of Menenius Agrippa in Livy, that the parts of the body conspired against the belly, by which the one showed the wickedness of the men of Shechem against the Sons of gideon;
as well as the evil, amongst many other reasons gives this as a special one, That good men are not careful enough in reproving the errours of their offending brethren,
as well as the evil, among many other Reasons gives this as a special one, That good men Are not careful enough in reproving the errors of their offending brothers,
c-acp av c-acp dt n-jn, p-acp d j-jn n2 vvz d p-acp dt j pi, cst j n2 vbr xx j av-d p-acp vvg dt n2 pp-f po32 j-vvg n2,
It shall not be amiss therefore, even for you of the Laity, to hear something concerning this art of reprehension, as a duty concerning you as well as the Preacher.
It shall not be amiss Therefore, even for you of the Laity, to hear something Concerning this art of reprehension, as a duty Concerning you as well as the Preacher.
pn31 vmb xx vbi av av, av c-acp pn22 pp-f dt np1, pc-acp vvi pi vvg d n1 pp-f n1, p-acp dt n1 vvg pn22 a-acp av c-acp dt n1.
For the wisdom and gentleness of a Christian is never better seen, then in reproving: Now one common errour of reprehenders, is their over-blunt and plain manner of rebuking;
For the Wisdom and gentleness of a Christian is never better seen, then in reproving: Now one Common error of reprehenders, is their over-blunt and plain manner of rebuking;
p-acp dt n1 cc n1 pp-f dt njp vbz av av-jc vvn, av p-acp vvg: av crd j n1 pp-f n2, vbz po32 j cc j n1 pp-f vvg;
It is an excellent observation in St. Chrysostom, NONLATINALPHABET, unseasonable and importunate reprehenders make offending persons, depudere to steal their forehead,
It is an excellent observation in Saint Chrysostom,, unseasonable and importunate reprehenders make offending Persons, depudere to steal their forehead,
Tully tells us, that Antony the Oratour being to defend a person, who was accused of faction and sedition, bend his wits to maintain sedition was good,
Tully tells us, that Antony the Orator being to defend a person, who was accused of faction and sedition, bend his wits to maintain sedition was good,
or as a skilful Physician of whom we read, being to heal an impostume, and finding the sick person to be afraid of Lancing, privily wrap'd up his knife in a spunge, with which whil'st he gently smoothed the place, he lanced it:
or as a skilful physician of whom we read, being to heal an impostume, and finding the sick person to be afraid of Lancing, privily wrapped up his knife in a sponge, with which whilst he gently smoothed the place, he lanced it:
and deceived him with a Parable? or how should the Prophet made King Ahab see his errour in letting go King Benhadad, if he had not as it were put a trick upon the King,
and deceived him with a Parable? or how should the Prophet made King Ahab see his error in letting go King Benhadad, if he had not as it were put a trick upon the King,
and disguised both himself and his speech, and mask'd his errand with the Parable of him, who let go the prisoner that was committed to his charge? So that in this respect,
and disguised both himself and his speech, and masked his errand with the Parable of him, who let go the prisoner that was committed to his charge? So that in this respect,
cc vvn d n1 cc po31 n1, cc vvn po31 n1 p-acp dt n1 pp-f pno31, r-crq vvb vvi dt n1 cst vbds vvn p-acp po31 n1? av cst p-acp d n1,
if we would define a Parable, we must pronounce it to be piam fraudem, a civil or spiritual Stratagem, by which persons who need instruction are honestly and piously beguiled for their own profit.
if we would define a Parable, we must pronounce it to be Piam fraudem, a civil or spiritual Stratagem, by which Persons who need instruction Are honestly and piously beguiled for their own profit.
so strange, so uncouth, so hard to learn, it was meet he should make choice of that method of teaching, which hath most likelihood to prevail and commend them unto us.
so strange, so uncouth, so hard to Learn, it was meet he should make choice of that method of teaching, which hath most likelihood to prevail and commend them unto us.
av j, av j, av j pc-acp vvi, pn31 vbds j pns31 vmd vvi n1 pp-f d n1 pp-f vvg, r-crq vhz av-ds n1 pc-acp vvi cc vvi pno32 p-acp pno12.
A Lesson hard to be attained, and therefore thrice he commends it unto us; once by Example, twice by Parable, both of them very effectual means to teach:
A lesson hard to be attained, and Therefore thrice he commends it unto us; once by Exampl, twice by Parable, both of them very effectual means to teach:
dt n1 j pc-acp vbi vvn, cc av av pns31 vvz pn31 p-acp pno12; c-acp p-acp n1, av p-acp n1, d pp-f pno32 av j n2 pc-acp vvi:
If we look upon the sense which the words themselves do give, it seems we are advised by them to be like Anna the Prophetess in the ij. of S. Luke, who departed not from the temple, but served God with fasting and prayer night and day.
If we look upon the sense which the words themselves do give, it seems we Are advised by them to be like Anna the Prophetess in the ij. of S. Lycia, who departed not from the temple, but served God with fasting and prayer night and day.
& consider what was his intent when he wrote them, we shall find that the Lesson which we are hence to learn, is, That we be like unto Iacob in the Book of Genesis, wrestle with God,
& Consider what was his intent when he wrote them, we shall find that the lesson which we Are hence to Learn, is, That we be like unto Iacob in the Book of Genesis, wrestle with God,
I will breifly speak unto you of both these senses in their order, and first of the sense which the words do give, That we always ought without intermission to pray.
I will briefly speak unto you of both these Senses in their order, and First of the sense which the words do give, That we always ought without intermission to pray.
pns11 vmb av-j vvi p-acp pn22 pp-f d d n2 p-acp po32 n1, cc ord pp-f dt n1 r-crq dt n2 vdb vvi, cst pns12 av vmd p-acp n1 pc-acp vvi.
There is a question raised among the great Masters of Natural learning, Whether or no there may be a Lamp so provided, that it may burn for ever? And they think it may be done:
There is a question raised among the great Masters of Natural learning, Whither or no there may be a Lamp so provided, that it may burn for ever? And they think it may be done:
or else the matter of which they are made, vanishes and dies. But, Beloved, prayer is a strange thing, it can never want matter: It will be made NONLATINALPHABET!
or Else the matter of which they Are made, Vanishes and die. But, beloved, prayer is a strange thing, it can never want matter: It will be made!
cc av dt n1 pp-f r-crq pns32 vbr vvn, vvz cc vvz. p-acp, vvn, n1 vbz dt j n1, pn31 vmb av-x vvi n1: pn31 vmb vbi vvn!
Is it the consideration of God's benefits, that will move us to thankfulness? Then certainly our thankfulness ought to be perpetual, there is no person so mean, no soul so poor,
Is it the consideration of God's benefits, that will move us to thankfulness? Then Certainly our thankfulness ought to be perpetual, there is no person so mean, no soul so poor,
Is it the consideration of distress and affliction, and some degree of the curse of God upon us, that will stir our devotion? Indeed this is it with most men that kindles the fire of prayer in our hearts:
Is it the consideration of distress and affliction, and Some degree of the curse of God upon us, that will stir our devotion? Indeed this is it with most men that kindles the fire of prayer in our hearts:
vbz pn31 dt n1 pp-f n1 cc n1, cc d n1 pp-f dt n1 pp-f np1 p-acp pno12, cst vmb vvi po12 n1? np1 d vbz pn31 p-acp ds n2 cst vvz dt n1 pp-f n1 p-acp po12 n2:
The Church of Rome hath made a part of her Breviary, or Common-prayer-book, which she calls Itinerarium Clericorum, and it is a set form of prayer, which Clergy-men ought to use when they set out in a journey, and are upon their way;
The Church of Room hath made a part of her Breviary, or Common prayer book, which she calls Itinerarium Clericorum, and it is a Set from of prayer, which Clergymen ought to use when they Set out in a journey, and Are upon their Way;
We read in our Books, that one of the Ethnick Emperours was much taken, when he saw a woman going in the streets with a vessel of water on her head, her child at her girdle, her spindle in her hand twisting her threed as she went;
We read in our Books, that one of the Ethnic emperors was much taken, when he saw a woman going in the streets with a vessel of water on her head, her child At her girdle, her spindle in her hand twisting her thread as she went;
unto the great King of Heaven and Earth, when he shall see that no time, no occasion, is able to interrupt the labour of our devotion? Is it the time of Feasting and Jollity, which seems to prescribe against prayer? Indeed prayer is a grave and sober action,
unto the great King of Heaven and Earth, when he shall see that no time, no occasion, is able to interrupt the labour of our devotion? Is it the time of Feasting and Jollity, which seems to prescribe against prayer? Indeed prayer is a grave and Sobrium actium,
and shall not our Christian Feasts yeild some place for the praise of the true God of Heaven and Earth? Last of all, is it time of sleep that seems to give a vacation,
and shall not our Christian Feasts yield Some place for the praise of the true God of Heaven and Earth? Last of all, is it time of sleep that seems to give a vacation,
cc vmb xx po12 np1 n2 vvb d n1 p-acp dt n1 pp-f dt j n1 pp-f n1 cc n1? ord pp-f d, vbz pn31 n1 pp-f n1 cst vvz pc-acp vvi dt n1,
for they are Cogitationes injectae, non aenatae, they are not thoughts springing out, but cast into our hearts by the Devil, upon his score shall they go,
for they Are Cogitations injectae, non aenatae, they Are not thoughts springing out, but cast into our hearts by the devil, upon his score shall they go,
nay, it is a great strength and improvement unto them, NONLATINALPHABET, &c. For, saith St. Chrysostom, as they that build houses of clay, must every where place studs and peices of timber and wood so to strengthen the building, NONLATINALPHABET,
nay, it is a great strength and improvement unto them,, etc. For, Says Saint Chrysostom, as they that built houses of clay, must every where place studs and Pieces of timber and wood so to strengthen the building,,
uh-x, pn31 vbz dt j n1 cc n1 p-acp pno32,, av p-acp, vvz n1 np1, c-acp pns32 cst vvb n2 pp-f n1, vmb d c-crq n1 n2 cc n2 pp-f n1 cc n1 av pc-acp vvi dt n1,,
so all our cares of this life, which are no better then buildings of dirt and clay, we must strengthen and compact together with frequent and often prayer,
so all our Cares of this life, which Are no better then buildings of dirt and clay, we must strengthen and compact together with frequent and often prayer,
av d po12 n2 pp-f d n1, r-crq vbr dx jc cs n2 pp-f n1 cc n1, pns12 vmb vvi cc vvn av p-acp j cc av n1,
Let no man therefore think it, NONLATINALPHABET, that it is too much to require at the hands of men at one and the self-same instant both to attend their vocation and their prayer:
Let no man Therefore think it,, that it is too much to require At the hands of men At one and the selfsame instant both to attend their vocation and their prayer:
vvb dx n1 av vvb pn31,, cst pn31 vbz av av-d pc-acp vvi p-acp dt n2 pp-f n2 p-acp crd cc dt j j-jn av-d pc-acp vvi po32 n1 cc po32 n1:
For the mind of a man is a very agile and nimble substance, and it is a wonderful thing to see how many things it will at one moment apply it self unto without any confusion or lett.
For the mind of a man is a very agile and nimble substance, and it is a wondered thing to see how many things it will At one moment apply it self unto without any confusion or let.
c-acp dt n1 pp-f dt n1 vbz dt av j cc j n1, cc pn31 vbz dt j n1 pc-acp vvi c-crq d n2 pn31 vmb p-acp crd n1 vvi pn31 n1 p-acp p-acp d n1 cc vvi.
Look but upon the Musician while he is in his practise, he tunes his voice, fingers his instrument, reads his ditty, marks the note, observes the time, all these things simul & semel, at one and the same instant, without any distraction or impediment:
Look but upon the Musician while he is in his practice, he Tunis his voice, fingers his Instrument, reads his ditty, marks the note, observes the time, all these things simul & semel, At one and the same instant, without any distraction or impediment:
n1 cc-acp p-acp dt n1 cs pns31 vbz p-acp po31 n1, pns31 vvz po31 n1, n2 po31 n1, vvz po31 n1, vvz dt n1, vvz dt n1, d d n2 fw-la cc fw-la, p-acp crd cc dt d n-jn, p-acp d n1 cc n1:
The Husbandman (saith St. Hierom ) at the Plough-tail may sing an Hallelujah, the sweating Harvest man may refresh himself with a Psalm, the Gardiner whilst he prunes his Vines and Arbours, may record some one of David 's sonnets.
The Husbandman (Says Saint Hieronymus) At the Ploughtail may sing an Hallelujah, the sweating Harvest man may refresh himself with a Psalm, the Gardener while he prunes his Vines and Arbours, may record Some one of David is sonnets.
Nothing does cry so loud in the ears of God, as the sighing of a contrite and earnest heart. We read in the xiv. of Exodus, that God speaks unto Moses, Why criest thou unto me? command the children of Israel that they go forward ;
Nothing does cry so loud in the ears of God, as the sighing of a contrite and earnest heart. We read in the xiv. of Exodus, that God speaks unto Moses, Why Christ thou unto me? command the children of Israel that they go forward;
but the mind, not the stretching of the hands, but the intention of the soul; not any outward shape or carriage of body, but the inward behaviour of the understanding.
but the mind, not the stretching of the hands, but the intention of the soul; not any outward shape or carriage of body, but the inward behaviour of the understanding.
cc-acp dt n1, xx dt n-vvg pp-f dt n2, cc-acp dt n1 pp-f dt n1; xx d j n1 cc n1 pp-f n1, cc-acp dt j n1 pp-f dt n1.
for if the importunity of Esau 's false, feigned, and malicious tears drew a blessing from his father Isaac, who yet had no greater store of blessings, as it seems;
for if the importunity of Esau is false, feigned, and malicious tears drew a blessing from his father Isaac, who yet had no greater store of blessings, as it seems;
how much more shall the true Religious importunity of zealous prayer pull a blessing out of the hands of God, who is rich in blessings above the sands of the sea in multitude? It is the Courtiers rule, That over modest suitours seldom speed:
how much more shall the true Religious importunity of zealous prayer pull a blessing out of the hands of God, who is rich in blessings above the sands of the sea in multitude? It is the Courtiers Rule, That over modest Suitors seldom speed:
Will you know the true name of the behaviour which prevails with God? St. Luke in his xi. Chapter calls it NONLATINALPHABET, and St. Chrysostom speaking of the behaviour of the Canaanitish woman in the xxv.
Will you know the true name of the behaviour which prevails with God? Saint Lycia in his xi. Chapter calls it, and Saint Chrysostom speaking of the behaviour of the Canaanitish woman in the xxv.
and untractable carriage, even towards his dearest children, even then when he means them most good, we shall plainly see, we must use such kind of behaviour,
and untractable carriage, even towards his dearest children, even then when he means them most good, we shall plainly see, we must use such kind of behaviour,
cc j n1, av p-acp po31 js-jn n2, av av c-crq pns31 vvz pno32 av-ds j, pns12 vmb av-j vvi, pns12 vmb vvi d n1 pp-f n1,
first, by drawing in a manner odious comparisons, and likening the behaviour of God in these cases to a slothful freind, that is loth to leave his warm bed to do his freind a pleasure;
First, by drawing in a manner odious comparisons, and likening the behaviour of God in these cases to a slothful friend, that is loath to leave his warm Bed to do his friend a pleasure;
David, one of the worthiest of his Saints, yet how passionately doth he cry out, How long, Lord, wilt thou forget me? how long shall I seek counsel in my soul,
David, one of the Worthiest of his Saints, yet how passionately does he cry out, How long, Lord, wilt thou forget me? how long shall I seek counsel in my soul,
We read in the Book of the Revelation, that when the souls of the Martyrs under the Altar cried out, How long, Lord, just and holy, dost thou not avenge our bloud from off the earth? they received this answer, Have patience yet a little while.
We read in the Book of the Revelation, that when the Souls of the Martyrs under the Altar cried out, How long, Lord, just and holy, dost thou not avenge our blood from off the earth? they received this answer, Have patience yet a little while.
It is storied of Diogenes, that he was wont to supplicate to the Statues, and to hold out his hands and beg of them, that so he might learn to brook and devour denial, and tediousness of suit.
It is storied of Diogenes, that he was wont to supplicate to the Statues, and to hold out his hands and beg of them, that so he might Learn to brook and devour denial, and tediousness of suit.
pn31 vbz vvn pp-f np1, cst pns31 vbds j pc-acp vvi p-acp dt n2, cc pc-acp vvi av po31 n2 cc vvi pp-f pno32, cst av pns31 vmd vvi pc-acp vvi cc vvi n1, cc n1 pp-f n1.
If my Kingdom were of this world, then would my servants fight, that I should not be delivered to the Iews, &c. AS in the Kingdoms of the world, there is an art of Courtship, a skill and mystery teaching to manage them:
If my Kingdom were of this world, then would my Servants fight, that I should not be Delivered to the Iews, etc. AS in the Kingdoms of the world, there is an art of Courtship, a skill and mystery teaching to manage them:
cs po11 n1 vbdr pp-f d n1, av vmd po11 n2 vvi, cst pns11 vmd xx vbi vvn p-acp dt np2, av p-acp p-acp dt n2 pp-f dt n1, pc-acp vbz dt n1 pp-f n1, dt n1 cc n1 vvg pc-acp vvi pno32:
mean while I will single out one, which I will use as a prologue and way unto my Text. In the Kingdoms of earthly Princes, every subject is not fit to make a Courtier;
mean while I will single out one, which I will use as a prologue and Way unto my Text. In the Kingdoms of earthly Princes, every Subject is not fit to make a Courtier;
vvb cs pns11 vmb j av crd, r-crq pns11 vmb vvi p-acp dt n1 cc n1 p-acp po11 np1 p-acp dt n2 pp-f j n2, d n-jn vbz xx j pc-acp vvi dt n1;
onely NONLATINALPHABET, as Aristotle calls them, men of more then common wit and ability, active, choice, pick'd out of a thousand, such must they be that bear Honours, attend on Princes persons, and serve in their Courts.
only, as Aristotle calls them, men of more then Common wit and ability, active, choice, picked out of a thousand, such must they be that bear Honours, attend on Princes Persons, and serve in their Courts.
av-j, c-acp np1 vvz pno32, n2 pp-f dc cs j n1 cc n1, j, n1, vvn av pp-f dt crd, d vmb pns32 vbb cst vvb ng1, vvb p-acp ng2 n2, cc vvi p-acp po32 n2.
Beloved, we read no Acroamatick Lectures, the secrets of the Court of Heaven (as far as it hath pleased the King of Heaven to reveal them) lie open alike to all.
beloved, we read no Acroamatic Lectures, the secrets of the Court of Heaven (as Far as it hath pleased the King of Heaven to reveal them) lie open alike to all.
That therefore our heavenly Courtier may not mistake himself, but be able to fit himself to the place he bears, I have made choice of these few words, which but now I read;
That Therefore our heavenly Courtier may not mistake himself, but be able to fit himself to the place he bears, I have made choice of these few words, which but now I read;
cst av po12 j n1 vmb xx vvi px31, cc-acp vbi j pc-acp vvi px31 p-acp dt n1 pns31 vvz, pns11 vhb vvn n1 pp-f d d n2, r-crq p-acp av pns11 vvb;
which words seem like the Parthian Horsemen, whose manner was to ride one way, but to shoot another way, they seem to go apace towards Pilate, but they aim and shoot at another mark;
which words seem like the Parthian Horsemen, whose manner was to ride one Way, but to shoot Another Way, they seem to go apace towards Pilate, but they aim and shoot At Another mark;
or rather like unto the speaker of them, unto our Saviour himself, when he was in one of the Villages of Samaria, St. Luke the ix. where the text notes, that though he were in Samaria, yet his face was set towards Hierusalem:
or rather like unto the speaker of them, unto our Saviour himself, when he was in one of the Villages of Samaria, Saint Lycia the ix. where the text notes, that though he were in Samaria, yet his face was Set towards Jerusalem:
when he sent the Prophet to Hieroboam, to prophesie against the Altar in Bethel, he gave him a sign, that the Altar should rend, and the ashes fall out;
when he sent the Prophet to Jeroboam, to prophesy against the Altar in Bethel, he gave him a Signen, that the Altar should rend, and the Ashes fallen out;
The first words are the Message My kingdom is not of this world, &c. The next words, For if it were, then would my servants fight, &c. These are Moses 's Rod, and Gideon 's Fleece; they are the Sign which confirm the Message.
The First words Are the Message My Kingdom is not of this world, etc. The next words, For if it were, then would my Servants fight, etc. These Are Moses is Rod, and gideon is Fleece; they Are the Signen which confirm the Message.
dt ord n2 vbr dt n1 po11 n1 vbz xx pp-f d n1, av dt ord n2, c-acp cs pn31 vbdr, av vmd po11 n2 vvi, av d vbr np1 vbz n1, cc np1 vbz n1; pns32 vbr dt vvb r-crq vvb dt n1.
The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness, is, because in gaining and upholding temporal Kingdoms, nothing so usual as the sword and war:
The reason why our Saviour fastens upon this reason of dissimilitude and unlikeness, is, Because in gaining and upholding temporal Kingdoms, nothing so usual as the sword and war:
dt n1 c-crq po12 n1 vvz p-acp d n1 pp-f n1 cc n1, vbz, c-acp p-acp vvg cc vvg j n2, pix av j c-acp dt n1 cc n1:
It is the plea which the Tarquins used to King Porsenna in Livie, Satis libertatem ipsam habere dulcedinis, nisi quanta vi civitates eam expetant tanta regna reges defendant, aequare summa infimis adesse finem regnis rei inter Deos hominesque pulcherrimae.
It is the plea which the Tarquins used to King Porsenna in Livy, Satis libertatem ipsam habere dulcedinis, nisi quanta vi Civitates eam expetant tanta regna reges defendant, aequare summa infimis Adesse finem regnis rei inter Gods hominesque pulcherrimae.
as the people affect their liberty, all things will run to confusion; and Kingdoms, which are the goodliest things in the world, will quickly go to wrack:
as the people affect their liberty, all things will run to confusion; and Kingdoms, which Are the Goodliest things in the world, will quickly go to wrack:
Our Saviour is a King three manner of ways, and so correlatively hath three distinct several Kingdoms. He is first King in the largest extent and meaning which can possibly be imagined,
Our Saviour is a King three manner of ways, and so correlatively hath three distinct several Kingdoms. He is First King in the Largest extent and meaning which can possibly be imagined,
po12 n1 vbz dt n1 crd n1 pp-f n2, cc av av-j vhz crd j j n2. pns31 vbz ord n1 p-acp dt js n1 cc n1 r-crq vmb av-j vbi vvn,
and before his own people with an Army of Hornets chases the Canaanites out of the Land. Nay, the dull and senseless Elements are up in Arms when God summons them: He shoots his Hail-shot ;
and before his own people with an Army of Hornets chases the Canaanites out of the Land. Nay, the dull and senseless Elements Are up in Arms when God summons them: He shoots his Hailshot;
cc p-acp po31 d n1 p-acp dt n1 pp-f n2 vvz dt np2 av pp-f dt n1 uh-x, dt j cc j n2 vbr a-acp p-acp n2 c-crq np1 vvz pno32: pns31 vvz po31 j;
with his Hail-stones from Heaven he destroys more of the Canaanites, then the Israelites can with their swords. As for his Armies of Fire and Water, what power is able to withstand them? Every creature,
with his Hailstones from Heaven he Destroys more of the Canaanites, then the Israelites can with their swords. As for his Armies of Fire and Water, what power is able to withstand them? Every creature,
The Rules, and Laws, and admirable Orders of which Kingdom, could we come to see and discover, it would be with us as it was with the Queen of Saba, when she came to visit Solomon, of whom the Scripture notes;
The Rules, and Laws, and admirable Order of which Kingdom, could we come to see and discover, it would be with us as it was with the Queen of Saba, when she Come to visit Solomon, of whom the Scripture notes;
A Kingdom, the purchase whereof cost him much sweat and Bloud, of which neither Angels nor any other creature are a part, onely that remnant of mankind, that Ereptus titio, that number of blessed Souls ;
A Kingdom, the purchase whereof cost him much sweat and Blood, of which neither Angels nor any other creature Are a part, only that remnant of mankind, that Ereptus Titio, that number of blessed Souls;
dt n1, dt n1 c-crq vvd pno31 d vvb cc n1, pp-f r-crq dx n2 ccx d j-jn n1 vbr dt n1, av-j d n1 pp-f n1, cst np1 fw-la, cst n1 pp-f j-vvn n2;
and all these alone are the subjects of that Kingdom. And this is that which is called his Kingdom of Grace, and which himself in Scripture every where calls his Church, his Spouse, his Body, his Flock: and this is that Kingdom, which in this place is spoken of,
and all these alone Are the subject's of that Kingdom. And this is that which is called his Kingdom of Grace, and which himself in Scripture every where calls his Church, his Spouse, his Body, his Flock: and this is that Kingdom, which in this place is spoken of,
cc d d av-j vbr dt n2-jn pp-f d n1. cc d vbz d r-crq vbz vvn po31 n1 pp-f n1, cc r-crq n1 p-acp n1 d q-crq vvz po31 n1, po31 n1, po31 n1, po31 vvb: cc d vbz cst n1, r-crq p-acp d n1 vbz vvn pp-f,
yet when we have well examin'd them, we shall find that there could not have been a speech delivered more effectual for the opening the nature of the Church,
yet when we have well examined them, we shall find that there could not have been a speech Delivered more effectual for the opening the nature of the Church,
av c-crq pns12 vhb av vvn pno32, pns12 vmb vvi cst a-acp vmd xx vhi vbn dt n1 vvd av-dc j p-acp dt vvg dt n1 pp-f dt n1,
so much hindring the knowledge of the true nature of the Church, as this, that men do take the Church to be like unto the World. Tully tells us of a Musician, that being ask'd what the Soul was, answered, that it was Harmony, & is (saith he) à principiis artis suae non recescit:
so much hindering the knowledge of the true nature of the Church, as this, that men do take the Church to be like unto the World. Tully tells us of a Musician, that being asked what the Soul was, answered, that it was Harmony, & is (Says he) à principiis artis suae non recescit:
He knew not how to leave the principles of his own Art. Again, Plato 's Scholars had been altogether bred up in Arithmetick, and the knowledge of Numbers, and hence it came, that when afterward they diverted their studies to the knowledge of Nature, or Moral Philosophy;
He knew not how to leave the principles of his own Art. Again, Plato is Scholars had been altogether bred up in Arithmetic, and the knowledge of Numbers, and hence it Come, that when afterwards they diverted their studies to the knowledge of Nature, or Moral Philosophy;
pns31 vvd xx c-crq pc-acp vvi dt n2 pp-f po31 d n1 av, np1 vbz ng1 vhd vbn av vvn a-acp p-acp n1, cc dt n1 pp-f n2, cc av pn31 vvd, cst c-crq av pns32 vvn po32 n2 p-acp dt n1 pp-f n1, cc j n1;
the World they supposed was framed out of Numbers; Cities, and Kingdoms, and Common-wealths they thought stood by Numbers; Number with them was sole Principle and Creatour of every thing.
the World they supposed was framed out of Numbers; Cities, and Kingdoms, and Commonwealths they Thought stood by Numbers; Number with them was sole Principle and Creator of every thing.
dt n1 pns32 vvd vbds vvn av pp-f n2; n2, cc n2, cc n2 pns32 vvd vvn p-acp n2; n1 p-acp pno32 vbds j n1 cc n1 pp-f d n1.
Beloved, when we come to learn the quality and state of Christ's Kingdom, it fares much with us as it does with Tullie's Musician, or Plato's Scholars, difficulter à principiis artis nostrae recedimus ;
beloved, when we come to Learn the quality and state of Christ's Kingdom, it fares much with us as it does with Tullie's Musician, or Plato's Scholars, Difficult à principiis artis Nostrae recedimus;
In the world we are born, in it we are bred, the world is the greatest part of our study, to the true knowledge of God and of Christ still we fancy unto us something of the world.
In the world we Are born, in it we Are bred, the world is the greatest part of our study, to the true knowledge of God and of christ still we fancy unto us something of the world.
Beloved, when we first come to the Table of God, to heavenly Manna and Angels food, it is much with us as it was with Priam's young son, when he came first into Heaven, we cannot forget the milk and cheese,
beloved, when we First come to the Table of God, to heavenly Manna and Angels food, it is much with us as it was with Priam's young son, when he Come First into Heaven, we cannot forget the milk and cheese,
When our Saviour preach'd to Nicodemus the doctrine of Regeneration, and new birth, how doth he still harp upon a gross conceit of a re-entry to be made into his mother's womb? When he preach'd unto the Samaritan woman concerning the water of life,
When our Saviour preached to Nicodemus the Doctrine of Regeneration, and new birth, how does he still harp upon a gross conceit of a reentry to be made into his mother's womb? When he preached unto the Samaritan woman Concerning the water of life,
how hardly is she driven from thinking of a material Elementary water, such as was in Iacob 's well? When Simon Magus in the Acts saw, that by laying on of hands the Apostles gave the Holy Ghost, he offers them money to purchase himself the like power:
how hardly is she driven from thinking of a material Elementary water, such as was in Iacob is well? When Simon Magus in the Acts saw, that by laying on of hands the Apostles gave the Holy Ghost, he offers them money to purchase himself the like power:
To teach therefore the young Courtier in the Court of Heaven, that he commit no such Solecisms, that hereafter he speak the true language and dialect of God, our Saviour sets down this as a principal rule in our Spiritual Grammar, That his Court is not of this world.
To teach Therefore the young Courtier in the Court of Heaven, that he commit no such Solecisms, that hereafter he speak the true language and dialect of God, our Saviour sets down this as a principal Rule in our Spiritual Grammar, That his Court is not of this world.
p-acp vvi av dt j n1 p-acp dt n1 pp-f n1, cst pns31 vvb dx d n2, cst av pns31 vvb dt j n1 cc n1 pp-f np1, po12 n1 vvz a-acp d c-acp dt j-jn n1 p-acp po12 j n1, cst po31 n1 vbz xx pp-f d n1.
It is storied of Leonides, which was Schole-master to Alexander the great, that he infected his non-age with some vices, quae robustum quoque & jam maximum Regem ab illa institutione puerili sunt prosecuta, which followed him then when he was at man's estate:
It is storied of Leonides, which was Schoolmaster to Alexander the great, that he infected his nonage with Some vices, Quae robustum quoque & jam maximum Regem ab illa Institution puerili sunt prosecuta, which followed him then when he was At Man's estate:
When our Saviour in the Acts after his Resurrection was discoursing to his Disciples concerning the Kingdom of God, they presently brake forth into this question, Wilt thou now restore the Kingdom unto Israel? Certainly this question betrays their ignorance, their thoughts still ran upon a Kingdom like unto the Kingdoms of the world, notwithstanding they had so long,
When our Saviour in the Acts After his Resurrection was discoursing to his Disciples Concerning the Kingdom of God, they presently brake forth into this question, Wilt thou now restore the Kingdom unto Israel? Certainly this question betrays their ignorance, their thoughts still ran upon a Kingdom like unto the Kingdoms of the world, notwithstanding they had so long,
c-crq po12 n1 p-acp dt n2 p-acp po31 n1 vbds vvg p-acp po31 n2 vvg dt n1 pp-f np1, pns32 av-j vvd av p-acp d n1, vm2 pns21 av vvi dt n1 p-acp np1? av-j d n1 vvz po32 n1, po32 n2 av vvd p-acp dt n1 av-j p-acp dt n2 pp-f dt n1, c-acp pns32 vhd av av-j,
the Kingdom that I have spoken of is another manner of Kingdom then you conceive. Sixteen hundred years, Et quod excurrit, hath the Gospel been preached unto the world,
the Kingdom that I have spoken of is Another manner of Kingdom then you conceive. Sixteen hundred Years, Et quod excurrit, hath the Gospel been preached unto the world,
whence comes it that they stand so much upon State and Ceremony in the Church? Is it not from hence, that they think the Church must come in like Agrippa and Bernice in the Acts, NONLATINALPHABET,
whence comes it that they stand so much upon State and Ceremony in the Church? Is it not from hence, that they think the Church must come in like Agrippa and Bernice in the Acts,,
q-crq vvz pn31 cst pns32 vvb av av-d p-acp n1 cc n1 p-acp dt n1? vbz pn31 xx p-acp av, cst pns32 vvb dt n1 vmb vvi p-acp j np1 cc np1 p-acp dt n2,,
and that the service of God doth necessarily require this noise and tumult of outward State and Ceremony? Whence comes it, that we are at our wits ends;
and that the service of God does necessarily require this noise and tumult of outward State and Ceremony? Whence comes it, that we Are At our wits ends;
cc cst dt n1 pp-f np1 vdz av-j vvi d n1 cc n1 pp-f j n1 cc n1? q-crq vvz pn31, cst pns12 vbr p-acp po12 n2 n2;
so deeply rooted in us, our Saviour spake most excellently, most pertinently, and most fully, when he tells us, that his Church, that his Kingdom is not of this world.
so deeply rooted in us, our Saviour spoke most excellently, most pertinently, and most Fully, when he tells us, that his Church, that his Kingdom is not of this world.
av av-jn vvn p-acp pno12, po12 n1 vvd av-ds av-j, av-ds av-j, cc av-ds av-j, c-crq pns31 vvz pno12, cst po31 n1, cst po31 n1 vbz xx pp-f d n1.
In which words of his, there is contained the true art of discovering and knowing the true nature and essence of the Church. For as they which make Statues, cut and pare away all superfluities of the matter upon which they work;
In which words of his, there is contained the true art of discovering and knowing the true nature and essence of the Church. For as they which make Statues, Cut and pare away all superfluities of the matter upon which they work;
p-acp r-crq n2 pp-f png31, pc-acp vbz vvn dt j n1 pp-f vvg cc vvg dt j n1 cc n1 pp-f dt n1. c-acp c-acp pns32 r-crq vvb n2, vvn cc vvi av d n2 pp-f dt n1 p-acp r-crq pns32 vvb;
so whilst the Church, the Daughter and Spouse of Christ, sits veil'd with the world, and pomp, and shew, it will be an hard matter to discern her from an harlot. But yet further, to make the difference betwixt these Kingdoms the more plainly to appear,
so while the Church, the Daughter and Spouse of christ, sits veiled with the world, and pomp, and show, it will be an hard matter to discern her from an harlot. But yet further, to make the difference betwixt these Kingdoms the more plainly to appear,
av cs dt n1, dt n1 cc n1 pp-f np1, vvz vvn p-acp dt n1, cc n1, cc vvi, pn31 vmb vbi dt j n1 pc-acp vvi pno31 p-acp dt n1. p-acp av av-jc, pc-acp vvi dt n1 p-acp d n2 dt av-dc av-j pc-acp vvi,
But to rule the inward man in our hearts and souls, to set up an Imperial throne in our understandings and wills, this part of our government belongs to God and to Christ :
But to Rule the inward man in our hearts and Souls, to Set up an Imperial throne in our understandings and wills, this part of our government belongs to God and to christ:
cc-acp pc-acp vvi dt j n1 p-acp po12 n2 cc n2, pc-acp vvi a-acp dt j-jn n1 p-acp po12 n2 cc n2, d n1 pp-f po12 n1 vvz p-acp np1 cc p-acp np1:
for if Secular Princes stretch out the skirts of their Authority to command ought by which our souls are prejudiced, the King of Souls hath in this case given us a greater command, That we rather obey God then men.
for if Secular Princes stretch out the skirts of their authority to command ought by which our Souls Are prejudiced, the King of Souls hath in this case given us a greater command, That we rather obey God then men.
c-acp cs j n2 vvb av dt n2 pp-f po32 n1 pc-acp vvi pi p-acp r-crq po12 n2 vbr vvn, dt n1 pp-f n2 vhz p-acp d n1 vvn pno12 dt jc n1, cst pns12 av-c vvi np1 av n2.
The second head wherein the difference betwixt these Kingdoms is seen, is in their Laws ; for as the Kingdoms and the Lawgivers, so are their Laws very different:
The second head wherein the difference betwixt these Kingdoms is seen, is in their Laws; for as the Kingdoms and the Lawgivers, so Are their Laws very different:
dt ord n1 c-crq dt n1 p-acp d n2 vbz vvn, vbz p-acp po32 n2; c-acp c-acp dt n2 cc dt n2, av vbr po32 n2 av j:
First, in their Authours. The Laws by which the Common-wealth of Rome was anciently govern'd, were the works of many hands, some of them were Plebiscita, the acts of the people ;
First, in their Authors. The Laws by which the Commonwealth of Room was anciently governed, were the works of many hands, Some of them were Plebiscita, the acts of the people;
others Responsa Prudentum, the opinions of Wise-men in cases of doubt; others Rescripta Imperatorum, the Rescripts and Answers of their Emperours, when they were consulted with:
Others Responsa Prudentum, the opinions of Wise men in cases of doubt; Others Rescripta Emperor, the Rescripts and Answers of their emperors, when they were consulted with:
Onely Rescripta Imperatoris, the Rescripts and Writs of our King run here, these alone are the Laws to which the Subjects of this Kingdom owe obedience.
Only Rescripta Imperatoris, the Rescripts and Writs of our King run Here, these alone Are the Laws to which the Subject's of this Kingdom owe Obedience.
av-j np1 np1, dt n2 cc n2 pp-f po12 n1 vvb av, d av-j vbr dt n2 p-acp r-crq dt n2-jn pp-f d n1 vvb n1.
Again, the Laws of both these Kingdoms differ in regard of their quality and nature ; For the Laws of the Kingdom of Christ are Eternal, Substantial, Indispensible;
Again, the Laws of both these Kingdoms differ in regard of their quality and nature; For the Laws of the Kingdom of christ Are Eternal, Substantial, Indispensible;
av, dt n2 pp-f d d n2 vvb p-acp n1 pp-f po32 n1 cc n1; c-acp dt n2 pp-f dt n1 pp-f np1 vbr j, j, j;
and circumstance either of time, or place, or persons in matters of themselves indifferent, and therefore either by discontinuance they either fell or ceased of themselves,
and circumstance either of time, or place, or Persons in matters of themselves indifferent, and Therefore either by discontinuance they either fell or ceased of themselves,
cc n1 av-d pp-f n1, cc n1, cc n2 p-acp n2 pp-f px32 j, cc av av-d p-acp n1 pns32 d vvd cc vvn pp-f px32,
Those main fundamental Laws upon which all the Kingdoms of the world do stand, against theft, against murther, against adultery, dishonouring of Parents, or the like;
Those main fundamental Laws upon which all the Kingdoms of the world do stand, against theft, against murder, against adultery, Dishonoring of Parents, or the like;
d j j n2 p-acp r-crq d dt n2 pp-f dt n1 vdb vvi, p-acp n1, p-acp n1, p-acp n1, vvg pp-f n2, cc dt j;
AEsculus the Poet in his NONLATINALPHABET, describing the Captains that came either for the seige or defence of the City of Thebes in Beotia, brings them in, in their order every one with their sheild,
AEsculus the Poet in his, describing the Captains that Come either for the siege or defence of the city of Thebes in Boeotia, brings them in, in their order every one with their shield,
And, but that learned men must have something to busie their wits withall, these large discourses de notis Ecclesiae, of the notes and marks by which we may know the Church, might very well lie by,
And, but that learned men must have something to busy their wits withal, these large discourses de Notes Ecclesiae, of the notes and marks by which we may know the Church, might very well lie by,
cc, cc-acp cst j n2 vmb vhi pi pc-acp vvi po32 n2 av, d j n2 fw-fr fw-la np1, pp-f dt n2 cc n2 p-acp r-crq pns12 vmb vvi dt n1, vmd av av vvi p-acp,
it is like unto the children of the Prophets, in the second of Kings, that would needs seek Elias, or like the Nobles in Hierusalem, that would needs go seek Ieremie the Prophet,
it is like unto the children of the prophets, in the second of Kings, that would needs seek Elias, or like the Nobles in Jerusalem, that would needs go seek Ieremie the Prophet,
pn31 vbz av-j p-acp dt n2 pp-f dt n2, p-acp dt ord pp-f n2, cst vmd av vvi np1, cc av-j dt n2-j p-acp np1, cst vmd av vvi vvi np1 dt n1,
Will you know where to find the Kingdom of Christ? our Saviour directs you in the Gospel, The kingdom of heaven, saith he, cometh not by observation, neither shall ye say, Lo here, or, Lo there;
Will you know where to find the Kingdom of christ? our Saviour directs you in the Gospel, The Kingdom of heaven, Says he, comes not by observation, neither shall you say, Lo Here, or, Lo there;
The Scripture recounting unto us King Solomon 's Royalty, tells us of his magnificent Buildings, of his Royal Throne, of his servants, and his attendants, of his cup-bearers, of his meats, and these were the things which purchased unto him the reputation of Majesty, above all the Kings of the earth.
The Scripture recounting unto us King Solomon is Royalty, tells us of his magnificent Buildings, of his Royal Throne, of his Servants, and his attendants, of his cup-bearers, of his Meats, and these were the things which purchased unto him the reputation of Majesty, above all the Kings of the earth.
The Idolatrous superstitions of Paganism stood in great need of such pompous Solemnities, Vt opinionem suspendio cognitionis aedificent, atque ita tantam majestatem exhibere videantur, quantam praestruxerunt cupiditatem, as Tertullian tells us;
The Idolatrous superstitions of Paganism stood in great need of such pompous Solemnities, Vt opinionem suspendio cognitionis aedificent, atque ita Tantam majestatem exhibere videantur, Quantum praestruxerunt cupiditatem, as Tertullian tells us;
For being nothing of themselves, they were to gain reputation of being something by concealment, and by outward state make shew of something answerable to the expectation they had raised:
For being nothing of themselves, they were to gain reputation of being something by concealment, and by outward state make show of something answerable to the expectation they had raised:
c-acp vbg pix pp-f px32, pns32 vbdr pc-acp vvi n1 pp-f vbg pi p-acp n1, cc p-acp j n1 vvb n1 pp-f pi j p-acp dt n1 pns32 vhd vvn:
For all this State and Magnificence used in the managing of them is nothing else but Secular Idolatry, used to gain veneration and reverence unto that, which in comparison of the Kingdom we speak of is mere vanity.
For all this State and Magnificence used in the managing of them is nothing Else but Secular Idolatry, used to gain veneration and Reverence unto that, which in comparison of the Kingdom we speak of is mere vanity.
c-acp d d n1 cc n1 vvn p-acp dt n-vvg pp-f pno32 vbz pix av cc-acp j n1, vvd pc-acp vvi n1 cc n1 p-acp d, r-crq p-acp n1 pp-f dt n1 pns12 vvb pp-f vbz j n1.
But the Sceptre of the Kingdom of Christ is a right Sceptre, and to add unto it outward state, and riches, and pomp, is nothing else but to make a Centaure, marry and joyn the Kingdom of Christ with the Kingdom of the world, which Christ expresly here in my Text hath divorced and put asunder.
But the Sceptre of the Kingdom of christ is a right Sceptre, and to add unto it outward state, and riches, and pomp, is nothing Else but to make a Centaur, marry and join the Kingdom of christ with the Kingdom of the world, which christ expressly Here in my Text hath divorced and put asunder.
p-acp dt n1 pp-f dt n1 pp-f np1 vbz dt j-jn n1, cc pc-acp vvi p-acp pn31 j n1, cc n2, cc n1, vbz pix av cc-acp pc-acp vvi dt n1, vvb cc vvi dt n1 pp-f np1 p-acp dt n1 pp-f dt n1, r-crq np1 av-j av p-acp po11 n1 vhz vvn cc vvd av.
A thing which I do the rather note, because that the long continuance of some Ceremonies in the Church, have occasioned many, especially of the Church of Rome, to think that there is no Religion, no Service without these Ceremonies.
A thing which I do the rather note, Because that the long Continuance of Some Ceremonies in the Church, have occasioned many, especially of the Church of Rome, to think that there is no Religion, no Service without these Ceremonies.
Our Books tell us of a poor Spartan, that travelling in another Countrey, and seeing the beams and posts of houses squared and carved, ask'd, If the Trees grew so in those Countreys? Beloved, many men that have been long acquainted with a form of worship, squared and carved, trick'd,
Our Books tell us of a poor Spartan, that traveling in Another Country, and seeing the beams and posts of houses squared and carved, asked, If the Trees grew so in those Countries'? beloved, many men that have been long acquainted with a from of worship, squared and carved, tricked,
po12 n2 vvb pno12 pp-f dt j jp, cst vvg p-acp j-jn n1, cc vvg dt n2 cc n2 pp-f n2 vvn cc vvn, vvd, cs dt n2 vvd av p-acp d ng2? vvn, d n2 cst vhb vbn av-j vvn p-acp dt n1 pp-f n1, vvn cc vvn, vvn,
and set out with shew and ceremony, fall upon this Spartan 's conceit, think the Trees grow so, and think that there is no natural shape and face of God's service but that.
and Set out with show and ceremony, fallen upon this Spartan is conceit, think the Trees grow so, and think that there is no natural shape and face of God's service but that.
cc vvd av p-acp vvb cc n1, vvb p-acp d jp vbz n1, vvb dt n2 vvb av, cc vvb cst pc-acp vbz dx j n1 cc n1 pp-f npg1 n1 p-acp d.
I will begin the warrant of what I have said out of St. Chrysostom ; for in his comments upon the x. to the Hebrews, he denies that ever God from the beginning requir'd, or that it was his will to ordain such an outward form of Worship ; and asking therefore of himself, NONLATINALPHABET;
I will begin the warrant of what I have said out of Saint Chrysostom; for in his comments upon the x. to the Hebrews, he Denies that ever God from the beginning required, or that it was his will to ordain such an outward from of Worship; and asking Therefore of himself,;
pns11 vmb vvi dt n1 pp-f r-crq pns11 vhb vvn av pp-f n1 np1; c-acp p-acp po31 n2 p-acp dt crd. p-acp dt np2, pns31 vvz cst av np1 p-acp dt n1 vvd, cc cst pn31 vbds po31 n1 pc-acp vvi d dt j n1 pp-f n1; cc vvg av pp-f px31,;
After the revolt of Ieroboam and the ten Tribes from the House of David, there were many devout and religious persons in Israel, and yet we find not that they used the outward form of Worship which was commanded.
After the revolt of Jeroboam and the ten Tribes from the House of David, there were many devout and religious Persons in Israel, and yet we find not that they used the outward from of Worship which was commanded.
p-acp dt n1 pp-f np1 cc dt crd n2 p-acp dt n1 pp-f np1, a-acp vbdr d j cc j n2 p-acp np1, cc av pns12 vvb xx cst pns32 vvd dt j n1 pp-f n1 r-crq vbds vvn.
and because we are led with gay shews, and goodly things, think it is so with God? Seneca reports, that a Panto-mimus, a Poppet-player and Dancer in Rome, because he pleased the People well, was wont to go up every day into the Capitol, and practised his Art,
and Because we Are led with gay shows, and goodly things, think it is so with God? Senecca reports, that a Pantomime, a Puppet player and Dancer in Room, Because he pleased the People well, was wont to go up every day into the Capitol, and practised his Art,
cc c-acp pns12 vbr vvn p-acp j vvz, cc j n2, vvb pn31 vbz av p-acp np1? np1 vvz, cst dt j, dt n1 cc n1 p-acp vvi, c-acp pns31 vvd dt n1 av, vbds j pc-acp vvi a-acp d n1 p-acp dt np1, cc vvd po31 n1,
As Maximus Tyrius spake of Hercules, if you take from him NONLATINALPHABET, the savage beasts that he slew, and the Tyrants whom he supprest, his journeys and labours, NONLATINALPHABET, you lop and cut off the manifest Arms and Limbs of Hercules's renown:
As Maximus Tyrius spoke of Hercules, if you take from him, the savage beasts that he slew, and the Tyrants whom he suppressed, his journeys and labours,, you lop and Cut off the manifest Arms and Limbs of Hercules's renown:
p-acp np1 np1 vvd pp-f np1, cs pn22 vvb p-acp pno31, dt j-jn n2 cst pns31 vvd, cc dt n2 r-crq pns31 vvn, po31 n2 cc n2,, pn22 vvb cc vvi a-acp dt j n2 cc n2 pp-f npg1 n1:
So, take from a Christian his Temptations, his Persecutions, his Contentions, remove him from the Devil, from the World, NONLATINALPHABET, you deprive him of the chief matter and subject of his glory.
So, take from a Christian his Temptations, his Persecutions, his Contentions, remove him from the devil, from the World,, you deprive him of the chief matter and Subject of his glory.
so, Beloved, these things are, as it were, the hair wherein their strength lay, shave that away, and they shall presently become weak, and like unto other men.
so, beloved, these things Are, as it were, the hair wherein their strength lay, shave that away, and they shall presently become weak, and like unto other men.
av, j-vvn, d n2 vbr, c-acp pn31 vbdr, dt n1 c-crq po32 n1 vvd, vvb cst av, cc pns32 vmb av-j vvi j, cc av-j p-acp j-jn n2.
that espie out their advantage, and set privily upon us; the most troublesome kind of Enemies, per quos nec licet esse tanquam in bello paratos, nec tanquam in pace securos ;
that espy out their advantage, and Set privily upon us; the most troublesome kind of Enemies, per quos nec licet esse tanquam in bello paratos, nec tanquam in pace securos;
as the Philistines did in Dalilah 's chamber to surprize Sampson. For let a man but descend into himself, examine his own soul, take as it were an inventory of the passions, affections, thoughts of his own heart, Iook but what the number of them is,
as the philistines did in Delilah is chamber to surprise Sampson. For let a man but descend into himself, examine his own soul, take as it were an inventory of the passion, affections, thoughts of his own heart, Iook but what the number of them is,
and let him make account of so many enemies; Tot venena, quot ingenia; tot pernicies quod & species, tot dolores, quot colores ; as Tertullian rimes it.
and let him make account of so many enemies; Tot Venena, quot Ingenia; tot pernicies quod & species, tot Dolores, quot colores; as Tertullian rhymes it.
cc vvb pno31 vvi n1 pp-f av d n2; fw-la fw-la, fw-la fw-la; fw-la n1 fw-la cc n2, fw-la fw-la, fw-la fw-la; c-acp np1 vvz pn31.
A sort of enemies by so much the more dangerous, because that all those outward enemies, of which I but now spake, cannot come so near as to rase our skin,
A sort of enemies by so much the more dangerous, Because that all those outward enemies, of which I but now spoke, cannot come so near as to raze our skin,
dt n1 pp-f n2 p-acp av av-d dt av-dc j, c-acp cst d d j n2, pp-f r-crq pns11 p-acp av vvd, vmbx vvi av av-j c-acp pc-acp vvi po12 n1,
from these, ut aspis a vipera venenum, as the Asp borrows poison from the Vipet, do those other Temptations borrow all their power strength to hurt us.
from these, ut aspis a vipera venenum, as the Asp borrows poison from the Vipet, do those other Temptations borrow all their power strength to hurt us.
as the three children in Daniel walk'd in the midst of the fire untouch'd, or as our Saviour Christ pass'd away through the midst of the people, that were gathered together to mischeif him,
as the three children in daniel walked in the midst of the fire untouched, or as our Saviour christ passed away through the midst of the people, that were gathered together to mischief's him,
or drive to any inconvenience, one lustful thought forced to Adultery and Murder, one proud conceit stirred up to number the people, and drew from God great inconveniences and plagues both upon himself and his Kingdom.
or drive to any inconvenience, one lustful Thought forced to Adultery and Murder, one proud conceit stirred up to number the people, and drew from God great inconveniences and plagues both upon himself and his Kingdom.
cc vvi p-acp d n1, crd j vvn vvn p-acp n1 cc n1, crd j n1 vvd a-acp p-acp vvb dt n1, cc vvd p-acp np1 j n2 cc n2 av-d p-acp px31 cc po31 n1.
How careful then ought we to be, and to stand on our guard, and keep a perpetual watch over our hearts, diligently to try and examine our thoughts? Nunquam securo triumphaniur otio, sed tantum sollicito premuntur imperio. St. August.
How careful then ought we to be, and to stand on our guard, and keep a perpetual watch over our hearts, diligently to try and examine our thoughts? Never securo triumphaniur otio, sed Tantum sollicito premuntur Imperial. Saint August.
q-crq j av vmd pns12 pc-acp vbi, cc pc-acp vvi p-acp po12 n1, cc vvi dt j n1 p-acp po12 n2, av-j pc-acp vvi cc vvi po12 n2? fw-la fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la fw-la. n1 np1.
Now of this Religious care and watchfulness over our own thoughts, hath the holy Ghost recorded for our use a notable example in these words, which but now I read, And it came to pass, &c. To relate unto you at large the occasion of these words, and the story from whence they depend, were but to wrong you;
Now of this Religious care and watchfulness over our own thoughts, hath the holy Ghost recorded for our use a notable Exampl in these words, which but now I read, And it Come to pass, etc. To relate unto you At large the occasion of these words, and the story from whence they depend, were but to wrong you;
av pp-f d j n1 cc n1 p-acp po12 d n2, vhz dt j n1 vvn p-acp po12 n1 dt j n1 p-acp d n2, r-crq p-acp av pns11 vvb, cc pn31 vvd pc-acp vvi, av pc-acp vvi p-acp pn22 p-acp j dt n1 pp-f d n2, cc dt n1 p-acp c-crq pns32 vvb, vbdr cc-acp pc-acp vvi pn22;
Yet thus much for the better opening of my way unto such Doctrines, as I shall draw from this Text, I will call back unto your memories, that Saul hunting after David to kill him, unwittingly slept into a Cave where David was;
Yet thus much for the better opening of my Way unto such Doctrines, as I shall draw from this Text, I will call back unto your memories, that Saul hunting After David to kill him, unwittingly slept into a Cave where David was;
av av av-d c-acp dt jc n-vvg pp-f po11 n1 p-acp d n2, c-acp pns11 vmb vvi p-acp d n1, pns11 vmb vvi av p-acp po22 n2, cst np1 vvg p-acp np1 pc-acp vvi pno31, av-j vvn p-acp dt n1 c-crq np1 vbds;
For this deed, so harmless, so innocent, the Scripture tells us that his heart smote him, that he suffered great anguish and remorse in conscience for it.
For this deed, so harmless, so innocent, the Scripture tells us that his heart smote him, that he suffered great anguish and remorse in conscience for it.
p-acp d n1, av j, av j-jn, dt n1 vvz pno12 cst po31 n1 vvd pno31, cst pns31 vvd j n1 cc n1 p-acp n1 p-acp pn31.
I say it appeareth not by Scripture, that David intended any mischeif or treason to Saul, or that he harbour'd in heart any disloyal thought against him.
I say it appears not by Scripture, that David intended any mischief's or treason to Saul, or that he Harboured in heart any disloyal Thought against him.
pns11 vvb pn31 vvz xx p-acp n1, cst np1 vvd d ng1 cc n1 p-acp np1, cc cst pns31 vvn p-acp n1 d j n1 p-acp pno31.
and flouds, when afterward the weather is cleared up, the winds allayed, the sea smoothed, and all calm, yet scarcely dare they set sail again, and trust to so uncertain, so fickle an Element:
and floods, when afterwards the weather is cleared up, the winds allayed, the sea smoothed, and all Cam, yet scarcely Dare they Set sail again, and trust to so uncertain, so fickle an Element:
cc n2, c-crq av dt n1 vbz vvn a-acp, dt n2 vvn, dt n1 vvn, cc d n-jn, av av-j vvb pns32 vvd n1 av, cc vvi p-acp av j, av j dt n1:
he was a man subject to the same passions with other men, and doubtless, through the raging of unruly and misorderly affections, he had many times been in danger of spiritual shipwrack;
he was a man Subject to the same passion with other men, and doubtless, through the raging of unruly and misorderly affections, he had many times been in danger of spiritual shipwreck;
pns31 vbds dt n1 j-jn p-acp dt d n2 p-acp j-jn n2, cc av-j, p-acp dt j-vvg pp-f j cc j n2, pns31 vhd d n2 vbn p-acp n1 pp-f j n1;
yet when he looks upon such fair and calm affections, his heart misgives him, and he dares not trust them magnos hic campus montes habet, tranquillitas ista tempestas est ;
yet when he looks upon such fair and Cam affections, his heart misgives him, and he dares not trust them Magnos hic campus montes habet, tranquillitas ista Tempestas est;
av c-crq pns31 vvz p-acp d j cc j-jn n2, po31 n1 vvz pno31, cc pns31 vvz xx vvi pno32 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la;
But I must come unto the words. And it came to pass afterward, &c. In these words we will consider these three things. 1. The Person, David, And David's heart smote him.
But I must come unto the words. And it Come to pass afterwards, etc. In these words we will Consider these three things. 1. The Person, David, And David's heart smote him.
p-acp pns11 vmb vvi p-acp dt n2. cc pn31 vvd pc-acp vvi av, av p-acp d n2 pns12 vmb vvi d crd n2. crd dt n1, np1, cc npg1 n1 vvd pno31.
2. David 's Sollicitousness, his care and jealousie, very significantly expressed in the next words, his heart smote him. 3. The cause of this his care and anxiety of mind, in the last words, because he had cut off Saul's skirt.
2. David is Solicitousness, his care and jealousy, very significantly expressed in the next words, his heart smote him. 3. The cause of this his care and anxiety of mind, in the last words, Because he had Cut off Saul's skirt.
crd np1 vbz n1, po31 n1 cc n1, av av-j vvn p-acp dt ord n2, po31 n1 vvd pno31. crd dt n1 pp-f d po31 n1 cc n1 pp-f n1, p-acp dt ord n2, c-acp pns31 vhd vvn a-acp npg1 n1.
to be over careful and conscientious of our courses and actions, are accounted virtues for private persons, Kings have greater businesses then to examine every thought that comes into their hearts.
to be over careful and conscientious of our courses and actions, Are accounted Virtues for private Persons, Kings have greater businesses then to examine every Thought that comes into their hearts.
but thus to do becomes not Princes: and if at any time these sad and heavy-hearted thoughts do surprize them, they shall never want comforters to dispel them.
but thus to do becomes not Princes: and if At any time these sad and heavy-hearted thoughts do surprise them, they shall never want Comforters to dispel them.
cc-acp av pc-acp vdi vvz xx n2: cc cs p-acp d n1 d j cc j n2 vdb vvi pno32, pns32 vmb av-x vvi n2 p-acp n1 pno32.
When Ahab was for sullenness fallen down upon his bed, because Naboth would not yeild him his Vineyard, Iezabel is presently at hand and asks him, Art thou this day King of Israel? When Ammon pined away in the incestuous love of his sister Thamar, Ionadab his companion comes unto him,
When Ahab was for sullenness fallen down upon his Bed, Because Naboth would not yield him his Vineyard, Jezebel is presently At hand and asks him, Art thou this day King of Israel? When Ammon pined away in the incestuous love of his sister Tamar, Ionadab his Companion comes unto him,
And therefore the holy Ghost expresses it in very significant terms: His heart smote him ; a phrase in Scripture used by the holy Ghost, when men begin to be sensible,
And Therefore the holy Ghost Expresses it in very significant terms: His heart smote him; a phrase in Scripture used by the holy Ghost, when men begin to be sensible,
cc av dt j n1 vvz pn31 p-acp av j n2: po31 n1 vvd pno31; dt n1 p-acp n1 vvn p-acp dt j n1, c-crq n2 vvb pc-acp vbi j,
When David had committed that great sin of numbring the people, and began to be apprehensive of it, the Scripture tells us, that David's heart smote him, when he had commanded Ioab to number the people. Wherefore by this smiting we may not here understand some light touch of conscience,
When David had committed that great since of numbering the people, and began to be apprehensive of it, the Scripture tells us, that David's heart smote him, when he had commanded Ioab to number the people. Wherefore by this smiting we may not Here understand Some Light touch of conscience,
c-crq np1 vhd vvn d j n1 pp-f vvg dt n1, cc vvd pc-acp vbi j pp-f pn31, dt n1 vvz pno12, cst npg1 n1 vvd pno31, c-crq pns31 vhd vvn np1 p-acp vvb dt n1. c-crq p-acp d vvg pns12 vmb xx av vvi d j n1 pp-f n1,
or whether indeed there be no errour at all in this action of David, but onely some fancy, some jealousie arising out of that godly and careful watch he kept over all his ways;
or whither indeed there be no error At all in this actium of David, but only Some fancy, Some jealousy arising out of that godly and careful watch he kept over all his ways;
cc cs av pc-acp vbi dx n1 p-acp d p-acp d n1 pp-f np1, p-acp av-j d n1, d n1 vvg av pp-f d j cc j n1 pns31 vvd p-acp d po31 n2;
and yet notwithstanding, that we may make more open pass unto such Doctrines as I shall raise out of these words, let us a little scan and consider what it was in this action that made David thus strangely scrupulous.
and yet notwithstanding, that we may make more open pass unto such Doctrines as I shall raise out of these words, let us a little scan and Consider what it was in this actium that made David thus strangely scrupulous.
cc av a-acp, cst pns12 vmb vvi av-dc j n1 p-acp d n2 c-acp pns11 vmb vvi av pp-f d n2, vvb pno12 dt j n1 cc vvi r-crq pn31 vbds p-acp d n1 cst vvd np1 av av-j j.
Or 2 ly. was it that he did wrong and dishonour Saul in mangling his garment? Indeed the Iews have a Tradition, that this was the sin of which David was here so sensible.
Or 2 lie. was it that he did wrong and dishonour Saul in mangling his garment? Indeed the Iews have a Tradition, that this was the since of which David was Here so sensible.
cc crd vvb. vbds pn31 cst pns31 vdd vvi cc vvi np1 p-acp vvg po31 n1? np1 dt np2 vhi dt n1, cst d vbds dt n1 pp-f r-crq np1 vbds av av j.
but he gat no heat, this was the punishment of his sin committed against Saul: God so providing, that garments should not be serviceable to him, who had offended in wronging Saul 's garments.
but he got no heat, this was the punishment of his since committed against Saul: God so providing, that garments should not be serviceable to him, who had offended in wronging Saul is garments.
but it pleased God in the way to make him relent, and change the purpose of revenge into the action of cutting off his skirt: and that this smiting of David 's heart was nothing else,
but it pleased God in the Way to make him relent, and change the purpose of revenge into the actium of cutting off his skirt: and that this smiting of David is heart was nothing Else,
But what cause then shall we give of David 's remorse, none other, Beloved, but that religious and careful jealousie which still he had over his own thoughts, which made him pietatis affectu etiam quae tuta sunt formidare, Hier. To suspect all things be they never so safe,
But what cause then shall we give of David is remorse, none other, beloved, but that religious and careful jealousy which still he had over his own thoughts, which made him pietatis affectu etiam Quae Tuta sunt formidare, Hier. To suspect all things be they never so safe,
p-acp r-crq n1 av vmb pns12 vvi pp-f np1 vbz n1, pix j-jn, vvn, cc-acp cst j cc j n1 r-crq av pns31 vhd p-acp po31 d n2, r-crq vvd pno31 fw-gr fw-la fw-la fw-la fw-la fw-la fw-la, np1 pc-acp vvi d n2 vbb pns32 av-x av j,
It was with David, as it was wont to be with men that are often troubled with sicknesses and diseases, Suspicionibus inquietantur, medicisque jam san• manum porrigunt,
It was with David, as it was wont to be with men that Are often troubled with Sicknesses and diseases, Suspicionibus inquietantur, medicisque jam san• manum porrigunt,
For the cure of both these infirmities, I have borrowed out of the Lord's treasury a Spectacle of Optick Glass, which if we use it, will restore our decayed eye-sight,
For the cure of both these infirmities, I have borrowed out of the Lord's treasury a Spectacle of Optic Glass, which if we use it, will restore our decayed eyesight,
p-acp dt n1 pp-f d d n2, pns11 vhb vvn av pp-f dt ng1 n1 dt n1 pp-f j-jn n1, r-crq cs pns12 vvb pn31, vmb vvi po12 j-vvn n1,
so thoughts in themselves good, pas•sing through the corrupt and evil ground of our hearts, canno but receive some tincture, some dye, some relish from them.
so thoughts in themselves good, pas•sing through the corrupt and evil ground of our hearts, canno but receive Some tincture, Some die, Some relish from them.
av n2 p-acp px32 j, vvg p-acp dt j cc j-jn n1 pp-f po12 n2, vmbx p-acp vvi d n1, d n1, d n1 p-acp pno32.
so savouring of zeal, of sanctification, of love unto the glory of God, have such a flaw in it as makes it unprofitable? and how necessary is it, that we bring all our imaginations and intents to the fire and to the refining pot,
so savouring of zeal, of sanctification, of love unto the glory of God, have such a flaw in it as makes it unprofitable? and how necessary is it, that we bring all our Imaginations and intents to the fire and to the refining pot,
av vvg pp-f n1, pp-f n1, pp-f n1 p-acp dt n1 pp-f np1, vhb d dt n1 p-acp pn31 p-acp vvz pn31 j? cc q-crq j vbz pn31, cst pns12 vvb d po12 n2 cc n2 p-acp dt n1 cc p-acp dt vvg n1,
It is the holy Ghost 's rule given by the blessed Apostle, that we abstain from all shew and appearance of evil, that we refrain as much as possible from all such actions, as are capable of misconstruction.
It is the holy Ghost is Rule given by the blessed Apostle, that we abstain from all show and appearance of evil, that we refrain as much as possible from all such actions, as Are capable of misconstruction.
pn31 vbz dt j n1 vbz n1 vvn p-acp dt j-vvn n1, d pns12 vvb p-acp d n1 cc n1 pp-f n-jn, cst pns12 vvb p-acp d c-acp j p-acp d d n2, c-acp vbr j pp-f n1.
What is more lawful, then for the labourer to have his hire? then for those that labour in the Gospel, to live by the Gospel? Yet we see St. Paul refused this liberty,
What is more lawful, then for the labourer to have his hire? then for those that labour in the Gospel, to live by the Gospel? Yet we see Saint Paul refused this liberty,
q-crq vbz av-dc j, av p-acp dt n1 pc-acp vhi po31 n1? av p-acp d cst vvb p-acp dt n1, pc-acp vvi p-acp dt n1? av pns12 vvb n1 np1 vvd d n1,
What befalls Princes many times, and great Persons that have abused their Authority, the people rise and suppress them, deface their Statues, forbid their Coin, put away all things that bear any memory of them:
What befalls Princes many times, and great Persons that have abused their authority, the people rise and suppress them, deface their Statues, forbid their Coin, put away all things that bear any memory of them:
q-crq vvz n2 d n2, cc j n2 cst vhb vvn po32 n1, dt n1 vvb cc vvi pno32, vvb po32 n2, vvb po32 n1, vvb av d n2 cst vvb d n1 pp-f pno32:
look what actions they be which bear any inscription, any image and title, any shew or spot of sin, these hath he thought good even to banish and quite prohibit.
look what actions they be which bear any inscription, any image and title, any show or spot of since, these hath he Thought good even to banish and quite prohibit.
vvb r-crq n2 pns32 vbb r-crq n1 d n1, d n1 cc n1, d n1 cc n1 pp-f n1, d vhz pns31 vvn j av pc-acp vvi cc av vvi.
being ask'd why he did so, since nothing was brought against her to prove his dishonest, his answer was, that she that will be wife of Caesar, must not onely be free from dishonesty,
being asked why he did so, since nothing was brought against her to prove his dishonest, his answer was, that she that will be wife of Caesar, must not only be free from dishonesty,
and God every where in Scripture compares his Church unto an espoused Wife, and himself unto an Husband, a Husband far more jealous then ever Caesar was:
and God every where in Scripture compares his Church unto an espoused Wife, and himself unto an Husband, a Husband Far more jealous then ever Caesar was:
cc np1 d c-crq p-acp n1 vvz po31 n1 p-acp dt vvn n1, cc px31 p-acp dt n1, dt n1 av-j av-dc j cs av np1 vbds:
A second reason, why I would perswade you to entertain a jealousie of all your thoughts and actions, is a natural over-charitable affection, which I see to be in most men unto their own ways ;
A second reason, why I would persuade you to entertain a jealousy of all your thoughts and actions, is a natural overcharitable affection, which I see to be in most men unto their own ways;
dt ord n1, c-crq pns11 vmd vvi pn22 pc-acp vvi dt n1 pp-f d po22 n2 cc n2, vbz dt j j n1, r-crq pns11 vvb pc-acp vbi p-acp ds n2 p-acp po32 d n2;
and with great labour and pains, whereas weeds grow apace without any culture and tilling? it was answered, That the earth was a natural Mother to the one, to the other she was a Step-mother ;
and with great labour and pains, whereas weeds grow apace without any culture and tilling? it was answered, That the earth was a natural Mother to the one, to the other she was a Stepmother;
cc p-acp j n1 cc n2, cs n2 vvb av p-acp d n1 cc vvg? pn31 vbds vvn, cst dt n1 vbds dt j n1 p-acp dt pi, p-acp dt n-jn pns31 vbds dt n1;
but as for good thoughts, if they be found in our hearts, they are not natural, they are set there by a high hand, they are there by a kind of spiritual in-oculation and graffing,
but as for good thoughts, if they be found in our hearts, they Are not natural, they Are Set there by a high hand, they Are there by a kind of spiritual inoculation and graffing,
so corrupt and evil thoughts are naturally dearer unto us then good, because we are as Mothers unto them, to the rest we are but Step-dames. Two notable fruits there are of this over-charitableness to our own actions.
so corrupt and evil thoughts Are naturally Dearer unto us then good, Because we Are as Mother's unto them, to the rest we Are but Stepdames. Two notable fruits there Are of this over-charitableness to our own actions.
av j cc j-jn n2 vbr av-j jc-jn p-acp pno12 av j, c-acp pns12 vbr p-acp ng1 p-acp pno32, p-acp dt n1 pns12 vbr p-acp n2. crd j n2 pc-acp vbr pp-f d j p-acp po12 d n2.
There is a more witty, more refined, and as it were a Gentleman-like reprobate, one that strives to smooth and gild over his sin, to deceive others and himself with excuses and apologies;
There is a more witty, more refined, and as it were a Gentlemanlike Reprobate, one that strives to smooth and gild over his since, to deceive Others and himself with excuses and apologies;
pc-acp vbz dt av-dc j, av-dc vvn, cc c-acp pn31 vbdr dt j n-jn, pi cst vvz p-acp j cc vvi p-acp po31 n1, pc-acp vvi n2-jn cc px31 p-acp n2 cc n2;
how doth he wipe his mouth, as if all had been well, and trimly composes himself to entertain him, Blessed art thou of the Lord, I have performed the commandment of the Lord? And when Samuel had shewed him his errour,
how does he wipe his Mouth, as if all had been well, and trimly composes himself to entertain him, Blessed art thou of the Lord, I have performed the Commandment of the Lord? And when Samuel had showed him his error,
how quickly hath he his excuse at his fingers ends, We have spared the best of the sheep and of the oxen to sacrifice unto the Lord? Et Deo adulatur & sibi lenocinatur, as Tertullian speaks, he thinks to gull Almighty God with fair and flattering pretences,
how quickly hath he his excuse At his fingers ends, We have spared the best of the sheep and of the oxen to sacrifice unto the Lord? Et God adulatur & sibi lenocinatur, as Tertullian speaks, he thinks to gull Almighty God with fair and flattering pretences,
an errour as common, though not so dangerous, for we are content many times to acknowledge that something is amiss in our actions, we will confess them to be sins,
an error as Common, though not so dangerous, for we Are content many times to acknowledge that something is amiss in our actions, we will confess them to be Sins,
dt n1 c-acp j, cs xx av j, c-acp pns12 vbr j d n2 pc-acp vvi d pi vbz av p-acp po12 n2, pns12 vmb vvi pno32 pc-acp vbi n2,
but we account of them as little sins, sins of a lesser fize, not so fearful, easily pardonable. There is a sinner, who by committing some great and heinous crime ( crimen devoratorium salutis, as Tertullian calls it, such a sin as with open mouth devours salvation) doth as it were with one step leap into hell,
but we account of them as little Sins, Sins of a lesser fize, not so fearful, Easily pardonable. There is a sinner, who by committing Some great and heinous crime (crimen devoratorium Salutis, as Tertullian calls it, such a since as with open Mouth devours salvation) does as it were with one step leap into hell,
cc-acp pns12 vvb pp-f pno32 c-acp j n2, n2 pp-f dt jc n1, xx av j, av-j j. pc-acp vbz dt n1, r-crq p-acp vvg d j cc j n1 (fw-la fw-la fw-la, p-acp np1 vvz pn31, d dt n1 c-acp p-acp j n1 vvz n1) vdz p-acp pn31 vbdr p-acp crd n1 vvi p-acp n1,
he tells us not, that there is one greater evil from which we must fly, and another less, from which 'tis enough if we do but go: but he bids us fly, and to make haste alike from all.
he tells us not, that there is one greater evil from which we must fly, and Another less, from which it's enough if we do but go: but he bids us fly, and to make haste alike from all.
pns31 vvz pno12 xx, cst pc-acp vbz pi jc n-jn p-acp r-crq pns12 vmb vvi, cc n-jn av-dc, p-acp r-crq pn31|vbz d cs pns12 vdb p-acp vvb: cc-acp pns31 vvz pno12 vvi, cc pc-acp vvi n1 av-j p-acp d.
The way by which men train up themselves to the committing gross and heinous sins, is by not being at first consciencious of lesser sins, Et sane nescio, saith Paulinus in St. Hierom, an possimus leve aliquod peccatum dicere quod in Dei contemptum admittitur:
The Way by which men train up themselves to the committing gross and heinous Sins, is by not being At First conscientious of lesser Sins, Et sane nescio, Says Paulinus in Saint Hieronymus, an possimus leave aliquod peccatum dicere quod in Dei contemptum admittitur:
How great a sin then is the smallest contempt that is done against God? Prudentissimus ille est, qui non tam considerat quid jussum sit, quam illum, qui jusserit;
How great a since then is the Smallest contempt that is done against God? Prudentissimus Isle est, qui non tam considerate quid jussum sit, quam Ilum, qui jusserit;
and among the pleasant Palm-trees, will be found the bitterness of Myrrh. We read in the second of Samuel, that when the Ark was brought from Kirjath-jearim, the oxen that drew the cart shook it,
and among the pleasant Palm-trees, will be found the bitterness of Myrrh. We read in the second of Samuel, that when the Ark was brought from Kirjath-jearim, the oxen that drew the cart shook it,
when we may do it without danger, whilst they are in semine, whilst they are yet but budding and peeping above ground, Donec Sarculo tantum opus est, non Securi ;
when we may do it without danger, while they Are in Seed, while they Are yet but budding and peeping above ground, Donec Sarculo Tantum opus est, non Security;
NONLATINALPHABET, saith St. Basil: A man, saith he, of great gravity and countenance sits in the midst of the marketplace, with many hundreds about him,
, Says Saint Basil: A man, Says he, of great gravity and countenance sits in the midst of the marketplace, with many hundreds about him,
and looking upon him, yet notwithstanding this man, NONLATINALPHABET, even this man in the mid'st of all the company fancies to himself what he desires,
and looking upon him, yet notwithstanding this man,, even this man in the midst of all the company fancies to himself what he Desires,
cc vvg p-acp pno31, av p-acp d n1,, av d n1 p-acp dt n1 pp-f d dt n1 n2 p-acp px31 r-crq pns31 vvz,
If we retire to our private chambers, these sins will follow us thither, and as Baanah and Richab did by Isboseth Saul 's son, they will find us out upon our beds, and slay us there.
If we retire to our private chambers, these Sins will follow us thither, and as Baanah and Richab did by Ishbosheth Saul is son, they will find us out upon our Beds, and slay us there.
cs pns12 vvb p-acp po12 j n2, d n2 vmb vvi pno12 av, cc c-acp np1 cc np1 vdd p-acp np1 np1 vbz n1, pns32 vmb vvi pno12 av p-acp po12 n2, cc vvb pno12 a-acp.
and perpetual prayers and religious exercise, yet could he not be secure from them: Pallebant ora jejuniis, & mens desideriis aestuabat in frigido corpore ;
and perpetual Prayers and religious exercise, yet could he not be secure from them: Pallebant ora jejuniis, & Mens Desiderius aestuabat in frigido corpore;
cc j n2 cc j n1, av vmd pns31 xx vbi j p-acp pno32: fw-la fw-la fw-la, cc fw-la fw-la fw-la p-acp fw-la fw-la;
Whatsoever is outwardly committed, either with difficulty of circumstance, or labour of body, or danger of Law, that is inwardly committed in the soul without any trouble at all.
Whatsoever is outwardly committed, either with difficulty of circumstance, or labour of body, or danger of Law, that is inwardly committed in the soul without any trouble At all.
r-crq vbz av-j vvn, av-d p-acp n1 pp-f n1, cc n1 pp-f n1, cc n1 pp-f n1, cst vbz av-j vvn p-acp dt n1 p-acp d n1 p-acp d.
For as bodies of the best and purest complexion have their senses quickest, so that soul which soonest perceives the first scent of sin, is of the divinest temper.
For as bodies of the best and Purest complexion have their Senses quickest, so that soul which soonest perceives the First scent of since, is of the Divinest temper.
p-acp p-acp n2 pp-f dt js cc js n1 vhb po32 n2 js, av d n1 r-crq av-s vvz dt ord n1 pp-f n1, vbz pp-f dt js-jn n1.
That we fall not therefore into that like NONLATINALPHABET, stupidity and senselesness, our way is to catch those young Foxes, and strangle them in the nest:
That we fallen not Therefore into that like, stupidity and senselessness, our Way is to catch those young Foxes, and strangle them in the nest:
cst pns12 vvb xx av p-acp cst j, n1 cc n1, po12 n1 vbz p-acp vvb d j n2, cc vvi pno32 p-acp dt n1:
as being the Saviour of them, and now breathing his last, and spending the little remainder of his breath in gracious promises and comforts, concerning the whole state and weal of your souls? And yet to raise your attention a little higher:
as being the Saviour of them, and now breathing his last, and spending the little remainder of his breath in gracious promises and comforts, Concerning the Whole state and weal of your Souls? And yet to raise your attention a little higher:
c-acp vbg dt n1 pp-f pno32, cc av vvg po31 ord, cc vvg dt j n1 pp-f po31 n1 p-acp j n2 cc n2, vvg dt j-jn n1 cc n1 pp-f po22 n2? cc av pc-acp vvi po22 n1 dt av-j jc:
Now this last most excellent and comfortable Sermon of our Saviour, though in it are many special arguments of his Love, many Gifts and Legacies bestowed on his Church ;
Now this last most excellent and comfortable Sermon of our Saviour, though in it Are many special Arguments of his Love, many Gifts and Legacies bestowed on his Church;
av d ord av-ds j cc j n1 pp-f po12 n1, cs p-acp pn31 vbr d j n2 pp-f po31 vvi, d n2 cc n2 vvn p-acp po31 n1;
yet were they almost all assured unto his Disciples, but by way of Promise: onely this everlasting gift of Peace, of which alone they are made the present possessours, that as at his coming into the world, he brought Peace with him;
yet were they almost all assured unto his Disciples, but by Way of Promise: only this everlasting gift of Peace, of which alone they Are made the present possessors, that as At his coming into the world, he brought Peace with him;
We that know Christianity alone to be truly wisdom, know likewise, that once a true Christian, then truly peaceful, and no true peace but in the true Christian.
We that know Christianity alone to be truly Wisdom, know likewise, that once a true Christian, then truly peaceful, and no true peace but in the true Christian.
The Church therefore anciently, that by this, as by a badge, she might be known whom she served, every where throughout the publick Form of Divine Service, interlaced this comfortable manner of salutation, Peace be with you all.
The Church Therefore anciently, that by this, as by a badge, she might be known whom she served, every where throughout the public From of Divine Service, interlaced this comfortable manner of salutation, Peace be with you all.
dt n1 av av-jn, cst p-acp d, c-acp p-acp dt n1, pns31 vmd vbi vvn r-crq pns31 vvd, d c-crq p-acp dt j n1 pp-f j-jn n1, vvd d j n1 pp-f n1, n1 vbb p-acp pn22 d.
NONLATINALPHABET, saith St. Chrysostom, When the Bishop came into the Church or Temple, he came like Noah's Dove into the Ark, with an Olive branch of peace in his mouth,
, Says Saint Chrysostom, When the Bishop Come into the Church or Temple, he Come like Noah's Dove into the Ark, with an Olive branch of peace in his Mouth,
NONLATINALPHABET, &c. When the greatest Sacrifice of Christ was represented at the Lord's Altar, he went to celebrate the memory of it with the self same Insense, with which our Saviour himself here goes about to perform it, Peace be with all, NONLATINALPHABET and ever and anon is inserted, Grace be with you, and peace.
, etc. When the greatest Sacrifice of christ was represented At the Lord's Altar, he went to celebrate the memory of it with the self same Insense, with which our Saviour himself Here Goes about to perform it, Peace be with all, and ever and anon is inserted, Grace be with you, and peace.
, av c-crq dt js n1 pp-f np1 vbds vvn p-acp dt n1|vbz n1, pns31 vvd pc-acp vvi dt n1 pp-f pn31 p-acp dt n1 d n1, p-acp r-crq po12 n1 px31 av vvz a-acp pc-acp vvi pn31, n1 vbb p-acp d, cc av cc av vbz vvn, n1 vbb p-acp pn22, cc n1.
and her actions like unto the hands of Esau, rough, implacable, and indisposed to peace ; but in all her oppositions she shewed a sweet and peaceable behaviour.
and her actions like unto the hands of Esau, rough, implacable, and indisposed to peace; but in all her oppositions she showed a sweet and peaceable behaviour.
cc po31 n2 av-j p-acp dt n2 pp-f np1, j, j, cc vvn p-acp n1; cc-acp p-acp d po31 n2 pns31 vvd dt j cc j n1.
& cadavera prostratorum, non suam sed pacis victoriam cogitantes, amidst the swords, and bloudshed, and slaughtered carkases, not minding their own, but the victory of peace.
& Cadavera prostratorum, non suam sed pacis victoriam cogitantes, amid the swords, and bloodshed, and slaughtered carcases, not minding their own, but the victory of peace.
cc fw-la fw-la, fw-la fw-la fw-la fw-la fw-la n2, p-acp dt n2, cc n1, cc j-vvn n2, xx vvg po32 d, cc-acp dt n1 pp-f n1.
and see what they purport, and know the worth of that, which by them he hath bestowed upon his Church, Peace I leave unto you, my peace I give unto you.
and see what they purport, and know the worth of that, which by them he hath bestowed upon his Church, Peace I leave unto you, my peace I give unto you.
Again, whatsoever was made by God, and no good is there but of God, Every good and perfect gift comes down from above, from the Father of lights, saith St. Iames ;
Again, whatsoever was made by God, and no good is there but of God, Every good and perfect gift comes down from above, from the Father of lights, Says Saint James;
yet notwithstanding, some things there are, which it pleaseth him peculiarIy to style His, It is a grant and favour that few things have merited to be called the things of God.
yet notwithstanding, Some things there Are, which it Pleases him peculiarIy to style His, It is a grant and favour that few things have merited to be called the things of God.
av a-acp, d n2 pc-acp vbr, r-crq pn31 vvz pno31 av-j p-acp n1 po31, pn31 vbz dt n1 cc n1 cst d n2 vhb vvn pc-acp vbi vvn dt n2 pp-f np1.
Having therefore said, Peace, Iest he might be thought to have bestowed, facile aliquod & parabile, that which at another hand might have been obtained,
Having Therefore said, Peace, Jest he might be Thought to have bestowed, facile aliquod & parabile, that which At Another hand might have been obtained,
so though all good things, and peace in its amplest latitude, be of God, yet it is a peculiar grace, that of peace here given to be called His. We are therefore to note, that it is one thing to have pacem Dei, another thing to have pacem Deum: the peace of God, or God which is peace. For Christ himself,
so though all good things, and peace in its amplest latitude, be of God, yet it is a peculiar grace, that of peace Here given to be called His. We Are Therefore to note, that it is one thing to have pacem Dei, Another thing to have pacem God: the peace of God, or God which is peace. For christ himself,
av cs d j n2, cc n1 p-acp po31 js n1, vbb pp-f np1, av pn31 vbz dt j n1, cst pp-f n1 av vvn pc-acp vbi vvn np1 pns12 vbr av pc-acp vvi, cst pn31 vbz crd n1 pc-acp vhi fw-la fw-la, j-jn n1 pc-acp vhi fw-la fw-la: dt n1 pp-f np1, cc np1 r-crq vbz n1. p-acp np1 px31,
as he is to us Righteousness, and Sanctification, and Redemption, so is he our Peace. He therefore that knows Christ, knows what the peace is that is here given.
as he is to us Righteousness, and Sanctification, and Redemption, so is he our Peace. He Therefore that knows christ, knows what the peace is that is Here given.
c-acp pns31 vbz p-acp pno12 n1, cc n1, cc n1, av vbz pns31 po12 n1. pns31 av cst vvz np1, vvz r-crq dt n1 vbz cst vbz av vvn.
Why? Lest, saith he, he should say, I have enriched Abraham. Some things are so given by God, that men will claim unto themselves a part in the Act of giving:
Why? Lest, Says he, he should say, I have enriched Abraham. some things Are so given by God, that men will claim unto themselves a part in the Act of giving:
Fourthly, I told you what hitherto Christ had given to his Church, was but by way of promise: Lest therefore he might seem to lessen his credit by large promises, he tells them, this gift of peace they stood already possess'd of, he now left it with them;
Fourthly, I told you what hitherto christ had given to his Church, was but by Way of promise: Lest Therefore he might seem to lessen his credit by large promises, he tells them, this gift of peace they stood already possessed of, he now left it with them;
ord, pns11 vvd pn22 r-crq av np1 vhd vvn p-acp po31 n1, vbds cc-acp p-acp n1 pp-f vvb: cs av pns31 vmd vvi pc-acp vvi po31 n1 p-acp j n2, pns31 vvz pno32, d n1 pp-f n1 pns32 vvd av vvn pp-f, pns31 av vvd pn31 p-acp pno32;
then possessours of what was their own, he adds, My peace I give unto you, he makes them Lords of it, he gives them an absolute propriety and interest in it.
then possessors of what was their own, he adds, My peace I give unto you, he makes them lords of it, he gives them an absolute propriety and Interest in it.
Quam multi sunt indigni luce, saith Seneca, & tamen dies oritur? How many men are there, that deserve not so much as the benefit of common light, and yet the day dawns on them? Thus indeed it fares in these outward and more general benefits of God;
Quam multi sunt Indigni luce, Says Senecca, & tamen dies oritur? How many men Are there, that deserve not so much as the benefit of Common Light, and yet the day dawns on them? Thus indeed it fares in these outward and more general benefits of God;
fw-la fw-la fw-la fw-la n1, vvz np1, cc fw-la fw-la fw-la? q-crq d n2 vbr a-acp, cst vvb xx av av-d c-acp dt n1 pp-f j n1, cc av dt n1 vvz p-acp pno32? av av pn31 vvz p-acp d j cc av-dc j n2 pp-f np1;
Peace, saith he, I leave unto you, my peace I give unto you. So then, out of this Paraphrase which I have made on these words, it appears there are three points principally considerable in them.
Peace, Says he, I leave unto you, my peace I give unto you. So then, out of this paraphrase which I have made on these words, it appears there Are three points principally considerable in them.
n1, vvz pns31, pns11 vvb p-acp pn22, po11 n1 pns11 vvb p-acp pn22. av av, av pp-f d n1 r-crq pns11 vhb vvn p-acp d n2, pn31 vvz pc-acp vbr crd n2 av-jn j p-acp pno32.
To speak of these three, of Peace, of Christ, of the Church, in their latitude, were a matter infinite, we must therefore think of them with a mutual relation of each to other;
To speak of these three, of Peace, of christ, of the Church, in their latitude, were a matter infinite, we must Therefore think of them with a mutual Relation of each to other;
and so conceive of Christ as the Giver of peace, and so of the Church as of the subject of peace, and so of Peace, as of the Gift of Christ, and an Attribute of the Church. To these three points arising directly out of the words, there may be added certain other very worthy your consideration, arising out of the manner of delivery of them.
and so conceive of christ as the Giver of peace, and so of the Church as of the Subject of peace, and so of Peace, as of the Gift of christ, and an Attribute of the Church. To these three points arising directly out of the words, there may be added certain other very worthy your consideration, arising out of the manner of delivery of them.
cc av vvb pp-f np1 p-acp dt n1 pp-f n1, cc av pp-f dt n1 c-acp pp-f dt n-jn pp-f n1, cc av pp-f n1, c-acp pp-f dt n1 pp-f np1, cc dt n1 pp-f dt n1. p-acp d crd n2 vvg av-j av pp-f dt n2, pc-acp vmb vbi vvn j n-jn av j po22 n1, vvg av pp-f dt n1 pp-f n1 pp-f pno32.
yet to the Church and every member thereof, wheresoever abiding, there is given, left, and remains peace. And this I gather out of the doubling of the words, Peace I leave, my peace I give.
yet to the Church and every member thereof, wheresoever abiding, there is given, left, and remains peace. And this I gather out of the doubling of the words, Peace I leave, my peace I give.
av p-acp dt n1 cc d n1 av, c-crq vvg, pc-acp vbz vvn, vvn, cc vvz n1. cc d pns11 vvb av pp-f dt vvg pp-f dt n2, n1 pns11 vvb, po11 n1 pns11 vvb.
So may we say of these words, they are doubled to his Disciples, because the thing is established by God, and certainly with his Church is peace for evermore.
So may we say of these words, they Are doubled to his Disciples, Because the thing is established by God, and Certainly with his Church is peace for evermore.
av vmb pns12 vvb pp-f d n2, pns32 vbr vvn p-acp po31 n2, p-acp dt n1 vbz vvn p-acp np1, cc av-j p-acp po31 n1 vbz n1 p-acp av.
I told you, this was a Legacy: of it therefore none partake, but such as are specified in the Will. Here are none mentioned by the Testatour, but such as were sealed by him for his own:
I told you, this was a Legacy: of it Therefore none partake, but such as Are specified in the Will. Here Are none mentioned by the Testator, but such as were sealed by him for his own:
pns11 vvd pn22, d vbds dt n1: pp-f pn31 av pi vvi, cc-acp d c-acp vbr vvn p-acp dt n1. av vbr pix vvn p-acp dt n1, p-acp d c-acp vbdr vvn p-acp pno31 p-acp po31 d:
that it were almost infidelity to doubt of it? Surely, if we look not narrowly into it, we shall rather think peace, which we make the Churches peculiar, to have been an utter stranger unto her.
that it were almost infidelity to doubt of it? Surely, if we look not narrowly into it, we shall rather think peace, which we make the Churches peculiar, to have been an utter stranger unto her.
The Religious Rites of Gentilism, how had they their beginnings? their progress? without opposition? no disputes? no contentions? Scarce any thing of worth,
The Religious Rites of Gentilism, how had they their beginnings? their progress? without opposition? no disputes? no contentions? Scarce any thing of worth,
But no sooner was Christian Religion come to the birth, but streight it was attended by that great Dragon in the wilderness, spewing out whole seas of dissentions to overwhelm it.
But no sooner was Christian Religion come to the birth, but straight it was attended by that great Dragon in the Wilderness, spewing out Whole Seas of dissensions to overwhelm it.
The Apostles themselves, as with one hand they sowed the seed of the Word, so were they constrained with the other to pluck up and weed out Heresies arising with it.
The Apostles themselves, as with one hand they sowed the seed of the Word, so were they constrained with the other to pluck up and weed out Heresies arising with it.
But in the Churches story, what leafe, what line almost gives not in large evidence against the Church's peace ? it being almost nothing else but an Index of controversies, which when they were at least, occasioned great Schism and rents in the Church,
But in the Churches story, what leaf, what line almost gives not in large evidence against the Church's peace? it being almost nothing Else but an Index of controversies, which when they were At least, occasioned great Schism and rends in the Church,
p-acp p-acp dt n2 n1, r-crq n1, r-crq n1 av vvz xx p-acp j n1 p-acp dt ng1 n1? pn31 vbg av pix av cc-acp dt n1 pp-f n2, r-crq c-crq pns32 vbdr p-acp ds, vvn j n1 cc n2 p-acp dt n1,
and afterwards receiving strength, brake forth to further inconvenience, one Christian persecuting another with that heat, that Christianity scarce ever felt under the hand of Paganism :
and afterwards receiving strength, brake forth to further inconvenience, one Christian persecuting Another with that heat, that Christianity scarce ever felt under the hand of Paganism:
cc av vvg n1, vvd av p-acp jc n1, crd np1 vvg j-jn p-acp d n1, cst np1 av-j av vvn p-acp dt n1 pp-f n1:
Again, if we look into Peace, as the world esteems it, that is, to the outward prosperity, to the good and civil correspondence which is betwixt man and man:
Again, if we look into Peace, as the world esteems it, that is, to the outward Prosperity, to the good and civil correspondence which is betwixt man and man:
if we consider what part the Church hath had in this her estate, for some hundred of years, was truly represented in her great Champion St. Athanasius, of whom it was said, St. Athanasius against all the world,
if we Consider what part the Church hath had in this her estate, for Some hundred of Years, was truly represented in her great Champion Saint Athanasius, of whom it was said, Saint Athanasius against all the world,
with no other lot, then poverty and persecution: so little claim seems she to have to secular ease, and outward state, which by most is termed the Church's peace, much less to Riches, and Glory, and Provinces, and whole Kingdoms, which by some are counted the Church's Patrimony.
with no other lot, then poverty and persecution: so little claim seems she to have to secular ease, and outward state, which by most is termed the Church's peace, much less to Riches, and Glory, and Provinces, and Whole Kingdoms, which by Some Are counted the Church's Patrimony.
p-acp dx j-jn n1, av n1 cc n1: av j n1 vvz pns31 pc-acp vhi p-acp j n1, cc j n1, r-crq p-acp ds vbz vvn dt ng1 n1, d dc p-acp n2, cc n1, cc n2, cc j-jn n2, r-crq p-acp d vbr vvn dt ng1 n1.
To clear these things, and first, to remove the scandal of Ecclesiastical dissentions, give me leave to commend unto you two facile notes, which of your selves you might easily have observed.
To clear these things, and First, to remove the scandal of Ecclesiastical dissensions, give me leave to commend unto you two facile notes, which of your selves you might Easily have observed.
First, it hath ever been the practise of the divil, to bend his manifest strength and cheif forces against that, which God hath with most strictness and severity commanded to be kept:
First, it hath ever been the practice of the Devil, to bend his manifest strength and chief forces against that, which God hath with most strictness and severity commanded to be kept:
Whence it comes to pass, that what we are especially commanded to observe, in that we usually shew our selves most frequent and notorious transgressours.
Whence it comes to pass, that what we Are especially commanded to observe, in that we usually show our selves most frequent and notorious transgressors.
When the Lord was to chuse himself a people out of the whole world, habituated in Idolatry, his greatest care was to wean them from the Idols of the Nations: His commandments therefore to the Iews, and almost all the messages of the Prophets, beat on nothing so much as on this point, to beware of the gods of the Heathen, whence they were taken.
When the Lord was to choose himself a people out of the Whole world, habituated in Idolatry, his greatest care was to wean them from the Idols of the nations: His Commandments Therefore to the Iews, and almost all the messages of the prophets, beatrice on nothing so much as on this point, to beware of the God's of the Heathen, whence they were taken.
c-crq dt n1 vbds pc-acp vvi px31 dt n1 av pp-f dt j-jn n1, vvn p-acp n1, po31 js n1 vbds pc-acp vvi pno32 p-acp dt n2 pp-f dt n2: po31 n2 av p-acp dt np2, cc av d dt n2 pp-f dt n2, vvb p-acp pix av av-d c-acp p-acp d n1, pc-acp vvi pp-f dt n2 pp-f dt j-jn, c-crq pns32 vbdr vvn.
when the cry of the drown'd Egyptians was scarce out of their ears, they fell to Idols. Afterward what breathing time had they from plagues and calamities, into which, for this crime, if not altogether,
when the cry of the drowned egyptians was scarce out of their ears, they fell to Idols. Afterwards what breathing time had they from plagues and calamities, into which, for this crime, if not altogether,
c-crq dt n1 pp-f dt j-vvn np1 vbds av-j av pp-f po32 n2, pns32 vvd p-acp n2. av q-crq vvg n1 vhd pns32 p-acp n2 cc n2, p-acp r-crq, p-acp d n1, cs xx av,
yet cheifly they fell, wherein they did not strangely relapse? Which of their Kings had his heart right before God? Solomon himself, who had he not known God,
yet chiefly they fell, wherein they did not strangely relapse? Which of their Kings had his heart right before God? Solomon himself, who had he not known God,
av av-jn pns32 vvd, c-crq pns32 vdd xx av-j n1? r-crq pp-f po32 n2 vhd po31 n1 j-jn p-acp np1? np1 px31, r-crq vhd pns31 xx vvn np1,
yet by that light he had of Moral and Natural Wisdom, could not chuse but see the folly of it, must needs to his other exorbitant lusts add this, Adultery with stocks and stones!
yet by that Light he had of Moral and Natural Wisdom, could not choose but see the folly of it, must needs to his other exorbitant Lustiest add this, Adultery with stocks and stones!
av p-acp d n1 pns31 vhd pp-f j cc j n1, vmd xx vvi cc-acp vvi dt n1 pp-f pn31, vmb av p-acp po31 j-jn j n2 vvi d, n1 p-acp n2 cc n2!
But when long experience had taught the world its errour, and the absurd Legends of their gods their lying miracles, and their halting Oracles became, so palpable;
But when long experience had taught the world its error, and the absurd Legends of their God's their lying Miracles, and their halting Oracles became, so palpable;
cc-acp c-crq j n1 vhd vvn dt n1 po31 n1, cc dt j n2 pp-f po32 n2 po32 vvg n2, cc po32 vvg n2 vvd, av j;
Christ by his Apostles being to lay the ground of Christianity, seems to have thought it a matter superfluous to spend many precepts in beating down Idolatry, a thing of it self now ready to fall.
christ by his Apostles being to lay the ground of Christianity, seems to have Thought it a matter superfluous to spend many Precepts in beating down Idolatry, a thing of it self now ready to fallen.
as good do so, as follow Idols: And among all the Christian Emperours, there is but one alone hath fallen into the crime of Apostacy, and is known by that name.
as good do so, as follow Idols: And among all the Christian emperors, there is but one alone hath fallen into the crime of Apostasy, and is known by that name.
c-acp j vdb av, c-acp vvb n2: cc p-acp d dt np1 n2, a-acp vbz cc-acp pi av-j vhz vvn p-acp dt n1 pp-f n1, cc vbz vvn p-acp d n1.
Christ gives therefore a new and a great commandment of Love, of Peace and Vnity: This he makes the character of his, By this, saith he, shall men know that ye are my disciples: This he and his Apostles every where beat on,
christ gives Therefore a new and a great Commandment of Love, of Peace and Unity: This he makes the character of his, By this, Says he, shall men know that you Are my Disciples: This he and his Apostles every where beatrice on,
np1 vvz av dt j cc dt j n1 pp-f vvb, pp-f n1 cc n1: d pns31 vvz dt n1 pp-f po31, p-acp d, vvz pns31, vmb n2 vvi d pn22 vbr po11 n2: d pns31 cc po31 n2 d c-crq vvi a-acp,
and therefore by his Apostle St. Paul, he calls the message which he sent by him, The Gospel of Peace, as being the cheifest argument of his Embassage,
and Therefore by his Apostle Saint Paul, he calls the message which he sent by him, The Gospel of Peace, as being the chiefest argument of his Embassy,
Love which is so much spoken of, and an individual companion of Faith, being either peace it self, or the eminency and perfection of peace. No marvel then,
Love which is so much spoken of, and an Individu Companion of Faith, being either peace it self, or the eminency and perfection of peace. No marvel then,
vvb r-crq vbz av av-d vvn pp-f, cc dt j-jn n1 pp-f n1, vbg d n1 pn31 n1, cc dt n1 cc n1 pp-f n1. dx n1 av,
if that ancient enemy of the Church's peace hath pull'd every cable, used all occasions, set all his engines and instruments awork, to infringe the quietness and union of the Church, especially in the Ministry, who as they are the Church of the Church, so is their peace the very bond and seal of all union in the Church. Much might I say, partly reproving, partly bewailing Ecclesiastical dissentions :
if that ancient enemy of the Church's peace hath pulled every cable, used all occasions, Set all his Engines and Instruments awork, to infringe the quietness and Union of the Church, especially in the Ministry, who as they Are the Church of the Church, so is their peace the very bound and seal of all Union in the Church. Much might I say, partly reproving, partly bewailing Ecclesiastical dissensions:
cs d j n1 pp-f dt ng1 n1 vhz vvn d n1, vvd d n2, vvb d po31 n2 cc n2 av, pc-acp vvi dt n1 cc n1 pp-f dt n1, av-j p-acp dt n1, r-crq c-acp pns32 vbr dt n1 pp-f dt n1, av vbz po32 n1 dt j vvn cc vvb pp-f d n1 p-acp dt n1. d vmd pns11 vvb, av vvg, av vvg j n2:
Onely thus much shall be added by way of advise unto the Laity, It shall little avail them to urge these things against us: The light of the truth shines too clear, the way of life is too plain for them to claim any privilege,
Only thus much shall be added by Way of Advice unto the Laity, It shall little avail them to urge these things against us: The Light of the truth shines too clear, the Way of life is too plain for them to claim any privilege,
j av av-d vmb vbi vvn p-acp n1 pp-f n1 p-acp dt np1, pn31 vmb av-j vvi pno32 pc-acp vvi d n2 p-acp pno12: dt n1 pp-f dt n1 vvz av j, dt n1 pp-f n1 vbz av j c-acp pno32 pc-acp vvi d n1,
& qualem habet, qui ••m• l•m habet, as Tertullian speaks, a dull, a silly, an unletter• 〈 ◊ 〉 and such an one as that man hath, that hath nothing 〈 … 〉 to witness him to be a man,
& qualem habet, qui ••m• l•m habet, as Tertullian speaks, a dull, a silly, an unletter• 〈 ◊ 〉 and such an one as that man hath, that hath nothing 〈 … 〉 to witness him to be a man,
cc fw-la fw-la, fw-la n1 fw-la fw-la, p-acp np1 vvz, dt j, dt j, dt n1 〈 sy 〉 cc d dt pi p-acp d n1 vhz, cst vhz pix 〈 … 〉 pc-acp vvi pno31 pc-acp vbi dt n1,
The second thing I would wish you to observe, is this, That there is a great errour in many men, who guiding their eye by what they see of the Church, if they descry a deluge,
The second thing I would wish you to observe, is this, That there is a great error in many men, who guiding their eye by what they see of the Church, if they descry a deluge,
Whereas every Christian man is bound, even in the midst of winds, and storms, and tempests, to recount with himself, that notwithstanding this, still the Promise of peace is made good unto his Church.
Whereas every Christian man is bound, even in the midst of winds, and storms, and tempests, to recount with himself, that notwithstanding this, still the Promise of peace is made good unto his Church.
cs d np1 n1 vbz vvn, av p-acp dt n1 pp-f n2, cc n2, cc n2, pc-acp vvi p-acp px31, cst p-acp d, av dt vvb pp-f n1 vbz vvn j p-acp po31 n1.
another of Faith, by which we believe that God doubtless hath, and shall have to the worlds end, a select and chosen company, sealed up for the day of Redemption, such as never shall finally miscarry,
Another of Faith, by which we believe that God doubtless hath, and shall have to the world's end, a select and chosen company, sealed up for the day of Redemption, such as never shall finally miscarry,
The second comprehends onely the number of his Elect. Now all those glorious speeches, and gracious promises, made unto the holy Church in Scripture, are belonging to none but this, on this alone,
The second comprehends only the number of his Elect. Now all those glorious Speeches, and gracious promises, made unto the holy Church in Scripture, Are belonging to none but this, on this alone,
dt ord vvz av-j dt n1 pp-f po31 np1 av d d j n2, cc j n2, vvn p-acp dt j n1 p-acp n1, vbr vvg p-acp pix cc-acp d, p-acp d j,
and on every member thereof, wheresoever living under the roof of heaven, truly resides that gracious promise of peace, even on the Coelestial Ierusalem, and the Israel that is of God.
and on every member thereof, wheresoever living under the roof of heaven, truly resides that gracious promise of peace, even on the Celestial Ierusalem, and the Israel that is of God.
cc p-acp d n1 av, c-crq vvg p-acp dt n1 pp-f n1, av-j vvz d j n1 pp-f n1, av p-acp dt j np1, cc dt np1 cst vbz pp-f np1.
It is a fruitless labour for any man, to think to make good to the eye of experience, those glorious words in Scripture spoken of this Church. God hath not acquainted any man so far with her, as to descry thus much;
It is a fruitless labour for any man, to think to make good to the eye of experience, those glorious words in Scripture spoken of this Church. God hath not acquainted any man so Far with her, as to descry thus much;
pn31 vbz dt j n1 p-acp d n1, pc-acp vvi pc-acp vvi j p-acp dt n1 pp-f n1, d j n2 p-acp n1 vvn pp-f d n1. np1 vhz xx vvn d n1 av av-j p-acp pno31, c-acp pc-acp vvi av av-d;
And this is an Attribute of God, reserv'd to him alone, to know who are his. Though no man therefore know any thing at all concerning this Church, it matters not:
And this is an Attribute of God, reserved to him alone, to know who Are his. Though no man Therefore know any thing At all Concerning this Church, it matters not:
cc d vbz dt n1 pp-f np1, vvn p-acp pno31 av-j, p-acp vvb r-crq vbr png31. cs dx n1 av vvb d n1 p-acp d vvg d n1, pn31 n2 xx:
That of the Church of Rome, so much urged in disgrace of the Reformed Churches, Where was your Church before Luther rose? to this purpose is clean impertinent;
That of the Church of Rome, so much urged in disgrace of the Reformed Churches, Where was your Church before Luther rose? to this purpose is clean impertinent;
d pp-f dt n1 pp-f np1, av av-d vvn p-acp n1 pp-f dt vvn n2, c-crq vbds po22 n1 p-acp np1 vvd? p-acp d n1 vbz j j;
the Labours of men, who have gone about to make it good, and prove a succession of true Christians, save onely to stop the mouths of idle Questionists, might well have been spared.
the Labours of men, who have gone about to make it good, and prove a succession of true Christians, save only to stop the mouths of idle Questionists, might well have been spared.
For all that is necessary to be proved in this case, is nothing else but this, That there hath been from the Apostles times a perpetual succession of the Ministry, to Preach and to Baptize:
For all that is necessary to be proved in this case, is nothing Else but this, That there hath been from the Apostles times a perpetual succession of the Ministry, to Preach and to Baptise:
p-acp d cst vbz j pc-acp vbi vvn p-acp d n1, vbz pix av cc-acp d, cst a-acp vhz vbn p-acp dt n2 n2 dt j n1 pp-f dt n1, pc-acp vvi cc pc-acp vvb:
though none of the Ministery, ever since the Apostles times, had been of the number of the Elect, according to that of St. Chrysostom, in his Comments on the Acts, where considering the weight of the Minister's Calling, and their slackness in executing it, he cries out, NONLATINALPHABET, &c. I much marvel, whether ever any Minister were saved or no.
though none of the Ministry, ever since the Apostles times, had been of the number of the Elect, according to that of Saint Chrysostom, in his Comments on the Acts, where considering the weight of the Minister's Calling, and their slackness in executing it, he cries out,, etc. I much marvel, whither ever any Minister were saved or no.
cs pix pp-f dt n1, av p-acp dt n2 n2, vhd vbn pp-f dt n1 pp-f dt n1, vvg p-acp d pp-f n1 np1, p-acp po31 n2 p-acp dt n2, c-crq vvg dt n1 pp-f dt npg1 vvg, cc po32 n1 p-acp vvg pn31, pns31 vvz av,, av pns11 av-d vvb, cs av d n1 vbdr vvn cc uh-dx.
As therefore no man ought to be discouraged in these uncertainties and contentions, so let no man flatter himself in his outward conformity and plausible correspondence with the Church's constitutions ;
As Therefore no man ought to be discouraged in these uncertainties and contentions, so let no man flatter himself in his outward conformity and plausible correspondence with the Church's constitutions;
c-acp av dx n1 vmd pc-acp vbi vvn p-acp d n2 cc n2, av vvb dx n1 vvi px31 p-acp po31 j n1 cc j n1 p-acp dt ng1 n2;
When all this outward shew of state shall be gone off the Stage, it may peradventure prove for the good onely of some few unrespected, unthought of Souls, who had least part in all this mask.
When all this outward show of state shall be gone off the Stage, it may Peradventure prove for the good only of Some few unrespected, unthought of Souls, who had least part in all this mask.
c-crq d d j vvi pp-f n1 vmb vbi vvn a-acp dt n1, pn31 vmb av vvi p-acp dt j j pp-f d d j, j pp-f n2, r-crq vhd ds n1 p-acp d d n1.
For that falls out oft-times betwixt God's intent, and Man's comments, which the wise Historian sometimes observed to have been the conceit of his times, concerning Claudius the Emperour, Quippe fama, Spe, veneratione, potius omnes destinabantur imperio, quam quem futurum principem fortuna in occulto tenebat:
For that falls out ofttimes betwixt God's intent, and Man's comments, which the wise Historian sometime observed to have been the conceit of his times, Concerning Claudius the Emperor, Quip fama, See, veneration, potius omnes destinabantur Imperial, quam Whom Future principem fortuna in occulto tenebat:
Onely I would wish men to beware, lest whilst they doat on the outward consent and union of the Church, that befall them, which in our age hath befallen our Schools, where men for a long time were so studious of Order and Method, that Arts and Sciences were almost forgotten.
Only I would wish men to beware, lest while they dote on the outward consent and Union of the Church, that befall them, which in our age hath befallen our Schools, where men for a long time were so studious of Order and Method, that Arts and Sciences were almost forgotten.
namely, Peace from persecution, joyned with outward glory, and temporal felicity. The first days of the Church, those heroick and exemplary times, never tasted of this:
namely, Peace from persecution, joined with outward glory, and temporal felicity. The First days of the Church, those heroic and exemplary times, never tasted of this:
av, n1 p-acp n1, vvn p-acp j n1, cc j n1. dt ord n2 pp-f dt n1, d j cc j n2, av-x vvn pp-f d:
and when afterwards under Christian Emperours it was partaker of it, the censure of St. Hierom was most true, Potentia & Divitiis major virtutibus minor fact a est ;
and when afterwards under Christian emperors it was partaker of it, the censure of Saint Hieronymus was most true, Potentia & Divitiis Major virtutibus minor fact a est;
cc c-crq av p-acp njp ng1 pn31 vbds n1 pp-f pn31, dt n1 pp-f n1 np1 vbds av-ds j, fw-la cc fw-la j fw-la fw-la n1 dt fw-fr;
But that which in the first times, fuisset ejus impudens votum, as Seneca speaks in another case, it had been also most impudence in the Church so much as to have wish'd.
But that which in the First times, fuisset His impudens Votum, as Senecca speaks in Another case, it had been also most impudence in the Church so much as to have wished.
She is now provided of Proctors for the purpose, that have entitl'd her, as it were, by right of inheritance to all kind of secular honour and state, as if she had so sure a claim unto it,
She is now provided of Proctors for the purpose, that have entitled her, as it were, by right of inheritance to all kind of secular honour and state, as if she had so sure a claim unto it,
pns31 vbz av vvn pp-f n2 p-acp dt n1, cst vhb vvn pno31, c-acp pn31 vbdr, p-acp n-jn pp-f n1 p-acp d n1 pp-f j n1 cc n1, c-acp cs pns31 vhd av j dt n1 p-acp pn31,
Against those I will lay down this one conclusion, That if we look into the tenour of the New Testament, we shall find, that neither the Church, nor any Christian man by title of his profession, hath any certain claim to any secular blessing. Indeed if we look into the Iews Common-wealth, and consider the letter of Moses Law, they may seem not onely to have a direct promise of Temporal felicity, but of no other save that.
Against those I will lay down this one conclusion, That if we look into the tenor of the New Testament, we shall find, that neither the Church, nor any Christian man by title of his profession, hath any certain claim to any secular blessing. Indeed if we look into the Iews Commonwealth, and Consider the Letter of Moses Law, they may seem not only to have a Direct promise of Temporal felicity, but of no other save that.
p-acp d pns11 vmb vvi a-acp d crd n1, cst cs pns12 vvb p-acp dt n1 pp-f dt j n1, pns12 vmb vvi, cst dx dt n1, ccx d njp n1 p-acp n1 pp-f po31 n1, vhz d j n1 p-acp d j n1. av cs pns12 vvb p-acp dt np2 n1, cc vvb dt n1 pp-f np1 n1, pns32 vmb vvi xx av-j pc-acp vhi dt j n1 pp-f j n1, p-acp pp-f dx j-jn p-acp d.
For in the Law God gives to Moses the dispensation of no other but temporal Blessings and Cursings in the xxvj. of Leviticus, and the xxviij. of Deuteronomy ;
For in the Law God gives to Moses the Dispensation of no other but temporal Blessings and Cursings in the xxvj. of Leviticus, and the xxviij. of Deuteronomy;
where God seems to strive with all possible efficacy, to express himself in both kinds, there is not a line conteining that which should betide them at their ends:
where God seems to strive with all possible efficacy, to express himself in both Kinds, there is not a line containing that which should betide them At their ends:
c-crq np1 vvz pc-acp vvi p-acp d j n1, pc-acp vvi px31 p-acp d n2, pc-acp vbz xx dt n1 vvg d r-crq vmd vvi pno32 p-acp po32 n2:
all their weal, all their woe, seem'd to expire with their lives. What sense they had of future rewards, or with what conceit they passed away to immortality, I list not to dispute.
all their weal, all their woe, seemed to expire with their lives. What sense they had of future rewards, or with what conceit they passed away to immortality, I list not to dispute.
d po32 n1, d po32 n1, vvd pc-acp vvi p-acp po32 n2. q-crq n1 pns32 vhd pp-f j-jn n2, cc p-acp r-crq n1 pns32 vvd av p-acp n1, pns11 vvb xx pc-acp vvi.
as for Christians, to them NONLATINALPHABET, saith St. Chrysostom, they have greater and harder races to run, greater prizes to take in hand, then our Fathers before Christ.
as for Christians, to them, Says Saint Chrysostom, they have greater and harder races to run, greater prizes to take in hand, then our Father's before christ.
as it were, of her borrowed beauty, and washes off her Fucus, gives her no interest in the world, sends her forth into a strange Land as he did Abraham, not having possession of a foot;
as it were, of her borrowed beauty, and washes off her Fucus, gives her no Interest in the world, sends her forth into a strange Land as he did Abraham, not having possession of a foot;
and the righteousness thereof, and these things shall be cast in upon you. That Godliness hath the promise both of this life, and of the life to come ;
and the righteousness thereof, and these things shall be cast in upon you. That Godliness hath the promise both of this life, and of the life to come;
cc dt n1 av, cc d n2 vmb vbi vvn p-acp p-acp pn22. cst n1 vhz dt n1 av-d pp-f d n1, cc pp-f dt n1 pc-acp vvi;
It is not presently to be conceived, that every true Christian man shall doubtless come on, and thrive in the world. That which they teach is no more but this, That we ought not to despair of the Providence of God;
It is not presently to be conceived, that every true Christian man shall doubtless come on, and thrive in the world. That which they teach is no more but this, That we ought not to despair of the Providence of God;
pn31 vbz xx av-j pc-acp vbi vvn, cst d j njp n1 vmb av-j vvn a-acp, cc vvb p-acp dt n1. cst r-crq pns32 vvb vbz dx dc p-acp d, cst pns12 vmd xx p-acp n1 pp-f dt n1 pp-f np1;
for look what is the reward and portion of vertue and industry in other men, the same and much more shall it have in Christians, their goodness shall have the like approbation, their moral virtues shall have the like esteem, their honest labours shall thrive alike:
for look what is the reward and portion of virtue and industry in other men, the same and much more shall it have in Christians, their Goodness shall have the like approbation, their moral Virtues shall have the like esteem, their honest labours shall thrive alike:
In the fifth of St. Matthew, where Christ teacheth us, That the meek spirited shall possess the earth, think we that it was the intent of the holy Ghost to make men Lords of the earth, to endow them with Territories and large Dominions? That which he teaches us, is but a moral lesson, such as common reason and experience confirms, That meek and mild spirited men are usually the quietest possessours of what they hold.
In the fifth of Saint Matthew, where christ Teaches us, That the meek spirited shall possess the earth, think we that it was the intent of the holy Ghost to make men lords of the earth, to endow them with Territories and large Dominions? That which he Teaches us, is but a moral Lesson, such as Common reason and experience confirms, That meek and mild spirited men Are usually the Quietest possessors of what they hold.
and thought to halt, if sometime the meek-spirited become a spoil to the extortioner, and be stript of all he hath, give me leave to commend unto you one rule for the interpretation of them, which will give much ease to unstable minds.
and Thought to halt, if sometime the meek-spirited become a spoil to the extortioner, and be stripped of all he hath, give me leave to commend unto you one Rule for the Interpretation of them, which will give much ease to unstable minds.
cc vvd pc-acp vvi, cs av dt j vvi dt n1 p-acp dt n1, cc vbi vvn pp-f d pns31 vhz, vvb pno11 n1 pc-acp vvi p-acp pn22 crd n1 p-acp dt n1 pp-f pno32, r-crq vmb vvi d n1 p-acp j n2.
There are many propositions fram'd even in Natural things, of Eternal truth, no instance neither of time nor person can be brought to disprove them, our daily experience evermore finds them so.
There Are many propositions framed even in Natural things, of Eternal truth, no instance neither of time nor person can be brought to disprove them, our daily experience evermore finds them so.
pc-acp vbr d n2 vvd av p-acp j n2, pp-f j n1, dx n1 av-d pp-f n1 ccx n1 vmb vbi vvn pc-acp vvi pno32, po12 j n1 av vvz pno32 av.
Moral rules of behaviour and carriage, yea, all the things that are spoken concerning the temporal weal or woe of actions good or bad, they are all ranged in this second order.
Moral rules of behaviour and carriage, yea, all the things that Are spoken Concerning the temporal weal or woe of actions good or bad, they Are all ranged in this second order.
j n2 pp-f n1 cc n1, uh, d dt n2 cst vbr vvn vvg dt j n1 cc n1 pp-f n2 j cc j, pns32 vbr d vvn p-acp d ord n1.
If the rules and observations drawn for our direction, ut plurimum, usually and in the ordinary course of events, hold currant, it is enough to make them Maxims of Truth;
If the rules and observations drawn for our direction, ut plurimum, usually and in the ordinary course of events, hold currant, it is enough to make them Maxims of Truth;
was it therefore never heard of, that a wise man was surety for his neighbour, with good success? I. Caesar, when he thought to have upheld his estate through mercy and clemency, lost his life;
was it Therefore never herd of, that a wise man was surety for his neighbour, with good success? I Caesar, when he Thought to have upheld his estate through mercy and clemency, lost his life;
and his son had dear experience of it, that the peoples hearts are won and kept by mild and merciful dealing, rather then by rough and tyrannous proceedings:
and his son had dear experience of it, that the peoples hearts Are wone and kept by mild and merciful dealing, rather then by rough and tyrannous proceedings:
cc po31 n1 vhd j-jn n1 pp-f pn31, cst dt ng1 n2 vbr vvn cc vvn p-acp j cc j n-vvg, av-c cs p-acp j cc j n2-vvg:
Thus then, and no otherwise, are we to understand the holy Ghost preaching unto us the reward of the meek-spirited, and the promises of this life to the godly.
Thus then, and no otherwise, Are we to understand the holy Ghost preaching unto us the reward of the meek-spirited, and the promises of this life to the godly.
av av, cc dx av, vbr pns12 pc-acp vvi dt j n1 vvg p-acp pno12 dt n1 pp-f dt j, cc dt n2 pp-f d n1 p-acp dt j.
For we are not to suppose, that God in his ordinary proceedings concerning his Elect, exempts things from that mutability and change, to which he made them subject in the day of their Creation.
For we Are not to suppose, that God in his ordinary proceedings Concerning his Elect, exempts things from that mutability and change, to which he made them Subject in the day of their Creation.
Iulian the Emperour, in an Epistle of his to the Bostrenses, taxing certain seditious Christians, tells them directly, that their tumult sprang not out of any probable reason, but meerly, NONLATINALPHABET.
Iulian the Emperor, in an Epistle of his to the Bostrenses, taxing certain seditious Christians, tells them directly, that their tumult sprang not out of any probable reason, but merely,.
np1 dt n1, p-acp dt n1 pp-f png31 p-acp dt np2, vvg j j np1, vvz pno32 av-j, cst po32 n1 vvd xx av pp-f d j n1, cc-acp av-j,.
But onely because he had made it unlawful for them to sit as Judges between man and man, to interpose themselves in matters of Wills, to interpret other mens possessions to their own uses, to make division of all things unto themselves:
But only Because he had made it unlawful for them to fit as Judges between man and man, to interpose themselves in matters of Wills, to interpret other men's possessions to their own uses, to make division of all things unto themselves:
He that shall look into the Acts of Christians, as they are recorded by more indifferent Writers, shall easily perceive, that all that were Christians were not Saints.
He that shall look into the Acts of Christians, as they Are recorded by more indifferent Writers, shall Easily perceive, that all that were Christians were not Saints.
Yea, but have not our Freinds taken up the same complaint? Doubtless if it had been the voice and approbation of the Bridegroom, that Secular State and Authority had belonged to the Church, either of due or of necessity, the freinds of the Bridegroom hearing it, would have rejoyced at it;
Yea, but have not our Friends taken up the same complaint? Doubtless if it had been the voice and approbation of the Bridegroom, that Secular State and authority had belonged to the Church, either of due or of necessity, the Friends of the Bridegroom hearing it, would have rejoiced At it;
uh, cc-acp vhb xx po12 n2 vvn a-acp dt d n1? av-j cs pn31 vhd vbn dt n1 cc n1 pp-f dt n1, cst j n1 cc n1 vhd vvn p-acp dt n1, d pp-f j-jn cc pp-f n1, dt n2 pp-f dt n1 vvg pn31, vmd vhi vvn p-acp pn31;
St. Hilary much offended with the opinion, that even Orthodox Bishops of his time had taken up, that it was a thing very necessary for the Church to lay hold on the temporal sword, in a Tract of his against Auxentius the Arrian Bishop of Millain, thus plainly bespeaks them, Ac primum miserari libet nostrae aetatis laborem.
Saint Hilary much offended with the opinion, that even Orthodox Bishops of his time had taken up, that it was a thing very necessary for the Church to lay hold on the temporal sword, in a Tract of his against Auxentius the Arrian Bishop of Millain, thus plainly bespeaks them, Ac primum miserari libet Nostrae aetatis laborem.
And first of all, I must needs pity the labour of our Age, and bewail the fond opinions of the present times, by which men suppose the arm of flesh can much advantage God,
And First of all, I must needs pity the labour of our Age, and bewail the found opinions of the present times, by which men suppose the arm of Flesh can much advantage God,
cc ord pp-f d, pns11 vmb av vvi dt n1 pp-f po12 n1, cc vvi dt j n2 pp-f dt j n2, p-acp r-crq n2 vvb dt n1 pp-f n1 vmb d n1 np1,
I beseech you, Bishops, you that take your selves so to be, whose authority in preaching of the Gospel did the Apostles use? By the help of what powers preach'd they Christ,
I beseech you, Bishops, you that take your selves so to be, whose Authority in preaching of the Gospel did the Apostles use? By the help of what Powers preached they christ,
and turn'd almost all Nations from Idols to God? Took they unto themselves any honour out of Princes Palaces, who after their stripes, amidst their chains in prison, sung praises unto God? Did St. Paul, when he was made a spectacle in the Theatre, summon together the Churches of Christ by the Edicts and Writs of Kings? 'Tis likely he had the safe conduct of Nero, or Vespasian, or Decius, through whose hate unto us, the confession of the faith grew more famous.
and turned almost all nations from Idols to God? Took they unto themselves any honour out of Princes Palaces, who After their stripes, amid their chains in prison, sung praises unto God? Did Saint Paul, when he was made a spectacle in the Theatre, summon together the Churches of christ by the Edicts and Writs of Kings? It's likely he had the safe conduct of Nero, or Vespasian, or Decius, through whose hate unto us, the Confessi of the faith grew more famous.
cc vvd av d n2 p-acp n2 p-acp np1? vvd pns32 p-acp px32 d vvb av pp-f ng1 n2, r-crq p-acp po32 n2, p-acp po32 n2 p-acp n1, vvn n2 p-acp np1? vdd n1 np1, c-crq pns31 vbds vvn dt n1 p-acp dt n1, vvb av dt n2 pp-f np1 p-acp dt n2 cc n2 pp-f n2? pn31|vbz j pns31 vhd dt j n1 pp-f np1, cc np1, cc np1, p-acp rg-crq n1 p-acp pno12, dt n1 pp-f dt n1 vvd av-dc j.
Did not the power of God sufficiently manifest it self above man's hate, when by so much the more Christ was preach'd, •y how much he was forbidden to be taught.
Did not the power of God sufficiently manifest it self above Man's hate, when by so much the more christ was preached, •y how much he was forbidden to be taught.
she now puts Preists to flight, who was formerly propagated by fugitive Preists. She glories that she is beloved of the world, who could never have been Christ's,
she now puts Priests to flight, who was formerly propagated by fugitive Priests. She Glories that she is Beloved of the world, who could never have been Christ's,
Why should the Neutral or Atheist any longer confirm himself in his Irreligion by reasons drawn from our dissentions? Or why should any greedy minded worldling prophecie unto himself, the ruines of thy Sanctuary,
Why should the Neutral or Atheist any longer confirm himself in his Irreligion by Reasons drawn from our dissensions? Or why should any greedy minded worldling prophecy unto himself, the ruins of thy Sanctuary,
q-crq vmd dt j cc n1 d av-jc vvi px31 p-acp po31 n1 p-acp n2 vvn p-acp po12 n2? cc q-crq vmd d j j-vvn n1 n1 p-acp px31, dt n2 pp-f po21 n1,
or hope one day to dip his foot in the bloud of thy Church? We will hope, O Lord, (for what hinders?) that notwithstanding all supposed impossibilities, thou wilt one day in mercy look down upon thy Sion, and grant a gracious enterveiw of freinds so long divided.
or hope one day to dip his foot in the blood of thy Church? We will hope, Oh Lord, (for what hinders?) that notwithstanding all supposed impossibilities, thou wilt one day in mercy look down upon thy Sion, and grant a gracious enterveiw of Friends so long divided.
Thou that wroughtest that Great Reconciliation between God and Man, is thine arm waxen shorter? Was it possible to reconcile God to Man? To reconcile Man to Man is it impossible? Be with those, we beseech thee, to whom the presecution of Church Controversies is committed,
Thou that wroughtest that Great Reconciliation between God and Man, is thine arm waxed shorter? Was it possible to reconcile God to Man? To reconcile Man to Man is it impossible? Be with those, we beseech thee, to whom the persecution of Church Controversies is committed,
And if it be thy determinate will and counsel, that this abomination of desolation standing where it ought not, continue unto the end, accomplish thou with speed the number of thine Elect,
And if it be thy determinate will and counsel, that this abomination of desolation standing where it ought not, continue unto the end, accomplish thou with speed the number of thine Elect,
As is the Christian, so is his strength for the performance of the Acts of Christianity. Some Christians are as Iether was, young, and unfit to draw the sword;
As is the Christian, so is his strength for the performance of the Acts of Christianity. some Christians Are as Jether was, young, and unfit to draw the sword;
p-acp vbz dt njp, av vbz po31 n1 p-acp dt n1 pp-f dt n2 pp-f np1. d np1 vbr p-acp av vbds, j, cc j-u pc-acp vvi dt n1;
In the words therefore, we will first by way of Introduction and Preface consider, what cause the holy Ghost might have to use this Argument, drawn from Profit and Commodity. Secondly, we will consider the words themselves.
In the words Therefore, we will First by Way of Introduction and Preface Consider, what cause the holy Ghost might have to use this Argument, drawn from Profit and Commodity. Secondly, we will Consider the words themselves.
p-acp dt n2 av, pns12 vmb ord p-acp n1 pp-f n1 cc n1 vvb, q-crq n1 dt j n1 vmd vhi pc-acp vvi d n1, vvn p-acp vvb cc n1. ord, pns12 vmb vvi dt n2 px32.
Most of the bargains which the world makes, are copied out according to that pattern, which Iudas gave at the betraying of Christ, What will ye give me,
Most of the bargains which the world makes, Are copied out according to that pattern, which Iudas gave At the betraying of christ, What will you give me,
and I will betray, deliver him into your hands? This question, What will ye give me? what commodity, what profit will accrue unto me? is the preface and way into all our actions.
and I will betray, deliver him into your hands? This question, What will you give me? what commodity, what profit will accrue unto me? is the preface and Way into all our actions.
cc pns11 vmb vvi, vvb pno31 p-acp po22 n2? d n1, q-crq vmb pn22 vvi pno11? r-crq n1, r-crq vvb vmb vvi p-acp pno11? vbz dt n1 cc n1 p-acp d po12 n2.
and at the eleventh hour, early and late, at every hour of the day, and find idle persons, (for whosoever labours not with God is idle, how busie soever he seems to be in the world) but except he bring his penny with him, he shall find none to work in his Vineyard.
and At the eleventh hour, early and late, At every hour of the day, and find idle Persons, (for whosoever labours not with God is idle, how busy soever he seems to be in the world) but except he bring his penny with him, he shall find none to work in his Vineyard.
cc p-acp dt ord n1, av-j cc av-j, p-acp d n1 pp-f dt n1, cc vvi j n2, (c-acp r-crq vvz xx p-acp np1 vbz j, c-crq j av pns31 vvz pc-acp vbi p-acp dt n1) cc-acp c-acp pns31 vvb po31 n1 p-acp pno31, pns31 vmb vvi pix pc-acp vvi p-acp po31 n1.
Aristotle discoursing concerning the qualities and conditions of man's age, tells us, that Young men, for the most part, consider not so much profit and conveniency, as equity and duty ;
Aristotle discoursing Concerning the qualities and conditions of Man's age, tells us, that Young men, for the most part, Consider not so much profit and conveniency, as equity and duty;
np1 vvg vvg dt n2 cc n2 pp-f ng1 n1, vvz pno12, cst j n2, p-acp dt av-ds n1, vvb xx av av-d vvi cc n1, p-acp n1 cc n1;
as being led by their natural temper, and simplicity, which teaches them to do rather what is good, then what is profitable. But Old men, that have ends of their actions, their minds run more on commodity and gain, as being led by advise and consultation, whose property it is to have an eye to profit and conveniency, and not onely to bare and naked goodness. I will not deny,
as being led by their natural temper, and simplicity, which Teaches them to do rather what is good, then what is profitable. But Old men, that have ends of their actions, their minds run more on commodity and gain, as being led by Advice and consultation, whose property it is to have an eye to profit and conveniency, and not only to bore and naked Goodness. I will not deny,
c-acp vbg vvn p-acp po32 j n1, cc n1, r-crq vvz pno32 pc-acp vdi av r-crq vbz j, av q-crq vbz j. p-acp j n2, cst vhb n2 pp-f po32 n2, po32 n2 vvi av-dc p-acp n1 cc vvi, p-acp vbg vvn p-acp vvb cc n1, rg-crq n1 pn31 vbz pc-acp vhi dt n1 p-acp vvb cc n1, cc xx av-j p-acp j cc j n1. pns11 vmb xx vvi,
but there may be found some such men, that are but young in the world, men that are children in evil, who know not how pleasant a savour gain hath, yet certainly the most men,
but there may be found Some such men, that Are but young in the world, men that Are children in evil, who know not how pleasant a savour gain hath, yet Certainly the most men,
cc-acp a-acp vmb vbi vvn d d n2, cst vbr p-acp j p-acp dt n1, n2 cst vbr n2 p-acp n-jn, r-crq vvb xx c-crq j dt n1 n1 vhz, av av-j dt av-ds n2,
when by their manifold back-slidings they had shut up the passages of God's good and gracious promises, complain in the Scriptures, What profit hath come to us by serving of the Lord? or, Which way hath it availed us to have kept his Law?
when by their manifold backslidings they had shut up the passages of God's good and gracious promises, complain in the Scriptures, What profit hath come to us by serving of the Lord? or, Which Way hath it availed us to have kept his Law?
as meerly to do mischief, without any other respect of reward. When the Patriarchs, moved with envy, had resolved to murder their brother Ioseph, as soon as ever the Ismaelitish Merchants did appear,
as merely to do mischief, without any other respect of reward. When the Patriarchs, moved with envy, had resolved to murder their brother Ioseph, as soon as ever the Ishmaelite Merchant's did appear,
as soon as any air of gain did shew it self, streight their thrist of bloud began to allay, What profit, say they, is there in our brother's bloud? Let us sell him rather to the Ishmaelites.
as soon as any air of gain did show it self, straight their thrist of blood began to allay, What profit, say they, is there in our Brother's blood? Let us fell him rather to the Ishmaelites.
that God himself, though he come with all spiritual graces possible, yet if he come empty-handed, if he bring not something which may work upon our weak and sensible nature, he may come and knock at our hearts,
that God himself, though he come with all spiritual graces possible, yet if he come empty-handed, if he bring not something which may work upon our weak and sensible nature, he may come and knock At our hearts,
cst np1 px31, cs pns31 vvb p-acp d j n2 j, av cs pns31 vvb j, cs pns31 vvb xx pi r-crq vmb vvi p-acp po12 j cc j n1, pns31 vmb vvi cc vvi p-acp po12 n2,
The love of gain, which is the root of all evil, and which occasioned the greatest sin that ever was committed in the world, is here made to bring forth fruit unto godliness, and becomes the occasion of the greatest good that can betide us.
The love of gain, which is the root of all evil, and which occasioned the greatest since that ever was committed in the world, is Here made to bring forth fruit unto godliness, and becomes the occasion of the greatest good that can betide us.
dt n1 pp-f n1, r-crq vbz dt n1 pp-f d n-jn, cc r-crq vvn dt js n1 cst av vbds vvn p-acp dt n1, vbz av vvn pc-acp vvi av n1 p-acp n1, cc vvz dt n1 pp-f dt js j cst vmb vvi pno12.
When God saw the Iews exorbitant lusts would not be bounded within these limits, which himself in Paradise at the beginning did ordain, he gave them leave,
When God saw the Iews exorbitant Lustiest would not be bounded within these Limits, which himself in Paradise At the beginning did ordain, he gave them leave,
when he saw the desire of gain would not suffer them to live within the compass of charity, but that the custom of the world would draw them on to the practice of Vsury ;
when he saw the desire of gain would not suffer them to live within the compass of charity, but that the custom of the world would draw them on to the practice of Usury;
forbidding them the use of it to their brethren, gave them leave to practise it on strangers and Cananites. These Tolerations are no warrant to us, that the actions were good: But as it was observed of the wise men• that had the managing and bringing up of Nero, the Emperour, they permitted him to practise his lusts upon Acte a servant, ne in supra illustrinm foeminarum prorumperet. s• illa libidine prohiberetur:
forbidding them the use of it to their brothers, gave them leave to practise it on Strangers and Canaanites. These Tolerations Are no warrant to us, that the actions were good: But as it was observed of the wise men• that had the managing and bringing up of Nero, the Emperor, they permitted him to practise his Lustiest upon Act a servant, ne in supra illustrinm foeminarum prorumperet. s• illa libidine prohiberetur:
And therefore if at any time they did travel, as it were, with the sin of Vsury, to keep them from the practice of it upon their Brethren, he left the Stranger and Cananites as it were midwives to ease them of it.
And Therefore if At any time they did travel, as it were, with the since of Usury, to keep them from the practice of it upon their Brothers, he left the Stranger and Canaanites as it were midwives to ease them of it.
No otherwise deals he with us in this matter of gain and profit, then he did with his own people in the cases of Divorce and Vsury. Thus to part our love between God and our own gain, is but a toleration: for to love God for any other respect,
No otherwise deals he with us in this matter of gain and profit, then he did with his own people in the cases of Divorce and Usury. Thus to part our love between God and our own gain, is but a toleration: for to love God for any other respect,
uh-dx av vvz pns31 p-acp pno12 p-acp d n1 pp-f vvb cc n1, cs pns31 vdd p-acp po31 d n1 p-acp dt n2 pp-f vvb cc n1. av pc-acp vvi po12 n1 p-acp np1 cc po12 d vvi, vbz p-acp dt n1: p-acp pc-acp vvi np1 p-acp d j-jn n1,
When David dealt kindly and lovingly with Mephibosheth for Ionathan his father's sake, it is a certain argument that he loved Ionathan more then Mephibosheth. He that loves a man for Money, or for Meat, loves money and meat more then the man:
When David dealt kindly and lovingly with Mephibosheth for Ionathan his Father's sake, it is a certain argument that he loved Ionathan more then Mephibosheth. He that loves a man for Money, or for Meat, loves money and meat more then the man:
Wherefore when God by promising us these outward blessings, draws us on to love him, it is a certain argument that we love these things more then God, which is no less then a degree of Idolatry, to take the honour due to the Creatour,
Wherefore when God by promising us these outward blessings, draws us on to love him, it is a certain argument that we love these things more then God, which is no less then a degree of Idolatry, to take the honour due to the Creator,
so it pleases God to tolerate these Tares in us, lest the rooting out of our affections to the things of this life, might draw a little too near the quick,
so it Pleases God to tolerate these Tares in us, lest the rooting out of our affections to the things of this life, might draw a little too near the quick,
av pn31 vvz np1 p-acp vvi d n2 p-acp pno12, cs dt n-vvg av pp-f po12 n2 p-acp dt n2 pp-f d n1, vmd vvi dt j av av-j dt j,
And hence it is, that as in many places of Scripture he draws reasons from outward blessings, making our love unto them, a motive to bring us unto him:
And hence it is, that as in many places of Scripture he draws Reasons from outward blessings, making our love unto them, a motive to bring us unto him:
cc av pn31 vbz, cst c-acp p-acp d n2 pp-f n1 pns31 vvz n2 p-acp j n2, vvg po12 n1 p-acp pno32, dt n1 pc-acp vvi pno12 p-acp pno31:
as it were the Spokesman unto us for him, and to gain our love unto him. Am I not (saith he unto us) sufficiently fair of my self to procure your love? What is it then that I shall bring with me to win your affections? Is it gain? Lo, here it is,
as it were the Spokesman unto us for him, and to gain our love unto him. Am I not (Says he unto us) sufficiently fair of my self to procure your love? What is it then that I shall bring with me to win your affections? Is it gain? Lo, Here it is,
for Godliness indeed is gainful: Or is it not onely so, but some great and extraordinary gain? Why here it is, a gain of infinite extent and latitude, even good success in all the things you take in hand;
for Godliness indeed is gainful: Or is it not only so, but Some great and extraordinary gain? Why Here it is, a gain of infinite extent and latitude, even good success in all the things you take in hand;
c-acp n1 av vbz j: cc vbz pn31 xx av-j av, cc-acp d j cc j n1? q-crq av pn31 vbz, dt n1 pp-f j n1 cc n1, av j n1 p-acp d dt n2 pn22 vvb p-acp n1;
and what manner of profit it is that Godliness brings. Secondly, we will shew the latitude, compass, and extent of that profit, in the later words, to all things. Godliness is profitable unto all things.
and what manner of profit it is that Godliness brings. Secondly, we will show the latitude, compass, and extent of that profit, in the later words, to all things. Godliness is profitable unto all things.
cc q-crq n1 pp-f n1 pn31 vbz cst n1 vvz. ord, pns12 vmb vvi dt n1, n1, cc n1 pp-f d n1, p-acp dt jc n2, p-acp d n2. n1 vbz j p-acp d n2.
He that shall provide for another world, he that shall forget his body, and care onely for the state of his soul, such a man at the last shall find the profit of godliness. But the man that thinks it meet to divide himself betwixt God and the world, that thinks it not fit his Virgin should pass its time, (as the Apostle speaks) but bethinks himself of matching into the world: to such an one the studies of piety may rather seem a rub and hinderance, then a profit and commodity.
He that shall provide for Another world, he that shall forget his body, and care only for the state of his soul, such a man At the last shall find the profit of godliness. But the man that thinks it meet to divide himself betwixt God and the world, that thinks it not fit his Virgae should pass its time, (as the Apostle speaks) but bethinks himself of matching into the world: to such an one the studies of piety may rather seem a rub and hindrance, then a profit and commodity.
or increase his Honours, or make him thrive in his Trade, or any way better his Estate? Is it not rather thought to be an hinderance to all these? by curbing our ambition, by moderating our over having desires, by bounding us within certain limits of contentment, of conscience, of moderation,
or increase his Honours, or make him thrive in his Trade, or any Way better his Estate? Is it not rather Thought to be an hindrance to all these? by curbing our ambition, by moderating our over having Desires, by bounding us within certain Limits of contentment, of conscience, of moderation,
cc vvi po31 ng1, cc vvi pno31 vvi p-acp po31 n1, cc d n1 av-jc po31 n1? vbz pn31 xx av vvn pc-acp vbi dt n1 p-acp d d? p-acp vvg po12 n1, p-acp vvg po12 a-acp vhg n2, p-acp vvg pno12 p-acp j n2 pp-f n1, pp-f n1, pp-f n1,
if riches do offer themselves, and by God's providence, without our care, come on abundantly, doth it not teach us to lay them out for Christ's sake, and not to lay them up for our own? So that if a man would define and tell what Godliness is, we might define it, To be an Art teaching men not to be Rich, not to be Great, not to thrive in proportion to the rest of the world.
if riches do offer themselves, and by God's providence, without our care, come on abundantly, does it not teach us to lay them out for Christ's sake, and not to lay them up for our own? So that if a man would define and tell what Godliness is, we might define it, To be an Art teaching men not to be Rich, not to be Great, not to thrive in proportion to the rest of the world.
cs n2 vdb vvi px32, cc p-acp npg1 n1, p-acp po12 n1, vvb a-acp av-j, vdz pn31 xx vvi pno12 pc-acp vvi pno32 av p-acp npg1 n1, cc xx pc-acp vvi pno32 a-acp p-acp po12 d? av cst cs dt n1 vmd vvi cc vvi r-crq n1 vbz, pns12 vmd vvi pn31, pc-acp vbi dt n1 vvg n2 xx pc-acp vbi j, xx pc-acp vbi j, xx pc-acp vvi p-acp n1 p-acp dt n1 pp-f dt n1.
For what is more usual in the Old Testament, then promises unto the keeper of the Law, of length of days, of possession of the land, of victory against their enemies, of all those things which by the world it self are so much desired? Neither were these promises made onely for fashions sake, to draw them on;
For what is more usual in the Old Testament, then promises unto the keeper of the Law, of length of days, of possession of the land, of victory against their enemies, of all those things which by the world it self Are so much desired? Neither were these promises made only for fashions sake, to draw them on;
For what is there of which the world doth make such store, in which God's own people had not their greatest share? Was there any people so victorious a gainst their enemies,
For what is there of which the world does make such store, in which God's own people had not their greatest share? Was there any people so victorious a gainst their enemies,
p-acp r-crq vbz a-acp pp-f r-crq dt n1 vdz vvi d n1, p-acp r-crq npg1 d n1 vhd xx po32 js n1? vbds a-acp d n1 av j av p-acp po32 n2,
so long as they kept themselves unto their God? Was there ever any Nation which had such store of all things made for the use of man? It is almost an incredible thing to think, that so little a span of Land as they inhabited, should so abundantly bring forth all things requisite for the use of so mighty and populous a Nation.
so long as they kept themselves unto their God? Was there ever any nation which had such store of all things made for the use of man? It is almost an incredible thing to think, that so little a span of Land as they inhabited, should so abundantly bring forth all things requisite for the use of so mighty and populous a nation.
av av-j c-acp pns32 vvd px32 p-acp po32 n1? vbds a-acp av d n1 r-crq vhd d n1 pp-f d n2 vvn p-acp dt n1 pp-f n1? pn31 vbz av dt j n1 pc-acp vvi, cst av j dt n1 pp-f n1 c-acp pns32 vvd, vmd av av-j vvi av d n2 j p-acp dt n1 pp-f av j cc j dt n1.
For matchless strength of body and fears of Arms, whom can the world oppose to Sampson, to David and to his Worthies? For wisdom and learning did not Moses and Solomon out-goe all the wisdom of the East? yea, all the wise men of the world besides? Their Kingdom indeed was but little;
For matchless strength of body and fears of Arms, whom can the world oppose to Sampson, to David and to his Worthies? For Wisdom and learning did not Moses and Solomon outgo all the Wisdom of the East? yea, all the wise men of the world beside? Their Kingdom indeed was but little;
p-acp j n1 pp-f n1 cc n2 pp-f n2, r-crq vmb dt n1 vvb p-acp np1, p-acp np1 cc p-acp po31 n2-j? p-acp n1 cc n1 vdd xx np1 cc np1 vvi d dt n1 pp-f dt n1? uh, d dt j n2 pp-f dt n1 a-acp? po32 n1 av vbds p-acp j;
why many times the children of this world outgoe the children of the Kingdom in abundance of earthly good, notwithstanding piety onely hath the promise of them,
why many times the children of this world outgo the children of the Kingdom in abundance of earthly good, notwithstanding piety only hath the promise of them,
as being sufficiently stood upon in the Old. In the Old Testament, scarce any page is there, which does not entitle good men to the possession of some temporal good:
as being sufficiently stood upon in the Old. In the Old Testament, scarce any page is there, which does not entitle good men to the possession of Some temporal good:
c-acp vbg av-j vvn p-acp p-acp dt np1 p-acp dt j n1, av-j d n1 vbz a-acp, r-crq vdz xx vvi j n2 p-acp dt n1 pp-f d j j:
and for this reason, may seem the holy Ghost spares to be over-frequent and abundant in mentioning them in the New. So then, howsoever in our discourses unto you, we many times commend unto you simplicity and lowliness, and preach unto you poverty and patience, and continual persecution for the Truth's sake;
and for this reason, may seem the holy Ghost spares to be over-frequent and abundant in mentioning them in the New. So then, howsoever in our discourses unto you, we many times commend unto you simplicity and lowliness, and preach unto you poverty and patience, and continual persecution for the Truth's sake;
cc p-acp d n1, vmb vvi dt j n1 vvz pc-acp vbi j cc j p-acp vvg pno32 p-acp dt np1 av av, c-acp p-acp po12 n2 p-acp pn22, pns12 d n2 vvb p-acp pn22 n1 cc n1, cc vvi p-acp pn22 n1 cc n1, cc j n1 p-acp dt n1|vbz n1;
yet piety doth not require at our hands, that we should be either short-witted or beggerly, but hath its part in all the blessings of this world, whether it be of soul or body, or of goods. That therefore which anciently the son of Syrach spake of these excellent men, who liv'd before his time, the same hath been true in Christian Common-wealths, and our own eyes in part have seen it;
yet piety does not require At our hands, that we should be either short-witted or beggarly, but hath its part in all the blessings of this world, whither it be of soul or body, or of goods. That Therefore which anciently the son of Sirach spoke of these excellent men, who lived before his time, the same hath been true in Christian Commonwealths, and our own eyes in part have seen it;
av n1 vdz xx vvi p-acp po12 n2, cst pns12 vmd vbi d j cc j, cc-acp vhz po31 n1 p-acp d dt n2 pp-f d n1, cs pn31 vbb pp-f n1 cc n1, cc pp-f n2-j. cst av r-crq av-j dt n1 pp-f np1 vvd pp-f d j n2, r-crq vvd p-acp po31 n1, dt d vhz vbn j p-acp np1 n2, cc po12 d n2 p-acp n1 vhb vvn pn31;
I will not dispute unto whom of right these blessings do belong, whether unto the Reprobate, or unto the Iust ? This is a question which none but God can determine;
I will not dispute unto whom of right these blessings do belong, whither unto the Reprobate, or unto the Just? This is a question which none but God can determine;
pns11 vmb xx vvi p-acp ro-crq pp-f j-jn d n2 vdb vvi, cs p-acp dt j-jn, cc p-acp dt j? d vbz dt n1 r-crq pix p-acp np1 vmb vvi;
yet hath the world been acquainted with some, who taking upon them to examine the Title, have given sentence for the Godly, and pronounced that the right unto the world belongs unto the Iust :
yet hath the world been acquainted with Some, who taking upon them to examine the Title, have given sentence for the Godly, and pronounced that the right unto the world belongs unto the Just:
which to do, in my conceit, is to do nothing else, but as the old Romans did, who when two Cities, contending for a piece of ground, had taken them for their Iudges, wisely gave sentence on their own behalf,
which to do, in my conceit, is to do nothing Else, but as the old Romans did, who when two Cities, contending for a piece of ground, had taken them for their Judges, wisely gave sentence on their own behalf,
Let the Title to these things rest where it will, thus much we may safely presume of, That God, in whom originally all the Right to these things is, doth so bestow them,
Let the Title to these things rest where it will, thus much we may safely presume of, That God, in whom originally all the Right to these things is, does so bestow them,
vvb dt n1 p-acp d n2 vvb c-crq pn31 vmb, av av-d pns12 vmb av-j vvi pp-f, cst np1, p-acp ro-crq av-j d dt j-jn p-acp d n2 vbz, vdz av vvi pno32,
For when our Saviour tells us, we must seek the Kingdom of Heaven, and all these things shall be cast in upon us, he chalks out unto us the true way to posses our selves of the world sufficiently;
For when our Saviour tells us, we must seek the Kingdom of Heaven, and all these things shall be cast in upon us, he chalks out unto us the true Way to poss our selves of the world sufficiently;
p-acp c-crq po12 n1 vvz pno12, pns12 vmb vvi dt n1 pp-f n1, cc d d n2 vmb vbi vvn p-acp p-acp pno12, pns31 n2 av p-acp pno12 dt j n1 pc-acp vvi po12 n2 pp-f dt n1 av-j;
Because, saith God, thou hast asked this thing, and hast not asked unto thy self long life, or the life of thine enemies: Lo, I have done according to thy words,
Because, Says God, thou hast asked this thing, and hast not asked unto thy self long life, or the life of thine enemies: Lo, I have done according to thy words,
c-acp, vvz np1, pns21 vh2 vvd d n1, cc vvb xx vvn p-acp po21 n1 av-j n1, cc dt n1 pp-f po21 n2: uh, pns11 vhb vdn vvg p-acp po21 n2,
If we do earnestly beg at his hands those things onely, which are principally good for us, it is a thing so welcome to God, that even because we have done this, all other things which we ask not, shall aboundantly be cast upon us.
If we do earnestly beg At his hands those things only, which Are principally good for us, it is a thing so welcome to God, that even Because we have done this, all other things which we ask not, shall abundantly be cast upon us.
and not onely so, but gave him Zilpah and Billah as handmaids to wait on them, (a gift which Iacob never requested) So hath God some blessings like unto Leah and Rachel, he will give us the latter, Zilpah and Billah, though we never ask them.
and not only so, but gave him Zilpah and Billah as handmaids to wait on them, (a gift which Iacob never requested) So hath God Some blessings like unto Leah and Rachel, he will give us the latter, Zilpah and Billah, though we never ask them.
cc xx av-j av, cc-acp vvd pno31 np1 cc np1 p-acp n2 pc-acp vvi p-acp pno32, (dt n1 r-crq np1 av-x vvd) av vhz np1 d n2 av-j p-acp np1 cc n1, pns31 vmb vvi pno12 av d, np1 cc np1, cs pns12 av-x vvi pno32.
For as St. Peter tells us, that there shall come mockers, who shall ask, Where are the promises of his coming? do not all things continue alike since the creation? So are there many mockers in the world, who ask us, Where are these goodly promises made unto the godly? where is the promise of the possession of the earth, made unto the meek spirited? where is the promise of gain and commodity made unto the godly? Is it not with them as it is with other men? are there any men whose case is more miserable then theirs? have they not their shares in all the plagues that usually befall the world? We have heard that piety still carries a blessing with it;
For as Saint Peter tells us, that there shall come mockers, who shall ask, Where Are the promises of his coming? do not all things continue alike since the creation? So Are there many mockers in the world, who ask us, Where Are these goodly promises made unto the godly? where is the promise of the possession of the earth, made unto the meek spirited? where is the promise of gain and commodity made unto the godly? Is it not with them as it is with other men? Are there any men whose case is more miserable then theirs? have they not their shares in all the plagues that usually befall the world? We have herd that piety still carries a blessing with it;
but the world takes it to be like unto that Equus Seianus, a certain Horse, which past for a By-word, a Proverb amongst our fore-fathers, No man could ever thrive that kept it.
but the world Takes it to be like unto that Equus Seianus, a certain Horse, which passed for a Byword, a Proverb among our Forefathers, No man could ever thrive that kept it.
For the setling therefore of the minds of Christians scandalized, we will, before we come to consider in what other sense godliness is profitable, first, remove certain errours which are like motes in the eyes of common Christians,
For the settling Therefore of the minds of Christians scandalized, we will, before we come to Consider in what other sense godliness is profitable, First, remove certain errors which Are like motes in the eyes of Common Christians,
and secondly, we will search the reasons, why notwithstanding these promises, good men have commonly the least part of the worlds good? and both these breifly.
and secondly, we will search the Reasons, why notwithstanding these promises, good men have commonly the least part of the world's good? and both these briefly.
cc ord, pns12 vmb vvi dt n2, c-crq p-acp d n2, j n2 vhb av-j dt av-ds n1 pp-f dt n2 j? cc d d av-j.
The first, we usually mistake the nature and quality of God's promises. Men, when they hear of God's promises, to preserve those that are his, presently think, that God by these promises is bound to exempt them from common casualties, and as it were to alter the common course of the world in their behalf.
The First, we usually mistake the nature and quality of God's promises. Men, when they hear of God's promises, to preserve those that Are his, presently think, that God by these promises is bound to exempt them from Common casualties, and as it were to altar the Common course of the world in their behalf.
And therefore whensoever any common calamities, and inundation of evil, overflow the world, they presently expect a Noah's Ark to Ferry them over, and preserve them harmless.
And Therefore whensoever any Common calamities, and inundation of evil, overflow the world, they presently expect a Noah's Ark to Ferry them over, and preserve them harmless.
cc av q-crq d j n2, cc n1 pp-f n-jn, vvb dt n1, pns32 av-j vvi dt npg1 n1 pc-acp vvi pno32 a-acp, cc vvi pno32 j.
but he hath made a certain promise to deliver them. This comfort therefore we have above all the world besides, that in all these general deluges of Famine, of Captivity, of Pestilence, it is no hard matter to descry, that God hath extraordinarily taken care of those that are his,
but he hath made a certain promise to deliver them. This Comfort Therefore we have above all the world beside, that in all these general deluges of Famine, of Captivity, of Pestilence, it is no hard matter to descry, that God hath extraordinarily taken care of those that Are his,
cc-acp pns31 vhz vvn dt j n1 p-acp vvb pno32. d n1 av pns12 vhb p-acp d dt n1 a-acp, cst p-acp d d j n2 pp-f n1, pp-f n1, pp-f n1, pn31 vbz dx j n1 pc-acp vvi, cst np1 vhz av-j vvn n1 pp-f d cst vbr po31,
When Alaricus the Goth had taken Rome, by publick proclamation he gave security to all those that fled into the Temples of the blessed Apostles, and made it death for any man to molest them.
When Alaric the Goth had taken Room, by public proclamation he gave security to all those that fled into the Temples of the blessed Apostles, and made it death for any man to molest them.
c-crq np1 dt np1 vhd vvn vvi, p-acp j n1 pns31 vvd n1 p-acp d d cst vvd p-acp dt n2 pp-f dt j-vvn n2, cc vvd pn31 n1 p-acp d n1 pc-acp vvi pno32.
In which example St. Austin doth justly triumph, and challenges all the Ethnick Antiquity of the world besides, to shew where ever it was heard, that in open War the Temples of the gods gave security to those that fled into them:
In which Exampl Saint Austin does justly triumph, and challenges all the Ethnic Antiquity of the world beside, to show where ever it was herd, that in open War the Temples of the God's gave security to those that fled into them:
and doth very strongly prove, that all the distress and felicity that befell the City of Rome at the time of the saeking of it, was but of the common casualties and custome of War. But all the graces and mercies by which men found refuge and security, came onely for God's sake, and through the power of the Name of Christ. In these common miseries therefore which befall Cities and Common-wealths, we may easily read not so much the Edict of Alaricus, as the Proclamation of God himself in the Psalmist, Touch not mine anointed,
and does very strongly prove, that all the distress and felicity that befell the city of Room At the time of the seeking of it, was but of the Common casualties and custom of War. But all the graces and Mercies by which men found refuge and security, Come only for God's sake, and through the power of the Name of christ. In these Common misery's Therefore which befall Cities and Commonwealths, we may Easily read not so much the Edict of Alaric, as the Proclamation of God himself in the Psalmist, Touch not mine anointed,
cc vdz av av-j vvi, cst d dt n1 cc n1 cst vvd dt n1 pp-f vvb p-acp dt n1 pp-f dt vvg pp-f pn31, vbds cc-acp pp-f dt j n2 cc n1 pp-f n1 p-acp d dt n2 cc n2 p-acp r-crq n2 vvd n1 cc n1, vvd av-j p-acp npg1 n1, cc p-acp dt n1 pp-f dt n1 pp-f np1. p-acp d j n2 av r-crq vvb n2 cc n2, pns12 vmb av-j vvi xx av av-d dt n1 pp-f np1, p-acp dt n1 pp-f np1 px31 p-acp dt n1, vvb xx po11 j-vvn,
so fares it with many Christians in regard of these promises of gain • of good success and deliverance. Except God come home unto us in all our desires,
so fares it with many Christians in regard of these promises of gain • of good success and deliverance. Except God come home unto us in all our Desires,
av vvz pn31 p-acp d np1 p-acp n1 pp-f d n2 pp-f vvb • pp-f j n1 cc n1. c-acp np1 vvb av-an p-acp pno12 p-acp d po12 n2,
be it therefore but little that they have, since they have it, so much against the World's will, it is a great argument of God's extraordinary providence over them, that they have that little. Since it is apparent, that the world opposes against it,
be it Therefore but little that they have, since they have it, so much against the World's will, it is a great argument of God's extraordinary providence over them, that they have that little. Since it is apparent, that the world opposes against it,
All the Prophets and Apostles which were hungry, had not that offer which St. Peter had, all kind of flesh let down from heaven, and free choice to eat of what they listed.
All the prophets and Apostles which were hungry, had not that offer which Saint Peter had, all kind of Flesh let down from heaven, and free choice to eat of what they listed.
av-d dt n2 cc n2 r-crq vbdr j, vhd xx d n1 r-crq n1 np1 vhd, d n1 pp-f n1 vvb a-acp p-acp n1, cc j n1 pc-acp vvi pp-f r-crq pns32 vvd.
When Daniel was in Babylon in the Lions Den, God sends his Angel into Iewry, takes a Prophet by the hair of the head, carries him into Babylon, and all to carry but a mess of pottage for Daniel's dinner.
When daniel was in Babylon in the Lions Den, God sends his Angel into Iewry, Takes a Prophet by the hair of the head, carries him into Babylon, and all to carry but a mess of pottage for Daniel's dinner.
and nest themselves in the tallest Cedars, is their infinite and importunate Ambition. From this root hath sprung forth both that infinite mass of wealth, which private men,
and nest themselves in the Tallest Cedars, is their infinite and importunate Ambition. From this root hath sprung forth both that infinite mass of wealth, which private men,
cc n1 px32 p-acp dt js n2, vbz po32 j cc j n1. p-acp d n1 vhz vvn av av-d cst j n1 pp-f n1, r-crq j n2,
and that boundless compass of Government, which great princes have attain'd unto. Nothing was ever more unjust, then the raising of these great Kingdoms ;
and that boundless compass of Government, which great Princes have attained unto. Nothing was ever more unjust, then the raising of these great Kingdoms;
cc cst j n1 pp-f n1, r-crq j n2 vhb vvd p-acp. np1 vbds av av-dc j, av dt vvg pp-f d j n2;
and having poured out the vials of his wrath upon the usurping people that held the Land of promise from them, to whom it was due, he permitted not the Iews to grate too much upon the bordering Nations. And this is the reason why the Iews, that in all other respects went side by side,
and having poured out the vials of his wrath upon the usurping people that held the Land of promise from them, to whom it was due, he permitted not the Iews to grate too much upon the bordering nations. And this is the reason why the Iews, that in all other respects went side by side,
cc vhg vvn av dt n2 pp-f po31 n1 p-acp dt vvg n1 cst vvd dt n1 pp-f n1 p-acp pno32, p-acp ro-crq pn31 vbds j-jn, pns31 vvd xx dt np2 p-acp n1 av av-d p-acp dt vvg n2. cc d vbz dt n1 c-crq dt np2, cst p-acp d j-jn n2 vvd n1 p-acp n1,
or rather before the rest of the world, onely in latitude of Kingdom yeilded to the Monarchs of the earth. For the one made the will of God, the other their own ambition, the measure of their desires.
or rather before the rest of the world, only in latitude of Kingdom yielded to the Monarchs of the earth. For the one made the will of God, the other their own ambition, the measure of their Desires.
In Iotham's parable in the Book of Iudges, where the Trees go forth to chuse a King, the Olive would not leave his fatness, nor the Vine his fruit, nor the Fig-tree his sweetness, no not for a Kingdom:
In Iotham's parable in the Book of Judges, where the Trees go forth to choose a King, the Olive would not leave his fatness, nor the Vine his fruit, nor the Fig tree his sweetness, no not for a Kingdom:
The second thing that makes them come on in the world, is their spacious, wide, and unlimited conscience, which can enlarge it self to the swallowing of any means, that bring gain and preferment with them;
The second thing that makes them come on in the world, is their spacious, wide, and unlimited conscience, which can enlarge it self to the swallowing of any means, that bring gain and preferment with them;
dt ord n1 cst vvz pno32 vvi a-acp p-acp dt n1, vbz po32 j, j, cc j n1, r-crq vmb vvi pn31 n1 p-acp dt j-vvg pp-f d n2, cst vvb vvi cc n1 p-acp pno32;
Evil is of a slie insinuating nature, it will creep in at every little passage, all the care and wariness we can possibly use to prevent it, is too little.
Evil is of a sly insinuating nature, it will creep in At every little passage, all the care and wariness we can possibly use to prevent it, is too little.
j-jn vbz pp-f dt j j-vvg n1, pn31 vmb vvi p-acp p-acp d j n1, d dt n1 cc n1 pns12 vmb av-j vvi pc-acp vvi pn31, vbz av j.
I have often wondred with my self what it was that (in an action so innocent and harmless, done with so hohourable intent, onely to bring a testimony of his innocency and righteousness) might thus importunately trouble his conscience:
I have often wondered with my self what it was that (in an actium so innocent and harmless, done with so hohourable intent, only to bring a testimony of his innocency and righteousness) might thus importunately trouble his conscience:
pns11 vhb av vvn p-acp po11 n1 r-crq pn31 vbds cst (p-acp dt n1 av j-jn cc j, vdn p-acp av j n1, av-j pc-acp vvi dt n1 pp-f po31 n1 cc n1) vmd av av-j vvi po31 n1:
and clothes not himself with the wooll of it? yet notwithstanding, that he might take away all occasion of evil, that lazie and idle drones, who suck the sweet of other men's labours, might not take example by him to live at other mens cost:
and clothes not himself with the wool of it? yet notwithstanding, that he might take away all occasion of evil, that lazy and idle drones, who suck the sweet of other men's labours, might not take Exampl by him to live At other men's cost:
cc vvz xx px31 p-acp dt n1 pp-f pn31? av a-acp, cst pns31 vmd vvi av d n1 pp-f n-jn, cst j cc j n2, r-crq vvb dt j pp-f j-jn ng2 n2, vmd xx vvi n1 p-acp pno31 pc-acp vvi p-acp j-jn ng2 n1:
might come, I say, and buy the wine and milk of the Word without money, that the Gospel might not be slandered, as a means of gain, he would not use that liberty that God and men gave him,
might come, I say, and buy the wine and milk of the Word without money, that the Gospel might not be slandered, as a means of gain, he would not use that liberty that God and men gave him,
vmd vvi, pns11 vvb, cc vvi dt n1 cc n1 pp-f dt n1 p-acp n1, cst dt n1 vmd xx vbi vvn, p-acp dt n2 pp-f vvi, pns31 vmd xx vvi d n1 cst np1 cc n2 vvd pno31,
neither would he eat the milk, or wear the wooll of his own flock, but with his own hands and labours purchas'd himself his necessary maintenance. What hope of these mens extraordinary thriving, who are so nice and scrupulous of what they finger? What then must we think of those that abuse godliness unto gain, that refuse to do deeds of charity,
neither would he eat the milk, or wear the wool of his own flock, but with his own hands and labours purchased himself his necessary maintenance. What hope of these men's extraordinary thriving, who Are so Nicaenae and scrupulous of what they finger? What then must we think of those that abuse godliness unto gain, that refuse to do Deeds of charity,
dx vmd pns31 vvi dt n1, cc vvi dt n1 pp-f po31 d n1, cc-acp p-acp po31 d n2 cc n2 vvd px31 po31 j n1. q-crq n1 pp-f d ng2 j vvg, r-crq vbr av j cc j pp-f r-crq pns32 n1? q-crq av vmb pns12 vvi pp-f d d vvb n1 p-acp n1, cst vvb pc-acp vdi n2 pp-f n1,
but to cull out certain thrifty Texts to pretend unto their covetousness and distrust, as that Charity begins from it self, that he is worse then an infidel that provides not for his family? But as for those other Scriptures that perswade us to be open-handed, to lend, looking for nothing again ;
but to cull out certain thrifty Texts to pretend unto their covetousness and distrust, as that Charity begins from it self, that he is Worse then an infidel that provides not for his family? But as for those other Scriptures that persuade us to be openhanded, to lend, looking for nothing again;
When Azahel, wounded by Abner, lay in the way wallowing in his own bloud, the people which followed after Abner, stood still as they came to Azahel, till he was removed out of the way.
When Azahel, wounded by Abner, lay in the Way wallowing in his own blood, the people which followed After Abner, stood still as they Come to Azahel, till he was removed out of the Way.
and stand still, as it were, at Azahel's body: Now those that have been the Authours of certain mollifying Paraphrases and distinctions, and the like, have removed these harsher places of Scripture,
and stand still, as it were, At Azahel's body: Now those that have been the Authors of certain mollifying Paraphrases and Distinctions, and the like, have removed these harsher places of Scripture,
cc vvb av, c-acp pn31 vbdr, p-acp npg1 n1: av d cst vhb vbn dt n2 pp-f j j-vvg n2 cc n2, cc dt j, vhb vvn d jc n2 pp-f n1,
and that thou knew'st no means to provide other when that is spent, if there should come some poor and needy man, and ask thee food, what thinkest thou is thy duty to do? Even to take that one loaf, and put it into the hands of him that requires it,
and that thou Knewest no means to provide other when that is spent, if there should come Some poor and needy man, and ask thee food, what Thinkest thou is thy duty to do? Even to take that one loaf, and put it into the hands of him that requires it,
cc cst pns21 vvd2 dx n2 pc-acp vvi n-jn c-crq d vbz vvn, cs pc-acp vmd vvi d j cc j n1, cc vvi pno21 n1, r-crq vv2 pns21 vbz po21 n1 pc-acp vdi? j pc-acp vvi d crd n1, cc vvi pn31 p-acp dt n2 pp-f pno31 cst vvz pn31,
Beloved, this is a point of piety, cujus non andeo dicere nomen, I should scarcely durst to have taught it, had I not had the warrant of so grave a man.
beloved, this is a point of piety, cujus non andeo dicere Nome, I should scarcely durst to have taught it, had I not had the warrant of so grave a man.
There may be many reasons of mollifying some texts of Scripture, and restraining them; but amongst those let that be the last which is drawn from our commodity :
There may be many Reasons of mollifying Some texts of Scripture, and restraining them; but among those let that be the last which is drawn from our commodity:
pc-acp vmb vbi d n2 pp-f j-vvg d n2 pp-f n1, cc vvg pno32; cc-acp p-acp d vvb cst vbb dt ord r-crq vbz vvn p-acp po12 n1:
and with all his might strive, that their ambitious, and partial, and covetous desires may have good success. Doubtless it was an overlashing speech which the Divil used unto our Saviour,
and with all his might strive, that their ambitious, and partial, and covetous Desires may have good success. Doubtless it was an overlashing speech which the devil used unto our Saviour,
cc p-acp d po31 n1 vvi, cst po32 j, cc j, cc j n2 vmb vhi j n1. av-j pn31 vbds dt j-vvg n1 r-crq dt n1 vvn p-acp po12 n1,
For whatsoever the issue of the temptation had been, he could not have made his promise good. Yet certainly there are many cases unknown to us, wherein the Divil, by God's permission, does dispose of the world. Iob in his losses and afflictions takes notice of no such thing,
For whatsoever the issue of the temptation had been, he could not have made his promise good. Yet Certainly there Are many cases unknown to us, wherein the devil, by God's permission, does dispose of the world. Job in his losses and afflictions Takes notice of no such thing,
p-acp r-crq dt n1 pp-f dt n1 vhd vbn, pns31 vmd xx vhi vvn po31 vvb j. av av-j pc-acp vbr d n2 j p-acp pno12, c-crq dt n1, p-acp npg1 n1, vdz vvi pp-f dt n1. np1 p-acp po31 n2 cc n2 vvz n1 pp-f dx d n1,
Wherefore wicked men, if God do not hinder, doubtless have all the service that the world and the divil possibly can do them: and on the contrary side, could the divil and the world hinder, good men should have nothing at all.
Wherefore wicked men, if God do not hinder, doubtless have all the service that the world and the Devil possibly can do them: and on the contrary side, could the Devil and the world hinder, good men should have nothing At all.
q-crq j n2, cs np1 vdb xx vvi, av-j vhb d dt n1 cst dt n1 cc dt n1 av-j vmb vdb pno32: cc p-acp dt j-jn n1, vmd dt n1 cc dt n1 vvi, j n2 vmd vhi pix p-acp av-d.
Care and industry without godliness, brings in the things of the world upon us but in this case we cannot call them profits. What profit is it for a man to gain the whole world,
Care and industry without godliness, brings in the things of the world upon us but in this case we cannot call them profits. What profit is it for a man to gain the Whole world,
and to lose his own soul? Godliness it is therefore, that makes even profit it self profitable. For the true profit is the enjoying, using, and bestowing of them;
and to loose his own soul? Godliness it is Therefore, that makes even profit it self profitable. For the true profit is the enjoying, using, and bestowing of them;
cc pc-acp vvi po31 d n1? n1 pn31 vbz av, cst vvz av vvb pn31 n1 j. p-acp dt j vvb vbz dt vvg, vvg, cc vvg pp-f pno32;
so many there are in the world, who know how to gather, but few that know how to use. How many do our eyes see every day, who make no end of heaping up wealth, but never bethink themselves how to employ it? By lying thus idly by us, it gathers a rust,
so many there Are in the world, who know how to gather, but few that know how to use. How many do our eyes see every day, who make no end of heaping up wealth, but never bethink themselves how to employ it? By lying thus idly by us, it gathers a rust,
av d a-acp vbr p-acp dt n1, r-crq vvb c-crq pc-acp vvi, cc-acp d cst vvb c-crq pc-acp vvi. q-crq d vdb po12 n2 vvi d n1, r-crq vvb dx n1 pp-f vvg a-acp n1, p-acp av-x vvb px32 c-crq p-acp vvb pn31? p-acp vvg av av-j p-acp pno12, pn31 vvz dt n1,
but piety, Abdita terris inimica lamnae, washes off the rust of it, and makes it bright by using it. One onely true use there is of these outward blessings,
but piety, Abdita terris Inimical lamnae, washes off the rust of it, and makes it bright by using it. One only true use there is of these outward blessings,
and that is it which our Saviour teaches in the Gospel, Make ye friends, saith he, of the unrighteous Mammon. The world, I know, makes it profit enough to have it;
and that is it which our Saviour Teaches in the Gospel, Make you Friends, Says he, of the unrighteous Mammon. The world, I know, makes it profit enough to have it;
Many there are that can be content to hear, that Godliness is profitable to them, but that Godliness should make them profitable to others, it should cost them any thing, that they cannot endure to hear.
Many there Are that can be content to hear, that Godliness is profitable to them, but that Godliness should make them profitable to Others, it should cost them any thing, that they cannot endure to hear.
I know many, saith he, that can with some ease be brought to fast, to pray, to lament and mourn for sin, to perform all parts of NONLATINALPHABET, of piety that cost them nothing:
I know many, Says he, that can with Some ease be brought to fast, to pray, to lament and mourn for since, to perform all parts of, of piety that cost them nothing:
but we would be very glad, and should give up our account with much more joy, might we but understand a little more of that part of piety, which consists in bestowing of these good blessings, which godliness, I doubt not, hath gained you.
but we would be very glad, and should give up our account with much more joy, might we but understand a little more of that part of piety, which consists in bestowing of these good blessings, which godliness, I doubt not, hath gained you.
cc-acp pns12 vmd vbi av j, cc vmd vvi p-acp po12 n1 p-acp d dc n1, vmd pns12 p-acp vvi dt j n1 pp-f d n1 pp-f n1, r-crq vvz p-acp vvg pp-f d j n2, r-crq n1, pns11 vvb xx, vhz vvn pn22.
Seldome speaks the Scripture of laying up, for this is a thing which of our selves we can fast enough practise, there needs no great pains to teach, where Scholars are so willing to learn.
Seldom speaks the Scripture of laying up, for this is a thing which of our selves we can fast enough practice, there needs no great pains to teach, where Scholars Are so willing to Learn.
av vvz dt n1 pp-f vvg a-acp, p-acp d vbz dt n1 r-crq pp-f po12 n2 pns12 vmb vvi d n1, a-acp vvz dx j n2 pc-acp vvi, c-crq n2 vbr av j pc-acp vvi.
In the first profit of piety, namely, of bringing in unto us the things of this world, godliness hath others that partake with her. For honest labour and industry is a thing so pleasing unto God, that he gives it a blessing in the meer Moral and Heathen man:
In the First profit of piety, namely, of bringing in unto us the things of this world, godliness hath Others that partake with her. For honest labour and industry is a thing so pleasing unto God, that he gives it a blessing in the mere Moral and Heathen man:
p-acp dt ord vvb pp-f n1, av, pp-f vvg p-acp p-acp pno12 dt n2 pp-f d n1, n1 vhz n2-jn cst vvb p-acp pno31. p-acp j vvb cc n1 vbz dt n1 av vvg p-acp np1, cst pns31 vvz pn31 dt vvg p-acp dt j n1 cc j-jn n1:
But this second profit of laying them out, to make them eternally profitable unto us, by charitable dispending them, this we owe alone to godliness. Beloved, of a Christian man's labour and industry, there is a double profit, one from men, and another from God alone.
But this second profit of laying them out, to make them eternally profitable unto us, by charitable dispending them, this we owe alone to godliness. beloved, of a Christian Man's labour and industry, there is a double profit, one from men, and Another from God alone.
p-acp d ord n1 pp-f vvg pno32 av, pc-acp vvi pno32 av-j j p-acp pno12, p-acp j vvg pno32, d pns12 vvb av-j p-acp n1. vvn, pp-f dt njp ng1 n1 cc n1, pc-acp vbz dt j-jn n1, pi p-acp n2, cc j-jn p-acp np1 av-j.
For it makes to men not onely their wealth and riches profitable unto them, but likewise all those inward endowments of body and soul, which God bestows upon men.
For it makes to men not only their wealth and riches profitable unto them, but likewise all those inward endowments of body and soul, which God bestows upon men.
c-acp pn31 vvz p-acp n2 xx av-j po32 n1 cc n2 j p-acp pno32, cc-acp av d d j n2 pp-f n1 cc n1, r-crq np1 vvz p-acp n2.
It is a wonderful thing to see, what gifts of wisdom, of temperance, of moral and natural conscience, of justice, of moral uprightness, do remain, not onely in the Books and Writings, but even in the Lives and conversations of many Heathen men, utterly devoid of the true knowledge of God;
It is a wondered thing to see, what Gifts of Wisdom, of temperance, of moral and natural conscience, of Justice, of moral uprightness, do remain, not only in the Books and Writings, but even in the Lives and conversations of many Heathen men, utterly devoid of the true knowledge of God;
pn31 vbz dt j n1 pc-acp vvi, r-crq n2 pp-f n1, pp-f n1, pp-f j cc j n1, pp-f n1, pp-f j n1, vdb vvi, xx av-j p-acp dt n2 cc n2-vvg, p-acp av p-acp dt vvz cc n2 pp-f d j-jn n2, av-j j pp-f dt j n1 pp-f np1;
yet what profit reap'd they of these things, since all the good that doth remain in the natural man, can never further him one foot for the purchasing his eternal good.
yet what profit reaped they of these things, since all the good that does remain in the natural man, can never further him one foot for the purchasing his Eternal good.
av q-crq n1 vvd pns32 pp-f d n2, c-acp d dt j cst vdz vvi p-acp dt j n1, vmb av-x av-j pno31 crd n1 p-acp dt vvg po31 j j.
Suppose ye unto your selves some such man as Epictetus was, let him have all graces that are, piety onely excepted, let him wear out himself with studies, pine himself with temperance, keep his hands clean from corruption, his heart from unchaste desires.
Suppose you unto your selves Some such man as Epictetus was, let him have all graces that Are, piety only excepted, let him wear out himself with studies, pine himself with temperance, keep his hands clean from corruption, his heart from unchaste Desires.
yea, of torment of body for Goodness sake. (For so we find, that not onely Christianity, but even Moral goodness amongst Heathen men, sometimes endured a persecution.) Our Books are full of the commendation of Regulus, a famous Roman, who did undergo a kind of Moral Martyrdom for his conscience sake,
yea, of torment of body for goodness sake. (For so we find, that not only Christianity, but even Moral Goodness among Heathen men, sometime endured a persecution.) Our Books Are full of the commendation of Regulus, a famous Roman, who did undergo a kind of Moral Martyrdom for his conscience sake,
and bloudy people could lay upon him, onely because he would not break his Oath. Let us, I say, suppose some one man, in whom all these things concurre;
and bloody people could lay upon him, only Because he would not break his Oath. Let us, I say, suppose Some one man, in whom all these things concur;
cc j n1 vmd vvi p-acp pno31, av-j c-acp pns31 vmd xx vvi po31 n1. vvb pno12, pns11 vvb, vvb d crd n1, p-acp ro-crq d d n2 vvb;
and the wickedest wretch that ever lived? Indeed I cannot think, that in this one place, there is the same degree of punishment inflicted upon Epictetus and Regulus, and upon Nero and Iulian. The Gospel distinguishes and tells us, that there is a servant that shall be beaten with many stripes, and a servant that shall be beaten with few stripes. All these great graces in Heathen men, may serve to lighten their weight of punishment, to diminish their number of stripes, they may procure them less inconvenience,
and the wickedest wretch that ever lived? Indeed I cannot think, that in this one place, there is the same degree of punishment inflicted upon Epictetus and Regulus, and upon Nero and Iulian. The Gospel Distinguishes and tells us, that there is a servant that shall be beaten with many stripes, and a servant that shall be beaten with few stripes. All these great graces in Heathen men, may serve to lighten their weight of punishment, to diminish their number of stripes, they may procure them less inconvenience,
cc dt js n1 cst av vvd? np1 pns11 vmbx vvi, cst p-acp d crd n1, pc-acp vbz dt d n1 pp-f n1 vvn p-acp np1 cc np1, cc p-acp np1 cc np1. dt n1 vvz cc vvz pno12, cst pc-acp vbz dt n1 cst vmb vbi vvn p-acp d n2, cc dt n1 cst vmb vbi vvn p-acp d n2. d d j n2 p-acp j-jn n2, vmb vvi pc-acp vvi po32 n1 pp-f n1, pc-acp vvi po32 n1 pp-f n2, pns32 vmb vvi pno32 dc n1,
but the soul and life that quickens this body, is godliness. They are of the same kindred and brotherhood with godliness, and God is the common Father unto them all,
but the soul and life that quickens this body, is godliness. They Are of the same kindred and brotherhood with godliness, and God is the Common Father unto them all,
cc-acp dt n1 cc n1 cst vvz d n1, vbz n1. pns32 vbr pp-f dt d n1 cc n1 p-acp n1, cc np1 vbz dt j n1 p-acp pno32 d,
The same is the countenance of God towards these, they shall never come to have any part of that blessed Vision of God, wherein all happiness doth consist,
The same is the countenance of God towards these, they shall never come to have any part of that blessed Vision of God, wherein all happiness does consist,
dt d vbz dt n1 pp-f np1 p-acp d, pns32 vmb av-x vvi pc-acp vhi d n1 pp-f cst j-vvn n1 pp-f np1, c-crq d n1 vdz vvi,
Fourthly, and last of all, there is yet one further profit of Godliness. For whereas hitherto we have shewed, that godliness makes that which we do possess profitable unto us, it shall now appear that godliness makes even the want of them advantagious unto us.
Fourthly, and last of all, there is yet one further profit of Godliness. For whereas hitherto we have showed, that godliness makes that which we do possess profitable unto us, it shall now appear that godliness makes even the want of them advantageous unto us.
ord, cc ord pp-f d, pc-acp vbz av crd jc n1 pp-f n1. c-acp cs av pns12 vhb vvn, cst n1 vvz cst r-crq pns12 vdb vvi j p-acp pno12, pn31 vmb av vvi d n1 vvz av dt n1 pp-f pno32 j p-acp pno12.
For I verily perswade my self, that it is as meritorious (if I may use the word) as great a part of Religious Worship, to know how to want these things for God's sake,
For I verily persuade my self, that it is as meritorious (if I may use the word) as great a part of Religious Worship, to know how to want these things for God's sake,
Godliness is like this Theban Nobleman, and is able to make the basest and most penurious estate, equivalent unto the most Honourable Calling in the world.
Godliness is like this Theban Nobleman, and is able to make the Basest and most penurious estate, equivalent unto the most Honourable Calling in the world.
n1 vbz av-j d jp n1, cc vbz j pc-acp vvi dt js cc av-ds j n1, j p-acp dt av-ds j vvg p-acp dt n1.
But the man that hath nothing in this world, if he have not this Art of enjoying nothing, Perdidit in foelix totum nihil, hath utterly lost the benefit of this Nothing. When Iob from so great an estate had fallen to nothing, by patience, by humble submission under the hand of God, by receiving calamities and giving of thanks, had purchas'd to himself a greater measure of glory,
But the man that hath nothing in this world, if he have not this Art of enjoying nothing, Perdidit in Felix totum nihil, hath utterly lost the benefit of this Nothing. When Job from so great an estate had fallen to nothing, by patience, by humble submission under the hand of God, by receiving calamities and giving of thanks, had purchased to himself a greater measure of glory,
But to resign our selves up into the hand of God, to be throughly contented, that he should dispose of his creatures as he pleases, to want without repining, this is a part of piety as great as giving our bodies to the fire, or entertainment of Christ and his Prophets, of founding of Churches, of Almsdeeds, or whatsoever part of godliness is so much in Scripture commended unto us.
But to resign our selves up into the hand of God, to be thoroughly contented, that he should dispose of his creatures as he Pleases, to want without repining, this is a part of piety as great as giving our bodies to the fire, or entertainment of christ and his prophets, of founding of Churches, of Almsdeeds, or whatsoever part of godliness is so much in Scripture commended unto us.
What a comfort then is this to a brother of low degree, when he shall consider with himself, that his want is as rich as the greatest wealth? That between rich and poor, in regard of our last Landing, as it were,
What a Comfort then is this to a brother of low degree, when he shall Consider with himself, that his want is as rich as the greatest wealth? That between rich and poor, in regard of our last Landing, as it were,
and entrance into our Haven, it is but as it was in St. Paul 's broken Ship, some by swimming, some by broken parts of the Ship, some one way, some another,
and Entrance into our Haven, it is but as it was in Saint Paul is broken Ship, Some by swimming, Some by broken parts of the Ship, Some one Way, Some Another,
cc n1 p-acp po12 n1, pn31 vbz cc-acp c-acp pn31 vbds p-acp n1 np1 vbz vvn n1, d p-acp vvg, d p-acp j-vvn n2 pp-f dt n1, d crd n1, d n-jn,
In the first part, concerning the profit that comes by Godliness, I shew'd you, first, that Godliness was profitable in that plain and gross sense, in which the world in her language commonly takes the name of profit. For so I taught,
In the First part, Concerning the profit that comes by Godliness, I showed you, First, that Godliness was profitable in that plain and gross sense, in which the world in her language commonly Takes the name of profit. For so I taught,
For this alone it was, that taught us to make them eternally profitable unto us, by charitably dispending them. Aristotle discoursing to us concerning Moral Virtues, and man's happiness, could tell us, that Virtue, though it were an excellent thing, yet our happiness did not consist in having it, but in the use of it, and living according unto it• As it was Aristotle 's opinion betwixt Virtue and Happiness, so is it betwixt Riches and Profit: Profit consists not in the possession of riches, but in the using them, and bestowing them.
For this alone it was, that taught us to make them eternally profitable unto us, by charitably dispending them. Aristotle discoursing to us Concerning Moral Virtues, and Man's happiness, could tell us, that Virtue, though it were an excellent thing, yet our happiness did not consist in having it, but in the use of it, and living according unto it• As it was Aristotle is opinion betwixt Virtue and Happiness, so is it betwixt Riches and Profit: Profit consists not in the possession of riches, but in the using them, and bestowing them.
p-acp d av-j pn31 vbds, cst vvd pno12 pc-acp vvi pno32 av-j j p-acp pno12, p-acp av-j vvg pno32. np1 vvg p-acp pno12 vvg j n2, cc ng1 n1, vmd vvi pno12, cst n1, c-acp pn31 vbdr dt j n1, av po12 n1 vdd xx vvi p-acp vhg pn31, p-acp p-acp dt n1 pp-f pn31, cc vvg vvg p-acp n1 c-acp pn31 vbds np1 vbz n1 p-acp n1 cc n1, av vbz pn31 p-acp n2 cc n1: n1 vvz xx p-acp dt n1 pp-f n2, p-acp p-acp dt vvg pno32, cc vvg pno32.
For all these excellent faculties of wit and apprehension, of learning and industry, yea, of honesty and civil behaviour, if they were not joyn'd with Godliness, were utterly unprofitable.
For all these excellent faculties of wit and apprehension, of learning and industry, yea, of honesty and civil behaviour, if they were not joined with Godliness, were utterly unprofitable.
p-acp d d j n2 pp-f n1 cc n1, pp-f vvg cc n1, uh, pp-f n1 cc j n1, cs pns32 vbdr xx vvn p-acp n1, vbdr av-j j.
For Godliness makes not onely that which we do possess, but it makes even the want of them advantagious. For I shew'd it is a great part of Religious worship, to know how patiently to want these things for God's sake,
For Godliness makes not only that which we do possess, but it makes even the want of them advantageous. For I showed it is a great part of Religious worship, to know how patiently to want these things for God's sake,
p-acp n1 vvz xx av-j d r-crq pns12 vdb vvi, cc-acp pn31 vvz av dt n1 pp-f pno32 j. c-acp pns11 vvd pn31 vbz dt j n1 pp-f j n1, pc-acp vvi c-crq av-j pc-acp vvi d n2 p-acp npg1 n1,
The second part therefore which we are now to consider, is the Latitude, Extent, and Largeness of this profit of Godliness. Godliness is profitable unto all things.
The second part Therefore which we Are now to Consider, is the Latitude, Extent, and Largeness of this profit of Godliness. Godliness is profitable unto all things.
dt ord n1 av r-crq pns12 vbr av pc-acp vvi, vbz dt n1, n1, cc n1 pp-f d n1 pp-f n1. n1 vbz j p-acp d n2.
They that have written in praise of Musick, have much admired it, for that great sympathy and correspondence which it holds with man's nature: that it so applies it self to all occasions, that whether a man be alone or in company,
They that have written in praise of Music, have much admired it, for that great Sympathy and correspondence which it holds with Man's nature: that it so Applies it self to all occasions, that whither a man be alone or in company,
Certainly then is Godliness wonderfully Harmonical, wonderfully Musical, that doth so easily accommodate and fit it self to all persons, all estates, all degrees, all sexes, all ages, all actions whatsoever.
Certainly then is Godliness wonderfully Harmonical, wonderfully Musical, that does so Easily accommodate and fit it self to all Persons, all estates, all Degrees, all sexes, all ages, all actions whatsoever.
av-j av vbz n1 av-j j, av-j j, cst vdz av av-j vvi cc vvi pn31 n1 p-acp d n2, d n2, d n2, d n2, d n2, d n2 r-crq.
If all were Husband-men, what would become of the Merchant's Trade? If all were Merchants, where were the Scholar? The profit of every one of these may peradventure redound to many, the skill necessarily resides in few:
If all were Husbandmen, what would become of the Merchant's Trade? If all were Merchant's, where were the Scholar? The profit of every one of these may Peradventure redound to many, the skill necessarily resides in few:
cs d vbdr n2, r-crq vmd vvi pp-f dt n1|vbz n1? cs d vbdr ng1, c-crq vbdr dt n1? dt n1 pp-f d crd pp-f d vmb av vvi p-acp d, dt n1 av-j vvz p-acp d:
but to keep home, handle the distaff, to manage the business of the family, these belong unto the woman. But for the profession and practise of Piety, NONLATINALPHABET, saith St. Basil, Womenkind are as far forth capable of it as men are.
but to keep home, handle the distaff, to manage the business of the family, these belong unto the woman. But for the profession and practice of Piety,, Says Saint Basil, Womankind Are as Far forth capable of it as men Are.
Thirdly, in the world Arts and Professions are to be distributed amongst men according to their several complexions, as it were, and constitutions of mens wits.
Thirdly, in the world Arts and Professions Are to be distributed among men according to their several complexions, as it were, and constitutions of men's wits.
And hence it is, that those who have delivered unto us their opinions, concerning the institution of youth, have advised men warily to observe, towards what Profession or Trade their nature leans, and to build upon this as upon a foundation.
And hence it is, that those who have Delivered unto us their opinions, Concerning the Institution of youth, have advised men warily to observe, towards what Profession or Trade their nature leans, and to built upon this as upon a Foundation.
cc av pn31 vbz, cst d r-crq vhb vvn p-acp pno12 po32 n2, vvg dt n1 pp-f n1, vhb vvn n2 av-j pc-acp vvi, p-acp r-crq n1 cc n1 po32 n1 vvz, cc pc-acp vvi p-acp d c-acp p-acp dt n1.
There is no Nature so stubborn, no wit so weak and silly, but can make a perfect Christian, and quickly by the help of the grace of God, inwardly working with it, beleive and understand the darkest mysteries of Godliness. The reason of this difference is evident.
There is no Nature so stubborn, no wit so weak and silly, but can make a perfect Christian, and quickly by the help of the grace of God, inwardly working with it, believe and understand the Darkest Mysteres of Godliness. The reason of this difference is evident.
pc-acp vbz dx n1 av j, dx n1 av j cc j, cc-acp vmb vvi dt j njp, cc av-j p-acp dt n1 pp-f dt n1 pp-f np1, av-j vvg p-acp pn31, vvb cc vvi dt js n2 pp-f n1. dt n1 pp-f d n1 vbz j.
Fourthly, Aristotle discoursing concerning the fit hearer and learner of Moral and Civil Virtues, quite excludes Youth, as utterly unfit for any such drift and end;
Fourthly, Aristotle discoursing Concerning the fit hearer and learner of Moral and Civil Virtues, quite excludes Youth, as utterly unfit for any such drift and end;
ord, np1 vvg vvg dt j n1 cc n1 pp-f j cc j n2, av vvz n1, c-acp av-j j p-acp d d n1 cc n1;
Wherewith shall a young man cleanse his way? Many more testimonies of holy Scripture, which plainly declare unto us, that Youth is the fittest subject to receive the influence and operation of the holy Spirit of God.
Wherewith shall a young man cleanse his Way? Many more testimonies of holy Scripture, which plainly declare unto us, that Youth is the Fittest Subject to receive the influence and operation of the holy Spirit of God.
Let the passions of Youth rage never so violently, let him as much contemn and set at nought the good and grave advise of his Ancients, as ever Rehoboam did;
Let the passion of Youth rage never so violently, let him as much contemn and Set At nought the good and grave Advice of his Ancients, as ever Rehoboam did;
vvb dt n2 pp-f n1 n1 av-x av av-j, vvb pno31 p-acp d vvb cc vvi p-acp pi dt j cc j n1 pp-f po31 n2-j, c-acp av np1 vdd;
yet God, that sits upon the flouds, and gives them Laws, and tames them, can bridle the unruliest passion of the most disorderly young man, and make him like unto young Ioseph or Daniel.
yet God, that sits upon the floods, and gives them Laws, and tames them, can bridle the unruliest passion of the most disorderly young man, and make him like unto young Ioseph or daniel.
av np1, cst vvz p-acp dt n2, cc vvz pno32 n2, cc vvz pno32, vmb vvi dt av-js n1 pp-f dt av-ds j j n1, cc vvi pno31 av-j p-acp j np1 cc np1.
Therefore Opsimathie, which is too late beginning to learn, was counted a great vice, and very unseemly amongst Moral and Natural men. For the longer we defer, the more unapt still we grow, our senses wax duller, our memory frailer,
Therefore Opsimathie, which is too late beginning to Learn, was counted a great vice, and very unseemly among Moral and Natural men. For the longer we defer, the more unapt still we grow, our Senses wax duller, our memory frailer,
av np1, r-crq vbz av av-j vvg pc-acp vvi, vbds vvn dt j n1, cc j j p-acp j cc j n2. p-acp dt jc pns12 vvi, dt av-dc j av pns12 vvb, po12 n2 vvb jc, po12 n1 jc,
no disgrace, no unseemliness, even for old men to come to Schole. For the Spirit of God strengthens the memory, softens the brain, supplies all defects that Age brings with it,
no disgrace, no unseemliness, even for old men to come to School. For the Spirit of God strengthens the memory, softens the brain, supplies all defects that Age brings with it,
Barzillai, who had so kindly entertained him, when he fled from his ungracious son, he excuses himself unto the King, by reason of his age, his taste fails him, his hearing is gone, he hath lost all sense of Court delights and pleasures;
Barzillai, who had so kindly entertained him, when he fled from his ungracious son, he excuses himself unto the King, by reason of his age, his taste fails him, his hearing is gone, he hath lost all sense of Court delights and pleasures;
and therefore he requests that favour for his young son Chimham, as a fitter person to make a Courtier. I am this day, saith Barzillai, fourscore years old, and can I discern between good and evil? Can thy servant taste what I eat,
and Therefore he requests that favour for his young son Chimham, as a fitter person to make a Courtier. I am this day, Says Barzillai, fourscore Years old, and can I discern between good and evil? Can thy servant taste what I eat,
cc av pns31 vvz d n1 p-acp po31 j n1 np1, p-acp dt jc n1 pc-acp vvi dt n1. pns11 vbm d n1, vvz np1, crd n2 j, cc vmb pns11 vvi p-acp j cc j-jn? vmb po21 n1 vvi r-crq pns11 vvb,
and singing-women? Wherefore then should thy servant be yet a burthen to my Lord the King? Let thy servant, I pray thee, turn back again, that I may die in my own city,
and Singingwomen? Wherefore then should thy servant be yet a burden to my Lord the King? Let thy servant, I pray thee, turn back again, that I may die in my own City,
cc n2? c-crq av vmd po21 n1 vbb av dt n1 p-acp po11 n1 dt n1? vvb po21 n1, pns11 vvb pno21, vvb av av, cst pns11 vmb vvi p-acp po11 d n1,
and combersome, and therefore there is a time for them to retire. The counsel which Quintilian gives his Oratour, Desinere cum desidereretur, to resign and give over whil'st as yet he is serviceable, belongs especially unto Courtiers: Best for them to resign their places with honour,
and cumbersome, and Therefore there is a time for them to retire. The counsel which Quintilian gives his Orator, Desinere cum desidereretur, to resign and give over whilst as yet he is serviceable, belongs especially unto Courtiers: Best for them to resign their places with honour,
cc j, cc av pc-acp vbz dt n1 p-acp pno32 p-acp vvb. dt n1 r-crq np1 vvz po31 n1, fw-la fw-la fw-la, pc-acp vvi cc vvi a-acp cs c-acp av pns31 vbz j, vvz av-j p-acp n2: av-js p-acp pno32 pc-acp vvi po32 n2 p-acp n1,
whil'st yet they are able to do service, lest if they stay till age hath made them unserviceable, they may peradventure be forced unto it with disgrace.
whilst yet they Are able to do service, lest if they stay till age hath made them unserviceable, they may Peradventure be forced unto it with disgrace.
But in the Court of Christ, none is too old to do service, there is no difference betwixt Barzillai and Chimham, their strength and senses are alike. Fourscore years could impair Barzillai 's taste and hearing,
But in the Court of christ, none is too old to do service, there is no difference betwixt Barzillai and Chimham, their strength and Senses Are alike. Fourscore Years could impair Barzillai is taste and hearing,
p-acp p-acp dt n1 pp-f np1, pix vbz av j pc-acp vdi n1, pc-acp vbz dx n1 p-acp np1 cc np1, po32 n1 cc n2 vbr av. crd n2 vmd vvi np1 vbz n1 cc n-vvg,
It were to be wish'd, that in our youngest days, we would dedicate ourselves unto God's service, that we would think of that counsel which Seneca gives his freind Lucilius, Perge mi Lucili,
It were to be wished, that in our youngest days, we would dedicate ourselves unto God's service, that we would think of that counsel which Senecca gives his friend Lucilius, Perge mi Lucilius,
But Piety is of a more pliable nature: no Art, no Profession, no Trade whatsoever, unto which the learning and continual practise of piety can be any hinderance.
But Piety is of a more pliable nature: no Art, no Profession, no Trade whatsoever, unto which the learning and continual practice of piety can be any hindrance.
And yet the most troublesome Arts that are, which take up and exact of us most part of our time, leave time enough for the learning of this sacred Art. As it was with those who gathered Manna, He that gathered little, had no want;
And yet the most troublesome Arts that Are, which take up and exact of us most part of our time, leave time enough for the learning of this sacred Art. As it was with those who gathered Manna, He that gathered little, had no want;
cc av dt av-ds j n2 cst vbr, r-crq vvb a-acp cc vvi pp-f pno12 ds vvi pp-f po12 n1, vvb n1 av-d c-acp dt n1 pp-f d j n1 p-acp pn31 vbds p-acp d r-crq vvd n1, pns31 cst vvd j, vhd dx n1;
The experience of Tradesmen themselves doth witness thus much unto us, who in the midst of their most serious business and labour, can talk, and sing, and make themselves merry,
The experience of Tradesmen themselves does witness thus much unto us, who in the midst of their most serious business and labour, can talk, and sing, and make themselves merry,
dt n1 pp-f n2 px32 vdz vvi av av-d p-acp pno12, r-crq p-acp dt n1 pp-f po32 av-ds j n1 cc n1, vmb vvi, cc vvb, cc vvi px32 j,
Even here is space enough for the practice of Godliness. For why cannot as well a Prayer, and holy Meditations, take up the rooms of these idle thoughts and talk? Certainly it is an hallowing of our actions to distinguish them,
Even Here is Molle enough for the practice of Godliness. For why cannot as well a Prayer, and holy Meditations, take up the rooms of these idle thoughts and talk? Certainly it is an hallowing of our actions to distinguish them,
np1 av vbz n1 av-d p-acp dt n1 pp-f n1. p-acp r-crq vmbx p-acp av dt n1, cc j n2, vvb a-acp dt n2 pp-f d j n2 cc n1? av-j pn31 vbz dt vvg pp-f po12 n2 pc-acp vvi pno32,
and intersperse amongst them good and pious meditations. So that for the practise of piety, it is not alway necessary for you to lay down your work, to come to Church and solemn Service,
and intersperse among them good and pious meditations. So that for the practice of piety, it is not always necessary for you to lay down your work, to come to Church and solemn Service,
cc vvb p-acp pno32 j cc j n2. av cst p-acp dt n1 pp-f n1, pn31 vbz xx av j c-acp pn22 pc-acp vvi a-acp po22 n1, pc-acp vvi p-acp n1 cc j n1,
Epistle: The Husbandman as he holds the Plough may sing an Hallelujah: the sweating harvest-man may cool and refresh himself with a Psalm: The Gardiner whil'st he prunes his Vines and Arbours, may record some one of David's sonnets. So that as the Jews report of Manna, that it had not one kind of savour with all men,
Epistle: The Husbandman as he holds the Plough may sing an Hallelujah: the sweating harvestman may cool and refresh himself with a Psalm: The Gardener whilst he prunes his Vines and Arbours, may record Some one of David's sonnets. So that as the jews report of Manna, that it had not one kind of savour with all men,
n1: dt n1 c-acp pns31 vvz dt vvb vmb vvi dt np1: dt vvg n1 vmb vvi cc vvi px31 p-acp dt n1: dt n1 cs pns31 n2 po31 n2 cc n2, vmb vvi d crd pp-f npg1 n2. av cst p-acp dt np2 n1 pp-f n1, cst pn31 vhd xx crd n1 pp-f n1 p-acp d n2,
as that no Tree grows so well, no Corn so fruitful, as that which is set or sown by the hand of a Religious Husbandman. Now further, to prove that piety is exceedingly beneficial to every one of these, there is no better means then for you to beleive it.
as that no Tree grows so well, no Corn so fruitful, as that which is Set or sown by the hand of a Religious Husbandman. Now further, to prove that piety is exceedingly beneficial to every one of these, there is no better means then for you to believe it.
c-acp cst dx n1 vvz av av, dx n1 av j, p-acp cst r-crq vbz vvn cc vvn p-acp dt n1 pp-f dt j n1. av av-jc, pc-acp vvi d n1 vbz av-vvg j p-acp d crd pp-f d, pc-acp vbz dx jc n2 av p-acp pn22 pc-acp vvi pn31.
That which our Saviour so usually said to those who sought for remedy at his hands, According to your faith, be it unto ye, is said unto every Christian man, that looks for a blessing of his industry, it is unto him according as his faith is.
That which our Saviour so usually said to those who sought for remedy At his hands, According to your faith, be it unto you, is said unto every Christian man, that looks for a blessing of his industry, it is unto him according as his faith is.
But I need not strive to express my self, the holy Ghost himself hath sav'd me that labour, who in two several places of Scripture, the xxvj. of Leviticus, the xxviij. of Deuteronomy, hath most effectually shewn, how the profit of Godliness doth descend unto our most particular necessities.
But I need not strive to express my self, the holy Ghost himself hath saved me that labour, who in two several places of Scripture, the xxvj. of Leviticus, the xxviij. of Deuteronomy, hath most effectually shown, how the profit of Godliness does descend unto our most particular necessities.
And I will rid evil beasts out of the land, neither shall the sword go through your land, &c. Therefore as the Scripture tells us of Ioseph, that wheresoever,
And I will rid evil beasts out of the land, neither shall the sword go through your land, etc. Therefore as the Scripture tells us of Ioseph, that wheresoever,
cc pns11 vmb vvi j-jn n2 av pp-f dt n1, dx vmb dt n1 vvb p-acp po22 n1, av av c-acp dt n1 vvz pno12 pp-f np1, cst c-crq,
when he went into Pharaoh's house, he brought a blessing upon it, and upon all the land of Egypt. So. piety doubtless, wheresoever it walketh, leaves a blessing behind it,
when he went into Pharaoh's house, he brought a blessing upon it, and upon all the land of Egypt. So. piety doubtless, wheresoever it walks, leaves a blessing behind it,
When Cyrus the King was gathering his Army, he made a proclamation to this effect, That whosoever would put himself into his service, should doubtless find great advancement of his estate;
When Cyrus the King was gathering his Army, he made a proclamation to this Effect, That whosoever would put himself into his service, should doubtless find great advancement of his estate;
were he Lord of a Province, he would make him a King of many Nations. This which here our Apostle tells us, that Godliness is profitable, that Godliness is profitable to all things, is indeed the very drift of his proclamation.
were he Lord of a Province, he would make him a King of many nations. This which Here our Apostle tells us, that Godliness is profitable, that Godliness is profitable to all things, is indeed the very drift of his proclamation.
vbdr pns31 n1 pp-f dt n1, pns31 vmd vvi pno31 dt n1 pp-f d n2. d r-crq av po12 n1 vvz pno12, cst n1 vbz j, cst n1 vbz j p-acp d n2, vbz av dt j n1 pp-f po31 n1.
and finding himself to fail in his expectation, and instead of all these, to meet with disgrace and reproach, should begin to call in question the truth of these promises,
and finding himself to fail in his expectation, and instead of all these, to meet with disgrace and reproach, should begin to call in question the truth of these promises,
cc vvg px31 pc-acp vvi p-acp po31 n1, cc av pp-f d d, pc-acp vvi p-acp n1 cc n1, vmd vvi pc-acp vvi p-acp n1 dt n1 pp-f d n2,
And it is not to be thought, that he that out of his meer grace and liberality gives us Heaven, a thing of that inestimable value, would set a price upon the things of this life,
And it is not to be Thought, that he that out of his mere grace and liberality gives us Heaven, a thing of that inestimable valve, would Set a price upon the things of this life,
cc pn31 vbz xx pc-acp vbi vvn, cst pns31 cst av pp-f po31 j n1 cc n1 vvz pno12 n1, dt n1 pp-f cst j n1, vmd vvi dt n1 p-acp dt n2 pp-f d n1,
Yet notwithstanding he gives them not, no not to those that are his, without conditon. It's worth noting which St. Basil hath, NONLATINALPHABET, &c. As Farmers, and Tenants, that Rent lands of other men, till the ground according to the will of him that lets it them:
Yet notwithstanding he gives them not, no not to those that Are his, without condition. It's worth noting which Saint Basil hath,, etc. As Farmers, and Tenants, that Rend Lands of other men, till the ground according to the will of him that lets it them:
av a-acp pns31 vvz pno32 xx, dx xx p-acp d cst vbr po31, p-acp n1. pn31|vbz j vvg r-crq n1 np1 vhz,, av p-acp n2, cc n2, cst vvb n2 pp-f j-jn n2, p-acp dt n1 vvg p-acp dt n1 pp-f pno31 cst vvz pn31 pno32:
NONLATINALPHABET. So the care and manage of this flesh of ours is committed unto us, NONLATINALPHABET, upon Obligation, upon Indenture or Lease, that so husbanding this flesh of ours according to the conditions upon which it is let us, we may make it fruitful unto him that let it.
. So the care and manage of this Flesh of ours is committed unto us,, upon Obligation, upon Indenture or Lease, that so husbanding this Flesh of ours according to the conditions upon which it is let us, we may make it fruitful unto him that let it.
. np1 dt n1 cc n1 pp-f d n1 pp-f png12 vbz vvn p-acp pno12,, p-acp n1, p-acp n1 cc n1, cst av vvg d n1 pp-f png12 p-acp p-acp dt n2 p-acp r-crq pn31 vbz vvn pno12, pns12 vmb vvi pn31 j p-acp pno31 cst vvd pn31.
Let us therefore, like careful Tenants, look into our Lease, and see what Conditions they are, which God requires at the hand of those, who look to take of God the things of this world, who claim a promise of him of the things of this life.
Let us Therefore, like careful Tenants, look into our Lease, and see what Conditions they Are, which God requires At the hand of those, who look to take of God the things of this world, who claim a promise of him of the things of this life.
These shall not find in other places of Scripture, where the same Doctrine is taught, but with some restraint, which here the holy Ghost seems to deliver absolutely.
These shall not find in other places of Scripture, where the same Doctrine is taught, but with Some restraint, which Here the holy Ghost seems to deliver absolutely.
np1 vmb xx vvi p-acp j-jn n2 pp-f n1, c-crq dt d n1 vbz vvn, cc-acp p-acp d n1, r-crq av dt j n1 vvz pc-acp vvi av-j.
For this is the best way of interpreting of Scriptures, when as what is in one place breifly and concisely delivered, is expounded by another place, where it is more largely taught.
For this is the best Way of interpreting of Scriptures, when as what is in one place briefly and concisely Delivered, is expounded by Another place, where it is more largely taught.
That which here in my Text our Apostle calls Godliness, is by our Saviour exprest by the terms of seeking the kingdom of God, and the righteousness of him :
That which Here in my Text our Apostle calls Godliness, is by our Saviour expressed by the terms of seeking the Kingdom of God, and the righteousness of him:
that which our Apostle calls profit, our Saviour calls these things. Where our Saviour seems to me to speak with some kind of scorn and indignation, that our infirmity should force him to name the things of this life (as we commonly say) the same day with the things of the life to come.
that which our Apostle calls profit, our Saviour calls these things. Where our Saviour seems to me to speak with Some kind of scorn and Indignation, that our infirmity should force him to name the things of this life (as we commonly say) the same day with the things of the life to come.
as disdaining to name them otherwise, then by the general name of These things. As Ezekiah pulling the brazen Serpent, calls it no otherwise but by the scornfull name of Nehushtan, brazen Stuff: so Christ willing to pull down in us the things of this life, (after which we run a whoring, more then ever the Iews did after the brazen Serpent ) telling us of Divine matters, wills us first to seek the Kingdom of God,
as disdaining to name them otherwise, then by the general name of These things. As Hezekiah pulling the brazen Serpent, calls it not otherwise but by the scornful name of Nehushtan, brazen Stuff: so christ willing to pull down in us the things of this life, (After which we run a whoring, more then ever the Iews did After the brazen Serpent) telling us of Divine matters, wills us First to seek the Kingdom of God,
c-acp vvg pc-acp vvi pno32 av, av p-acp dt j n1 pp-f d n2. p-acp np1 vvg dt j n1, vvz pn31 xx av cc-acp p-acp dt j n1 pp-f jp, j vvb: av np1 vvg pc-acp vvi a-acp p-acp pno12 dt n2 pp-f d n1, (p-acp r-crq pns12 vvb dt vvg, av-dc cs av dt np2 vdd p-acp dt j n1) vvg pno12 pp-f j-jn n2, vvz pno12 ord pc-acp vvi dt n1 pp-f np1,
As it is with those who build, some things they provide for main walls and foundation, some things onely for ornament and furniture: that Building must needs prove weak, where that is laid for a foundation, which was provided onely for garnishing. These outward things are but a seeming kind of furniture for this life,
As it is with those who built, Some things they provide for main walls and Foundation, Some things only for ornament and furniture: that Building must needs prove weak, where that is laid for a Foundation, which was provided only for garnishing. These outward things Are but a seeming kind of furniture for this life,
p-acp pn31 vbz p-acp d r-crq vvb, d n2 pns32 vvb p-acp j n2 cc n1, d n2 av-j p-acp n1 cc n1: cst n1 vmb av vvi j, c-crq d vbz vvn p-acp dt n1, r-crq vbds vvn av-j p-acp vvg. d j n2 vbr p-acp dt j-vvg n1 pp-f n1 p-acp d n1,
but the main wall is Godliness. Her foundations, saith the Psalmist, are in the holy Hills. St. Paul telling us of some builders, who having laid a good foundation, built upon it hay, and stubble, shews what great dammage they shall sustain by so doing:
but the main wall is Godliness. Her foundations, Says the Psalmist, Are in the holy Hills. Saint Paul telling us of Some Builders, who having laid a good Foundation, built upon it hay, and stubble, shows what great damage they shall sustain by so doing:
If this be the case of those builders, whose foundation is supposed to be good, what think we shall be the loss of those builders, whose very foundation is hay and stubble ? as is theirs, who have laid the things of this life as their prime and corner-stone. First, seek ye the Kingdom of God.
If this be the case of those Builders, whose Foundation is supposed to be good, what think we shall be the loss of those Builders, whose very Foundation is hay and stubble? as is theirs, who have laid the things of this life as their prime and cornerstone. First, seek you the Kingdom of God.
cs d vbb dt n1 pp-f d n2, rg-crq n1 vbz vvn pc-acp vbi j, q-crq vvb pns12 vmb vbi dt n1 pp-f d n2, rg-crq j n1 vbz n1 cc n1? a-acp vbz png32, r-crq vhb vvn dt n2 pp-f d n1 p-acp po32 n1 cc n1. ord, vvb pn22 dt n1 pp-f np1.
First, is a word of order, and order is NONLATINALPHABET, saith Theon in his Comments upon Ptolomy, it is a Divine thing, a thing of wonderful force and efficacy. For cost may be laid out, matter may be provided, labour may be bestowed,
First, is a word of order, and order is, Says Theon in his Comments upon Ptolemy, it is a Divine thing, a thing of wondered force and efficacy. For cost may be laid out, matter may be provided, labour may be bestowed,
something in the second place, which will not be done, except something be done afore it. Some order there is which prescribes a law and manner to his action, which being not observed, nothing can be done.
something in the second place, which will not be done, except something be done afore it. some order there is which prescribes a law and manner to his actium, which being not observed, nothing can be done.
pi p-acp dt ord n1, r-crq vmb xx vbi vdn, c-acp pi vbb vdn p-acp pn31. d n1 pc-acp vbz r-crq vvz dt n1 cc n1 p-acp po31 n1, r-crq vbg xx vvn, pix vmb vbi vdn.
but, First, the kingdom of God, and Then, these things. We have amongst our Books an Authour, who commending unto us the great use of Method and Order in our studies, tells us, that if a man could assure himself thirty years of study, it would be far more profitable for him to spend twenty of them in finding out some course and order of Study, and the other ten in studying according to this order, then to spend the whole,
but, First, the Kingdom of God, and Then, these things. We have among our Books an Author, who commending unto us the great use of Method and Order in our studies, tells us, that if a man could assure himself thirty Years of study, it would be Far more profitable for him to spend twenty of them in finding out Some course and order of Study, and the other ten in studying according to this order, then to spend the Whole,
p-acp, ord, dt n1 pp-f np1, cc av, d n2. pns12 vhb p-acp po12 n2 dt n1, r-crq vvg p-acp pno12 dt j n1 pp-f n1 cc n1 p-acp po12 n2, vvz pno12, cst cs dt n1 vmd vvi px31 crd n2 pp-f n1, pn31 vmd vbi av-j av-dc j p-acp pno31 pc-acp vvi crd pp-f pno32 p-acp vvg av d n1 cc n1 pp-f n1, cc dt j-jn crd p-acp vvg vvg p-acp d n1, av pc-acp vvi dt j-jn,
though it be in very diligent study, if it be with misorder and confusion. Howsoever it be with Method and Order in these Academical studies, certainly in our studies which concern the practise of Christianity, it cannot chuse,
though it be in very diligent study, if it be with misorder and confusion. Howsoever it be with Method and Order in these Academical studies, Certainly in our studies which concern the practice of Christianity, it cannot choose,
cs pn31 vbb p-acp av j n1, cs pn31 vbb p-acp n1 cc n1. c-acp pn31 vbb p-acp n1 cc n1 p-acp d j n2, av-j p-acp po12 n2 r-crq vvb dt n1 pp-f np1, pn31 vmbx vvi,
Simplicius in his Comments upon Aristotle, makes a question, Whether Youths in their reading of Aristotle's books, should begin with his Logicks, where he teaches them to dispute and reason ;
Simplicius in his Comments upon Aristotle, makes a question, Whither Youths in their reading of Aristotle's books, should begin with his Logicks, where he Teaches them to dispute and reason;
or with his Moral books, where he teaches them to live civilly and honestly. If, saith he, they begin from his Logick without Morals, they were in danger to prove wrangling Sophisters :
or with his Moral books, where he Teaches them to live civilly and honestly. If, Says he, they begin from his Logic without Morals, they were in danger to prove wrangling Sophisters:
As Cato said of errours committed in Battel, In aliis rebus si quid erratum est, potest postmodum corrigi, praeliorum delicta emendationem non recipiunt quia poena statim sequitur errorem:
As Cato said of errors committed in Battle, In Others rebus si quid erratum est, potest postmodum corrigi, praeliorum Delicta emendationem non recipiunt quia poena Immediately sequitur errorem:
viz. sought first the kingdom of God, and the righteousness of him? or have given somewhat else the first room in our thoughts? Thus if we do, our own conscience will presently tell us, what part we have in these promises.
viz. sought First the Kingdom of God, and the righteousness of him? or have given somewhat Else the First room in our thoughts? Thus if we do, our own conscience will presently tell us, what part we have in these promises.
n1 vvd ord dt n1 pp-f np1, cc dt n1 pp-f pno31? cc vhb vvn av av dt ord n1 p-acp po12 n2? av cs pns12 vdb, po12 d n1 vmb av-j vvi pno12, q-crq n1 pns12 vhb p-acp d n2.
how many of us are there, who can scarcely spare the latter end of our days for God? When the world hath crop'd the prime of our age, of our labour, of our industry;
how many of us Are there, who can scarcely spare the latter end of our days for God? When the world hath croped the prime of our age, of our labour, of our industry;
when it hath sifted and bolted out the flower, when our health and youth is spent in the world's service, with much ado can we be content to bestow our old, decrepit, sickly, and unprofitable part of our age upon God,
when it hath sifted and bolted out the flower, when our health and youth is spent in the world's service, with much ado can we be content to bestow our old, decrepit, sickly, and unprofitable part of our age upon God,
c-crq pn31 vhz vvn cc vvn av dt n1, c-crq po12 n1 cc n1 vbz vvn p-acp dt ng1 n1, p-acp d n1 vmb pns12 vbi j pc-acp vvi po12 j, j, j, cc j n1 pp-f po12 n1 p-acp np1,
5 Then will I establish the Throne of thy Kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the Throne of Israel.
5 Then will I establish the Throne of thy Kingdom upon Israel for ever, as I promised to David thy father, saying, There shall not fail thee a man upon the Throne of Israel.
6 But if you shall at all turn from following me, you or your children, and will not keep my commandments, and my statutes, which I have set before you,
6 But if you shall At all turn from following me, you or your children, and will not keep my Commandments, and my statutes, which I have Set before you,
crd cc-acp cs pn22 vmb p-acp d n1 p-acp vvg pno11, pn22 cc po22 n2, cc vmb xx vvi po11 n2, cc po11 n2, r-crq pns11 vhb vvn p-acp pn22,
Moses the great Interpreter of the Greatest God of Heaven and Earth, in those first words of my Text, seems to have borrow'd a peice of the same Art. For that which here in the language of the holy Ghost he calls a Vow ( And Iacob vowed a vow ) that NONLATINALPHABET, to speak according to the manner and phrase of men, is nothing else but a contract or bargain. Vow and Bargain in this place, are but NONLATINALPHABET, and NONLATINALPHABET.
Moses the great Interpreter of the Greatest God of Heaven and Earth, in those First words of my Text, seems to have borrowed a piece of the same Art. For that which Here in the language of the holy Ghost he calls a Voelli (And Iacob vowed a Voelli) that, to speak according to the manner and phrase of men, is nothing Else but a contract or bargain. Voelli and Bargain in this place, Are but, and.
np1 dt j n1 pp-f dt js n1 pp-f n1 cc n1, p-acp d ord n2 pp-f po11 n1, vvz pc-acp vhi j-vvn dt n1 pp-f dt d n1 p-acp d r-crq av p-acp dt n1 pp-f dt j n1 pns31 vvz dt vvb (cc np1 vvd dt n1) cst, pc-acp vvi vvg p-acp dt n1 cc n1 pp-f n2, vbz pix av cc-acp dt vvb cc n1. vvb cc n1 p-acp d n1, vbr p-acp, cc.
It was the divil that ask'd the question, Doth Iob serve God for nought? But the Saints of God may above all other most truly answer, That indeed they do not.
It was the Devil that asked the question, Does Job serve God for nought? But the Saints of God may above all other most truly answer, That indeed they do not.
of Genesis, returned out of the feild, Leah meets him, and tells him, Thou must come in to me, for surely I have hired thee with my sons Mandrakes. Iacob, that great Saint of God deals no otherwise with God himself, then he did with Leah ;
of Genesis, returned out of the field, Leah meets him, and tells him, Thou must come in to me, for surely I have hired thee with my Sons Mandrakes. Iacob, that great Saint of God deals no otherwise with God himself, then he did with Leah;
First, here is a Vow. This may not be in any light of trivial thing. Wise men are seldom serious, much less will they make a Religion in small matters.
First, Here is a Voelli. This may not be in any Light of trivial thing. Wise men Are seldom serious, much less will they make a Religion in small matters.
ord, av vbz dt vvb. d vmb xx vbi p-acp d n1 pp-f j n1. j n2 vbr av j, av-d av-dc vmb pns32 vvi dt n1 p-acp j n2.
For who greater in the House of God then Iacob? one of those famous Triumviri, ( Abraham, Isaac, Iacob ) from whom God was pleased to denominate and style himself. Could such an Eagle strike at a Flie? Could a person of such note, make a Vow, or commence a Suit for a trifle? So great a Courtier in the Court of Heaven had learn'd his Courtship a little better,
For who greater in the House of God then Iacob? one of those famous Triumviri, (Abraham, Isaac, Iacob) from whom God was pleased to denominate and style himself. Could such an Eagl strike At a Fly? Could a person of such note, make a Voelli, or commence a Suit for a trifle? So great a Courtier in the Court of Heaven had learned his Courtship a little better,
c-acp r-crq jc p-acp dt n1 pp-f np1 av np1? crd pp-f d j n1, (np1, np1, np1) p-acp ro-crq np1 vbds vvn p-acp j-vvn cc n1 px31. vmd d dt n1 vvb p-acp dt vvb? vmd dt n1 pp-f d n1, vvb dt vvb, cc vvi dt n1 p-acp dt n1? av j dt n1 p-acp dt n1 pp-f n1 vhd vvn po31 n1 dt j av-jc,
or receiving a small and common benefit? As it is fabled of Thomas Aquinas, that being ask'd of Christ in a Vision, what reward he would have, reply'd, Nullum, Domine, praeter teipsum; None, Lord, but thy self:
or receiving a small and Common benefit? As it is fabled of Thomas Aquinas, that being asked of christ in a Vision, what reward he would have, replied, Nullum, Domine, praeter teipsum; None, Lord, but thy self:
Benefits and favours must carry some proportion with the greatness and worthiness of the Donor. When a freind of Alexander the Great had ask'd him ten talents, he tendred to his fifty ;
Benefits and favours must carry Some proportion with the greatness and worthiness of the Donor. When a friend of Alexander the Great had asked him ten Talents, he tendered to his fifty;
yet is it not likely that so Royal a Donor as God is, would see his Honour and Magnificence to suffer, by parting with some ordinary or contemptible favour.
yet is it not likely that so Royal a Donor as God is, would see his Honour and Magnificence to suffer, by parting with Some ordinary or contemptible favour.
av vbz pn31 xx j cst av j dt n1 p-acp np1 vbz, vmd vvi po31 n1 cc n1 pc-acp vvi, p-acp vvg p-acp d j cc j n1.
For what is the end of all this serious and Religious Vow, or what request is it that this great Suitour moves to so great a Lord? Nothing else but bread, and raiment to put on.
For what is the end of all this serious and Religious Voelli, or what request is it that this great Suitor moves to so great a Lord? Nothing Else but bred, and raiment to put on.
p-acp r-crq vbz dt n1 pp-f d d j cc j vvb, cc r-crq n1 vbz pn31 cst d j n1 vvz p-acp av j dt n1? np1 av cc-acp n1, cc n1 pc-acp vvi a-acp.
For which of us all would serve, I say not some great King, but even a mean Lord, at so cheap a hand? The wandring Levite in the Book of Iudges, which hires out himself to Micha, thinks it not enough to have apparel and victuals, but he will have ten shekels by the year for his wages.
For which of us all would serve, I say not Some great King, but even a mean Lord, At so cheap a hand? The wandering Levite in the Book of Judges, which hires out himself to Micah, thinks it not enough to have apparel and victuals, but he will have ten shekels by the year for his wages.
p-acp r-crq pp-f pno12 d vmd vvi, pns11 vvb xx d j n1, cc-acp av dt j n1, p-acp av j dt n1? dt j-vvg np1 p-acp dt n1 pp-f n2, r-crq n2 av px31 p-acp np1, vvz pn31 xx av-d pc-acp vhi n1 cc n2, p-acp pns31 vmb vhi crd n2 p-acp dt n1 p-acp po31 n2.
but no Law did ever prescribe, nor no good Magistrate did ever practise to take away the life of any offender by starving him. Tiberius and Caligula, and some others, who are recorded to have practised this, are noted and pointed out for Tyrants and Monsters of their age.
but no Law did ever prescribe, nor no good Magistrate did ever practise to take away the life of any offender by starving him. Tiberius and Caligula, and Some Others, who Are recorded to have practised this, Are noted and pointed out for Tyrants and Monsters of their age.
cc-acp dx n1 vdd av vvi, ccx dx j n1 vdd av vvi pc-acp vvi av dt n1 pp-f d n1 p-acp vvg pno31. npg1 cc np1, cc d n2-jn, r-crq vbr vvn pc-acp vhi vvn d, vbr vvn cc vvd av p-acp n2 cc n2 pp-f po32 n1.
How then shall we esteem this as a favour, for which Iacob doth thus Religiously oblige himself unto God? In the first of Samuel, God leaves it as a curse upon the posterity of Eli, that they should come and crouch for a peice of silver, and a morsel of bread, and say, Put me, I pray thee, into one of the preists offices, that I may eat a peice of bread.
How then shall we esteem this as a favour, for which Iacob does thus Religiously oblige himself unto God? In the First of Samuel, God leaves it as a curse upon the posterity of Eli, that they should come and crouch for a piece of silver, and a morsel of bred, and say, Put me, I pray thee, into one of the Priests Offices, that I may eat a piece of bred.
Yet all this which we have said, and what else to the same purpose may be said notwithstanding, the parts of my Text do all hold one with another good symmetry and proportion, there is nothing amiss, nothing to be amended in them.
Yet all this which we have said, and what Else to the same purpose may be said notwithstanding, the parts of my Text do all hold one with Another good symmetry and proportion, there is nothing amiss, nothing to be amended in them.
av d d r-crq pns12 vhb vvn, cc q-crq av p-acp dt d n1 vmb vbi vvn a-acp, dt n2 pp-f po11 n1 vdb d vvi pi p-acp j-jn j n1 cc n1, a-acp vbz pix av, pix pc-acp vbi vvn p-acp pno32.
but veiw them at their light and distance, and nothing shall seem more beautiful, more proportionable. So, Beloved, fares it with this Text of Scripture,
but view them At their Light and distance, and nothing shall seem more beautiful, more proportionable. So, beloved, fares it with this Text of Scripture,
cc-acp vvb pno32 p-acp po32 j cc n1, cc pix vmb vvi dc j, dc j. av, vvn, vvz pn31 p-acp d n1 pp-f n1,
yet if we look into it in the right spiritual light, with which God endows those which are spiritually minded, we shall not find any thing fuller of true art and beauty. That I may therefore help you a little,
yet if we look into it in the right spiritual Light, with which God endows those which Are spiritually minded, we shall not find any thing fuller of true art and beauty. That I may Therefore help you a little,
av cs pns12 vvb p-acp pn31 p-acp dt n-jn j n1, p-acp r-crq np1 vvz d r-crq vbr av-j vvn, pns12 vmb xx vvi d n1 jc pp-f j n1 cc n1. cst pns11 vmb av vvi pn22 dt j,
First of all I will speak a little by way of concession and grant. For let it be supposed, that it had been some small and contemptible thing that Iacob had ask'd, such a thing, that a great heart would scarcely have deign'd to stoop to;
First of all I will speak a little by Way of concession and grant. For let it be supposed, that it had been Some small and contemptible thing that Iacob had asked, such a thing, that a great heart would scarcely have deigned to stoop to;
ord pp-f d pns11 vmb vvi dt j p-acp n1 pp-f n1 cc vvb. c-acp vvb pn31 vbi vvn, cst pn31 vhd vbn d j cc j n1 cst np1 vhd vvd, d dt n1, cst dt j n1 vmd av-j vhi vvd pc-acp vvi p-acp;
for though it seem but small, and nothing proportionable to so great a person, yet if we compass and fathom it well, we shall understand a greater lesson contain'd in it.
for though it seem but small, and nothing proportionable to so great a person, yet if we compass and fathom it well, we shall understand a greater Lesson contained in it.
c-acp cs pn31 vvb p-acp j, cc pix j p-acp av j dt n1, av cs pns12 vvi cc n1 pn31 av, pns12 vmb vvi dt jc n1 vvn p-acp pn31.
to love him for his benefits, this is to be a Merchant. Could Iacob have passed by food and raiment, as well as he did all other good benefits of God, he would not have given himself thus unto God upon composition, but absolutely, and without condition.
to love him for his benefits, this is to be a Merchant. Could Iacob have passed by food and raiment, as well as he did all other good benefits of God, he would not have given himself thus unto God upon composition, but absolutely, and without condition.
pc-acp vvi pno31 p-acp po31 n2, d vbz pc-acp vbi dt n1. vmd np1 vhb vvn p-acp n1 cc n1, c-acp av c-acp pns31 vdd d j-jn j n2 pp-f np1, pns31 vmd xx vhi vvn px31 av p-acp np1 p-acp n1, cc-acp av-j, cc p-acp n1.
and his good acceptance, which Iacob doth here compound for, under the terms of food and raiment. It was an excellent speech of Crispus Passienus, a witty Gentleman of Rome, Quorundam se judicium malle quam beneficium, quorundam beneficium, malle quam judicium:
and his good acceptance, which Iacob does Here compound for, under the terms of food and raiment. It was an excellent speech of Crispus Passienus, a witty Gentleman of Rome, Quorundam se judicium malle quam beneficium, quorundam beneficium, malle quam judicium:
For when he came to compound with men, he made his bargain in another manner. When he came to Laban, he would not serve him for bread and raiment onely,
For when he Come to compound with men, he made his bargain in Another manner. When he Come to Laban, he would not serve him for bred and raiment only,
but fourteen years he serves him for his wives, and six years for his flock: By these means he rais'd unto himself a great and numerous family, and became rich and wealthy.
but fourteen Years he serves him for his wives, and six Years for his flock: By these means he raised unto himself a great and numerous family, and became rich and wealthy.
cc-acp crd n2 pns31 vvz pno31 p-acp po31 n2, cc crd n2 p-acp po31 vvi: p-acp d n2 pns31 vvd p-acp px31 dt j cc j n1, cc vvd j cc j.
See here the express image and character of an Apostle, that which we can hardly digest in St. Paul, to be content with food and raiment, that we see to be the practise of the antient Patriarchs, who were in so great a place of esteem with God.
See Here the express image and character of an Apostle, that which we can hardly digest in Saint Paul, to be content with food and raiment, that we see to be the practice of the ancient Patriarchs, who were in so great a place of esteem with God.
vvb av dt j n1 cc n1 pp-f dt n1, cst r-crq pns12 vmb av vvi p-acp n1 np1, pc-acp vbi j p-acp n1 cc n1, cst pns12 vvb pc-acp vbi dt n1 pp-f dt j n2, r-crq vbdr p-acp av j dt n1 pp-f n1 p-acp np1.
because they are well hired unto it, but such who unprovok'd and of themselves affect and respect us, of such mens love we have no cause to be suspicious.
Because they Are well hired unto it, but such who unprovoked and of themselves affect and respect us, of such men's love we have no cause to be suspicious.
c-acp pns32 vbr av vvn p-acp pn31, cc-acp d r-crq j cc pp-f px32 vvi cc vvb pno12, pp-f d ng2 n1 pns12 vhb dx n1 pc-acp vbi j.
For when God is so free of his secular benefits, Suspectam habe hanc Domini indulgentiam ; It shall not be much amiss, to be somewhat jealous of this his kindness:
For when God is so free of his secular benefits, Suspectam habe hanc Domini indulgentiam; It shall not be much amiss, to be somewhat jealous of this his kindness:
p-acp c-crq np1 vbz av j pp-f po31 j n2, fw-la fw-la fw-la fw-la fw-la; pn31 vmb xx vbi av-d av, pc-acp vbi av j pp-f d po31 n1:
or quite lose the reward which we expect at that day, NONLATINALPHABET, saith St. Chrysostom, Let us not ask of God these temporal blessings further then he himself hath given us leave.
or quite loose the reward which we expect At that day,, Says Saint Chrysostom, Let us not ask of God these temporal blessings further then he himself hath given us leave.
cc av vvb dt n1 r-crq pns12 vvb p-acp d n1,, vvz n1 np1, vvb pno12 xx vvi pp-f np1 d j n2 jc cs pns31 px31 vhz vvn pno12 vvi.
All this have I spoken by way of concession and grant, (as I told you) by way of supposal, that the thing here covenanted for by Iacob, is a small and contemptible matter.
All this have I spoken by Way of concession and grant, (as I told you) by Way of supposal, that the thing Here covenanted for by Iacob, is a small and contemptible matter.
av-d d vhb pns11 vvn p-acp n1 pp-f n1 cc vvb, (c-acp pns11 vvd pn22) p-acp n1 pp-f n1, cst dt n1 av vvn p-acp p-acp np1, vbz dt j cc j n1.
NONLATINALPHABET, as St. Chrysostom speaks, full of Philosophical resolution. The Ethnick Philosophers, who in contempt of the world and worldly things, went well near as far as Christians, have out of their own reason found out, and acknowledged thus much.
, as Saint Chrysostom speaks, full of Philosophical resolution. The Ethnic Philosophers, who in contempt of the world and worldly things, went well near as Far as Christians, have out of their own reason found out, and acknowledged thus much.
, c-acp n1 np1 vvz, j pp-f j n1. dt j-jn n2, r-crq p-acp n1 pp-f dt n1 cc j n2, vvd av av-j c-acp av-j c-acp np1, vhb av pp-f po32 d n1 vvd av, cc vvd av av-d.
And first, from the Person, this excellent lesson may be drawn, That it is no enemy to true state and greatness, to have but a small portion of the world's benefit.
And First, from the Person, this excellent Lesson may be drawn, That it is no enemy to true state and greatness, to have but a small portion of the world's benefit.
Iacob, who was a great person indeed, and knew, doubtless, what would best maintain his greatness, would not have stuck to make demand of more, had he thought it had concerned his place and person.
Iacob, who was a great person indeed, and knew, doubtless, what would best maintain his greatness, would not have stuck to make demand of more, had he Thought it had concerned his place and person.
and put any difference betwixt rich and poor. Iupiter, in Lucian, calling the gods together to a consultation, gives order that they should sit NONLATINALPHABET, according to the matter out of which they were made, not according to the Art by which they were framed:
and put any difference betwixt rich and poor. Iupiter, in Lucian, calling the God's together to a consultation, gives order that they should fit, according to the matter out of which they were made, not according to the Art by which they were framed:
cc vvd d n1 p-acp j cc j. np1, p-acp np1, vvg dt n2 av p-acp dt n1, vvz n1 cst pns32 vmd vvi, vvg p-acp dt n1 av pp-f r-crq pns32 vbdr vvn, xx vvg p-acp dt n1 p-acp r-crq pns32 vbdr vvn:
It was Iupiter, that is, the Divil, whom the Scripture calls the god of this world, that first set this order, that men should be ranged NONLATINALPHABET, according to their wealth, not according to their worth. For God, who best knows how the world ought to be managed, in the seventeenth of Deuteronomy, setting down the quality and manner of a King, expresly forbids him to multiply horses, or greatly to multiply gold and silver ;
It was Iupiter, that is, the devil, whom the Scripture calls the god of this world, that First Set this order, that men should be ranged, according to their wealth, not according to their worth. For God, who best knows how the world ought to be managed, in the seventeenth of Deuteronomy, setting down the quality and manner of a King, expressly forbids him to multiply Horses, or greatly to multiply gold and silver;
pn31 vbds np1, cst vbz, dt n1, r-crq dt n1 vvz dt n1 pp-f d n1, cst ord vvd d n1, cst n2 vmd vbi vvn, vvg p-acp po32 n1, xx vvg p-acp po32 j. p-acp np1, r-crq av-js vvz c-crq dt n1 vmd pc-acp vbi vvn, p-acp dt ord pp-f np1, vvg a-acp dt n1 cc n1 pp-f dt n1, av-j vvz pno31 p-acp vvb n2, cc av-j p-acp vvb n1 cc n1;
but instead of these he commends unto him pity, humility, and the frequent study of the Law, for the true means and ways by which his Kingdom should be upheld. If it be thus with Supreme Authority, much more ought it to be so with inferiour Power. It was the speech of Iulian the Apostata to his souldiers, Nec pudebit Imperatorem cuncta bona in animi cultum ponentemprofiteri, panpertatem honestam.
but instead of these he commends unto him pity, humility, and the frequent study of the Law, for the true means and ways by which his Kingdom should be upheld. If it be thus with Supreme authority, much more ought it to be so with inferior Power. It was the speech of Iulian the Apostata to his Soldiers, Nec pudebit Imperatorem Everything Bona in animi cultum ponentemprofiteri, panpertatem honestam.
cc-acp av pp-f d pns31 vvz p-acp pno31 n1, n1, cc dt j n1 pp-f dt n1, p-acp dt j n2 cc n2 p-acp r-crq po31 n1 vmd vbi vvn. cs pn31 vbb av p-acp j n1, d dc vmd pn31 pc-acp vbi av p-acp j-jn n1. pn31 vbds dt n1 pp-f np1 dt fw-la p-acp po31 n2, fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la, fw-la fw-la.
He was an Apostate that spake this, but in this he was a Christian: and that Christian that thinks otherwise, in that he is an Apostata. Never went it better with Kingdoms and Common-weals,
He was an Apostate that spoke this, but in this he was a Christian: and that Christian that thinks otherwise, in that he is an Apostata. Never went it better with Kingdoms and Commonweals,
It may seem a Paradox, as the world goes, but if you look near, ye shall find it most true, that none are so fit to be raised to places of Eminency and Power,
It may seem a Paradox, as the world Goes, but if you look near, you shall find it most true, that none Are so fit to be raised to places of Eminency and Power,
Men who seek out fit instruments for Villany, make choice of such as have no dependances, no families, no means, that are sine re, sine spe, that neither have any thing,
Men who seek out fit Instruments for Villainy, make choice of such as have no dependences, no families, no means, that Are sine re, sine See, that neither have any thing,
np1 r-crq vvb av j n2 p-acp n1, vvb n1 pp-f d c-acp vhb dx n2, dx n2, dx n2, cst vbr fw-la fw-mi, fw-la fw-la, cst d vhb d n1,
And who so free from respects, as they who content themselves with least? What is it that can sway them from their integrity? whose person need they to respect? what losses need they fear? But he that hath his ambition, his hopes, his ends, his freinds, his fears ;
And who so free from respects, as they who content themselves with least? What is it that can sway them from their integrity? whose person need they to respect? what losses need they Fear? But he that hath his ambition, his hope's, his ends, his Friends, his fears;
Ambition, Hope, Fear, and the like, these are so many Irons, every one of force to sway the Needle, and who sees not then in what danger we go? From hence come all those mischeifs under which we groan, corruption in place of Iudicature ;
Ambition, Hope, fear, and the like, these Are so many Irons, every one of force to sway the Needle, and who sees not then in what danger we go? From hence come all those mischiefs under which we groan, corruption in place of Judicature;
n1, vvb, vvb, cc dt j, d vbr av d n2, d crd pp-f n1 p-acp vvb dt n1, cc r-crq vvz xx av p-acp r-crq n1 pns12 vvb? p-acp av vvb d d n2 p-acp r-crq pns12 vvb, n1 p-acp n1 pp-f n1;
in our Elections, Bribery and Perjury, and preferring persons worthless, or at least not so worthy, upon the Letters of great Persons, whom we dare not displease.
in our Elections, Bribery and Perjury, and preferring Persons worthless, or At least not so worthy, upon the Letters of great Persons, whom we Dare not displease.
p-acp po12 n2, n1 cc n1, cc vvg n2 j, cc p-acp ds xx av j, p-acp dt n2 pp-f j n2, r-crq pns12 vvb xx vvi.
For when our own ambition hath made us obnoxious to great persons, needs must we lay ourselves, our offices, our consciences, at the feet of those on whom our hopes are built.
For when our own ambition hath made us obnoxious to great Persons, needs must we lay ourselves, our Offices, our Consciences, At the feet of those on whom our hope's Are built.
and worldly Pomp onely, as the Lame doth unto his staff, because, for the most part, it wants that true and natural strength, by which it ought to be upheld.
and worldly Pomp only, as the Lame does unto his staff, Because, for the most part, it Wants that true and natural strength, by which it ought to be upheld.
cc j n1 av-j, c-acp dt j vdz p-acp po31 n1, c-acp, p-acp dt av-ds n1, pn31 vvz d j cc j n1, p-acp r-crq pn31 vmd pc-acp vbi vvn.
Nihil enim turpius est quam excellentem esse quemlibet culmine, & despicabilem-vilitate, Quid est enim aliud principatus sine meritorum sublimitate, nisi honoris titulus sine homine? aut quid est dignitas in indigno, nisi ornamentum in luto? There is nothing more odious then to be great in place, and contemptible in life and carriage.
Nihil enim Turpius est quam excellentem esse quemlibet culmine, & despicabilem-vilitate, Quid est enim Aliud Principatus sine meritorum Sublimity, nisi Honoris titulus sine homine? Or quid est dignitas in indigno, nisi ornamentum in Luto? There is nothing more odious then to be great in place, and contemptible in life and carriage.
For what is honour without desert, but a bare inscription upon a rotten carcase? or what is dignity in a worthless person, but a jewel thrown into the dirt? To supply therefore the lameness of it,
For what is honour without desert, but a bore inscription upon a rotten carcase? or what is dignity in a worthless person, but a jewel thrown into the dirt? To supply Therefore the lameness of it,
and to keep it from falling, that which is wanting in inward worth, must be made good with outward pomp and shew, which are but as nails to fasten Idols to the wall, who cannot stand of themselves for want of life.
and to keep it from falling, that which is wanting in inward worth, must be made good with outward pomp and show, which Are but as nails to fasten Idols to the wall, who cannot stand of themselves for want of life.
For let no great person deceive himself, if he have not the true life of greatness, he is but an Idol, and the publick reverence which men yeild him, is but a kind of Idolatry. Seneca having considered with himself the vanity of idol-worship used in his times, tells us, that wise men did such things, tanquam legibus jussa, non tanquam diis placentia ;
For let no great person deceive himself, if he have not the true life of greatness, he is but an Idol, and the public Reverence which men yield him, is but a kind of Idolatry. Senecca having considered with himself the vanity of idol-worship used in his times, tells us, that wise men did such things, tanquam legibus jussa, non tanquam Dis Placentia;
Beloved, all this ceremony and outward honour which is given to these civil Idols, to worthless persons, seated in place of greatness, it is but a kind of Idol-worship, proceeding, not out of any true zeal to their persons,
beloved, all this ceremony and outward honour which is given to these civil Idols, to worthless Persons, seated in place of greatness, it is but a kind of Idol-worship, proceeding, not out of any true zeal to their Persons,
j-vvn, d d n1 cc j n1 r-crq vbz vvn p-acp d j n2, p-acp j n2, vvn p-acp n1 pp-f n1, pn31 vbz p-acp dt n1 pp-f n1, vvg, xx av pp-f d j n1 p-acp po32 n2,
When Shishak King of Egypt had taken away those golden sheilds, which Solomon had dedicated in the Temple, Rehoboam his son (that wise man) supplied them with brazen sheilds. Beloved, piety, integrity, invictus adversus grattam animus, unswayed constancy, these and the like are these golden sheilds which should hang up in our Temples of honour:
When shishak King of Egypt had taken away those golden shields, which Solomon had dedicated in the Temple, Rehoboam his son (that wise man) supplied them with brazen shields. beloved, piety, integrity, invictus Adversus gratam animus, unswayed constancy, these and the like Are these golden shields which should hang up in our Temples of honour:
But if any man, having lost these, supply them with outward pomp and glory, he doth but as Rehoboam did, instead of sheilds of gold, he brings in nothing but Nehushtan, base and brazen stuff. So then it appears, that Iacob 's portion, honest poverty, is no impediment to Iacob's greatness, nay, it's rather a way to encrease it.
But if any man, having lost these, supply them with outward pomp and glory, he does but as Rehoboam did, instead of shields of gold, he brings in nothing but Nehushtan, base and brazen stuff. So then it appears, that Iacob is portion, honest poverty, is no impediment to Jacob's greatness, nay, it's rather a Way to increase it.
cc-acp cs d n1, vhg vvn d, vvb pno32 p-acp j n1 cc n1, pns31 vdz cc-acp c-acp np1 vdd, av pp-f n2 pp-f n1, pns31 vvz p-acp pix cc-acp jp, j cc j n1. av av pn31 vvz, cst np1 vbz n1, j n1, vbz dx n1 p-acp npg1 n1, uh, pn31|vbz av-c dt n1 pc-acp vvi pn31.
Shall I apply it thus, that true piety is a thing of such excellent workmanship, that riches and outward lustre added to it, are but like the Rhodian gold, which must be washed off again? No, Beloved;
Shall I apply it thus, that true piety is a thing of such excellent workmanship, that riches and outward lustre added to it, Are but like the Rhodian gold, which must be washed off again? No, beloved;
Indeed Aristotle, our great Master in the Schole of Nature, would needs perswade us, that to make up a complete happy man, besides the inward virtues of the soul, there is required a measure of the outward benefits, both of Person, and of Fortune. But, Beloved, these Peripatetical discourses, that thus compound an happy man of so many ingredients, they are like unto the Bills of some deceitful Physicians, who to make the greater ostentation and shew of Art, are wont to put in many Ingredients, which do neither good nor harm.
Indeed Aristotle, our great Master in the School of Nature, would needs persuade us, that to make up a complete happy man, beside the inward Virtues of the soul, there is required a measure of the outward benefits, both of Person, and of Fortune. But, beloved, these Peripatetical discourses, that thus compound an happy man of so many ingredients, they Are like unto the Bills of Some deceitful Physicians, who to make the greater ostentation and show of Art, Are wont to put in many Ingredients, which do neither good nor harm.
av np1, po12 j n1 p-acp dt n1 pp-f n1, vmd av vvi pno12, cst pc-acp vvi a-acp dt j j n1, p-acp dt j n2 pp-f dt n1, pc-acp vbz vvn dt n1 pp-f dt j n2, d pp-f n1, cc pp-f n1. p-acp, vvn, d j n2, cst av vvi dt j n1 pp-f av d n2, pns32 vbr av-j p-acp dt n2 pp-f d j n2, r-crq pc-acp vvi dt jc n1 cc n1 pp-f n1, vbr j pc-acp vvi p-acp d n2, r-crq vdb av-d j ccx n1.
Hitherto I have spoken of Iacob 's Covenant relatively, with respect unto Iacob's Person. The rest of the time I will take up in considering the Precept simply and alone by it self,
Hitherto I have spoken of Iacob is Covenant relatively, with respect unto Jacob's Person. The rest of the time I will take up in considering the Precept simply and alone by it self,
Would you know what it is? It is Iacob, the person of whom all this while I have spoken. One and the same Iacob is to us both a Precept, and a Reason, and an Example thus to do.
Would you know what it is? It is Iacob, the person of whom all this while I have spoken. One and the same Iacob is to us both a Precept, and a Reason, and an Exampl thus to do.
vmd pn22 vvi r-crq pn31 vbz? pn31 vbz np1, dt n1 pp-f r-crq d d cs pns11 vhb vvn. crd cc dt d np1 vbz p-acp pno12 d dt n1, cc dt n1, cc dt n1 av pc-acp vdi.
For which of you all, Beloved, who seriously and religiously reading this passage, is not prompted by his own heart thus, Si Iacob, cur non & ego? If Iacob, so great a person,
For which of you all, beloved, who seriously and religiously reading this passage, is not prompted by his own heart thus, Si Iacob, cur non & ego? If Iacob, so great a person,
p-acp r-crq pp-f pn22 d, vvn, r-crq av-j cc av-j vvg d n1, vbz xx vvn p-acp po31 d n1 av, fw-mi np1, n1 fw-la cc fw-la? cs np1, av j dt n1,
But a reason accompanied with an example, and that of some memorable and great Person, this leaves in us no doubt at all, neither of possibility nor conveniency.
But a reason accompanied with an Exampl, and that of Some memorable and great Person, this leaves in us no doubt At all, neither of possibility nor conveniency.
p-acp dt n1 vvn p-acp dt n1, cc d pp-f d j cc j n1, d n2 p-acp pno12 dx n1 p-acp d, av-dx pp-f n1 ccx n1.
And that you may see I have cause to please my self in this reason, I must confess, I do not see to what Logic place I can go, to draw thence a more forcible motive.
And that you may see I have cause to please my self in this reason, I must confess, I do not see to what Logic place I can go, to draw thence a more forcible motive.
cc cst pn22 vmb vvi pns11 vhb n1 pc-acp vvi po11 n1 p-acp d n1, pns11 vmb vvi, pns11 vdb xx vvi p-acp r-crq n1 n1 pns11 vmb vvi, pc-acp vvi av dt av-dc j n1.
But who gave Iacob any precept, or left him an example ? For ought appears, himself was to himself both precept and example. Again, he had not the like promises, (so far forth as we can conjecture by what is written) at least he had them not so fully,
But who gave Iacob any precept, or left him an Exampl? For ought appears, himself was to himself both precept and Exampl. Again, he had not the like promises, (so Far forth as we can conjecture by what is written) At least he had them not so Fully,
p-acp r-crq vvd np1 d n1, cc vvd pno31 dt n1? p-acp pi vvz, px31 vbds pc-acp px31 d n1 cc n1. av, pns31 vhd xx dt j n2, (av av-j av c-acp pns12 vmb vvi p-acp r-crq vbz vvn) p-acp ds pns31 vhd pno32 xx av av-j,
For (if what we teach in our Books be true) there is a larger measure of grace, enabling us to the fulfiling of this duty, shed in the hearts of us Christians,
For (if what we teach in our Books be true) there is a larger measure of grace, enabling us to the fulfilling of this duty, shed in the hearts of us Christians,
For, Beloved, while we are in this life, it doth much import us not to trouble our selves with superfluities. The Scripture every where tells us, that we are strangers and p•lgrims upon earth, that the world is not our countrey, and that we seek a city to come :
For, beloved, while we Are in this life, it does much import us not to trouble our selves with superfluities. The Scripture every where tells us, that we Are Strangers and p•lgrims upon earth, that the world is not our country, and that we seek a City to come:
c-acp, vvn, cs pns12 vbr p-acp d n1, pn31 vdz av-d vvi pno12 xx pc-acp vvi po12 n2 p-acp n2. dt n1 d c-crq vvz pno12, cst pns12 vbr n2 cc ng2 p-acp n1, cst dt n1 vbz xx po12 n1, cc d po12 vvb dt n1 pc-acp vvi:
Now (Beloved) our own experience tells us, how dangerous a thing it is for strangers, pilgrims, and wayfaringmen to be incumbred with unnecessary stuff, and baggage.
Now (beloved) our own experience tells us, how dangerous a thing it is for Strangers, pilgrim's, and wayfaringmen to be encumbered with unnecessary stuff, and baggage.
av (vvn) po12 d n1 vvz pno12, c-crq j dt n1 pn31 vbz p-acp n2, n2, cc n2 pc-acp vbi vvn p-acp j n1, cc n1.
But no sooner was his flock increased, and he grown wealthy, but presently the countenance of Laban was changed, his sons give out harsh and angry words,
But no sooner was his flock increased, and he grown wealthy, but presently the countenance of Laban was changed, his Sons give out harsh and angry words,
cc-acp av-dx av-c vbds po31 vvb vvn, cc pns31 vvn j, cc-acp av-j dt n1 pp-f np1 vbds vvn, po31 n2 vvb av j cc j n2,
Magno consilio jacturam sarcinarum impedimentorumque contempsit, saith one of Alexander the Great, It was a singular part of wisdom and of good advise, which Alexander used in the Battel against Darius, that he contemned the loss of his stuff and carriages:
Magno consilio jacturam sarcinarum impedimentorumque contempsit, Says one of Alexander the Great, It was a singular part of Wisdom and of good Advice, which Alexander used in the Battle against Darius, that he contemned the loss of his stuff and carriages:
Beloved, this spiritual Battel that we fight against the world, is much like to that of Alexander against Darius, sine jactura sarcinarum, it will never be won without loss of our stuff and carriages.
beloved, this spiritual Battle that we fight against the world, is much like to that of Alexander against Darius, sine jactura sarcinarum, it will never be wone without loss of our stuff and carriages.
for behold, a greater then Alexander, even the Captain of the Lord of Host, our Lord and Saviour Iesus Christ, hath assured us, that if we gain the Battel, (and gain it we shall,
for behold, a greater then Alexander, even the Captain of the Lord of Host, our Lord and Saviour Iesus christ, hath assured us, that if we gain the Battle, (and gain it we shall,
then must it be like to that of the Angels: Do the Angels care for silver and gold, for the treasures, and honours of the world ? Or if thy self wert an Angel, wouldst thou do it? The Body we bear about us, lays upon us a necessity of food and raiment ;
then must it be like to that of the Angels: Do the Angels care for silver and gold, for the treasures, and honours of the world? Or if thy self Wertenberg an Angel, Wouldst thou do it? The Body we bear about us, lays upon us a necessity of food and raiment;
av vmb pn31 vbi av-j p-acp d pp-f dt n2: vdb dt n2 vvb p-acp n1 cc n1, p-acp dt n2, cc n2 pp-f dt n1? cc cs po21 n1 vbd2r dt n1, vmd2 pns21 vdi pn31? dt n1 pns12 vvb p-acp pno12, vvz p-acp pno12 dt n1 pp-f n1 cc n1;
from which necessity Angels are exempted, because they have no bodies. This onely excepted, what difference is there betwixt us and Angels. Having therefore food and raiment, the rest we need no more then the Angels do:
from which necessity Angels Are exempted, Because they have no bodies. This only excepted, what difference is there betwixt us and Angels. Having Therefore food and raiment, the rest we need no more then the Angels do:
p-acp r-crq n1 n2 vbr vvn, c-acp pns32 vhb dx n2. d av-j vvn, r-crq n1 vbz a-acp p-acp pno12 cc n2. vhg av n1 cc n1, dt n1 pns12 vvb av-dx dc cs dt n2 vdb:
And why then should we desire them any more then the Angels do? Look then for what reason they are not necessary for the Angels, for the same reason they are superfluous for us.
And why then should we desire them any more then the Angels do? Look then for what reason they Are not necessary for the Angels, for the same reason they Are superfluous for us.
cc q-crq av vmd pns12 vvi pno32 d dc cs dt n2 vdb? n1 av p-acp r-crq n1 pns32 vbr xx j p-acp dt n2, p-acp dt d n1 pns32 vbr j p-acp pno12.
What then shall become of all these goodly things of the world, which men so much admire? riches, pleasures, and delights, so many good creatures in the world, were they not made to be enjoyed? If Iacob 's portion be nothing else but food and raiment, why did God provide more then that? Was it his pleasure, that all the rest should run waste? I answer, I would be loth to oppose that common principle of Nature, Deus & Natura nihil faciunt frustra, God and Nature are not wont to lose their labour.
What then shall become of all these goodly things of the world, which men so much admire? riches, pleasures, and delights, so many good creatures in the world, were they not made to be enjoyed? If Iacob is portion be nothing Else but food and raiment, why did God provide more then that? Was it his pleasure, that all the rest should run waste? I answer, I would be loath to oppose that Common principle of Nature, Deus & Nature nihil faciunt frustra, God and Nature Are not wont to loose their labour.
q-crq av vmb vvi pp-f d d j n2 pp-f dt n1, r-crq n2 av av-d vvi? n2, n2, cc n2, av d j n2 p-acp dt n1, vbdr pns32 xx vvn pc-acp vbi vvn? cs np1 vbz n1 vbi pix av cc-acp n1 cc n1, q-crq vdd np1 vvi av-dc cs d? vbds pn31 po31 n1, cst d dt n1 vmd vvi n1? pns11 vvb, pns11 vmd vbi j pc-acp vvi d j n1 pp-f n1, np1 cc fw-la fw-la fw-la fw-la, np1 cc n1 vbr xx j pc-acp vvi po32 n1.
They who thus plead for the things of the world, they would do as the Satyre did by the Fire, they would kiss them, and hug them, and love them as their own soul.
They who thus plead for the things of the world, they would do as the Satire did by the Fire, they would kiss them, and hug them, and love them as their own soul.
pns32 r-crq av vvb p-acp dt n2 pp-f dt n1, pns32 vmd vdi p-acp dt n1 vdd p-acp dt n1, pns32 vmd vvi pno32, cc vvb pno32, cc vvb pno32 p-acp po32 d n1.
For it was the purpose of God, that the way to life should be narrow, that man should be the subject of obedience, and vertue, and industry. For this purpose, by the very ordinance of God, are so many enticements,
For it was the purpose of God, that the Way to life should be narrow, that man should be the Subject of Obedience, and virtue, and industry. For this purpose, by the very Ordinance of God, Are so many enticements,
p-acp pn31 vbds dt n1 pp-f np1, cst dt n1 p-acp n1 vmd vbi j, cst n1 vmd vbi dt n-jn pp-f n1, cc n1, cc n1. p-acp d n1, p-acp dt j n1 pp-f np1, vbr av d n2,
Seems it so strange a thing unto you, that God should make a thing onely for Tentation? What think ye of the Tree of knowledge of good and evil? it was a fair fruit, it was beautiful to the eye, yet was it made for no other use that is known to us,
Seems it so strange a thing unto you, that God should make a thing only for Tentation? What think you of the Tree of knowledge of good and evil? it was a fair fruit, it was beautiful to the eye, yet was it made for no other use that is known to us,
For how easily do they degenerate into wantonness, the one into pride, the other into luxury? So that as it seems, we must circumcise and pare even this our Vow, and covenant with God, not in large terms of food and raiment, but for no more of that also then is necessary. As for those other glorious superfluities of the world, he makes best use of them, that least uses them ;
For how Easily do they degenerate into wantonness, the one into pride, the other into luxury? So that as it seems, we must circumcise and pare even this our Voelli, and Covenant with God, not in large terms of food and raiment, but for no more of that also then is necessary. As for those other glorious superfluities of the world, he makes best use of them, that least uses them;
p-acp q-crq av-j vdb pns32 vvi p-acp n1, dt crd p-acp n1, dt j-jn p-acp n1? av cst p-acp pn31 vvz, pns12 vmb vvi cc vvi av d po12 vvb, cc n1 p-acp np1, xx p-acp j n2 pp-f n1 cc n1, p-acp p-acp dx av-dc pp-f d av av vbz j. c-acp p-acp d j-jn j n2 pp-f dt n1, pns31 vvz av-js n1 pp-f pno32, cst ds n2 pno32;
so the soul of man left empty and void of good purposes, will soon NONLATINALPHABET, be over-spread and over-grown with evil intentions. Neglectis urenda filix innascitur agris.
so the soul of man left empty and void of good Purposes, will soon, be overspread and overgrown with evil intentions. Neglectis urenda filix innascitur agris.
av dt n1 pp-f n1 vvd j cc j pp-f j n2, vmb av, vbb j cc vvn p-acp j-jn n2. fw-la fw-la fw-la fw-la n1.
We read of one of them in Epictetus, of his time, of his acquaintance, that for no reason resolved to die, by pining and abstaining from all necessary sustenance;
We read of one of them in Epictetus, of his time, of his acquaintance, that for no reason resolved to die, by pining and abstaining from all necessary sustenance;
Now a resolution if it be taken up in A Lightness and vanity, is a singular Folly, A Sin and wickedness, is a singular Madness. As being nothing else but pertinacy, a reprobate sense and induration.
Now a resolution if it be taken up in A Lightness and vanity, is a singular Folly, A since and wickedness, is a singular Madness. As being nothing Else but pertinacy, a Reprobate sense and induration.
av dt n1 cs pn31 vbb vvn a-acp p-acp dt n1 cc n1, vbz dt j n1, dt n1 cc n1, vbz dt j n1. p-acp vbg pix av cc-acp n1, dt j-jn n1 cc n1.
that perpetual and habituated goodness, which no hard fortune can dant, no felicity can corrupt, that to which our Saviour hath promised Salvation, ( he that continues to the end, shall be saved ) All this is contained in this word, Dixi, I am resolv'd.
that perpetual and habituated Goodness, which no hard fortune can daunt, no felicity can corrupt, that to which our Saviour hath promised Salvation, (he that continues to the end, shall be saved) All this is contained in this word, i have said, I am resolved.
Again, from whence comes that main imperfection of our lives? Vnsettledness, and flitting from one thing to another? frequent relapsing into sins once forsaken? Whence are we so easily carried with every wind of Fear. of Hope. of Commodity.
Again, from whence comes that main imperfection of our lives? Unsettledness, and flitting from one thing to Another? frequent relapsing into Sins once forsaken? Whence Are we so Easily carried with every wind of fear. of Hope. of Commodity.
av, p-acp q-crq vvz d j n1 pp-f po12 n2? n1, cc vvg p-acp crd n1 p-acp j-jn? j vvg p-acp n2 a-acp vvn? q-crq vbr pns12 av av-j vvn p-acp d n1 pp-f vvb. pp-f vvb. pp-f n1.
All is, because we have not yet learned our Dixi, are not yet resolv'd: we know not what to will, or nill, till present occasion take us; we have not advisedly decreed;
All is, Because we have not yet learned our i have said, Are not yet resolved: we know not what to will, or nill, till present occasion take us; we have not advisedly decreed;
d vbz, c-acp pns12 vhb xx av vvn po12 np1, vbr xx av vvd: pns12 vvb xx r-crq p-acp vmb, cc vmbx, p-acp j n1 vvb pno12; pns12 vhb xx av-vvn vvn;
for amongst twenty two Kings who sate in the Throne, nine of them totally relaps'd and fell away to Idolatry, and all the Priests and People with them.
for among twenty two Kings who sat in the Throne, nine of them totally relapsed and fell away to Idolatry, and all the Priests and People with them.
c-acp p-acp crd crd n2 r-crq vvd p-acp dt n1, crd pp-f pno32 av-j vvn cc vvd av p-acp n1, cc d dt n2 cc n1 p-acp pno32.
How easily did it recover again under Queen Mary, both Top and Cut? and yet (with the same facility) was it again lop'd, rooted up under the Reign of Queen Elizabeth? Certainly were Religion a matter of conscience, and not of formality, undertaken first with Dixi custodiam, out of Love and Conscience;
How Easily did it recover again under Queen Marry, both Top and cut? and yet (with the same facility) was it again loped, rooted up under the Reign of Queen Elizabeth? Certainly were Religion a matter of conscience, and not of formality, undertaken First with i have said custodiam, out of Love and Conscience;
c-crq av-j vdd pn31 vvi av p-acp n1 uh, d n1 cc vvi? cc av (p-acp dt d n1) vbds pn31 av vvn, vvn a-acp p-acp dt vvi pp-f n1 np1? av-j vbdr n1 dt n1 pp-f n1, cc xx pp-f n1, vvn ord p-acp fw-la fw-la, av pp-f n1 cc n1;
He that can comply, and peice in with all occasions, and make an easie forfeiture of his honesty, makes it a custom to relapse into sins formerly repented of, may well impute it to this, that he hath not taken up a resolution ;
He that can comply, and piece in with all occasions, and make an easy forfeiture of his honesty, makes it a custom to relapse into Sins formerly repented of, may well impute it to this, that he hath not taken up a resolution;
pns31 cst vmb vvi, cc n1 p-acp p-acp d n2, cc vvi dt j n1 pp-f po31 n1, vvz pn31 dt n1 p-acp n1 p-acp n2 av-j vvn pp-f, vmb av vvi pn31 p-acp d, cst pns31 vhz xx vvn a-acp dt n1;
For (first for) Dixi: It is not a word of such strange and unknown sound, which we that are aliens (by nature) from the Covenant of Grace, utter strangers to the language of God, can never learn rightly to pronounce? Are we able to sound it in our hearts throughly? to take up this resolution?
For (First for) i have said: It is not a word of such strange and unknown found, which we that Are aliens (by nature) from the Covenant of Grace, utter Strangers to the language of God, can never Learn rightly to pronounce? are we able to found it in our hearts thoroughly? to take up this resolution?
as that by which he Prophecied, and did those things which lay not within the rule of common persons. 2. David did it, who was by nature as great a stranger to the Covenant of Grace as we. 3. David did this for example to us,
as that by which he Prophesied, and did those things which lay not within the Rule of Common Persons. 2. David did it, who was by nature as great a stranger to the Covenant of Grace as we. 3. David did this for Exampl to us,
But yet there is a greater doubt for [ custodiam ] Having learn'd this language, taken up this resolution, are we able to stand to it, to make it good? Was there ever man, who had so setled his resolution, ( custodire vias ) but that he was sometimes constrained to leave his right way,
But yet there is a greater doubt for [ custodiam ] Having learned this language, taken up this resolution, Are we able to stand to it, to make it good? Was there ever man, who had so settled his resolution, (Guard Ways) but that he was sometime constrained to leave his right Way,
p-acp av pc-acp vbz dt jc n1 p-acp [ fw-la ] vhg vvn d n1, vvn a-acp d n1, vbr pns12 j p-acp vvb p-acp pn31, p-acp vvb pn31 j? vbds a-acp av n1, r-crq vhd av vvn po31 n1, (vvi av) cc-acp cst pns31 vbds av vvn pc-acp vvi po31 j-jn n1,
but (sure I am) I should offend the times. For many learned men can delight themselves in discoursing of the weakness of man's nature, of the difficulty, yet impossibility of keeping the Laws of God.
but (sure I am) I should offend the times. For many learned men can delight themselves in discoursing of the weakness of Man's nature, of the difficulty, yet impossibility of keeping the Laws of God.
2. Again (on the contrary side, should I say, that we are bound to take up this (Dixi custodiam) Resolution with David, but with reservation, that in this life we can never be able to make it good;
2. Again (on the contrary side, should I say, that we Are bound to take up this (i have said custodiam) Resolution with David, but with reservation, that in this life we can never be able to make it good;
I do not see what I could do more to dishearten, to deter men from entertaining this lesson of Christian Resolution, which (above all lessons in the world) I would have commended unto them.
I do not see what I could do more to dishearten, to deter men from entertaining this Lesson of Christian Resolution, which (above all Lessons in the world) I would have commended unto them.
To those who enquire whether it be possible to bring this Dixi into Fieri, make it good in practise, I answer (as the Angel doth, Revel. vj.) Veni, & vide, try and make experience an possibile? For many things have been thought impossible, till experience hath proved them possible.
To those who inquire whither it be possible to bring this i have said into Fieri, make it good in practise, I answer (as the Angel does, Revel. vj.) Veni, & vide, try and make experience an possibile? For many things have been Thought impossible, till experience hath proved them possible.
p-acp d r-crq vvi cs pn31 vbb j pc-acp vvi d np1 p-acp fw-la, vvb pn31 j p-acp vvi, pns11 vvb (c-acp dt n1 vdz, vvb. crd.) fw-la, cc fw-la, vvb cc vvi n1 dt fw-la? p-acp d n2 vhb vbn vvn j, p-acp n1 vhz vvn pno32 j.
It is observed by those who writ the Acts of Alexander the Great, that he enterprized many things with good success, which no man else would ever have attempted,
It is observed by those who writ the Acts of Alexander the Great, that he enterprised many things with good success, which no man Else would ever have attempted,
pn31 vbz vvn p-acp d r-crq vvd dt n2 pp-f np1 dt j, cst pns31 vvd d n2 p-acp j n1, r-crq dx n1 av vmd av vhi vvn,
They are ill discoverers, that think there is no Land, where they can see nothing but Sea. How many (of late times) have ventured their persons, their purses by Sea and Land, in new Discoveries, and new Plantations ;
They Are ill discoverers, that think there is no Land, where they can see nothing but Sea. How many (of late times) have ventured their Persons, their purses by Sea and Land, in new Discoveries, and new Plantations;
of the good success whereof, they have had little or no assurance before hand? How much better and surer adventure were this whereof we now treat, which if we attain unto, the honour and profit is infinite? If we fail of it, the very missing of it cannot be without a great and rich return?
of the good success whereof, they have had little or no assurance before hand? How much better and Surer adventure were this whereof we now Treat, which if we attain unto, the honour and profit is infinite? If we fail of it, the very missing of it cannot be without a great and rich return?
pp-f dt j n1 c-crq, pns32 vhb vhn j cc dx n1 p-acp n1? c-crq d jc cc jc n1 vbdr d c-crq pns12 av vvi, r-crq cs pns12 vvb p-acp, dt n1 cc n1 vbz j? cs pns12 vvb pp-f pn31, dt j n-vvg pp-f pn31 vmbx vbi p-acp dt j cc j n1?
yet the digging and moving of the earth about the roots of the Vine, caused it to bring forth so abundantly, that it yeilded them a rich revenue. What if God do so by us? Suppose he commands us to dig for Gold, to keep his Laws, which yet he knows we cannot;
yet the digging and moving of the earth about the roots of the Vine, caused it to bring forth so abundantly, that it yielded them a rich revenue. What if God do so by us? Suppose he commands us to dig for Gold, to keep his Laws, which yet he knows we cannot;
av dt vvg cc n-vvg pp-f dt n1 p-acp dt n2 pp-f dt n1, vvd pn31 pc-acp vvi av av av-j, cst pn31 vvd pno32 dt j n1. q-crq cs np1 vdb av p-acp pno12? vvb pns31 vvz pno12 p-acp vvb p-acp n1, pc-acp vvi po31 n2, r-crq av pns31 vvz po12 vmbx;
by so much the more I will exhort you, to make through trial and experience of your selves in this point of Christian Resolution, because the want of experience it is, which makes the question of Possibility a matter so difficult to determine.
by so much the more I will exhort you, to make through trial and experience of your selves in this point of Christian Resolution, Because the want of experience it is, which makes the question of Possibility a matter so difficult to determine.
Could I therefore perswade my self or you to put this matter to trial, which might peradventure be able to satisfie that question, wherein (otherwise) it is no great matter whether we are satisfied or no.
Could I Therefore persuade my self or you to put this matter to trial, which might Peradventure be able to satisfy that question, wherein (otherwise) it is no great matter whither we Are satisfied or no.
vmd pns11 av vvi po11 n1 cc pn22 pc-acp vvi d n1 p-acp n1, r-crq vmd av vbi j pc-acp vvi d n1, c-crq (av) pn31 vbz dx j n1 cs pns12 vbr vvn cc uh-dx.
If we cannot entreat this of our selves, yet at least let us ( insecundis consistere ) take up such resolutions as others have done before us, go as far in the execution as they have done;
If we cannot entreat this of our selves, yet At least let us (insecundis consistere) take up such resolutions as Others have done before us, go as Far in the execution as they have done;
and my sons and brethren walk in the covenant of our fathers • 1 Mach. ij. 29. Or with them in Hier. (51. 5.) Come, let us joyn our selves to the Lord with a perpetual covenant, that shall not be forgotten• Or with Iob, Though he slay me,
and my Sons and brothers walk in the Covenant of our Father's • 1 Mach. ij. 29. Or with them in Hier. (51. 5.) Come, let us join our selves to the Lord with a perpetual Covenant, that shall not be forgotten• Or with Job, Though he slay me,
cc po11 n2 cc n2 vvb p-acp dt n1 pp-f po12 ng1 • crd np1 crd. crd cc p-acp pno32 p-acp np1 (crd crd) vvb, vvb pno12 vvi po12 n2 p-acp dt n1 p-acp dt j n1, cst vmb xx vbi n1 cc p-acp np1, cs pns31 vvb pno11,
Hitherto I have spoken of Dixi and Custodiam in their Generals • now I would come to look upon them in these circumstances, which may not be omitted:
Hitherto I have spoken of i have said and Custodiam in their Generals • now I would come to look upon them in these Circumstances, which may not be omitted:
av pns11 vhb vvn pp-f np1 cc np1 p-acp po32 n2 • av pns11 vmd vvi pc-acp vvi p-acp pno32 p-acp d n2, r-crq vmb xx vbi vvn:
it binds him for the present. 1. It is a rule of the Canonists, Sponsalia per verbum, &c. Persons contracted in words of the future, make the Contract good for the present. 2. In the practise of Law and common Equity betwixt man and man, every Obligation by which we bind our selves for the time to •ome (if so be the particular time be not expresly specified) binds us for the present, if it be of money to be paid, or service to be performed.
it binds him for the present. 1. It is a Rule of the Canonists, Sponsalia per verbum, etc. Persons contracted in words of the future, make the Contract good for the present. 2. In the practice of Law and Common Equity betwixt man and man, every Obligation by which we bind our selves for the time to •ome (if so be the particular time be not expressly specified) binds us for the present, if it be of money to be paid, or service to be performed.
pn31 vvz pno31 p-acp dt j. crd pn31 vbz dt n1 pp-f dt np2, np1 fw-la fw-la, av n2 vvn p-acp n2 pp-f dt j-jn, vvb dt n1 j p-acp dt j. crd p-acp dt n1 pp-f n1 cc j n1 p-acp n1 cc n1, d n1 p-acp r-crq pns12 vvb po12 n2 p-acp dt n1 pc-acp vvi (cs av vbi dt j n1 vbb xx av-j vvn) vvz pno12 p-acp dt j, cs pn31 vbb pp-f n1 pc-acp vbi vvn, cc n1 pc-acp vbi vvn.
and if he neglect any occasion, any time whatsoever, he hath offended against his Contract. 2. It is the person, Dixi custodiam. David puts it not upon Abiathar (the High Preist ) or any of his Prophets or Chaplains;
and if he neglect any occasion, any time whatsoever, he hath offended against his Contract. 2. It is the person, i have said custodiam. David puts it not upon Abiathar (the High Priest) or any of his prophets or Chaplains;
cc cs pns31 vvb d n1, d n1 r-crq, pns31 vhz vvn p-acp po31 n1. crd pn31 vbz dt n1, fw-la fw-la. np1 vvz pn31 xx p-acp np1 (dt j n1) cc d pp-f po31 n2 cc n2;
In the judgment therefore of St. Iames, when David purposeth not to offend in word, he taketh the immediate way to perfection, to bridle the whole body, to overlook all his ways, to offend in nothing.
In the judgement Therefore of Saint James, when David Purposes not to offend in word, he Takes the immediate Way to perfection, to bridle the Whole body, to overlook all his ways, to offend in nothing.
It was a law amongst the Macedonians, if any one of the family had committed Treason against the King, he was not to die alone, but all of the lineage and kindred were to die with him, the better to secure the King;
It was a law among the Macedonians, if any one of the family had committed Treason against the King, he was not to die alone, but all of the lineage and kindred were to die with him, the better to secure the King;
Therefore well might David (having found treason against God) in the sin of his tongue, think best to proceed according to the Macedonian Law, and remove the whole family and lineage of sin: For sins are good-fellows, NONLATINALPHABET, go always in droves and companies ;
Therefore well might David (having found treason against God) in the since of his tongue, think best to proceed according to the Macedonian Law, and remove the Whole family and lineage of since: For Sins Are good-fellows,, go always in droves and companies;
av av vmd np1 (vhg vvn n1 p-acp np1) p-acp dt n1 pp-f po31 n1, vvb js pc-acp vvi vvg p-acp dt jp n1, cc vvi dt j-jn n1 cc n1 pp-f n1: p-acp n2 vbr n2,, vvb av p-acp n2 cc n2;
For in regard of Heaven, the loss of it, one sin doth as much as a million. Therefore when we go out against sin, we go out with the same commission that Saul did against the Amalekites, one of these whom Saul spared, lived to cut his throat, and executed that judgment upon Saul, which Saul neglected to do on him:
For in regard of Heaven, the loss of it, one since does as much as a million. Therefore when we go out against since, we go out with the same commission that Saul did against the Amalekites, one of these whom Saul spared, lived to Cut his throat, and executed that judgement upon Saul, which Saul neglected to do on him:
c-acp p-acp n1 pp-f n1, dt n1 pp-f pn31, crd n1 vdz p-acp d c-acp dt crd. av c-crq pns12 vvb av p-acp n1, pns12 vvb av p-acp dt d n1 cst np1 vdd p-acp dt n2, crd pp-f d ro-crq np1 vvd, vvn p-acp vvd po31 n1, cc vvn d n1 p-acp np1, r-crq np1 vvd pc-acp vdi p-acp pno31:
And now since you know what they mean, what think you of taking them up for your own? Can you find in your hearts thus to resolve? Will you try whether it be possible to make it good or no? I shew'd (you last day) that the onely way to know whether it be possible, is to make trial your selves ;
And now since you know what they mean, what think you of taking them up for your own? Can you find in your hearts thus to resolve? Will you try whither it be possible to make it good or no? I showed (you last day) that the only Way to know whither it be possible, is to make trial your selves;
and that you have this for your comfort, that in other cases, by making of trial, many things have been found possible, which till then many wise men thought impossible.
and that you have this for your Comfort, that in other cases, by making of trial, many things have been found possible, which till then many wise men Thought impossible.
cc cst pn22 vhb d p-acp po22 n1, cst p-acp j-jn n2, p-acp vvg pp-f n1, d n2 vhb vbn vvn j, r-crq c-acp av d j n2 vvd j.
Do ye rightly apprehend what I mean? I do not say it is possible for any man to keep the whole law, and never offend. It is too late for you and me to make trial of that;
Do you rightly apprehend what I mean? I do not say it is possible for any man to keep the Whole law, and never offend. It is too late for you and me to make trial of that;
vdb pn22 av-jn vvb r-crq pns11 vvb? pns11 vdb xx vvi pn31 vbz j p-acp d n1 pc-acp vvi dt j-jn n1, cc av-x vvi. pn31 vbz av j c-acp pn22 cc pno11 pc-acp vvi n1 pp-f d;
but not to fall, and leave his right way? Is he bound to think it impossible ? shall he so discourage himself from the happiest experiment in the world? I know many men hold it impossible, and live accordingly;
but not to fallen, and leave his right Way? Is he bound to think it impossible? shall he so discourage himself from the Happiest experiment in the world? I know many men hold it impossible, and live accordingly;
cc-acp xx pc-acp vvi, cc vvb po31 j-jn n1? vbz pns31 vvn pc-acp vvi pn31 j? vmb pns31 av vvi px31 p-acp dt js n1 p-acp dt n1? pns11 vvb d n2 vvb pn31 j, cc vvb av-vvg;
Yet why should we not venture upon impossibilities in this so good a cause, as well as we do (of our own accord) in other cases? Is not the greatest part of our lives spent in attempting things meerly impossible? Petrarch. It a se res habet, ad impossibilia studium omne conversum est.
Yet why should we not venture upon impossibilities in this so good a cause, as well as we do (of our own accord) in other cases? Is not the greatest part of our lives spent in attempting things merely impossible? Petrarch. It a see Rest habet, ad impossibilia studium omne conversum est.
av q-crq vmd pns12 xx vvi p-acp n2 p-acp d av j dt n1, c-acp av c-acp pns12 vdb (pp-f po12 d n1) p-acp j-jn n2? vbz xx dt js n1 pp-f po12 n2 vvn p-acp vvg n2 av-j j? np1. pn31 av vvi fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la.
We would want nothing, never be troubled, not be sick, not die, this all desire, this is impossible: Why do we not as much desire not to sin, which is the onely cause of all our want, trouble, sickness,
We would want nothing, never be troubled, not be sick, not die, this all desire, this is impossible: Why do we not as much desire not to sin, which is the only cause of all our want, trouble, sickness,
pns12 vmd vvi pix, av-x vbi vvn, xx vbi j, xx vvi, d d n1, d vbz j: q-crq vdb pns12 xx p-acp d vvb xx pc-acp vvi, r-crq vbz dt j n1 pp-f d po12 n1, n1, n1,
and death too? If you would be exempted from them, little offended with them, take up this Dixi custodiam. If you will be affrighted with this impossibility, you shall have enough of all the other.
and death too? If you would be exempted from them, little offended with them, take up this i have said custodiam. If you will be affrighted with this impossibility, you shall have enough of all the other.
cc n1 av? cs pn22 vmd vbi vvn p-acp pno32, av-j vvn p-acp pno32, vvb a-acp d fw-la fw-la. cs pn22 vmb vbi vvn p-acp d n1, pn22 vmb vhi av-d pp-f d dt j-jn.
especially since God commands us, and David here undertakes the practise of it. Certainly, either David saw some possibility in it, which we do not see;
especially since God commands us, and David Here undertakes the practice of it. Certainly, either David saw Some possibility in it, which we do not see;
av-j c-acp np1 vvz pno12, cc np1 av vvz dt n1 pp-f pn31. av-j, d np1 vvd d n1 p-acp pn31, r-crq pns12 vdb xx vvi;
And would you but look a little to the Institution and Discipline of the ancient Monks, or to the practise of our adversaries the Iesuites of our times, you would wonder what strange examples you might find of the obedience of inferiours toward their superiours, even in cases of apparent impossibilities.
And would you but look a little to the Institution and Discipline of the ancient Monks, or to the practice of our Adversaries the Iesuites of our times, you would wonder what strange Examples you might find of the Obedience of inferiors towards their superiors, even in cases of apparent impossibilities.
It is a word of that singular weight and moment, that it contains in it all the Christian art and wisdom, by which, whatsoever the force and fraud of sin and hell can secretly suggest,
It is a word of that singular weight and moment, that it contains in it all the Christian art and Wisdom, by which, whatsoever the force and fraud of since and hell can secretly suggest,
pn31 vbz dt n1 pp-f cst j n1 cc n1, cst pn31 vvz p-acp pn31 d dt njp n1 cc n1, p-acp r-crq, r-crq dt n1 cc n1 pp-f n1 cc n1 vmb av-jn vvi,
If we surveigh and sum up all the forces which the Divil, Flesh, World, are able to raise, those NONLATINALPHABET, Satan's deep unfathom'd policies, NONLATINALPHABET, spiritual juglings and cousenages, all devises and means whatsoever, by which he abuseth us, or we our selves;
If we survey and sum up all the forces which the devil, Flesh, World, Are able to raise, those, Satan's deep unfathomed policies,, spiritual jugglings and cozenages, all devises and means whatsoever, by which he abuseth us, or we our selves;
cs pns12 vvi cc n1 a-acp d dt n2 r-crq dt n1, n1, n1, vbr j pc-acp vvi, d, npg1 j-jn j n2,, j n2-vvg cc n2, d n2 cc n2 r-crq, p-acp r-crq pns31 vvz pno12, cc pns12 po12 n2;
the other is Custodiam, cautelousness. These two Simples, cheap and easie, growing in every man's Garden, are universal medicines in all our spiritual diseases, the one curing, the other preventing ;
the other is Custodiam, cautelousness. These two Simples, cheap and easy, growing in every Man's Garden, Are universal medicines in all our spiritual diseases, the one curing, the other preventing;
dt n-jn vbz np1, n1. d crd n2, j cc j, vvg p-acp d ng1 n1, vbr j n2 p-acp d po12 j n2, dt crd vvg, dt av-jn vvg;
the spiritual cure of our souls admits of no such partiality, but from the Scepter to the Spade, there is but one way to prevent sin, Custodiam; cure sin committed, NONLATINALPHABET, Repent ye.
the spiritual cure of our Souls admits of no such partiality, but from the Sceptre to the Spade, there is but one Way to prevent since, Custodiam; cure since committed,, repent you.
Polybius tells us, though man be generally accounted the wisest of all creatures, yet some have thought him the foolishest of all other: For the Fox will never return to the snare, which he hath once escaped;
Polybius tells us, though man be generally accounted the Wisest of all creatures, yet Some have Thought him the foolishest of all other: For the Fox will never return to the snare, which he hath once escaped;
np1 vvz pno12, cs n1 vbb av-j vvn dt js pp-f d n2, av d vhb vvn pno31 dt js pp-f d n-jn: p-acp dt n1 vmb av-x vvi p-acp dt n1, r-crq pns31 vhz a-acp vvd;
and if (after such kind of pennance ) he offended scandalously again, like the Leper in the Law, he was shut out of the camp, never to return unto the congregation.
and if (After such kind of penance) he offended scandalously again, like the Leper in the Law, he was shut out of the camp, never to return unto the congregation.
cc cs (c-acp d n1 pp-f n1) pns31 vvd av-j av, av-j dt n1 p-acp dt n1, pns31 vbds vvn av pp-f dt n1, av-x pc-acp vvi p-acp dt n1.
but into sins once repented of. Do not think this fell out by chance, but rather probably conclude from thence, either our Fore-fathers durst not make trial of any such conclusion,
but into Sins once repented of. Do not think this fell out by chance, but rather probably conclude from thence, either our Forefathers durst not make trial of any such conclusion,
cc-acp p-acp n2 a-acp vvd pp-f. vdb xx vvi d vvd av p-acp n1, cc-acp av-c av-j vvi p-acp av, d po12 n2 vvd xx vvi n1 pp-f d d n1,
Will you know whether all this tends? This is my meaning, It is better for you to study health, [ Custodiam ] then physick, [ Repentance. ] Labour rather in prevention, not to commit it again,
Will you know whither all this tends? This is my meaning, It is better for you to study health, [ Custodiam ] then physic, [ Repentance. ] Labour rather in prevention, not to commit it again,
vmb pn22 vvi cs d d vvz? d vbz po11 n1, pn31 vbz jc p-acp pn22 p-acp vvb n1, [ np1 ] cs n1, [ np1-n. ] n1 av-c p-acp n1, xx pc-acp vvi pn31 av,
The good providence and mercies of God appear in this, that propounding a course of eternal life to men of all sorts, he hath laid it down in such terms, that nothing but negligence and uncautelousness can hazard it.
The good providence and Mercies of God appear in this, that propounding a course of Eternal life to men of all sorts, he hath laid it down in such terms, that nothing but negligence and uncautelousness can hazard it.
dt j n1 cc n2 pp-f np1 vvi p-acp d, cst vvg dt n1 pp-f j n1 p-acp n2 pp-f d n2, pns31 vhz vvn pn31 a-acp p-acp d n2, cst pix cc-acp n1 cc n1 vmb vvi pn31.
Might he not have done this in a more high and reserved manner, with respect to some sorts and orders of men? If he had done so, the greatest part, I will not say of mankind,
Might he not have done this in a more high and reserved manner, with respect to Some sorts and order of men? If he had done so, the greatest part, I will not say of mankind,
vmd pns31 xx vhi vdn d p-acp dt av-dc j cc j-vvn n1, p-acp n1 p-acp d n2 cc n2 pp-f n2? cs pns31 vhd vdn av, dt js n1, pns11 vmb xx vvi pp-f n1,
but of the professors of Christianity, had perished, finally perished. If he had required great knowledge, sharpness of wit, what had become of slower spirits,
but of the professors of Christianity, had perished, finally perished. If he had required great knowledge, sharpness of wit, what had become of slower spirits,
and the jealousie makes them the more cautelous. And if they use the like caution with their craftiest enemy the Divil, it must needs be custodiam, safety.
and the jealousy makes them the more cautelous. And if they use the like caution with their craftiest enemy the devil, it must needs be custodiam, safety.
cc dt n1 vvz pno32 dt dc j. cc cs pns32 vvb dt j n1 p-acp po32 js n1 dt n1, pn31 vmb av vbi fw-la, n1.
