Which yet denotes the pravity of these Desires, rather than their Original: For Flesh, in a natural sense, is of as harmless a signification as Desire ;
Which yet denotes the pravity of these Desires, rather than their Original: For Flesh, in a natural sense, is of as harmless a signification as Desire;
Wherefore NONLATINALPHABET or Fleshly Lust is taken in such a sense as it is, where it is opposed to the Spirit, Gal. 5. 17. For the flesh lasteth against the Spirit,
Wherefore or Fleshly Lust is taken in such a sense as it is, where it is opposed to the Spirit, Gal. 5. 17. For the Flesh lasteth against the Spirit,
saith the Apostle in the same place, which are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like:
Says the Apostle in the same place, which Are these, Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, Drunkenness, revellings, and such like:
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Flesh therefore and Fleshly Lusts (in the Text) is to be understood in such a sense as they are opposed to the nature and fruits of the Spirit. And in Rom. 13. Let us walk honestly as in the day, not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying:
Flesh Therefore and Fleshly Lustiest (in the Text) is to be understood in such a sense as they Are opposed to the nature and fruits of the Spirit. And in Rom. 13. Let us walk honestly as in the day, not in rioting and Drunkenness, not in chambering and wantonness, not in strife and envying:
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And indeed, if we examine either our own lives or others, it is manifest that our care and forecast is pitch'd upon some one thing that is the leading Object to all our Affections.
And indeed, if we examine either our own lives or Others, it is manifest that our care and forecast is pitched upon Some one thing that is the leading Object to all our Affections.
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In this sense therefore, so to indulge to the desires of the Flesh as to make the Satisfactions of the Carnal Life the Joy and Contentment of our Souls, to make it the thing we long after,
In this sense Therefore, so to indulge to the Desires of the Flesh as to make the Satisfactions of the Carnal Life the Joy and Contentment of our Souls, to make it the thing we long After,
this is truly and properly to follow, not to abstain from Fleshly Lusts. But to keep at a due distance from all Animal pleasures, not to resent them nor rellish them with too high a gusto, or penetrating delight;
this is truly and properly to follow, not to abstain from Fleshly Lusts. But to keep At a due distance from all Animal pleasures, not to resent them nor relish them with too high a gusto, or penetrating delight;
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not to let these poysonous waters enter even into our Souls (as the Psalmist complains of the Waters of Affliction) nor yet our Souls to cleave to the dust;
not to let these poisonous waters enter even into our Souls (as the Psalmist complains of the Waters of Affliction) nor yet our Souls to cleave to the dust;
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nor letting it self flow or melt into that which allures so strongly, and would captivate her will and affections into a base servitude to things beneath her;
nor letting it self flow or melt into that which allures so strongly, and would captivate her will and affections into a base servitude to things beneath her;
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Thus to order our Appetite, were properly to abstain from Fleshly Lusts, and to content our selves only with the fulfilling our harmless and natural desires, with which the Apostle has no quarrel.
Thus to order our Appetite, were properly to abstain from Fleshly Lustiest, and to content our selves only with the fulfilling our harmless and natural Desires, with which the Apostle has no quarrel.
In brief therefore our Natural Desires then become Fleshly Lusts, when their rellish is so high, that they either extinguish or obscure our Capacities of those Holy and Divine Joys,
In brief Therefore our Natural Desires then become Fleshly Lustiest, when their relish is so high, that they either extinguish or Obscure our Capacities of those Holy and Divine Joys,
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Edo ut vivam, non ut edam vivo, was the Saying of an old Philosopher somewhere ( Socrates I think) Whereby he intimated the true end of Eating and Drinking,
Edo ut vivam, non ut edam vivo, was the Saying of an old Philosopher somewhere (Socrates I think) Whereby he intimated the true end of Eating and Drinking,
The Animal functions and delights of them are of so low an allay, that when Men live to enjoy the exercise of these, it is an extreme inordinacy of Life,
The Animal functions and delights of them Are of so low an allay, that when Men live to enjoy the exercise of these, it is an extreme inordinacy of Life,
and all the Natural Desires and Pleasures become ipso facto, Fleshly Lusts. For surely they must be very highly taken with those things that they take to be the very Ends of our living,
and all the Natural Desires and Pleasures become ipso facto, Fleshly Lusts. For surely they must be very highly taken with those things that they take to be the very Ends of our living,
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Which is such an unhinging of true Reason and Nature, that that saying of Antisthenes will appear from hence to bear with it a more sober and remarkable sense then we may be at first aware of, NONLATINALPHABET, I had rather be mad than struck with pleasure ;
Which is such an unhinging of true Reason and Nature, that that saying of Antisthenes will appear from hence to bear with it a more Sobrium and remarkable sense then we may be At First aware of,, I had rather be mad than struck with pleasure;
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And the chearfulness of a pure Mind and upright Conscience will be Sunshine enough to be added to the moderate irrigations of convenient nourishment, due to this Plant-Animal we carry about with us:
And the cheerfulness of a pure Mind and upright Conscience will be Sunshine enough to be added to the moderate irrigations of convenient nourishment, due to this Plant-Animal we carry about with us:
when every such perception so heartily and feelingly taken in, is either poyson, or a stab to the life of the Soul. But that will be more seasonably considered anon.
when every such perception so heartily and feelingly taken in, is either poison, or a stab to the life of the Soul. But that will be more seasonably considered anon.
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WE come now to consider the Second part of our Discourse, the means or artifice the Apostle uses to fasten this Duty I have described, upon the Hearts and Consciences of his Auditors, His humble Address [ I beseech you ] and that kind and friendly compellation [ Dearly beloved. ] And indeed the one implies the other.
WE come now to Consider the Second part of our Discourse, the means or artifice the Apostle uses to fasten this Duty I have described, upon the Hearts and Consciences of his Auditors, His humble Address [ I beseech you ] and that kind and friendly compellation [ Dearly Beloved. ] And indeed the one Implies the other.
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Non bene conveniunt, nec in unâ sede mor antur Majest as & Amor — While, he calls them, Dearly beloved, it is more comely and suitable to beseech them than command them:
Non bene conveniunt, nec in unâ sede mor antur Majesty as & Amor — While, he calls them, Dearly Beloved, it is more comely and suitable to beseech them than command them:
But the Prudence and Discretion of the Apostle is very conspicuous in both, thus to insinuate himself into the Affections of his Auditors, by such sweet and wining Rhetorick;
But the Prudence and Discretion of the Apostle is very conspicuous in both, thus to insinuate himself into the Affections of his Auditors, by such sweet and winning Rhetoric;
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and therefore he does well to besmear the brim of this cup of Wormwood with the sweetness of Honey, that his Patients may the better take this wholesome Potion,
and Therefore he does well to besmear the brim of this cup of Wormwood with the sweetness of Honey, that his Patients may the better take this wholesome Potion,
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Hard commands given with an harsh imperiousness, befits not the Spirit of the Gospel. And it is not so much external force, at the assurance of the kindness, integrity,
Hard commands given with an harsh imperiousness, befits not the Spirit of the Gospel. And it is not so much external force, At the assurance of the kindness, integrity,
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Indeed the falsly-pretended Successor of Peter may by law and force keep Men from eating Flesh in Lent, and engage them to observe such Commandments of Men, whereby they more easily make the Commandments of God of no effect:
Indeed the falsely-pretended Successor of Peter may by law and force keep Men from eating Flesh in Lent, and engage them to observe such commandments of Men, whereby they more Easily make the commandments of God of no Effect:
this is more likely to proceed from the perswasion they have of him that gives this wholesome Counsel, that it is out of sincere kindness and faithfulness to them for the safety of their Souls,
this is more likely to proceed from the persuasion they have of him that gives this wholesome Counsel, that it is out of sincere kindness and faithfulness to them for the safety of their Souls,
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And therefore professing this tender affection to them in the midst of severer Counsel, it is a plain manifestation that nothing but the indispensableness thereof could extort from him the Advice;
And Therefore professing this tender affection to them in the midst of severer Counsel, it is a plain manifestation that nothing but the indispensableness thereof could extort from him the advice;
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This is the genuine sense of this wise and discreet insinuation of the Apostle into the affections of his Auditors, that his Exhortation to Abstinence from Fleshly Lusts may take the more certain effect with them.
This is the genuine sense of this wise and discreet insinuation of the Apostle into the affections of his Auditors, that his Exhortation to Abstinence from Fleshly Lustiest may take the more certain Effect with them.
Secondly, From that enmity or hostility of the Fleshly Lusts against her. 1. The dignity and excellency of Humane Souls is intimated in those words [ NONLATINALPHABET and NONLATINALPHABET:
Secondly, From that enmity or hostility of the Fleshly Lustiest against her. 1. The dignity and excellency of Humane Souls is intimated in those words [ and:
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as Grotius notes upon the Text. So that according to the sense of either of these expressions, it is manifest that we carry something about us that is of a far higher dignity than to be accounted a Citizen or Indigena of this Terrestrial Globe.
as Grotius notes upon the Text. So that according to the sense of either of these expressions, it is manifest that we carry something about us that is of a Far higher dignity than to be accounted a Citizen or Indigena of this Terrestrial Globe.
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And something like this is intimated by the Author to the Hebrews, who (according as Philo Judaeus also somewhere insinuates, touching the Souls of the Patriarchs here upon Earth) does declare them Pilgrims and Strangers in this present World upon their own confession, which he will also have further to imply that, in thus saying, they are Pilgrims and Strangers ;
And something like this is intimated by the Author to the Hebrews, who (according as Philo Judaeus also somewhere insinuates, touching the Souls of the Patriarchs Here upon Earth) does declare them Pilgrim's and Strangers in this present World upon their own Confessi, which he will also have further to imply that, in thus saying, they Are Pilgrim's and Strangers;
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And Philo de Somniis, does expresly make the History of the Pilgrimages of Abraham and the Patriarchs, a Type or Shadow of the Peregrination of Humane Souls here upon Earth,
And Philo de Somniis, does expressly make the History of the Pilgrimages of Abraham and the Patriarchs, a Type or Shadow of the Peregrination of Humane Souls Here upon Earth,
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which alludes to the pilgrimage of the Israelites through the Wilderness into the Promised Land, that illustrious Type of Heaven, in which journey they liv'd in Tabernacles, or Booths.
which alludes to the pilgrimage of the Israelites through the Wilderness into the Promised Land, that illustrious Type of Heaven, in which journey they lived in Tabernacles, or Booths.
Yea, I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance, knowing that shortly I must put off this my Tabernacle.
Yea, I think it meet as long as I am in this Tabernacle, to stir you up by putting you in remembrance, knowing that shortly I must put off this my Tabernacle.
and the Soul of Man being capable of so high and lasting enjoyments, it is very unworthy and unbecoming so noble a Being as the Soul, not to abstain from Fleshly Lusts, not to be so much master of the Natural Desires of the Flesh,
and the Soul of Man being capable of so high and lasting enjoyments, it is very unworthy and unbecoming so noble a Being as the Soul, not to abstain from Fleshly Lustiest, not to be so much master of the Natural Desires of the Flesh,
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Wherefore our Original being so peculiarly Divine, we are bound, if we bear a due respect to that, to gather up our Affections from sinking towards the vain and transitory things of this World,
Wherefore our Original being so peculiarly Divine, we Are bound, if we bear a due respect to that, to gather up our Affections from sinking towards the vain and transitory things of this World,
and therefore upon a double account, ought not so to undervalue themselves as to adhere to the fading pleasures and gratifications of this mortal Life.
and Therefore upon a double account, ought not so to undervalue themselves as to adhere to the fading pleasures and gratifications of this Mortal Life.
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For what is there that this Earthly Life affords, which we do not enjoy but as Tenants in common with the very Brutes? Eating, Drinking, Sleeping, hunting after a prey,
For what is there that this Earthly Life affords, which we do not enjoy but as Tenants in Common with the very Brutus's? Eating, Drinking, Sleeping, hunting After a prey,
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and be curious and sollicitous about a thing that he has no conceit or opinion of? For us to make provision for the Flesh, to fulfil the lusts thereof (as the Apostle speaks) is as fond,
and be curious and solicitous about a thing that he has no conceit or opinion of? For us to make provision for the Flesh, to fulfil the Lustiest thereof (as the Apostle speaks) is as found,
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Wherefore being thus in a strange Land, which we are to pass through, not to make any abode in, let not our minds be fixt or glued to any thing from which our Persons are so suddenly to remove.
Wherefore being thus in a strange Land, which we Are to pass through, not to make any Abided in, let not our minds be fixed or glued to any thing from which our Persons Are so suddenly to remove.
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and take heed how over-greedily or over-heartily we close with any tempting delight, remembring that there may lye hid the most dangerous poyson in the greatest sweetness.
and take heed how overgreedy or over-heartily we close with any tempting delight, remembering that there may lie hid the most dangerous poison in the greatest sweetness.
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But the gifts of this World are NONLATINALPHABET, which few can receive without parting with that which is infinitely better, a pure Mind and a peaceable Conscience,
But the Gifts of this World Are, which few can receive without parting with that which is infinitely better, a pure Mind and a peaceable Conscience,
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and remember, that experimentally to know evil, is to become evil and miserable; and that the adequate object of our Wills or Desires, is that which is Good,
and Remember, that experimentally to know evil, is to become evil and miserable; and that the adequate Object of our Wills or Desires, is that which is Good,
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and is unworthy the Nobleness of an Humane Soul. But if we will be experimenting, let us not experiment downwards, by plunging our selves into several sorts and degrees of Lusts of the Fleshly or Animal Life,
and is unworthy the Nobleness of an Humane Soul. But if we will be experimenting, let us not experiment downwards, by plunging our selves into several sorts and Degrees of Lustiest of the Fleshly or Animal Life,
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adding to our faith vertue, to our vertue knowledge, to our knowledge temperance, to our temperance patience, to our patience godliness, to our godliness brotherly kindness,
adding to our faith virtue, to our virtue knowledge, to our knowledge temperance, to our temperance patience, to our patience godliness, to our godliness brotherly kindness,
Secondly, Well, but if this Stratagem will not take, the next is a fair insinuation of kindred and friendship betwixt the Fleshly Lusts and the Soul of man.
Secondly, Well, but if this Stratagem will not take, the next is a fair insinuation of kindred and friendship betwixt the Fleshly Lustiest and the Soul of man.
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and that though she may admit of natural ordinate desires, yet Fleshly Lusts have no pretence to lay any claim to her, they belonging either to the worst of Brutes,
and that though she may admit of natural ordinate Desires, yet Fleshly Lustiest have no pretence to lay any claim to her, they belonging either to the worst of Brutus's,
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But to stop this vain plea of the Flesh, the Soul may oppose that of the Blessed Apostle S. Peter; Wherefore gird up the loins of your mind, be sober and hope to the end,
But to stop this vain plea of the Flesh, the Soul may oppose that of the Blessed Apostle S. Peter; Wherefore gird up the loins of your mind, be Sobrium and hope to the end,
What therefore have we to do to conform our selves to the rest of the World that lies in wickedness (as S. Iohn saith) when as we are a chosen generation, a royal priesthood,
What Therefore have we to do to conform our selves to the rest of the World that lies in wickedness (as S. John Says) when as we Are a chosen generation, a royal priesthood,
2. But the Lusts of the Flesh being thus worsted and defeated in Parley, they will attempt to do that by violence which they could not do by treachery and circumvention:
2. But the Lustiest of the Flesh being thus worsted and defeated in Parley, they will attempt to do that by violence which they could not do by treachery and circumvention:
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We must with S. Paul, NONLATINALPHABET; keep the Body under, lest this domestick Thief (as Trismegist calls it) be so strong and stubborn, that he fly in our faces, and over-master us.
We must with S. Paul,; keep the Body under, lest this domestic Thief (as Trismegistus calls it) be so strong and stubborn, that he fly in our faces, and overmaster us.
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And we must take the Helmet of Hope, and sure expectation of Everlasting Life, which will keep us from being easily knock'd down to the Earth by the fiercest Assaults of our Adversaries.
And we must take the Helmet of Hope, and sure expectation of Everlasting Life, which will keep us from being Easily knocked down to the Earth by the Fiercest Assaults of our Adversaries.
Whence it must needs be, that she will be ever and anon disturbed with loathings and regrets of Conscience, amidst her so base condition and practices;
Whence it must needs be, that she will be ever and anon disturbed with loathings and regrets of Conscience, amid her so base condition and practices;
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and instead of that steady peace and chearfulness of Spirit, (which are enjoyed in our adherence to Holiness and Vertue) be exposed to many horrours and distractions,
and instead of that steady peace and cheerfulness of Spirit, (which Are enjoyed in our adherence to Holiness and Virtue) be exposed to many horrors and distractions,
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and make us more uncareful and more unable to pursue and manage our Business with that discretion and faithfulness we ought to do, to the scandal of the World,
and make us more uncareful and more unable to pursue and manage our Business with that discretion and faithfulness we ought to do, to the scandal of the World,
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They will make it wonderfully prevaricate in the behalf of themselves, and commit such Paralogisms as the Soul cannot but be ashamed of so soon as she has got out of the reach of their power.
They will make it wonderfully prevaricate in the behalf of themselves, and commit such Paralogisms as the Soul cannot but be ashamed of so soon as she has god out of the reach of their power.
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For these Lusts bereaving the Mind of her purity, must needs dim and obscure her Faculties more or less, in all uses of them where there is ordinarily any difference of Sentiments amongst men.
For these Lustiest bereaving the Mind of her purity, must needs dim and Obscure her Faculties more or less, in all uses of them where there is ordinarily any difference of Sentiments among men.
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which proves very weak in the assurance of these things, when the sagacity of a better Life is extinguished or smothered by the soul impurities of the Lusts of the Flesh.
which Proves very weak in the assurance of these things, when the sagacity of a better Life is extinguished or smothered by the soul Impurities of the Lustiest of the Flesh.
but by the exorbitant excitations of the contrary Life into several enormous modes and forms, metamorphose men into so many abhorred Monsters, whom they keep in the chains of this base servility and captivity,
but by the exorbitant excitations of the contrary Life into several enormous modes and forms, metamorphose men into so many abhorred Monsters, whom they keep in the chains of this base servility and captivity,
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Superstition and false Zeal, turnes them into such Furies or Devils, that they destroy whole Cities and Countries with Fire and Sword, out of pride and impatience that others do not submit to their Wisdom,
Superstition and false Zeal, turns them into such Furies or Devils, that they destroy Whole Cities and Countries with Fire and Sword, out of pride and impatience that Others do not submit to their Wisdom,
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who yet have no Light but those Infernal Torches of an ignorant and bitter Zeal devoid of all Christian Charity, which they could light no where but from the Flames of Hell;
who yet have no Light but those Infernal Torches of an ignorant and bitter Zeal devoid of all Christian Charity, which they could Light no where but from the Flames of Hell;
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The sting of Lust transforms them into such Satyrs and Baboons, that they fly upon all promiscuously, not sparing their own Mothers, Sisters nor Daughters.
The sting of Lust transforms them into such Satyrs and Baboons, that they fly upon all promiscuously, not sparing their own Mother's, Sisters nor Daughters.
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To say nothing of those ugly indecorums of Effeminacy, that brings some into as base a Servility as Omphale did Hercules, who made him put off his Lyons-Skin,
To say nothing of those ugly indecorums of Effeminacy, that brings Some into as base a Servility as Omphale did Hercules, who made him put off his Lyons-Skin,
and likewise also the Men, leaving the natural use of the Woman, burned in their Lusts one towards another, men with men working that which is unseemly. Rom. 1.
and likewise also the Men, leaving the natural use of the Woman, burned in their Lustiest one towards Another, men with men working that which is unseemly. Rom. 1.
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carrying her thus in triumph, and exposing her to all baseness and lewdness, and dragging her by her chains of captivity through all filthiness and unseemliness;
carrying her thus in triumph, and exposing her to all baseness and Lewdness, and dragging her by her chains of captivity through all filthiness and unseemliness;
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and having thus besmear'd and defac'd her with the filth of all manner of Sins in this Life, fit her for a delivery to her fellow-Devils in the other, to be reserv'd with them in everlasting chains of darkness,
and having thus besmeared and defaced her with the filth of all manner of Sins in this Life, fit her for a delivery to her fellow-Devils in the other, to be reserved with them in everlasting chains of darkness,
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And if we begin further off at first, or go about, yet it may (according to the Proverb) prove the nighest way home. If any one therefore demand who these are, I shall answer him out of the 24th Psalm, (the subject whereof seems to be the very same with this) and in the words of the same Prophet, This is the generation of them that seek him, that seek thy face O Iacob ;
And if we begin further off At First, or go about, yet it may (according to the Proverb) prove the nighest Way home. If any one Therefore demand who these Are, I shall answer him out of the 24th Psalm, (the Subject whereof seems to be the very same with this) and in the words of the same Prophet, This is the generation of them that seek him, that seek thy face Oh Iacob;
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the God of the People that prevail by their importunities and wrestlings with God, as Iacob is said to do, Gen. 32. whereby he purchased to himself the name of Israel, because as a Prince he had power with God.
the God of the People that prevail by their importunities and wrestlings with God, as Iacob is said to do, Gen. 32. whereby he purchased to himself the name of Israel, Because as a Prince he had power with God.
And David, as being one of this extraction himself, he seems to challenge a Blessing from God on that very account, O Lord God of Hosts, hear my prayer;
And David, as being one of this extraction himself, he seems to challenge a Blessing from God on that very account, Oh Lord God of Hosts, hear my prayer;
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In this present Psalm, as also in the 24th and 15th Psalms, the Holy Prophet so speaks of the Court, Tabernacle, Temple, or House of God, as of a place of the highest enravishments that the Soul of man can enjoy;
In this present Psalm, as also in the 24th and 15th Psalms, the Holy Prophet so speaks of the Court, Tabernacle, Temple, or House of God, as of a place of the highest enravishments that the Soul of man can enjoy;
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And the first Verse of the 15th Psalm, Lord who shall abide in thy Tabernacle? who shall dwell in thy holy Hill? (which is almost verbatim repeated again in the 24th Psalm) the Chaldee Paraphrast does expresly interpret of Heaven. So warrantable is it, not to be ty'd down to the Letter,
And the First Verse of the 15th Psalm, Lord who shall abide in thy Tabernacle? who shall dwell in thy holy Hill? (which is almost verbatim repeated again in the 24th Psalm) the Chaldee Paraphrast does expressly interpret of Heaven. So warrantable is it, not to be tied down to the letter,
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Nor does God dwell in any House made with hands, according to the Apostolick Philosophy, Acts 7. Any yet according to their Doctrine, We are the Temple of God ;
Nor does God dwell in any House made with hands, according to the Apostolic Philosophy, Acts 7. Any yet according to their Doctrine, We Are the Temple of God;
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And the Apostle Paul sayes expresly, 1. Cor. 6. 19. What? know ye not that your body is the temple of the Holy Ghost? And yet the same Apostle, Rom. 7. 18. I know, saith he, that in me (that is in my flesh) dwelleth no good thing.
And the Apostle Paul Says expressly, 1. Cor. 6. 19. What? know you not that your body is the temple of the Holy Ghost? And yet the same Apostle, Rom. 7. 18. I know, Says he, that in me (that is in my Flesh) dwells no good thing.
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That is to say, He that works us NONLATINALPHABET into this condition, is God himself, by the operation of his Spirit, which is the Architect of its own House (as it is said of the Soul) the Builder of that Holy Temple in us, in which all is, fulfilled which the Prophet David sets out in such devotional and vehement Language.
That is to say, He that works us into this condition, is God himself, by the operation of his Spirit, which is the Architect of its own House (as it is said of the Soul) the Builder of that Holy Temple in us, in which all is, fulfilled which the Prophet David sets out in such devotional and vehement Language.
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So that well may the Holy Prophet raise himself into so high expressions touching this condition, Ver. 2. My soul longeth, yea even fainteth for the courts of the Lord:
So that well may the Holy Prophet raise himself into so high expressions touching this condition, Ver. 2. My soul Longeth, yea even fainteth for the Courts of the Lord:
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But of this Heavenly House, is that plentifully verify'd which the Prophet David presageth, Blessed are they that dwell in thy house, they will be still praising thee.
But of this Heavenly House, is that plentifully verified which the Prophet David presages, Blessed Are they that dwell in thy house, they will be still praising thee.
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LET us now consider, 1. The Country through which they pass. 2. How well accoutred they are in their persons for the Journey. 3. What Convoy to guard them safe. 4. Under what Influences of Heaven they travel. 5. What the more particular degrees of their Progress:
LET us now Consider, 1. The Country through which they pass. 2. How well accoutered they Are in their Persons for the Journey. 3. What Convoy to guard them safe. 4. Under what Influences of Heaven they travel. 5. What the more particular Degrees of their Progress:
Ver. 6. Who going through the valley of Baca, make it a well ; which is ordinarily interpreted the Valley of Tears: Which though it has a sad Appellation,
Ver. 6. Who going through the valley of Baca, make it a well; which is ordinarily interpreted the Valley of Tears: Which though it has a sad Appellation,
But Baca signifying also a Mulberry-Tree, some would have it denominated from thence, and also that it is so described, to set out the sterility and dryness of the Soil;
But Baca signifying also a Mulberry-tree, Some would have it denominated from thence, and also that it is so described, to Set out the sterility and dryness of the Soil;
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Which any one will admit to bear (without forcing) an important signification, who reflects on that Philosophical Aphorism, Anima sicca anima pura, or Anima sicca sapientissima. And David, whose mind was so hugely taken up with the projecting for a place for the House of God;
Which any one will admit to bear (without forcing) an important signification, who reflects on that Philosophical Aphorism, Anima sicca anima Pura, or Anima sicca sapientissima. And David, whose mind was so hugely taken up with the projecting for a place for the House of God;
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until I find out a place for the Lord, an habitation for the mighty God of Iacob ) immediately in the following Verse, he in the Spirit of Prophecy delivers this great Arcanum, Lo (saith he) we heard of it at Ephratah:
until I find out a place for the Lord, an habitation for the mighty God of Iacob) immediately in the following Verse, he in the Spirit of Prophecy delivers this great Arcanum, Lo (Says he) we herd of it At Ephratah:
indeed on Mount Moriah, which some would have so called as if it were NONLATINALPHABET, alluding to that in the Canticles, as if it were a Myrrhiferous Mountain:
indeed on Mount Moriah, which Some would have so called as if it were, alluding to that in the Canticles, as if it were a Myrrhiferous Mountain:
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which is congenerous with the signification of Mount Sion, as also with what is observable in Philadelphia, a type of the best State of the House of God in a collective sense;
which is congenerous with the signification of Mount Sion, as also with what is observable in Philadelphia, a type of the best State of the House of God in a collective sense;
And therefore all the self-favouring sweetnesses, and caressings of this Terrestrial Body, or Carnal Personality, are driven far from this Region, with all that false Wisdom or Prudence which arises from the Flesh,
And Therefore all the self-favouring Sweetnesses, and caressings of this Terrestrial Body, or Carnal Personality, Are driven Far from this Region, with all that false Wisdom or Prudence which arises from the Flesh,
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the doctrine of Love being abusable to the corruption of Life, as well as the doctrine of Faith, if men wander out of the Valley of Baca, into Fools-Paradises, made by their own Carnal Phansie and Reason.
the Doctrine of Love being abusable to the corruption of Life, as well as the Doctrine of Faith, if men wander out of the Valley of Baca, into Fools-Paradises, made by their own Carnal Fancy and Reason.
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which is yet the less marvellous, considering that the Wisdom which the Scripture driveth at, is Practical Wisdom, Moral or Divine, wherein the Heart is much concerned.
which is yet the less marvellous, considering that the Wisdom which the Scripture drives At, is Practical Wisdom, Moral or Divine, wherein the Heart is much concerned.
For what the Eye is in reference to Colours, that is the Heart in reference to the discrimination of Moral Good and Evil. And for this reason it is, that as Seeing is attributed to the Eye,
For what the Eye is in Referente to Colours, that is the Heart in Referente to the discrimination of Moral Good and Evil. And for this reason it is, that as Seeing is attributed to the Eye,
and according as they are, so are our Imaginations, whether sleeping or waking, such our Ideas, thoughts and propensions to belief, especially in matters of Life, whether Natural or Divine.
and according as they Are, so Are our Imaginations, whither sleeping or waking, such our Ideas, thoughts and propensions to belief, especially in matters of Life, whither Natural or Divine.
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because the thoughts and imaginations of our Hearts will certainly impose upon that Mercurial Faculty, till the Soul be made more judiciously discerning in vertue of her Purity.
Because the thoughts and Imaginations of our Hearts will Certainly impose upon that Mercurial Faculty, till the Soul be made more judiciously discerning in virtue of her Purity.
Whatever private suggestions arise in us, and how featly soever managed by that slight Advocate, carnal or unregenerate Reason, we are to guide our Life by the Commandments of Christ, whom God has exhibited to the World as our infallible Guide, confirming his Authority and Doctrine by Signs and Miracles,
Whatever private suggestions arise in us, and how featly soever managed by that slight Advocate, carnal or unregenerate Reason, we Are to guide our Life by the commandments of christ, whom God has exhibited to the World as our infallible Guide, confirming his authority and Doctrine by Signs and Miracles,
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The first requisite point therefore, which is Knowledge, is an hearty admittance of those Laws of Life which are prescribed us by Christ and his Apostles;
The First requisite point Therefore, which is Knowledge, is an hearty admittance of those Laws of Life which Are prescribed us by christ and his Apostles;
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so that he cannot reduce it if he will? And can we possibly imagine God not to be willing to subdue Sin in the World, who has given us such express Laws against it, both within and without, who expresses his Wrath and Vengeance against it so frequently in Scripture, who is so irreconcileable an enemy unto it, that nothing less than the Death of his only begotten Son, could make an Atonement for it:
so that he cannot reduce it if he will? And can we possibly imagine God not to be willing to subdue since in the World, who has given us such express Laws against it, both within and without, who Expresses his Wrath and Vengeance against it so frequently in Scripture, who is so Irreconcilable an enemy unto it, that nothing less than the Death of his only begotten Son, could make an Atonement for it:
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but also an unfeigned willingness to have them subdued, and an hearty endeavour, to the utmost of that power we have received, to conquer them and subdue them.
but also an unfeigned willingness to have them subdued, and an hearty endeavour, to the utmost of that power we have received, to conquer them and subdue them.
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and not suffer them to be tempted above what they are able, and will deliver them from all straits and assaults of their enemies both inward and outward.
and not suffer them to be tempted above what they Are able, and will deliver them from all straits and assaults of their enemies both inward and outward.
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Like that in Psalm 68. O God, when thou wentest forth before thy people, when thou didst march through the wilderness, the clouds dropped at thy presence, thou sentest a gracious rain upon thy inheritance,
Like that in Psalm 68. Oh God, when thou wentest forth before thy people, when thou didst march through the Wilderness, the Clouds dropped At thy presence, thou sentest a gracious rain upon thy inheritance,
I suppose any fossae or hollows of what form soever, will serve the turn, made by the diging away the Earth, that this Heavenly Liquor may supply the vacuity.
I suppose any fossae or hollows of what from soever, will serve the turn, made by the digging away the Earth, that this Heavenly Liquour may supply the vacuity.
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For that is a great mistake in the Carnal-minded, that they think that when we empty our selves of the Old Adam, and the comforts of that Life, that we thus stand empty for ever,
For that is a great mistake in the Carnal-minded, that they think that when we empty our selves of the Old Adam, and the comforts of that Life, that we thus stand empty for ever,
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Or starve away the fulsomness of thy Flesh, by assiduous mortification and purification, and thou shalt make this arid Soil, this Valley of Baca, a springing Well, as it is suggested in the beginning of the Verse.
Or starve away the fulsomeness of thy Flesh, by assiduous mortification and purification, and thou shalt make this arid Soil, this Valley of Baca, a springing Well, as it is suggested in the beginning of the Verse.
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5. Now for the Fifth Particular, which occurs in my Text, properly so called (for I have made the whole Psalm in a manner my Text hitherto) it is of the greatest importance of all throughly to consider it;
5. Now for the Fifth Particular, which occurs in my Text, properly so called (for I have made the Whole Psalm in a manner my Text hitherto) it is of the greatest importance of all thoroughly to Consider it;
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è virtute in virtutem, the Latin has it, from vertue to vertue. And indeed this progress from strength to strength is nothing else but a proficiency in Vertue;
è virtute in virtutem, the Latin has it, from virtue to virtue. And indeed this progress from strength to strength is nothing Else but a proficiency in Virtue;
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Wherefore the first Degree of vertue and power is that which is so small, as if it were not enforced with the fear of the wrath and displeasure of the Almighty,
Wherefore the First Degree of virtue and power is that which is so small, as if it were not Enforced with the Fear of the wrath and displeasure of the Almighty,
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and those dreadful punishments that ensue thereupon, could not exercise it self in the ways of Righteousness and Piety, could not abstain from undue Pleasures of the Flesh,
and those dreadful punishments that ensue thereupon, could not exercise it self in the ways of Righteousness and Piety, could not abstain from undue Pleasures of the Flesh,
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or that they have not so much as this first degree of Vertue, which jointly with the Fear of God should enable them to become Travellers in the Valley of Baca, that they may at last arrive to the Vision of God.
or that they have not so much as this First degree of Virtue, which jointly with the fear of God should enable them to become Travellers in the Valley of Baca, that they may At last arrive to the Vision of God.
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and his security in the notional considerations of the Goodness of God, and fond and perverse conclusions fetch'd from that sweet Topick, will betray him to ruine.
and his security in the notional considerations of the goodness of God, and found and perverse conclusions fetched from that sweet Topic, will betray him to ruin.
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With Agag they will come out delicately, saying, Surely the bitterness of death is past, when as the Sword of the Lord stands ready to hew them in pieces.
With Agag they will come out delicately, saying, Surely the bitterness of death is past, when as the Sword of the Lord Stands ready to hew them in Pieces.
And it would be the Second advance in this Journey through the Valley of Baca, to be able upon the consideration of those Joyes and Glories that are to be enjoy'd amongst the blessed Saints and Angels in Heaven, to abstain from all Earthly Lusts,
And it would be the Second advance in this Journey through the Valley of Baca, to be able upon the consideration of those Joys and Glories that Are to be enjoyed among the blessed Saints and Angels in Heaven, to abstain from all Earthly Lustiest,
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and from whatever in our Pilgrimage through this World, sollicits us to Sin. This, I say, would be a further step in our Journey toward the House of God.
and from whatever in our Pilgrimage through this World, solicits us to Sin. This, I say, would be a further step in our Journey towards the House of God.
For Temperance, and Justice, and chastising the Flesh, and keeping in a method of Sobriety and Abstinence, do of their own nature better dispose the Soul to a more absolute Purification,
For Temperance, and justice, and chastising the Flesh, and keeping in a method of Sobriety and Abstinence, doe of their own nature better dispose the Soul to a more absolute Purification,
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and quicker sensation of Holy and Divine things, and put her in a capacity of a more clear and certain conviction of the Reasonableness of the Commandments of God:
and quicker sensation of Holy and Divine things, and put her in a capacity of a more clear and certain conviction of the Reasonableness of the commandments of God:
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So that though there were no External Law to direct, yet we should be satisfy'd in our own Minds and Reasons, that such and such Vertues are better than their contrary Vices,
So that though there were no External Law to Direct, yet we should be satisfied in our own Minds and Reasons, that such and such Virtues Are better than their contrary Vices,
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This is still a further step in the Journey, but the state is but yet Legal, if not Political. This is rather a Law of life and prescript (though more intrinsecal than the former) than a Living law. For to be in that Dispensation, which I call a Living law, it not only to be convinced of the Reasonableness of the Precept in our Imagination or Reason,
This is still a further step in the Journey, but the state is but yet Legal, if not Political. This is rather a Law of life and prescript (though more intrinsical than the former) than a Living law. For to be in that Dispensation, which I call a Living law, it not only to be convinced of the Reasonableness of the Precept in our Imagination or Reason,
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that it be not a Notion in the Head, but the very Sentiment of our Heart, and as it were essential to our Life and Being, that we should not deem our selves alive without it;
that it be not a Notion in the Head, but the very Sentiment of our Heart, and as it were essential to our Life and Being, that we should not deem our selves alive without it;
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and in this especially is that verify'd, that it is turned NONLATINALPHABET into a springing Well, which (as I intimated before) is to be understood of the Spirit.
and in this especially is that verified, that it is turned into a springing Well, which (as I intimated before) is to be understood of the Spirit.
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Here therefore the Vertues become Cathartical in an eminent degree. But when Corruption is laid aside and kept at a distance, when Regeneration is compleated,
Here Therefore the Virtues become Cathartical in an eminent degree. But when Corruption is laid aside and kept At a distance, when Regeneration is completed,
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or rather to that part of that Tract so called, in which the Temple was built, which is Mount Moriah, the Mountain of Myrrhe, as some would have it signifie;
or rather to that part of that Tract so called, in which the Temple was built, which is Mount Moriah, the Mountain of Myrrh, as Some would have it signify;
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the moist fumes and vapours of a foul lushious Blood, and unsanctify'd and unpurify'd Body, will keep them fast in an heavy Sleep, accompanied at the best but with vain and frivolous Dreams,
the moist fumes and vapours of a foul luscious Blood, and unsanctified and unpurified Body, will keep them fast in an heavy Sleep, accompanied At the best but with vain and frivolous Dreams,
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and the false Pleasures and Joyes of this perishing Life, till they enter seriously into this Journey through the Valley of Baca, and ascend into the Mountain of Myrrh, which will prove to them the Mountain of the Vision of God, which is an indubitable Etymology of Mount Moriah, in which the Temple and Presence of God was amongst the Iews ;
and the false Pleasures and Joys of this perishing Life, till they enter seriously into this Journey through the Valley of Baca, and ascend into the Mountain of Myrrh, which will prove to them the Mountain of the Vision of God, which is an indubitable Etymology of Mount Moriah, in which the Temple and Presence of God was among the Iews;
Blessed are they that hunger and thirst after righteousness (whose Soul thirsts after God as a thirsty land, as the Psalmist speaks) for these shall be satisfied.
Blessed Are they that hunger and thirst After righteousness (whose Soul thirsts After God as a thirsty land, as the Psalmist speaks) for these shall be satisfied.
And therefore will not fail of being satisfied with the fatness of Gods house, and of drinking plentifully of the river of pleasures that flows there:
And Therefore will not fail of being satisfied with the fatness of God's house, and of drinking plentifully of the river of pleasures that flows there:
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that we have sought satisfaction in the power or riches of this World, in the honour or applause of Men, in the lust and pleasures of the Flesh, in needless and fruitless subtilities of Knowledge,
that we have sought satisfaction in the power or riches of this World, in the honour or applause of Men, in the lust and pleasures of the Flesh, in needless and fruitless Subtleties of Knowledge,
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that nothing unholy or unclean may crowd into this thy Holy Temple, or approach this thy Holy Mountain, wherein thou hast appointed that day of Feasting, that Feast of fat things, that Feast of refined Wines, and of fat things full of Marrow, as the Prophet Esay speaks.
that nothing unholy or unclean may crowd into this thy Holy Temple, or approach this thy Holy Mountain, wherein thou hast appointed that day of Feasting, that Feast of fat things, that Feast of refined Wines, and of fat things full of Marrow, as the Prophet Isaiah speaks.
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For he is not there alone (as it appear'd by that voice heard in the Temple of the Iews, NONLATINALPHABET) but by his residence in us replenisheth us with all Heavenly Graces.
For he is not there alone (as it appeared by that voice herd in the Temple of the Iews,) but by his residence in us replenisheth us with all Heavenly Graces.
We are strengthened with all might according to the glorious power of this Lord of Hosts, unto all patience and long-suffering with joyfulness ; as the Apostle speaks.
We Are strengthened with all might according to the glorious power of this Lord of Hosts, unto all patience and long-suffering with joyfulness; as the Apostle speaks.
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or rather quite miss the mark, by the giddiness and distortedness of an unpurify'd mind; we hear and understand but faintly and unsetledly, like Thunder afar off;
or rather quite miss the mark, by the giddiness and distortedness of an unpurified mind; we hear and understand but faintly and unsettled, like Thunder afar off;
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This is that grand Mystery reserved more especially for these last approaching Ages, and witnessed by a great Voice out of Heaven, Behold the Tabernacle of God is with men. Apoc. 21. 3.
This is that grand Mystery reserved more especially for these last approaching Ages, and witnessed by a great Voice out of Heaven, Behold the Tabernacle of God is with men. Apocalypse 21. 3.
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These are some few strictures, or faint obscure strokes of the admirable and ineffable Happy Condition of the Travellers through the Valley of Baca, when once they have arrived to their Journeys end,
These Are Some few strictures, or faint Obscure Strokes of the admirable and ineffable Happy Condition of the Travellers through the Valley of Baca, when once they have arrived to their Journeys end,
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The force of the Argument for the inferring the Conclusions is so conspicuous, that it is altogether needless to say any thing toward the further clearing it.
The force of the Argument for the inferring the Conclusions is so conspicuous, that it is altogether needless to say any thing towards the further clearing it.
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And therefore we will only take notice of the Truths in several, manifestly comprized in the Text. 1. The First whereof is, That the Eye is the light of the Body.
And Therefore we will only take notice of the Truths in several, manifestly comprised in the Text. 1. The First whereof is, That the Eye is the Light of the Body.
nor unsupported by very great Authorities. Aristotle sayes expresly, NONLATINALPHABET. Which may embolden us to make the Soul the Homologous term to the Body :
nor unsupported by very great Authorities. Aristotle Says expressly,. Which may embolden us to make the Soul the Homologous term to the Body:
1. What the Eye is for enlightning the Body, that is this NONLATINALPHABET, this relish, savour, sense or sapience (in this peculiar sense) for the illuminating the Soul;
1. What the Eye is for enlightening the Body, that is this, this relish, savour, sense or sapience (in this peculiar sense) for the illuminating the Soul;
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2. The 2d is, That as the Single Eye enlightens thoroughly the Body, so Single-mindedness does thoroughly illuminate the Soul. And this is that great and important Arcanum of Life that this Parable affords us;
2. The 2d is, That as the Single Eye enlightens thoroughly the Body, so Single-mindedness does thoroughly illuminate the Soul. And this is that great and important Arcanum of Life that this Parable affords us;
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That that NONLATINALPHABET (which the Apostle speaks of, 2 Cor. 1. 12.) that godly simplicity and sincerity, is the Eye of the Soul, not only for its loveliness,
That that (which the Apostle speaks of, 2 Cor. 1. 12.) that godly simplicity and sincerity, is the Eye of the Soul, not only for its loveliness,
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but pursues what is simply good, meerly for the good's sake, is that which answers to the Single Eye in the Parable, is plain from the preceding and subsequent Context;
but pursues what is simply good, merely for the good's sake, is that which answers to the Single Eye in the Parable, is plain from the preceding and subsequent Context;
where our Saviour gives Monitions against Hypocrisie, that when we fast, we should not be as the Hypocrites, of a sad countenance, disfiguring their faces, that they may appear unto men to fast;
where our Saviour gives Monitions against Hypocrisy, that when we fast, we should not be as the Hypocrites, of a sad countenance, disfiguring their faces, that they may appear unto men to fast;
To be at one therefore, or to have the lively savour or relish of some one most excellent, divine and indispensable Principle, seems to be that which is figured out by NONLATINALPHABET, by this Single Eye in my Text. Which I conceive is this;
To be At one Therefore, or to have the lively savour or relish of Some one most excellent, divine and indispensable Principle, seems to be that which is figured out by, by this Single Eye in my Text. Which I conceive is this;
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To be thus affected, is to have this Single Eye, that is, this pure and clear Eye (for so the word will also signifie) devoid of all self-tincture or self-colouring;
To be thus affected, is to have this Single Eye, that is, this pure and clear Eye (for so the word will also signify) devoid of all self-tincture or self-colouring;
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The being quit from our selves and all Selfishness, and having our Desires sincerely bent to what is simply the Best in every thing, this is here that Single Eye of the Soul which our Saviour Enigmatically indigitates by that of the Body,
The being quit from our selves and all Selfishness, and having our Desires sincerely bent to what is simply the Best in every thing, this is Here that Single Eye of the Soul which our Saviour Enigmatically indigitates by that of the Body,
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But as Plato conceiv'd, there was an innate light in the Eye, and that by the conjunction of this with the external light (which Union in Plutarch is termed NONLATINALPHABET) Vision was performed:
But as Plato conceived, there was an innate Light in the Eye, and that by the conjunction of this with the external Light (which union in Plutarch is termed) Vision was performed:
So we may not deny, but that in some sense this NONLATINALPHABET we have described to be thus simply and sincerely affected (as we have endeavoured to set forth,
So we may not deny, but that in Some sense this we have described to be thus simply and sincerely affected (as we have endeavoured to Set forth,
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for what words can communicate the Sense of Life, unless to them that have it?) that this sincere affection is the Inward Light of the Soul, her diaphanous capacity of admitting Divine Truths,
for what words can communicate the Sense of Life, unless to them that have it?) that this sincere affection is the Inward Light of the Soul, her diaphanous capacity of admitting Divine Truths,
in vertue of the happy meeting together of which inwardly pure disposition of the Soul with those outward suggestions, she is assured of the reality of the Divine and Spiritual Objects of the Understanding, what is to be believed and what to be done,
in virtue of the happy meeting together of which inwardly pure disposition of the Soul with those outward suggestions, she is assured of the reality of the Divine and Spiritual Objects of the Understanding, what is to be believed and what to be done,
as well as the Eye is assured of the truth of outward Natural Objects, by the corradiation of its innate light with the external Rayes of the Sun. What the Spirits are in the diaphanous Eye, that is NONLATINALPHABET the relish of the Spirit in the pure Soul. And this may suffice for the understanding the Second Analogy.
as well as the Eye is assured of the truth of outward Natural Objects, by the corradiation of its innate Light with the external Rays of the Sun. What the Spirits Are in the diaphanous Eye, that is the relish of the Spirit in the pure Soul. And this may suffice for the understanding the Second Analogy.
3. From whence we shall easily understand the Third, after we have taken notice what is meant in this place by an Evil Eye, which is opposed to a Single one.
3. From whence we shall Easily understand the Third, After we have taken notice what is meant in this place by an Evil Eye, which is opposed to a Single one.
For it is obvious to conceive, that it is that kind of Evil of the Eye that is opposed to the clearness, purity and diaphanousness thereof, which is signify'd by the Single Eye. For blindness, obscureness,
For it is obvious to conceive, that it is that kind of Evil of the Eye that is opposed to the clearness, purity and diaphanousness thereof, which is signified by the Single Eye. For blindness, obscureness,
but the main is, and the only here aimed at, such as takes away the clearness and diaphanousness of the Eye, whereby it ceases to be actuated by its own innate light and animal Spirits,
but the main is, and the only Here aimed At, such as Takes away the clearness and diaphanousness of the Eye, whereby it ceases to be actuated by its own innate Light and animal Spirits,
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or at least is so infected by some impure tincture, that the rayes of light cannot enter, without being soiled and contaminated by that internal infection.
or At least is so infected by Some impure tincture, that the rays of Light cannot enter, without being soiled and contaminated by that internal infection.
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or whatever touch of smack there is of selfishness, be it brutish or diabolical, pride or lust, the inordinate desire of enjoying the pleasures of the Body,
or whatever touch of smack there is of selfishness, be it brutish or diabolical, pride or lust, the inordinate desire of enjoying the pleasures of the Body,
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and to be in a worse condition than all other mortals, (though our ever-blessed Saviour submitted himself to that state:) this carnal relish, I say, (which with the Apostle we will call NONLATINALPHABET,
and to be in a Worse condition than all other mortals, (though our ever-blessed Saviour submitted himself to that state:) this carnal relish, I say, (which with the Apostle we will call,
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as we did the single Eye NONLATINALPHABET) this Carnal-mindedness will in such sort leave the Soul to blindness and errour in things Spiritual to be believed and practised,
as we did the single Eye) this Carnal-mindedness will in such sort leave the Soul to blindness and error in things Spiritual to be believed and practised,
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4. And the Fourth and last is this, That as that Darkness which is the darkness of the Eye, is in reference to the Body, the most calamitous and deplorable darkness that is:
4. And the Fourth and last is this, That as that Darkness which is the darkness of the Eye, is in Referente to the Body, the most calamitous and deplorable darkness that is:
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and that the scope and end of our Saviours uttering this Parable to his Disciples was to stir them up to a constant and earnest endeavour of utterly disentangling themselves from all the attractions of the relish of the Flesh, or Spirit of the World;
and that the scope and end of our Saviors uttering this Parable to his Disciples was to stir them up to a constant and earnest endeavour of utterly disentangling themselves from all the attractions of the relish of the Flesh, or Spirit of the World;
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Let it be therefore my task at this time to exhort you earnestly to endeavour after this great and indispensable attainment of this Single Eye, this NONLATINALPHABET,
Let it be Therefore my task At this time to exhort you earnestly to endeavour After this great and indispensable attainment of this Single Eye, this,
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or Wisdom of the Spirit, which this Parable of our Saviour points to, and is indeed the proper Spirit of Christ, concerning which S. Paul expresly declares, He that hath not the Spirit of Christ, is none of his.
or Wisdom of the Spirit, which this Parable of our Saviour points to, and is indeed the proper Spirit of christ, Concerning which S. Paul expressly declares, He that hath not the Spirit of christ, is none of his.
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But the carnal mind is enmity against God, because it cannot submit it self to the law of God, but is in perpetual opposition against it, ever suggesting what is contrary to it.
But the carnal mind is enmity against God, Because it cannot submit it self to the law of God, but is in perpetual opposition against it, ever suggesting what is contrary to it.
And assuredly whosoever has that Law of the Spirit of life in Christ Iesus, it will free him and rid him from the power of all the urgings, suggestions or subtil insinuations of that Law of the sinful flesh, of self-love and self-interest.
And assuredly whosoever has that Law of the Spirit of life in christ Iesus, it will free him and rid him from the power of all the urgings, suggestions or subtle insinuations of that Law of the sinful Flesh, of Self-love and self-interest.
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Though he may feel these self-savouring suggestions, and the more clearly discern them to be such by the perspicuity of the Single Eye, the Spirit of Christ;
Though he may feel these self-savouring suggestions, and the more clearly discern them to be such by the perspicuity of the Single Eye, the Spirit of christ;
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but constantly act according to the relish and suggestion of that pure Principle of the Spirit, which has not the least tincture of self-love or carnal interest.
but constantly act according to the relish and suggestion of that pure Principle of the Spirit, which has not the least tincture of Self-love or carnal Interest.
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And there is a neceffity of perfectly clearing up at last into this Single-mindedness, by reason of the war and enmity betwixt the Carnal Principle, and this of the Spirit;
And there is a neceffity of perfectly clearing up At last into this Single-mindedness, by reason of the war and enmity betwixt the Carnal Principle, and this of the Spirit;
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But I will rather confine the Arguments of my Exhortation to the Text, and content my self with what it will afford (namely, the four Analogies I have produced and explained) and so conclude.
But I will rather confine the Arguments of my Exhortation to the Text, and content my self with what it will afford (namely, the four Analogies I have produced and explained) and so conclude.
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] What therefore the Eye is to the Body, that is some vital and sensible leading Principle in the Soul to the Soul. Is it not therefore of infinite consequence what this leading Principle is,
] What Therefore the Eye is to the Body, that is Some vital and sensible leading Principle in the Soul to the Soul. Is it not Therefore of infinite consequence what this leading Principle is,
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unless he were to have his abode under the Earth with the Mole, or to venture abroad only in the Night with the Batt and Owl? Every Animal is to have an Eye congenerous to its own Nature:
unless he were to have his Abided under the Earth with the Mole, or to venture abroad only in the Night with the Batt and Owl? Every Animal is to have an Eye congenerous to its own Nature:
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And that that man of sin, that exalts himself above all that is called God, and supports his Power, Pride and Pomp, with gross Imposture and barbarous Bloodshed, is that notorious Antichrist ;
And that that man of since, that exalts himself above all that is called God, and supports his Power, Pride and Pomp, with gross Imposture and barbarous Bloodshed, is that notorious Antichrist;
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he that has this Single Eye easily discerns this, and can hardly forbear to suspect, that they that do not see it, are blind through the Spirit of the World,
he that has this Single Eye Easily discerns this, and can hardly forbear to suspect, that they that do not see it, Are blind through the Spirit of the World,
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Wherefore as we tender our safe conduct through the wilderness of this World, through all the dangers and perils of so difficult a journey, we must earnestly endeavour the recovering of this Single-mindedness ;
Wherefore as we tender our safe conduct through the Wilderness of this World, through all the dangers and perils of so difficult a journey, we must earnestly endeavour the recovering of this Single-mindedness;
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and sincere purpose of doing what is absolutely best, and of cleaving to what is absolutely best in all things, without any self-relish or self-respect whatsoever.
and sincere purpose of doing what is absolutely best, and of cleaving to what is absolutely best in all things, without any self-relish or self-respect whatsoever.
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NONLATINALPHABET; O my dear Soul, when wilt thou become One, and naked and simple ! It is the Exhortation of that excellent Emperour Marcus Antoninus to his own Soul;
; Oh my dear Soul, when wilt thou become One, and naked and simple! It is the Exhortation of that excellent Emperor Marcus Antoninus to his own Soul;
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and that he adorned himself at a distance with the Practical Philosophy of that Religion, the truth of whose Mysteries, either the shortness of his Reason made him dissent from,
and that he adorned himself At a distance with the Practical Philosophy of that Religion, the truth of whose Mysteres, either the shortness of his Reason made him dissent from,
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he walks in the dark, and knows not whither he goes, because the darkness hath blinded his Eyes, (1 Ioh. 2. 11.) But in that the Apostle S. Paul saith, [ Yet he himself is discerned of no man, ] that is to be understood, that no carnally-minded man can discern him;
he walks in the dark, and knows not whither he Goes, Because the darkness hath blinded his Eyes, (1 John 2. 11.) But in that the Apostle S. Paul Says, [ Yet he himself is discerned of no man, ] that is to be understood, that no carnally-minded man can discern him;
but is ever and anon caught in unexpected Angiports and tedious Labyrinths, out of which he can find no exitus, but is forc'd to go backwards and forwards,
but is ever and anon caught in unexpected Angiports and tedious Labyrinths, out of which he can find no exitus, but is forced to go backwards and forward,
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and indispensable object that his heart is eternally to cleave to: And therefore his Eye being tainted and infected with the impurities of the Animal life,
and indispensable Object that his heart is eternally to cleave to: And Therefore his Eye being tainted and infected with the Impurities of the Animal life,
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as the inward Complexion of his Body changes, or the Circumstances of external affairs alter, he adhering to nothing upon sincere grounds, may be now a Reveller, anon a superstitious Bigot;
as the inward Complexion of his Body changes, or the circumstances of external affairs altar, he adhering to nothing upon sincere grounds, may be now a Reveller, anon a superstitious Bigot;
Such wild contrary sallies is he subject to, that is under the guidance of the Double Eye. But that which is Single and One, can never run contrary to it self,
Such wild contrary sallies is he Subject to, that is under the guidance of the Double Eye. But that which is Single and One, can never run contrary to it self,
Faithfulness and Uprightness towards God, towards our Prince, our Countrey, our Friend, it cannot be deny'd (will some say) but they are things very commendable;
Faithfulness and Uprightness towards God, towards our Prince, our Country, our Friend, it cannot be denied (will Some say) but they Are things very commendable;
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And Profession of Truth (such especially as is of great concern to the Church of Christ) and so Exemplarity of Life, are things in themselves worthy and laudable,
And Profession of Truth (such especially as is of great concern to the Church of christ) and so Exemplarity of Life, Are things in themselves worthy and laudable,
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and ( caeteris paribus ) to be embraced before their corrivals. But if Truth and Vertue once become ridiculous, and the object of reproach and obloquy;
and (caeteris paribus) to be embraced before their corrivals. But if Truth and Virtue once become ridiculous, and the Object of reproach and obloquy;
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No better possibly can come of this mixt and mongrel principle of Double-mindedness. This is that ugly and hateful mode of plowing with an Oxe and an Ass, or of wearing a Linsy-woolsy coat ;
No better possibly can come of this mixed and mongrel principle of Double-mindedness. This is that ugly and hateful mode of plowing with an Ox and an Ass, or of wearing a Linsy-woolsy coat;
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Aristotle himself affirming, that some things are so vile and wicked, that a man ought rather NONLATINALPHABET, to undergoe death it self, with the most grievons circumstances thereof,
Aristotle himself affirming, that Some things Are so vile and wicked, that a man ought rather, to undergo death it self, with the most grievous Circumstances thereof,
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and that he may not at last be brought off even to worship the Devil himself? For they whose guidance is by this Evil Eye, this mixt Principle, that worship God conditionally, (if it be safe,
and that he may not At last be brought off even to worship the devil himself? For they whose guidance is by this Evil Eye, this mixed Principle, that worship God conditionally, (if it be safe,
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And therefore a man is never to rest till his Soul clear up into such a Simple principle of life, that he is conscious to himself, that neither security of his Person,
And Therefore a man is never to rest till his Soul clear up into such a Simple principle of life, that he is conscious to himself, that neither security of his Person,
but the plain and hearty love of the Truth, and the sense of his indispensable duty to his gracious Maker and Redeemer, according to which he will act,
but the plain and hearty love of the Truth, and the sense of his indispensable duty to his gracious Maker and Redeemer, according to which he will act,
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Even so it is with him that has the Evil Eye in the Mystical Sense, he that is Spiritually blind, that instead of the NONLATINALPHABET, is under the guidance of the NONLATINALPHABET, of the Carnal mind, he is every where in the dark, there is nothing sincere in all his actions, he can do no Duty as he ought, neither to God nor Man;
Even so it is with him that has the Evil Eye in the Mystical Sense, he that is Spiritually blind, that instead of the, is under the guidance of the, of the Carnal mind, he is every where in the dark, there is nothing sincere in all his actions, he can do no Duty as he ought, neither to God nor Man;
Carry him from one Object to another, from one Duty to another, he is so blind, that he will not fail of doing all things sordidly and basely in every place.
Carry him from one Object to Another, from one Duty to Another, he is so blind, that he will not fail of doing all things sordidly and basely in every place.
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But if the service of these stand in any considerable competition with his own Interest, he cannot fail, (having no better Principle) but to betray both his God, his Religion, his Prince, his Country,
But if the service of these stand in any considerable competition with his own Interest, he cannot fail, (having no better Principle) but to betray both his God, his Religion, his Prince, his Country,
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These are his acts of darkness, his abode in which will make him so blind, that in the conclusion he will betray himself also to that everlasting darkness, wherein is weeping,
These Are his acts of darkness, his Abided in which will make him so blind, that in the conclusion he will betray himself also to that everlasting darkness, wherein is weeping,
These short Intimations from our Saviours Parable, methinks should be sufficient to well-disposed minds, to quicken their speed towards this great and necessary attainment of that Single Eye of the Spirit, that we may live according to that one simple Principle of the Law of the Spirit of life in Christ Iesus ;
These short Intimations from our Saviors Parable, methinks should be sufficient to well-disposed minds, to quicken their speed towards this great and necessary attainment of that Single Eye of the Spirit, that we may live according to that one simple Principle of the Law of the Spirit of life in christ Iesus;
and being devoid of this Spirit, (though we cannot but depend of him) yet we hang off from him as dead or Paralytical members, of which the Spirit of Life has left its due hold;
and being devoid of this Spirit, (though we cannot but depend of him) yet we hang off from him as dead or Paralytical members, of which the Spirit of Life has left its due hold;
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But in the heat of their pursuit, make a God of their own industry; and take it for the shortest cut, to be their own carvers. Not Line upon Line; but Tractate upon Tractate; Volume upon Volume; Ossa upon Olympus :
But in the heat of their pursuit, make a God of their own industry; and take it for the Shortest Cut, to be their own carvers. Not Line upon Line; but Tractate upon Tractate; Volume upon Volume; Ossa upon Olympus:
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Plainly according to the attempts of that sottish and boisterous generation of Giants; thinking to hale away captive NONLATINALPHABET, her that assists God on his Glorious Throne in Heaven;
Plainly according to the attempts of that sottish and boisterous generation of Giants; thinking to hale away captive, her that assists God on his Glorious Throne in Heaven;
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by Spider-web fetters spun and twisted out of the corrupt apprehensions of Earthly-minded men. Those did not the Lord choose, neither gave he the way of Knowledge unto them:
by Spiderweb fetters spun and twisted out of the corrupt apprehensions of Earthly-minded men. Those did not the Lord choose, neither gave he the Way of Knowledge unto them:
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The Hebrew NONLATINALPHABET is not of so a determinate sense, but that it may signifie the principal, the first, best, or chiefest of Wisdom, as well as the beginning of Wisdom :
The Hebrew is not of so a determinate sense, but that it may signify the principal, the First, best, or chiefest of Wisdom, as well as the beginning of Wisdom:
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But if we compare this place with its parallel, we shall yet more plainly see, that NONLATINALPHABET signifies merely a beginning or entrance. Prov. 9. NONLATINALPHABET. The entrance, or first impenetration, into Wisdom, is the fear of God :
But if we compare this place with its parallel, we shall yet more plainly see, that signifies merely a beginning or Entrance. Curae 9.. The Entrance, or First impenetration, into Wisdom, is the Fear of God:
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In the handling whereof I will endeavour these two things. 1. To shew somewhat more largely, out of other places of Scripture, the truth of this present Text, [ That the Fear of the Lord is the beginning of Wisdom.
In the handling whereof I will endeavour these two things. 1. To show somewhat more largely, out of other places of Scripture, the truth of this present Text, [ That the fear of the Lord is the beginning of Wisdom.
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Now what Benefit accrues to us by being the Temple of God, we may gather by the nature and use of these Material Temples, these Temples made with hands. In these we know, amongst the Heathen, were the Initiations into the Mysteries of whatsoever Deity the place was Consecrate to. But we need not straggle:
Now what Benefit accrues to us by being the Temple of God, we may gather by the nature and use of these Material Temples, these Temples made with hands. In these we know, among the Heathen, were the Initiations into the Mysteres of whatsoever Deity the place was Consecrate to. But we need not straggle:
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And who teacheth like him? as is said in Iob. There was so great Vertue in the very presence of the Person of Socrates (as you may see in Plato ) that his Scholars profited very much, merely by being in the same Room with him,
And who Teaches like him? as is said in Job There was so great Virtue in the very presence of the Person of Socrates (as you may see in Plato) that his Scholars profited very much, merely by being in the same Room with him,
How much more shall they profit, with whom the Spirit of Christ abideth, as in his own proper House and Temple? With what joy and admiration shall they be taken;
How much more shall they profit, with whom the Spirit of christ Abideth, as in his own proper House and Temple? With what joy and admiration shall they be taken;
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that I should preach deliverance to the captives, and recovering of sight to the blind. When he shall begin to say, This day is this scripture fulfilled in your ears :
that I should preach deliverance to the captives, and recovering of sighed to the blind. When he shall begin to say, This day is this scripture fulfilled in your ears:
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So the Soul being united cum rebus fluxis & caducis, dissolved as it were, and incorporate after a manner into their Watery nature, and lost amongst it;
So the Soul being united cum rebus fluxis & caducis, dissolved as it were, and incorporate After a manner into their Watery nature, and lost among it;
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The mighty energy of the All-powerful Voice of God, or Word of God, doth operate upon these Waters, for the producing of Light in them, as in the first Creation.
The mighty energy of the All-powerful Voice of God, or Word of God, does operate upon these Waters, for the producing of Light in them, as in the First Creation.
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And according to this Analogy speaks the Apostle, 2 Cor. 4. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Iesus Christ.
And according to this Analogy speaks the Apostle, 2 Cor. 4. For God, who commanded the Light to shine out of darkness, hath shined in our hearts, to give the Light of the knowledge of the glory of God, in the face of Iesus christ.
Every plant that my Heavenly Father hath not planted (saith our Saviour) shall be rooted out: And indeed this was the end of his coming, utterly to eradicate what so is evil.
Every plant that my Heavenly Father hath not planted (Says our Saviour) shall be rooted out: And indeed this was the end of his coming, utterly to eradicate what so is evil.
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And till he have his work in mans heart, there be not a few ill Plants, rather a Wilderness, a Wood thick set with Trees, not penetrable by any Star, nothing capable of the light of Heaven.
And till he have his work in men heart, there be not a few ill Plants, rather a Wilderness, a Wood thick Set with Trees, not penetrable by any Star, nothing capable of the Light of Heaven.
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But by the awful Voice of God, the Hinds, those fearful and timorous Creatures, they bring forth; the thick and shadowing Bushes are unbared. And what follows? In his Temple doth every man speak of his glory.
But by the awful Voice of God, the Hinds, those fearful and timorous Creatures, they bring forth; the thick and shadowing Bushes Are unbarred. And what follows? In his Temple does every man speak of his glory.
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and how presently the thick Bushes are unbared, so that they that were in darkness see a marvellous light, I leave to any man to judge, that is not as fraid of a Spiritual sense as of a Night-spirit.
and how presently the thick Bushes Are unbarred, so that they that were in darkness see a marvellous Light, I leave to any man to judge, that is not as fraid of a Spiritual sense as of a Night-spirit.
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What will you turn the God of Heaven and Earth to some Triton or Water-Nymph? Or the great Pastour of Israel, who feeds the Souls of his people like a Flock, will you have him, Proteus - like, to feed Sea-monsters? It is true, that all things, according to their several degrees, have their dependance and expectancy from God:
What will you turn the God of Heaven and Earth to Some Triton or Water-Nymph? Or the great Pastor of Israel, who feeds the Souls of his people like a Flock, will you have him, Proteus - like, to feed Sea-monsters? It is true, that all things, according to their several Degrees, have their dependence and expectancy from God:
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Yet so narrow and straitend sense as the bare letter, sutes not here (I think) with the Majesty and Divinity of the Spirit of David, or rather the Spirit of God in David. The Summe is this:
Yet so narrow and straitend sense as the bore Letter, suits not Here (I think) with the Majesty and Divinity of the Spirit of David, or rather the Spirit of God in David. The Sum is this:
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Which victory over Corruption maketh us capable of the Divine Nature, (as S. Peter speaks) which Divine Nature is nothing else but Christ, the Wisdom of God.
Which victory over Corruption makes us capable of the Divine Nature, (as S. Peter speaks) which Divine Nature is nothing Else but christ, the Wisdom of God.
Which Sentence of Trismegist puts me in mind of the Septuagints Paraphrastical variation of the Text: For beside NONLATINALPHABET, they add, NONLATINALPHABET.
Which Sentence of Trismegistus puts me in mind of the Septuagints Paraphrastical variation of the Text: For beside, they add,.
a light phantastical impression, or abortive imagination, engendered of aery words, which many times neither the hearer nor speaker rightly understand;
a Light fantastical impression, or abortive imagination, engendered of aery words, which many times neither the hearer nor speaker rightly understand;
false phantasms elicited out of misunderstood writings; notional conjectures; vain and temerarious efformations of that which we have not yet attained to;
false phantasms elicited out of misunderstood writings; notional Conjectures; vain and temerarious efformations of that which we have not yet attained to;
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so unlike the thing we would have it, that if we did not do, as the old bungling Painters did in their uuskilfully scralled pieces, write on it [ Knowledge ], it would be hard to find what to call it.
so unlike the thing we would have it, that if we did not do, as the old bungling Painters did in their uuskilfully scralled Pieces, write on it [ Knowledge ], it would be hard to find what to call it.
Which is to be understood according to that in S. Iohns Epistle, That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon,
Which is to be understood according to that in S. Iohns Epistle, That which was from the beginning, which we have herd, which we have seen with our eyes, which we have looked upon,
Deut. 8. Thou shalt remember the way which the Lord thy God led thee in the wilderness, that he might afflict thee and humble thee, that he might try thee, NONLATINALPHABET, that the most secret penetrates of thy Heart might be laid open, to discern whether thou wouldst keep the Commandments, or no.
Deuteronomy 8. Thou shalt Remember the Way which the Lord thy God led thee in the Wilderness, that he might afflict thee and humble thee, that he might try thee,, that the most secret penetrates of thy Heart might be laid open, to discern whither thou Wouldst keep the commandments, or no.
they would either Swine-like prefer dirt and mire before this precious Pearl, and so quench the good Grace of God by Beastly Sensuality (which God will not suffer;
they would either Pig-like prefer dirt and mire before this precious Pearl, and so quench the good Grace of God by Beastly Sensuality (which God will not suffer;
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he having taught Nature not prodigally to cast away any thing of hers that is good, whose best things are not comparable to the meanest of the gifts of the Holy Spirit of God):
he having taught Nature not prodigally to cast away any thing of hers that is good, whose best things Are not comparable to the Meanest of the Gifts of the Holy Spirit of God):
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Gellius in his Noctes Atticae, tells us of a Grammarian disputing of Genders and Cases of Nouns, tam arduis superciliis, with his Eye-brows so highly display'd,
Gellius in his Noctes Atticae, tells us of a Grammarian disputing of Genders and Cases of Nouns, tam arduis superciliis, with his Eyebrows so highly displayed,
If we be naturally given to conceit highly of our selves, NONLATINALPHABET (as the Philosopher speaks) so greatly to overvalue our selves for some small petty Notions,
If we be naturally given to conceit highly of our selves, (as the Philosopher speaks) so greatly to overvalue our selves for Some small Petty Notions,
and take upon him with more confidence, and be pointed at with an Hic est ille Demosthenes ) he might further abuse it for the obtaining of more mischievous and Divelish ends.
and take upon him with more confidence, and be pointed At with an Hic est Isle Demosthenes) he might further abuse it for the obtaining of more mischievous and Devilish ends.
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But be we assured, that that Spirit that doth assert men into the glorious liberty of the Sons of God, will not brook so unreasonable a bondage it self,
But be we assured, that that Spirit that does assert men into the glorious liberty of the Sons of God, will not brook so unreasonable a bondage it self,
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2. But here is another Argument that seems to strike deeper, which is Incompossibility, 1 Cor. 2. 14. The natural man perceiveth not the things of the Spirit of God:
2. But Here is Another Argument that seems to strike Deeper, which is Incompossibility, 1 Cor. 2. 14. The natural man perceives not the things of the Spirit of God:
Now it is observable, (saith that Learned Iew ) NONLATINALPHABET That the quaternary number is the first quadrate, pariter par or equally equal, the measure of Iustice and Equity.
Now it is observable, (Says that Learned Iew) That the quaternary number is the First quadrate, pariter par or equally equal, the measure of justice and Equity.
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it being Aristotles own expression of a good man, NONLATINALPHABET, Homo quadratus sine culpa. Now a Quadrate, you know, consisting of Right Angles is a very useful Instrument for taking the height, depth, length and breadth of bodies;
it being Aristotle own expression of a good man,, Homo quadratus sine culpa. Now a Quadrate, you know, consisting of Right Angles is a very useful Instrument for taking the height, depth, length and breadth of bodies;
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no less needful for the inabling us to comprehend with all Saints, what is that spiritual breadth and length, and depth and heigth, (as the Apostle speaks) than that other is in Geometrical measurings.
no less needful for the enabling us to comprehend with all Saints, what is that spiritual breadth and length, and depth and heighth, (as the Apostle speaks) than that other is in Geometrical measurings.
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So we see (though in brief) that both Ethicks, Physicks and Mathematicks, have conspired together for the establishing and confirming of this so wholesome and useful a Truth, That clearness of Knowledge proceeds out of Purity of Life.
So we see (though in brief) that both Ethics, Physics and Mathematics, have conspired together for the establishing and confirming of this so wholesome and useful a Truth, That clearness of Knowledge proceeds out of Purity of Life.
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To descend to a more particular handling of this matter [ as to shew you how the purging of a mans Soul takes away those main impediments to truth of Knowledge; as are Self-admiration;
To descend to a more particular handling of this matter [ as to show you how the purging of a men Soul Takes away those main impediments to truth of Knowledge; as Are Self-admiration;
doting upon that, which we our selves conceive of before the apprehension of others; Anger; Envy; Impatiency; a pusillanimous over-estimation of others;
doting upon that, which we our selves conceive of before the apprehension of Others; Anger; Envy; Impatiency; a pusillanimous over-estimation of Others;
What fellowship hath righteousness with unrighteousness, (saith the Apostle) and what communion hath light with darkness? And what concord hath Christ with Belial ? There is such a mutual abhorrency in their Nature, that they chace one another;
What fellowship hath righteousness with unrighteousness, (Says the Apostle) and what communion hath Light with darkness? And what concord hath christ with Belial? There is such a mutual abhorrency in their Nature, that they chase one Another;
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But if I shall shew plainly, that there is a further abundant luxuriancy of the goodness of God upon an Obedient mans Understanding, intimated in this word [ Wisdom ];
But if I shall show plainly, that there is a further abundant luxuriancy of the Goodness of God upon an Obedient men Understanding, intimated in this word [ Wisdom ];
how the times alter, and the change of seasons, the course of the year and the situation of the stars, the nature of living things, the furiousness of beasts, the powers of the winds,
how the times altar, and the change of seasons, the course of the year and the situation of the Stars, the nature of living things, the furiousness of beasts, the Powers of the winds,
It is very apposite to this purpose, that which is in Philo Iudeus (in his Tractate NONLATINALPHABET) upon these words of Moses, [ And God saw all that he made,
It is very apposite to this purpose, that which is in Philo Jews (in his Tractate) upon these words of Moses, [ And God saw all that he made,
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Neither ought we to be inwardly ashamed of doing of that which the Apostle openly exhorts us to, Iames 1. 5. If any of you lack wisdom let him ask it of God, that giveth to all men liberally, and upbraideth not;
Neither ought we to be inwardly ashamed of doing of that which the Apostle openly exhorts us to, James 1. 5. If any of you lack Wisdom let him ask it of God, that gives to all men liberally, and upbraideth not;
But what true Christian can with patience think upon the stupid Atheism that is so rife in these wicked ungodly dayes? When as in the highest attempts of men, the power of Heaven is held but for a Cypher.
But what true Christian can with patience think upon the stupid Atheism that is so rife in these wicked ungodly days? When as in the highest attempts of men, the power of Heaven is held but for a Cypher.
Fighting manfully against all manner of Passions, to the utter suppression of that Life of Darkness in our lovver Spirit, that the Spirit of Truth may shine in our purged Souls,
Fighting manfully against all manner of Passion, to the utter suppression of that Life of Darkness in our lower Spirit, that the Spirit of Truth may shine in our purged Souls,
And what hurt can come of this ? Why, surely, we may come to be temperate, to be sober, to be chast, to be modest, to be humble, to study mortification of all wickedness in Flesh and Spirit;
And what hurt can come of this? Why, surely, we may come to be temperate, to be Sobrium, to be chaste, to be modest, to be humble, to study mortification of all wickedness in Flesh and Spirit;
But that no men rashly and arrogantly take upon them this gift before it be given, I could wish that all that are forward to profess themselves the Scholars of God,
But that no men rashly and arrogantly take upon them this gift before it be given, I could wish that all that Are forward to profess themselves the Scholars of God,
nay his Secretaries, his Closet-counsel, his only Children, born and brought up of him, the only wise and holy Off-spring of God, full of Wisdom and Celestial Understanding;
nay his Secretary's, his Closet-counsel, his only Children, born and brought up of him, the only wise and holy Offspring of God, full of Wisdom and Celestial Understanding;
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that they would examine themselves by that Rule in S. Iames, chap. 3. Who is a wise man and endued with knowledge amongst you? Let him shew out of a good conversation his works with meekness of wisdom.
that they would examine themselves by that Rule in S. James, chap. 3. Who is a wise man and endued with knowledge among you? Let him show out of a good Conversation his works with meekness of Wisdom.
But the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be entreated, full of mercy and good fruits, without partiality and without hypocrisie.
But the Wisdom that is from above, is First pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality and without hypocrisy.
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And before he ascribes this Spirit of Wisdom, or Heavenly Understanding to himself, let him try if he have the qualifications of that Celestial Wisdom;
And before he ascribes this Spirit of Wisdom, or Heavenly Understanding to himself, let him try if he have the qualifications of that Celestial Wisdom;
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which are Meekness, Purity, Peaceableness, Gentleness, Affability, Mercy, Bounty, Impartialness and Simplicity. He that hath not these, hath not the Truth;
which Are Meekness, Purity, Peaceableness, Gentleness, Affability, Mercy, Bounty, Impartialness and Simplicity. He that hath not these, hath not the Truth;
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so surely true it is, that that Spirit suggesteth no Cruelty nor Unrighteousness; but Patience, Benignity, Compassion, and boundless and unlimited Charity.
so surely true it is, that that Spirit suggests no Cruelty nor Unrighteousness; but Patience, Benignity, Compassion, and boundless and unlimited Charity.
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And if men otherwise qualified, pretending to the Spirit, (as Histories testifie) have plainly shewn that they were led by some Fanatick erroneous Fury, lodging in spiritual pride and infernal bitterness and distemper,
And if men otherwise qualified, pretending to the Spirit, (as Histories testify) have plainly shown that they were led by Some Fanatic erroneous Fury, lodging in spiritual pride and infernal bitterness and distemper,
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But now that this New Creature, born at this Second Birth, should have its old Eyes, and the same sight with the Earthly Adam, seems to me a thing monstrous and prodigious.
But now that this New Creature, born At this Second Birth, should have its old Eyes, and the same sighed with the Earthly Adam, seems to me a thing monstrous and prodigious.
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but NONLATINALPHABET, from age to age. But there is yet a more plentiful Testimony of this NONLATINALPHABET in the 6th Chapter, ver. 16. She goeth about seeking such as are meet for her,
but, from age to age. But there is yet a more plentiful Testimony of this in the 6th Chapter, ver. 16. She Goes about seeking such as Are meet for her,
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for they must either undergo the doleful death of dying to their beloved Corruption, or else be content to count themselves Fools so long as they live:
for they must either undergo the doleful death of dying to their Beloved Corruption, or Else be content to count themselves Fools so long as they live:
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Gross fire they have for their light, as lame and deformed as the Poets Vulcan. It is fain to be underpropt with ill rubbish, crass fewel, to be fed with the foul oyl that sweats from that active body of sinful corruption;
Gross fire they have for their Light, as lame and deformed as the Poets Megalo. It is fain to be underpropped with ill rubbish, crass fuel, to be fed with the foul oil that sweats from that active body of sinful corruption;
as much as is good of it, is from the First Being) yet it abounds so with the admixture of earthly filth, that by its overflowing it begets nothing but half-formed,
as much as is good of it, is from the First Being) yet it abounds so with the admixture of earthly filth, that by its overflowing it begets nothing but half-formed,
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But I fear, such as cry up the power of Evil, and the wisdom of that wicked Spirit so partially (as if they had sworn confederacy with them, ar become slaves to them) magnifying them above the light and strength of God;
But I Fear, such as cry up the power of Evil, and the Wisdom of that wicked Spirit so partially (as if they had sworn confederacy with them, Are become slaves to them) magnifying them above the Light and strength of God;
What commission or authority these men have to set him at liberty and enjoyment of the light of the Sun, whom God hath prison'd up in the darkest dungeon, I know not:
What commission or Authority these men have to Set him At liberty and enjoyment of the Light of the Sun, whom God hath prisoned up in the Darkest dungeon, I know not:
but that they ever prize such Treatises, as point a man to Obedience, and purging a mans Soul from wickedness, far above those that do but vex a mans Mind,
but that they ever prize such Treatises, as point a man to obedience, and purging a men Soul from wickedness, Far above those that do but vex a men Mind,
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than to weary and weaken them still more by unprofitable objects: And alwayes to consider this, That our Labour is nothing without the Benediction of God, and his direction.
than to weary and weaken them still more by unprofitable objects: And always to Consider this, That our Labour is nothing without the Benediction of God, and his direction.
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Nostra haec in literarum studiis peregrinatio sine supernâ luce miserabilis quaedam erratio est, is the ingenuous Confession of that Great Scholar Scaliger. And O! that we could sensibly feel,
Nostra haec in Literarum studiis peregrinatio sine supernâ luce miserabilis quaedam erratio est, is the ingenuous Confessi of that Great Scholar Scaliger. And OH! that we could sensibly feel,
And therefore wholly to depend upon him, and wait upon him in Righteousness; even upon the Fountain of all Truth and Father of Lights, the only Wise God;
And Therefore wholly to depend upon him, and wait upon him in Righteousness; even upon the Fountain of all Truth and Father of Lights, the only Wise God;
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Therefore said the disciples one to another, Hath any man brought him ought to eat? Iesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.
Therefore said the Disciples one to Another, Hath any man brought him ought to eat? Iesus Says unto them, My meat is to do the will of him that sent me, and to finish his work.
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] i. e. So soon as he had broken off his serious Discourse with the Samaritan Woman, his Disciples then took occasion to invite him to his seasonable repast:
] i. e. So soon as he had broken off his serious Discourse with the Samaritan Woman, his Disciples then took occasion to invite him to his seasonable repast:
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Which gives him occasion to propound something to them aenigmatically, of more concernment, and of an higher nature, than this outward perishable food.
Which gives him occasion to propound something to them enigmatically, of more concernment, and of an higher nature, than this outward perishable food.
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Their misinterpretation, Ver. 33. [ Has any man brought him ought to eat? ] His true solution, Ver. 34. [ My meat is to do the will of him that sent me, and to finish his work.
Their misinterpretation, Ver. 33. [ Has any man brought him ought to eat? ] His true solution, Ver. 34. [ My meat is to do the will of him that sent me, and to finish his work.
That therefore that is considerable is this, That the Disciples wav'd their inviting him to eat, till the Samaritan Woman of her own accord had left our Saviour;
That Therefore that is considerable is this, That the Disciples waved their inviting him to eat, till the Samaritan Woman of her own accord had left our Saviour;
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But yet notwithstanding all this disadvantage and hint of evil suspicion, They were carried no farther than a tacit Admiration, which is the daughter of Ignorance:
But yet notwithstanding all this disadvantage and hint of evil suspicion, They were carried no farther than a tacit Admiration, which is the daughter of Ignorance:
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They could suspect no ill of their Lord and Master, nor discern any great good in's conferring with a Woman of Samaria. They were perplext and puzzled in their thoughts, they could conclude nothing in their minds concerning the nature of that business;
They could suspect no ill of their Lord and Master, nor discern any great good in's conferring with a Woman of Samaria. They were perplexed and puzzled in their thoughts, they could conclude nothing in their minds Concerning the nature of that business;
and therefore they concluded, it should seem, they would do nothing concerning the same. It is a thin and somewhat exile observation I would draw from hence;
and Therefore they concluded, it should seem, they would do nothing Concerning the same. It is a thin and somewhat exile observation I would draw from hence;
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I would commend that which makes no noise at all in the World, Modesty and cautious suspension from acting in those things, either by proving them or inhibiting them, where our selves have not sufficient light to clear the nature and quality of them to our own Reason and Judgment.
I would commend that which makes no noise At all in the World, Modesty and cautious suspension from acting in those things, either by proving them or inhibiting them, where our selves have not sufficient Light to clear the nature and quality of them to our own Reason and Judgement.
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For such was the Discretion of the Disciples, they being not able to approve or disapprove of our Saviours Carriage at that time, did no way at all intermeddle in the same,
For such was the Discretion of the Disciples, they being not able to approve or disapprove of our Saviors Carriage At that time, did no Way At all intermeddle in the same,
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That you may the better know how this falls in with the departure of the Samaritan Woman, it is said Ver. 8. His disciples were gone into the city to buy meat;
That you may the better know how this falls in with the departure of the Samaritan Woman, it is said Ver. 8. His Disciples were gone into the City to buy meat;
a Man scarce well known to his own Disciples, of no grandeur or plausibility, not at all strengthened or countenanced by the favour, friendship and alliances of the World,
a Man scarce well known to his own Disciples, of no grandeur or plausibility, not At all strengthened or countenanced by the favour, friendship and alliances of the World,
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nor at all effecting the greeting in the Market-place, or the precedency in solemn Meetings, conversing most-what with the meanest of men, condemned and hooted at by the great Rabbies and Sophies of the World.
nor At all effecting the greeting in the Marketplace, or the precedency in solemn Meetings, conversing mostwhat with the Meanest of men, condemned and hooted At by the great Rabbies and Sophies of the World.
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And yet such was his Humility and Patience, that he would not set up himself by his own or his Fathers Power, to rid himself of this poor, sad, and contemptible condition.
And yet such was his Humility and Patience, that he would not Set up himself by his own or his Father's Power, to rid himself of this poor, sad, and contemptible condition.
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What? Could not he that raised Lazarus 's Body from the dead, have kept his own Bones from ach and weariness? Or he that turn'd Water into Wine, could not he have commanded the very Stones before him to become Bread? Or charged the Cities of Samaria to bring him in Provision,
What? Could not he that raised Lazarus is Body from the dead, have kept his own Bones from Ach and weariness? Or he that turned Water into Wine, could not he have commanded the very Stones before him to become Bred? Or charged the Cities of Samaria to bring him in Provision,
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as to their true Soveraign and absolute Lord? And if they had discredited his Word, to have made it good with the appearance and approach of the Heavenly Host,
as to their true Sovereign and absolute Lord? And if they had discredited his Word, to have made it good with the appearance and approach of the Heavenly Host,
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I pass on from this first Part, viz. the Occasion, with all the Circumstances thereon depending, to the Proposal of the Parable, [ In the mean time his disciples prayed him saying, Master, eat.
I pass on from this First Part, viz. the Occasion, with all the circumstances thereon depending, to the Proposal of the Parable, [ In the mean time his Disciples prayed him saying, Master, eat.
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and he would have given thee living water ; ( Ver. 10, 11.) viz. the very same water, that he speaks of, Iohn 7. ver. 37. where he is said in the last day, that great day of the feast of Tabernacles, to stand and cry. If any man thirst let him come unto me and drink.
and he would have given thee living water; (Ver. 10, 11.) viz. the very same water, that he speaks of, John 7. ver. 37. where he is said in the last day, that great day of the feast of Tabernacles, to stand and cry. If any man thirst let him come unto me and drink.
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where it being delivered to the Priests, it was poured upon the Altar together with Wine, the people singing that of the Prophet Esaiah, Ch. 12. With joy shall ye draw water out of the wells of salvation.
where it being Delivered to the Priests, it was poured upon the Altar together with Wine, the people singing that of the Prophet Isaiah, Christ 12. With joy shall you draw water out of the wells of salvation.
But whosoever should drink of the Water that he should give, shall never thirst; but the water shall be in him a well of water, springing up into everlasting life.
But whosoever should drink of the Water that he should give, shall never thirst; but the water shall be in him a well of water, springing up into everlasting life.
Solitude and darkness that makes our Hearts shrink within us, and overwhelms our Souls with horrour and misdoubt, what is it in Spirituals but a privation of perfect Love, that casteth out fear, as the Apostle speaks? He that hateth his brother is in darkness,
Solitude and darkness that makes our Hearts shrink within us, and overwhelms our Souls with horror and misdoubt, what is it in Spirituals but a privation of perfect Love, that Cast out Fear, as the Apostle speaks? He that hates his brother is in darkness,
1 Ioh. cap. 2. There is nothing that the Natural man is sensible of in this outward World, but the Spirit of God has made use of to prefigure and set out the condition and nature of Reward and Spiritual things;
1 John cap. 2. There is nothing that the Natural man is sensible of in this outward World, but the Spirit of God has made use of to prefigure and Set out the condition and nature of Reward and Spiritual things;
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And he that doth not feel through these sensible Creatures something better than themselves, certainly is exceedingly benum'd, or rather Spiritually dead;
And he that does not feel through these sensible Creatures something better than themselves, Certainly is exceedingly benumbed, or rather Spiritually dead;
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Our Blessed Saviour, in the midst of his thirst after the Water of Iacobs Well, which he beg'd of the Samaritan Woman, was so refreshed with the remembrance of the Spiritual and Living Waters which he enjoy'd within, that he had forgot his first request, his Soul being inebriate as it were with the sweetness of that hidden spring in his Heart.
Our Blessed Saviour, in the midst of his thirst After the Water of Iacobs Well, which he begged of the Samaritan Woman, was so refreshed with the remembrance of the Spiritual and Living Waters which he enjoyed within, that he had forgotten his First request, his Soul being inebriate as it were with the sweetness of that hidden spring in his Heart.
as the carnal or outward man is emptyed and impoverished, have their desire strait way furiously kindled like a broad fiery Meteor, that is swiftly wasted hither and thither, accordingly as the earthly unctuous Vapour, its proper Pabulum, is scattered in the Air.
as the carnal or outward man is emptied and impoverished, have their desire strait Way furiously kindled like a broad fiery Meteor, that is swiftly wasted hither and thither, accordingly as the earthly unctuous Vapour, its proper Pabulum, is scattered in the Air.
And what Soul can endure to be in such a case? Wherefore it is too too probable that that mind that can abstain from fleshly and bodily Desires (from their accomplishment I mean) has some hidden Contentment within, undiscover'd to the World.
And what Soul can endure to be in such a case? Wherefore it is too too probable that that mind that can abstain from fleshly and bodily Desires (from their accomplishment I mean) has Some hidden Contentment within, undiscovered to the World.
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Sin only excepted ) and disregarded his seasonable Sustenance, had it not been so as he professes it was, in his Answer to his Disciples, I have meat to eat you know not of.
since only excepted) and disregarded his seasonable Sustenance, had it not been so as he Professes it was, in his Answer to his Disciples, I have meat to eat you know not of.
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viz. First, The Disciples misapprehension, or false collection, [ Hath any man brought him to eat? ] Secondly, Our Saviours true interpretation of the Parable, [ My meat is to do the will of him that sent me, &c. ]
viz. First, The Disciples misapprehension, or false collection, [ Hath any man brought him to eat? ] Secondly, Our Saviors true Interpretation of the Parable, [ My meat is to do the will of him that sent me, etc. ]
NONLATINALPHABET; Has any man ? The Ravens fed Elijah the Tisbite, by the Brook Cherith which is before Iordan; They brought him bread and flesh in the morning,
; Has any man? The Ravens fed Elijah the Tishbite, by the Brook Cherith which is before Iordan; They brought him bred and Flesh in the morning,
He breaks and weakens that strong influence they have upon the minds of men, that Circean Magick that metamorphozes the Souls of men into meer Beasts, and changes their Understandings.
He breaks and weakens that strong influence they have upon the minds of men, that Circean Magic that metamorphozes the Souls of men into mere Beasts, and changes their Understandings.
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which now compar'd with their lately bought Provision in the Cities of Samaria, and the savoury suggestions of their own Stomachs, their thoughts are circumscribed within the margins of a Platter, they have animam in patinis (as the Proverb goes) and are not at leasure to think of any thing higher than Bodily Food, [ Has any man brought him to eat? ]
which now compared with their lately bought Provision in the Cities of Samaria, and the savoury suggestions of their own Stomachs, their thoughts Are circumscribed within the margins of a Platter, they have animam in patinis (as the Proverb Goes) and Are not At leisure to think of any thing higher than Bodily Food, [ Has any man brought him to eat? ]
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One in those two Disciples that went to Emaus, to whom Christ appeared, and part of whose discourse was, ( Luke 24.) Concerning Iesus of Nazareth, a prophet mighty in deed and word before God and all the people.
One in those two Disciples that went to Emaus, to whom christ appeared, and part of whose discourse was, (Lycia 24.) Concerning Iesus of Nazareth, a Prophet mighty in deed and word before God and all the people.
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then had, and at this time have, concerning the Messias ; making him a Temporal Prince, and expecting a Temporal Happiness from him. The other Instance is;
then had, and At this time have, Concerning the Messias; making him a Temporal Prince, and expecting a Temporal Happiness from him. The other Instance is;
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The Iews therefore strove amongst themselves, saying, How can this man give us his flesh to eat ? But the words our Saviour Christ here speaks are, as he himself professes;
The Iews Therefore strove among themselves, saying, How can this man give us his Flesh to eat? But the words our Saviour christ Here speaks Are, as he himself Professes;
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If his Spirit had been in them, as his Body was with them, I make no question but their Minds had been so Heavenly disposed, that our Saviours Speeches would not have proved such AEnigma's unto them.
If his Spirit had been in them, as his Body was with them, I make no question but their Minds had been so Heavenly disposed, that our Saviors Speeches would not have proved such AEnigma's unto them.
it is self-sufficient and immutable, according to those NONLATINALPHABET that Mankind has of God: Such Spiritual food as the will of God, cannot belong to the Body;
it is self-sufficient and immutable, according to those that Mankind has of God: Such Spiritual food as the will of God, cannot belong to the Body;
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But I will answer that Objection, in short, The natural man is uncapable of the things of the Spirit of God. 1. Cor. 2. 14. NONLATINALPHABET: He has no room for them;
But I will answer that Objection, in short, The natural man is uncapable of the things of the Spirit of God. 1. Cor. 2. 14.: He has no room for them;
but a full and absolute Resignation of a mans self unto the Will of God, our Desires not at all circuling into our selves: (For it is a sign then, that they sprung from our selves) But our Desire and Will being melted as it were into one Will with God,
but a full and absolute Resignation of a men self unto the Will of God, our Desires not At all circling into our selves: (For it is a Signen then, that they sprung from our selves) But our Desire and Will being melted as it were into one Will with God,
and desiring nothing but for God, and because God desires it and wills it. Then shall not our Natural Will be the First mover in our desire of Knowledge,
and desiring nothing but for God, and Because God Desires it and wills it. Then shall not our Natural Will be the First mover in our desire of Knowledge,
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This is that righteous man that hateth lying, and before whom the wicked man is loathsome, and comes to shame. Prov. 13. We having therefore thus found out the Nature and Constitution of the New Creature, the Regenerate Soul, it is no wonder to us to find out the proper food of it.
This is that righteous man that hates lying, and before whom the wicked man is loathsome, and comes to shame. Curae 13. We having Therefore thus found out the Nature and Constitution of the New Creature, the Regenerate Soul, it is no wonder to us to find out the proper food of it.
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and therefore he breaths no other Air, sucks in no other Life or Food, than the Free Will of God. This is that that satisfies; and this alone can satisfie.
and Therefore he breathes no other Air, sucks in no other Life or Food, than the Free Will of God. This is that that Satisfies; and this alone can satisfy.
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It is a Cup of deadly Wine, of which by how much more deep every man drinks, by so much more is he made stupid and sensless, as concerning the Godly Life;
It is a Cup of deadly Wine, of which by how much more deep every man drinks, by so much more is he made stupid and senseless, as Concerning the Godly Life;
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However it will not be amiss a little by way of Analogy to open the nature of that Spiritual Food mentioned in the Text, [ My meat is to do the will of him that sent me.
However it will not be amiss a little by Way of Analogy to open the nature of that Spiritual Food mentioned in the Text, [ My meat is to do the will of him that sent me.
but abstain from that which it longs after, and fear thou God; i. e. adhere to that which he has revealed to thee to be his Will; fear to transgress his Law.
but abstain from that which it longs After, and Fear thou God; i. e. adhere to that which he has revealed to thee to be his Will; Fear to transgress his Law.
When as Self-will, and the feeding on our own Desires, will so decay the constitution and complexion of the soundest Saint, that he will be mis-shapen'd and transform'd into the figure of an abhorred Fiend.
When as Self-will, and the feeding on our own Desires, will so decay the constitution and complexion of the soundest Saint, that he will be mis-shapened and transformed into the figure of an abhorred Fiend.
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For our own Will and Desire is a poor narrow contracted thing, pinching us down next to nothing, by confining us to our selves, and our own scant bottoms.
For our own Will and Desire is a poor narrow contracted thing, pinching us down next to nothing, by confining us to our selves, and our own scant bottoms.
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but when it breaks out into a free flame, how chearfully doth it shine, and laugh, and look pleasant, filling the whole house with lightsomeness and joy! That is mans Straiten'd Will;
but when it breaks out into a free flame, how cheerfully does it shine, and laugh, and look pleasant, filling the Whole house with lightsomeness and joy! That is men Straitened Will;
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Pride, and ambition, and thirst after knowledge and the glory and applause of men, do puff up the Soul, (when these are satisfied) make her look big and bloat:
Pride, and ambition, and thirst After knowledge and the glory and applause of men, do puff up the Soul, (when these Are satisfied) make her look big and bloat:
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The Fourth thing considerable in Food is the Tast. And hitherto may be refer'd those affectionate expressions in the Psalmist, who speaking of the Laws of God, which is the interpretation of his Will, giveth abundance of sweetness and pleasantness to them.
The Fourth thing considerable in Food is the Taste And hitherto may be referred those affectionate expressions in the Psalmist, who speaking of the Laws of God, which is the Interpretation of his Will, gives abundance of sweetness and pleasantness to them.
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and yet a strange Woman, thy Harlot, with whom thou feastest and sportest, and forgettest thy Husband Christ Iesus, the Will of God, the Holy Spirit, the Divine Life.
and yet a strange Woman, thy Harlot, with whom thou feastest and sportest, and forgettest thy Husband christ Iesus, the Will of God, the Holy Spirit, the Divine Life.
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and it vvill burn in conclusion as the Fire of Hell. God has brought thee into the wilderness, that thou mayest enjoy the Promised Land; offers thee Angels food; would feed thee with Manna :
and it will burn in conclusion as the Fire of Hell. God has brought thee into the Wilderness, that thou Mayest enjoy the Promised Land; offers thee Angels food; would feed thee with Manna:
the Tables furnished with all variety of the most rare Delicates, rich Furniture, excellent Attendance; every thing point device from the Stable to the Dining-room, above desire or expectation:
the Tables furnished with all variety of the most rare Delicates, rich Furniture, excellent Attendance; every thing point device from the Stable to the Dining-room, above desire or expectation:
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Isa. 29. Such is the condition of all the adversaries of Sion, the holy people of God, that hunger and thirst after God and his Righteousness, the fulfilling of the Will of God;
Isaiah 29. Such is the condition of all the Adversaries of Sion, the holy people of God, that hunger and thirst After God and his Righteousness, the fulfilling of the Will of God;
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He that feeds of any thing else, sucks but in a rotten mist or fog, of scarce so good as the Prodigals husks, of no better than Mahomets Ezeck, that infernal Tree, whose fruit be but Devils heads,
He that feeds of any thing Else, sucks but in a rotten missed or fog, of scarce so good as the Prodigals husks, of no better than Mahomets Ezekiel, that infernal Tree, whose fruit be but Devils Heads,
and sucks so sweet delight from these breasts, that she never hungers nor thirsts again; never desires the tempting Poysons, the pernicious Pleasures, and false Contentments of this vain World:
and sucks so sweet delight from these breasts, that she never hunger's nor thirsts again; never Desires the tempting Poisons, the pernicious Pleasures, and false Contentment's of this vain World:
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But because some mens dispositions are low and groveling, veluti pecorum quae natura prona atque ventri obedientia finxit, (as Salust speaks) all their desires and imagination tending downward;
But Because Some men's dispositions Are low and groveling, Veluti pecorum Quae Nature Doomed atque ventri obedientia finxit, (as Sallust speaks) all their Desires and imagination tending downward;
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(2.) For this Word, if we were grown fitly prepared for the receiving of it, is the Seed of Eternal Life, whereby we may be born again, and regenerate into the image of Christ:
(2.) For this Word, if we were grown fitly prepared for the receiving of it, is the Seed of Eternal Life, whereby we may be born again, and regenerate into the image of christ:
But how shall they call on him on whom they have not believed? And how shall they believe on him of whom they have not heard? And how shall they hear without a preacher ? And at last he concludes, Then faith is by hearing,
But how shall they call on him on whom they have not believed? And how shall they believe on him of whom they have not herd? And how shall they hear without a preacher? And At last he concludes, Then faith is by hearing,
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And this is the NONLATINALPHABET or NONLATINALPHABET, the voice of the Heavens, or the voice of that vast expansum from the Earth upward. For that no man too confidently restrict and straiten this Preaching,
And this is the or, the voice of the Heavens, or the voice of that vast expansum from the Earth upward. For that no man too confidently restrict and straiten this Preaching,
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This NONLATINALPHABET (as Theon calls it in his NONLATINALPHABET upon Aratus ) this far-stretched Firmament, or all-incircling Air, — NONLATINALPHABET NONLATINALPHABET —
This (as Theon calls it in his upon Aratus) this far-stretched Firmament, or all-incircling Air, — —
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Yea that lower noise of the breathing of Men and Beasts, call aloud unto us for obedient thankfulness, to him that is the life and breath of all living things;
Yea that lower noise of the breathing of Men and Beasts, call aloud unto us for obedient thankfulness, to him that is the life and breath of all living things;
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that NONLATINALPHABET the Life of the World (as R. Moses the AEgyptian calls him) who if he should draw in his rayes of livelihood out of this great Universe, the World would be as a dead fabrick in silence and desolation.
that the Life of the World (as R. Moses the Egyptian calls him) who if he should draw in his rays of livelihood out of this great Universe, the World would be as a dead fabric in silence and desolation.
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If then without Hearing, (at least in some sense or other) no Faith, without Faith no Calling upon God, without Calling upon God no Salvation, without Salvation from the Old Man and his deceitful Iust, no Regeneration;
If then without Hearing, (At least in Some sense or other) no Faith, without Faith not Calling upon God, without Calling upon God no Salvation, without Salvation from the Old Man and his deceitful Just, no Regeneration;
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According to this Analogy of calling the Word Seed, the Auditors or Disciples of them that teach the Word are called Children, as begotten of their Spiritual Parents by the effusion of this Seed of the Word.
According to this Analogy of calling the Word Seed, the Auditors or Disciples of them that teach the Word Are called Children, as begotten of their Spiritual Parents by the effusion of this Seed of the Word.
So new actions, in transient evolution, must have a new centre or bottom of Essence, which is the heart of life, which is the being of every living creature.
So new actions, in Transient evolution, must have a new centre or bottom of Essence, which is the heart of life, which is the being of every living creature.
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And if all the knowledge of these things which he now is perswaded of, together with desire and abhorrency, sympathy and antipathy, fear or hope of future matters, the memory of things past, the sense of things present were utterly taken from him, where would he be? Or how would he feel out himself or find out himself? This would be but turning man to destruction.
And if all the knowledge of these things which he now is persuaded of, together with desire and abhorrency, Sympathy and antipathy, Fear or hope of future matters, the memory of things past, the sense of things present were utterly taken from him, where would he be? Or how would he feel out himself or find out himself? This would be but turning man to destruction.
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So then if this be destruction and death, then must a new sense and apprehension of things, new sympathy and antipathy, new embracing and abhorrency, be a new life, a new generation, a new creature.
So then if this be destruction and death, then must a new sense and apprehension of things, new Sympathy and antipathy, new embracing and abhorrency, be a new life, a new generation, a new creature.
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The true and real inward difference betwixt a Stone, Plant, Brute, and Man, is, that the second exceeds the first by the spirit of Vegetation, the third the second by Sensation, and the fourth the third by Reason. And that a Regenerate man differs intrinsecally from a Natural man, is, that his sympathy, sense,
The true and real inward difference betwixt a Stone, Plant, Brute, and Man, is, that the second exceeds the First by the Spirit of Vegetation, the third the second by Sensation, and the fourth the third by Reason. And that a Regenerate man differs intrinsically from a Natural man, is, that his Sympathy, sense,
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surely the original or centre of life is now quite another: And here is generation of life ab intimo, as deep as understanding can conceive of, or apprehension penetrate to.
surely the original or centre of life is now quite Another: And Here is generation of life ab intimo, as deep as understanding can conceive of, or apprehension penetrate to.
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surely it should be a sufficient incitement to receive the Word with as much eagerness, as the dry womb of the Earth, doth the refreshing Rain after a long drought.
surely it should be a sufficient incitement to receive the Word with as much eagerness, as the dry womb of the Earth, does the refreshing Rain After a long drought.
(3.) But as the Word is Seed to beget, so it hinders not but that it may be nourishment for the conservation and increase of that which is brought forth. 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby.
(3.) But as the Word is Seed to beget, so it hinders not but that it may be nourishment for the conservation and increase of that which is brought forth. 1 Pet. 2. 2. As new born babes desire the sincere milk of the word, that you may grow thereby.
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Is not this Iesus, the son of Ioseph, whose father and mother we know? How then saith he, I came down from Heaven? See how they go about to vilifie the Meat, rather than any way suspect the foulness and weakness of their own ill Stomachs.
Is not this Iesus, the son of Ioseph, whose father and mother we know? How then Says he, I Come down from Heaven? See how they go about to vilify the Meat, rather than any Way suspect the foulness and weakness of their own ill Stomachs.
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And thus we have seen in brief, That for the raising of our Souls from Death, for the begetting of the Holy Life, and for the conservation and increase of the same, we ought to be Hearers of the Word.
And thus we have seen in brief, That for the raising of our Souls from Death, for the begetting of the Holy Life, and for the conservation and increase of the same, we ought to be Hearers of the Word.
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That awing sense of God which is impressed (if not upon all, yet at least) upon most mens Souls, together with a Natural desire of security and tranquillity of mind, and every pleasing good;
That awing sense of God which is impressed (if not upon all, yet At least) upon most men's Souls, together with a Natural desire of security and tranquillity of mind, and every pleasing good;
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doth easily induce even our Natural and Fleshly minds, out of love to our selves, to lay hold upon somewhat, which we conceive stronger than our selves: And this we call God ;
does Easily induce even our Natural and Fleshly minds, out of love to our selves, to lay hold upon somewhat, which we conceive Stronger than our selves: And this we call God;
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and so fit for the vafrous and subdolous Spirit of the Natural man to play its wily pranks in, that it being well instructed by the sly and subtle counsels of that Old Serpent, the Devil and Satan, it turns those good constitutions which should have been introductions to further Holiness, into a strong fort or castle of false satisfaction of Conscience, and most pernicious diabolical delusion;
and so fit for the vafrous and subdolous Spirit of the Natural man to play its wily pranks in, that it being well instructed by the sly and subtle Counsels of that Old Serpent, the devil and Satan, it turns those good constitutions which should have been introductions to further Holiness, into a strong fort or castle of false satisfaction of Conscience, and most pernicious diabolical delusion;
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whiles we take our selves to be distinguished from the wicked, reprobate brood, by outward performances of Ear-labour and Lip-labour, without the practice of that which is taught us out of Moses or Christ ;
while we take our selves to be distinguished from the wicked, Reprobate brood, by outward performances of Ear-labour and Lip-labour, without the practice of that which is taught us out of Moses or christ;
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that makes us think that such superficial performances will make us allowable before God. But nothing is acceptable to him but a simple, humble and unfeigned obedient Spirit:
that makes us think that such superficial performances will make us allowable before God. But nothing is acceptable to him but a simple, humble and unfeigned obedient Spirit:
All flesh is grass, and all the glory thereof as the flower of the field. The grass withereth, the flower fadeth, but the word of our God endureth for ever.
All Flesh is grass, and all the glory thereof as the flower of the field. The grass withereth, the flower fades, but the word of our God Endureth for ever.
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This is the Word and Eternal Life, on whom whosoever doth believe, and by true Faith in his strength is Regenerate into, shall obtain Everlasting Life;
This is the Word and Eternal Life, on whom whosoever does believe, and by true Faith in his strength is Regenerate into, shall obtain Everlasting Life;
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'Tis true there be notable Preheminences and Priviledges given even to the Natural Fleshly Adam. NONLATINALPHABET, saith Hermes, The whole World subsists for Mans sake.
It's true there be notable Preeminences and Privileges given even to the Natural Fleshly Adam., Says Hermes, The Whole World subsists for men sake.
Not so many verbal points of Christianity, not so many notions of Divinity, not so many moon-shine imaginations, from the Word heard or read, in Books, in our Hearts, in the Visible World, in Heaven, in Earth, in Men.
Not so many verbal points of Christianity, not so many notions of Divinity, not so many moonshine Imaginations, from the Word herd or read, in Books, in our Hearts, in the Visible World, in Heaven, in Earth, in Men.
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This is the end of that frustraneous brood of the Sons of Belial, the off-spring of unprofitableness, that fall short of the end they were intended to by their own disobedient perversness.
This is the end of that frustraneous brood of the Sons of Belial, the offspring of unprofitableness, that fallen short of the end they were intended to by their own disobedient perverseness.
I, but we learned Scholasticks, have Vnderstanding enough; or at least, as much as any. As much as we have Obedience. Surely Understanding is meant there the holy obedient Wisdom;
I, but we learned Scholastics, have Understanding enough; or At least, as much as any. As much as we have obedience. Surely Understanding is meant there the holy obedient Wisdom;
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which alone preserveth from death, as we may see out of the Prophet Baruch. They that had their pastime with the fowls of Heaven, (high and lofty Contemplations;
which alone Preserveth from death, as we may see out of the Prophet baruch. They that had their pastime with the fowls of Heaven, (high and lofty Contemplations;
but they understood not the way of knowledge, neither perceived the paths thereof; neither have their children received it, but they were far off from the way.
but they understood not the Way of knowledge, neither perceived the paths thereof; neither have their children received it, but they were Far off from the Way.
yet if we be void of that true Wisdom, that hath its root in hearty obedience to the Holy Word, we are without understanding, and become as the beasts that perish.
yet if we be void of that true Wisdom, that hath its root in hearty Obedience to the Holy Word, we Are without understanding, and become as the beasts that perish.
Wherefore let us not hug our selves in a false conceit of unhappy Knowledge; since not the hearers of the word, but the doers, are justified before God.
Wherefore let us not hug our selves in a false conceit of unhappy Knowledge; since not the hearers of the word, but the doers, Are justified before God.
Let us not say within our selves, we have Christ for the Head of our Religion, we have read his Words, we have heard his Embassadors speak to us, we have fetch'd out many a notable notion in the Christian Theology, we are well instructed in all points of the Holy Faith, we have heard much within, we have received more from without, we are the Holy Church and true Disciples of Christ.
Let us not say within our selves, we have christ for the Head of our Religion, we have read his Words, we have herd his ambassadors speak to us, we have fetched out many a notable notion in the Christian Theology, we Are well instructed in all points of the Holy Faith, we have herd much within, we have received more from without, we Are the Holy Church and true Disciples of christ.
But how can any admonition purge or reform, unless the Hearer doth his endeavour to practise ? The Word of God is no Magical Charm, that the meer hearing of it should be sufficient for this or that disease of the Soul. It may indeed beget a desire or propension to that which is good (for which cause the Old Serpent stops his ears,
But how can any admonition purge or reform, unless the Hearer does his endeavour to practise? The Word of God is no Magical Charm, that the mere hearing of it should be sufficient for this or that disease of the Soul. It may indeed beget a desire or propension to that which is good (for which cause the Old Serpent stops his ears,
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If any man brag that he hath the faculty of expounding Chrysippus (saith Epictetus ) say thou to thy self, [ Unless Chrysippus wrote obscurely, this man hath no such great cause to boast.
If any man brag that he hath the faculty of expounding Chrysippus (Says Epictetus) say thou to thy self, [ Unless Chrysippus wrote obscurely, this man hath not such great cause to boast.
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The third and last is a clear dilucid Logical proof, that this argumentation proceeded right. The last is necessary for the second, the second for the first:
The third and last is a clear dilucid Logical proof, that this argumentation proceeded right. The last is necessary for the second, the second for the First:
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But we quite contrary, bestow all our time in the latter, and utterly neglect the first, NONLATINALPHABET, &c. Therefore (saith he) we lye nevertheless, but how to demonstrate, that we ought not to lye, NONLATINALPHABET, we have it at our fingers ends.
But we quite contrary, bestow all our time in the latter, and utterly neglect the First,, etc. Therefore (Says he) we lie nevertheless, but how to demonstrate, that we ought not to lie,, we have it At our fingers ends.
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surely the reputed Church of God would send a more acceptable savour into the Nostrils both of god and Man. But whiles Religion is to whet our angry tusks in Controversie of Points, to scandal one another, contemn one another,
surely the reputed Church of God would send a more acceptable savour into the Nostrils both of god and Man. But while Religion is to whet our angry tusks in Controversy of Points, to scandal one Another, contemn one Another,
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When they could get one to be of their Heresie, and had instructed him well in their Principles (which was all they aimed at) then they out of self-favour, crown him with the magnificent Title of the Child of God;
When they could get one to be of their Heresy, and had instructed him well in their Principles (which was all they aimed At) then they out of self-favour, crown him with the magnificent Title of the Child of God;
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What? (saith Plotinus ) can a man see God, and in the mean time abstain from no manner of pleasure, in anger impotent, in good fortune insolent, in adversity impatient;
What? (Says Plotinus) can a man see God, and in the mean time abstain from no manner of pleasure, in anger impotent, in good fortune insolent, in adversity impatient;
remember the Name of God, and in the mean while be held with all manner of Passions, overcome no kind of perturbation? Vertue arrived at its due pitch, with true Wisdom and Prudence, shews God unto us;
Remember the Name of God, and in the mean while be held with all manner of Passion, overcome no kind of perturbation? Virtue arrived At its due pitch, with true Wisdom and Prudence, shows God unto us;
See how the Heathen Philosopher triumphs over those unworthy Christians, whose Religion was but Opinion, and their Life the depth of filth and corruption.
See how the Heathen Philosopher Triumphos over those unworthy Christians, whose Religion was but Opinion, and their Life the depth of filth and corruption.
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Surely those Holy Watchmen of Israel, did see the time would come, that the delusions of the Devil would so strongly possess the heads and hearts of men, that they would be fast glewed in hypocritical holiness to some outward form of Religion;
Surely those Holy Watchmen of Israel, did see the time would come, that the delusions of the devil would so strongly possess the Heads and hearts of men, that they would be fast glued in hypocritical holiness to Some outward from of Religion;
But that they are as surely nothing, as it is sure they take themselves to be something, is easily proved out of 1 Cor. 13. Though I speak with the tongue of men and angels,
But that they Are as surely nothing, as it is sure they take themselves to be something, is Easily proved out of 1 Cor. 13. Though I speak with the tongue of men and Angels,
Now that they that are but idle Hearers of the Word have not Charity, and so consequently are nothing, will be proved out of the effects of Charity. Love suffereth long : They are impatient.
Now that they that Are but idle Hearers of the Word have not Charity, and so consequently Are nothing, will be proved out of the effects of Charity. Love suffers long: They Are impatient.
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The estate of this kind of people is well described by the Prophet Esay: The multitude of all nations that fight against the altar, shall be as a dream, or vision of the night.
The estate of this kind of people is well described by the Prophet Isaiah: The multitude of all Nations that fight against the altar, shall be as a dream, or vision of the night.
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which is all-bearing Patience: This holds up the mortified Soul in its extreme burning anguish; and therefore is not unlike an Altar that bears the Sacrifice.
which is all-bearing Patience: This holds up the mortified Soul in its extreme burning anguish; and Therefore is not unlike an Altar that bears the Sacrifice.
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though not so thoroughly enlightned as the blew Sky: Stars they are; but wandering Stars ; the end of whose staggering period, is to set in everlasting blackness of darkness.
though not so thoroughly enlightened as the blue Sky: Stars they Are; but wandering Stars; the end of whose staggering Period, is to Set in everlasting blackness of darkness.
So great Purity was conceived to be in the Law of God, even the written Word, that no Heathen durst venture to intersert any pieces of it into their Writings:
So great Purity was conceived to be in the Law of God, even the written Word, that no Heathen durst venture to intersert any Pieces of it into their Writings:
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So Holy it was accounted that they durst not contaminate it NONLATINALPHABET, with their profane mouths ; as Iosephus writes, from the testimony of Hecataeus.
So Holy it was accounted that they durst not contaminate it, with their profane mouths; as Iosephus writes, from the testimony of Hecataeus.
And that Theodectes the Tragaedian, lost his sight. And no wonder; for by Iosephus 's relation, these men sought rather for Flowers to adorn their Works,
And that Theodectes the Tragedian, lost his sighed. And no wonder; for by Iosephus is Relation, these men sought rather for Flowers to adorn their Works,
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And hence so much distraction, phrensie and blindness possesseth us this very day. Yet like bold impudent Flies, we sieze confidently upon those precious.
And hence so much distraction, frenzy and blindness Possesses us this very day. Yet like bold impudent Flies, we seize confidently upon those precious.
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Not taken it doth no good: Taken in and not digested it brings but Diseases: But taken in and perfectly digested by honest labour and exercise, preserveth Life and Health.
Not taken it does no good: Taken in and not digested it brings but Diseases: But taken in and perfectly digested by honest labour and exercise, Preserveth Life and Health.
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So if there be a continual vigorous habit in the heart of shining Vertue and lovely Charity, it will issue even into the face of a man in all friendly amiableness.
So if there be a continual vigorous habit in the heart of shining Virtue and lovely Charity, it will issue even into the face of a man in all friendly amiableness.
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The ancient Greek Poet, brings in Vlysses musing with himself, amongst his travels, what a kind of People he had fallen among; after this manner, NONLATINALPHABET;
The ancient Greek Poet, brings in Ulysses musing with himself, among his travels, what a kind of People he had fallen among; After this manner,;
NONLATINALPHABET; NONLATINALPHABET; What a kind of People be the Inhabitants of the Land into which I come? Are they injurious, barbarous and unjust? Or are they of a loving disposition, courteous unto strangers,
;; What a kind of People be the Inhabitants of the Land into which I come? are they injurious, barbarous and unjust? Or Are they of a loving disposition, courteous unto Strangers,
or abstinence from that which is Evil: NONLATINALPHABET: Pure Temperance; Manly and awful-eyed Fortitude; Gravity and Modesty gently moving in all peaceful and steady tranquillity;
or abstinence from that which is Evil:: Pure Temperance; Manly and awful-eyed Fortitude; Gravity and Modesty gently moving in all peaceful and steady tranquillity;
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pierceth like Lightning into the inwardness of things; stands before the Throne of Immortal Glory. That Holiness winds it self from all corruption of the Flesh;
pierces like Lightning into the inwardness of things; Stands before the Throne of Immortal Glory. That Holiness winds it self from all corruption of the Flesh;
That which is Caesars to Caesar, and that which is Gods to God: But nothing to it self; seeketh nothing for it self; exulteth not in it self: But gives all to God; seeks all for God; rejoyceth alwayes in God.
That which is Caesars to Caesar, and that which is God's to God: But nothing to it self; seeks nothing for it self; exulteth not in it self: But gives all to God; seeks all for God; Rejoiceth always in God.
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I will only speak a word or two of the Proposition that is left, and so end this Text. The Proposition is this; III. That we are not to deceive our selves.
I will only speak a word or two of the Proposition that is left, and so end this Text. The Proposition is this; III. That we Are not to deceive our selves.
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(1.) There is Vnderstanding, that lamp of Heavenly Truths, or Intellectual illumination. (2.) There is the Soul in the middle, where Will and Reasoning is situated. (3.) In the last place, there is NONLATINALPHABET, that Life which resides in the Body,
(1.) There is Understanding, that lamp of Heavenly Truths, or Intellectual illumination. (2.) There is the Soul in the middle, where Will and Reasoning is situated. (3.) In the last place, there is, that Life which resides in the Body,
NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET A World whose bottom is the depth of unfaithfulness: It's foundation is laid in Hell; a Hell whose fense is pitchy clouds and thick darkness; whose treasure is corruption; inhabitants, vanity and shadowes; wisdom, senslesness; prudence, precipitancy;
, A World whose bottom is the depth of unfaithfulness: It's Foundation is laid in Hell; a Hell whose fence is pitchy Clouds and thick darkness; whose treasure is corruption; inhabitants, vanity and shadows; Wisdom, senselessness; prudence, precipitancy;
simplicity of heart, inextricable labyrinths of deceit and hypocrisie: constancy or steddiness, a vertiginous circuit of glowing phrensie and gross madness.
simplicity of heart, inextricable labyrinths of deceit and hypocrisy: constancy or steadiness, a vertiginous circuit of glowing frenzy and gross madness.
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He that here doth NONLATINALPHABET (which those wise Oracles forbid) He that looks down, indangers his sight, indangers being carryed away with this rapid course and hurrying flux of tumultuous motions:
He that Here does (which those wise Oracles forbid) He that looks down, endangers his sighed, endangers being carried away with this rapid course and hurrying flux of tumultuous motions:
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Now the Soul of man, betwixt these two, the Spirit and the Flesh, Heaven and Hell, God and the Devil, is so placed, that accordingly as it inclines or cleaves to,
Now the Soul of man, betwixt these two, the Spirit and the Flesh, Heaven and Hell, God and the devil, is so placed, that accordingly as it inclines or cleaves to,
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If it cleave unto the Flesh and its deceivable Lusts, the warmth of wickedness will attract it down lower and lower, till Satan hath insnared it in all his nests,
If it cleave unto the Flesh and its deceivable Lustiest, the warmth of wickedness will attract it down lower and lower, till Satan hath Ensnared it in all his nests,
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So that being made an absolute Vassal of that Tyrannick Prince that rules in the Sons of Disobedience, he shall be excluded from the everlasting light of God and his Holy Truth.
So that being made an absolute Vassal of that Tyrannic Prince that rules in the Sons of Disobedience, he shall be excluded from the everlasting Light of God and his Holy Truth.
God that commanded the light to shine out of darkness, shine in our hearts, and give us the light of the knowledge of the glory of God, in the face of Iesus Christ, that we may walk before him in the truth of Life.
God that commanded the Light to shine out of darkness, shine in our hearts, and give us the Light of the knowledge of the glory of God, in the face of Iesus christ, that we may walk before him in the truth of Life.
As I pronounced concerning this Text at first, that it is a description of the opposite conditions of those ever opposite off-springs of God, and the Devil;
As I pronounced Concerning this Text At First, that it is a description of the opposite conditions of those ever opposite offsprings of God, and the devil;
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though the words themselves answer not so fitly to the Hebrew Text. To devise the occasion of their variation, would be more easie (though curious) than profitable.
though the words themselves answer not so fitly to the Hebrew Text. To devise the occasion of their variation, would be more easy (though curious) than profitable.
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But sith the poor upright honest man, through the continual comfort of his own good Conscience, Dives like, fares deliciously every day, though poor in estate;
But sith the poor upright honest man, through the continual Comfort of his own good Conscience, Dives like, fares deliciously every day, though poor in estate;
This evil poverty and miserable want, is described in the Revelation of S. Iohn, Ch. 3. Thou sayest, I am rich and increased with goods, and have need of nothing;
This evil poverty and miserable want, is described in the Revelation of S. John, Christ 3. Thou Sayest, I am rich and increased with goods, and have need of nothing;
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from a blind Wretch to a Judge upon a Throne, that shall discern the right, that shall judge the Twelve Tribes of Israel. He that is spiritual judgeth all things,
from a blind Wretch to a Judge upon a Throne, that shall discern the right, that shall judge the Twelve Tribes of Israel. He that is spiritual Judgeth all things,
wants that old precious coin, whose image and superscription is Righteousness and true Holiness, the figure of Christ the Son of God, the express Portraiture of his Father:
Wants that old precious coin, whose image and superscription is Righteousness and true Holiness, the figure of christ the Son of God, the express Portraiture of his Father:
He wants his Eye-sight, the true Spiritual Wisdom, holy Discretion, the sense of Spirits, and discovery of the mysterious working of that Prince of Darkness and Deceit:
He Wants his Eyesight, the true Spiritual Wisdom, holy Discretion, the sense of Spirits, and discovery of the mysterious working of that Prince of Darkness and Deceit:
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The Spirit of a man will sustain his infirmities, but a wounded Spirit who can bear? Prov. 18. 14. 2. Is Blindness or Darkness an horrid thing to the Body ? then is Ignorance much more to the Soul :
The Spirit of a man will sustain his infirmities, but a wounded Spirit who can bear? Curae 18. 14. 2. Is Blindness or Darkness an horrid thing to the Body? then is Ignorance much more to the Soul:
As may appear from that excellent description of this AEgyptian darkness in the Book of Wisdom, Chap. 17. When the unrighteous people thought to have thy holy people in subjection, they were bound with the bands of darkness and long night,
As may appear from that excellent description of this Egyptian darkness in the Book of Wisdom, Chap. 17. When the unrighteous people Thought to have thy holy people in subjection, they were bound with the bans of darkness and long night,
(But now that we think not only of outward darkness in the Air, see what followes.) And while they thought to be hid in their dark sins, they were scattered abroad in the dark covering of forgetfulness, fearing horribly and troubled with visions.
(But now that we think not only of outward darkness in the Air, see what follows.) And while they Thought to be hid in their dark Sins, they were scattered abroad in the dark covering of forgetfulness, fearing horribly and troubled with visions.
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1 Ioh. 2. And no wonder then that fear attends his footing, that ever and anon he is afraid that the next step, he stumbles into the pit of destruction.
1 John 2. And no wonder then that Fear attends his footing, that ever and anon he is afraid that the next step, he stumbles into the pit of destruction.
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The wicked fear where no fear is, but God is in the generation of the righteous, saith the Psalmist. It fares so with them as with those that travel in Arabia ;
The wicked Fear where no Fear is, but God is in the generation of the righteous, Says the Psalmist. It fares so with them as with those that travel in Arabia;
who if they chance to set their foot upon Iron, Stone, or any cold thing by night, they are even ready to dye with fear, suspecting they have trodden upon a Serpent:
who if they chance to Set their foot upon Iron, Stone, or any cold thing by night, they Are even ready to die with Fear, suspecting they have trodden upon a Serpent:
So ungodly men whose stay and trust is not on God, are subject out of the suggestions of an ill Conscience, in every harsh thing they meet with, to think that God hath forsaken them,
So ungodly men whose stay and trust is not on God, Are Subject out of the suggestions of an ill Conscience, in every harsh thing they meet with, to think that God hath forsaken them,
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The rising of the morning may restore the other to peace and security, but what will chace away the terrour of this inward darkness? Nor the glorious light of the Sun,
The rising of the morning may restore the other to peace and security, but what will chase away the terror of this inward darkness? Nor the glorious Light of the Sun,
Vide qualis affectus sit timor (saith Cardan ) qui crepitare cogit dentes, &c. See what a kind of passion Fear is, that makes a mans teeth chatter in his head;
Vide qualis affectus sit timor (Says Cardan) qui crepitare cogit dentes, etc. See what a kind of passion fear is, that makes a men teeth chatter in his head;
And so that Poverty, which consists in the want of good things, and the presence of evils that ensue from this want, is a great deal worse in the Soul,
And so that Poverty, which consists in the want of good things, and the presence of evils that ensue from this want, is a great deal Worse in the Soul,
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Now what Life is this? A vertuous honest Life, a Life devoid of filthy lusts, of base concupiscence, of envy, hatred and bitterness, of idolatrous self-love, (for self-love is perfect idolatry)? Or is it an hypocritical, false, ungodly Life, not escap'd the corruption of the Flesh that is by lust? Surely it is the former,
Now what Life is this? A virtuous honest Life, a Life devoid of filthy Lustiest, of base concupiscence, of envy, hatred and bitterness, of idolatrous Self-love, (for Self-love is perfect idolatry)? Or is it an hypocritical, false, ungodly Life, not escaped the corruption of the Flesh that is by lust? Surely it is the former,
which no Natural Father would do to his Son. He therefore that lives not an honest, godly and upright Life, hath not been at this doal of Heavenly Bread;
which not Natural Father would do to his Son. He Therefore that lives not an honest, godly and upright Life, hath not been At this doal of Heavenly Bred;
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So here's Meat, Drink, and Clothes sufficient; if we perform the condition of overcoming. Now overcoming presupposeth a fight, and fighting an Adversary.
So here's Meat, Drink, and Clothes sufficient; if we perform the condition of overcoming. Now overcoming presupposeth a fight, and fighting an Adversary.
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Sobriety and Temperance will overcome the Flesh. Humility and Lowliness of mind will defeat the World. Self-denyal (which is the blessed Cross of Christ) will keep off all the pestilent plots and devices, the Devil can frame against us.
Sobriety and Temperance will overcome the Flesh. Humility and Lowliness of mind will defeat the World. Self-denial (which is the blessed Cross of christ) will keep off all the pestilent plots and devices, the devil can frame against us.
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Which through Faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouth of lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens.
Which through Faith subdued kingdoms, wrought righteousness, obtained promises, stopped the Mouth of Lions, quenched the violence of fire, escaped the edge of the sword, of weak were made strong, waxed valiant in battle, turned to flight the armies of the aliens.
For if we be grafted with him into the similitude of his death, even so shall we be into the similitude of his resurrection. Rom. 6. 5. THUS we have seen the evil afflicted case of him that is destitute of the true riches of the mind, Temperance, Piety, Wisdom, and all other Vertues ;
For if we be grafted with him into the similitude of his death, even so shall we be into the similitude of his resurrection. Rom. 6. 5. THUS we have seen the evil afflicted case of him that is destitute of the true riches of the mind, Temperance, Piety, Wisdom, and all other Virtues;
Not that that light is alwayes so, but that it causeth such a perturbation in the Spirit of man, conscious to it self of evil committed. Or otherwise thus:
Not that that Light is always so, but that it Causes such a perturbation in the Spirit of man, conscious to it self of evil committed. Or otherwise thus:
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where Will and Intention, and Motion of Life is: As Reason Natural is the impression of the clear light of Truth in Natural Theories. These true lights never vary;
where Will and Intention, and Motion of Life is: As Reason Natural is the impression of the clear Light of Truth in Natural Theories. These true lights never vary;
or at least through weakness, or rather the love of sin and neglectful yielding to the Devils assaults, to fall into the same filth he was warned of before,
or At least through weakness, or rather the love of since and neglectful yielding to the Devils assaults, to fallen into the same filth he was warned of before,
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and so long as we see this eye upon our wayes, this light over our actions, which we see by light imparted from it, in lumine tuo videbimus lumen (as it is said in the Psalms ) In thy light we shall see light :
and so long as we see this eye upon our ways, this Light over our actions, which we see by Light imparted from it, in lumine tuo videbimus lumen (as it is said in the Psalms) In thy Light we shall see Light:
Every work of darkness will so ashame us and confound us, that we shall never be at quiet till we vvalk uprightly before the avvful Majesty of Heaven, that is ever present before us.
Every work of darkness will so ashame us and confound us, that we shall never be At quiet till we walk uprightly before the awful Majesty of Heaven, that is ever present before us.
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But vvhen through the Mercy and Might of Jesus Christ, and his quickning Spirit, vve vvalk in unfeigned Obedience in the sight of the Father of Lights, our Conversation being in Heaven, vvhere Christ sits at the Right Hand of the Povver of God, having led captivity captive, as the Psalmist speaks:
But when through the Mercy and Might of jesus christ, and his quickening Spirit, we walk in unfeigned obedience in the sighed of the Father of Lights, our Conversation being in Heaven, where christ sits At the Right Hand of the Power of God, having led captivity captive, as the Psalmist speaks:
Then shall our mouth be filled with laughter, and our tongue with joy ; as it is said in another Psalm, about the turning again the captivity of Sion :
Then shall our Mouth be filled with laughter, and our tongue with joy; as it is said in Another Psalm, about the turning again the captivity of Sion:
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But there is a more apt and ample description of this joy and feasting, Esay 25. In this mountain shall the Lord of Hosts make unto all people, a feast of fat things, a feast of fined wines,
But there is a more apt and ample description of this joy and feasting, Isaiah 25. In this mountain shall the Lord of Hosts make unto all people, a feast of fat things, a feast of fined wines,
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and fat things full of marrow, of wines fined and purified. This is Mount Sion: whom the Lord hath chosen to be an habitation for himself; which he hath longed for;
and fat things full of marrow, of wines fined and purified. This is Mount Sion: whom the Lord hath chosen to be an habitation for himself; which he hath longed for;
But what is this Mountain, that God should promise such Joy upon it? Or what is Sion, that such Feasting and Mirth should be in it? Mount Sion is called the Hill of the Holiness of God, NONLATINALPHABET the hill of his holiness, Psal. 3. Such a kind of Holiness, such a kind of Purity as a man may stand before God in, that a man sees God in, that is approved of God and will abide the fire:
But what is this Mountain, that God should promise such Joy upon it? Or what is Sion, that such Feasting and Mirth should be in it? Mount Sion is called the Hill of the Holiness of God, the hill of his holiness, Psalm 3. Such a kind of Holiness, such a kind of Purity as a man may stand before God in, that a man sees God in, that is approved of God and will abide the fire:
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Who amongst us shall dwell with devouring fire? Who amongst us shall dwell with everlasting burning? He that walketh in justice and speaketh righteous things, &c. He shall dwell on high, his defence shall be the munition of rocks, bread shall be given him,
Who among us shall dwell with devouring fire? Who among us shall dwell with everlasting burning? He that walks in Justice and speaks righteous things, etc. He shall dwell on high, his defence shall be the munition of Rocks, bred shall be given him,
they shall be satisfied, so our English; NONLATINALPHABET, they shall be fed, so the Greek. They shall be sufficiently fed; they shall be feasted; continually feasted:
they shall be satisfied, so our English;, they shall be fed, so the Greek. They shall be sufficiently fed; they shall be feasted; continually feasted:
They shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the river of thy pleasures. Psalm 36. This is the excellent inward state of the upright Soul and undefiled Conscience, streaming and over-flowing with strong and full torrents of Heavenly Delight, issuing from the Throne of God and of the Lamb.
They shall be satisfied with the fatness of thy house, and thou shalt give them drink out of the river of thy pleasures. Psalm 36. This is the excellent inward state of the upright Soul and undefiled Conscience, streaming and overflowing with strong and full torrents of Heavenly Delight, issuing from the Throne of God and of the Lamb.
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The curious Varro in Gellius makes a compleat Feast to consist of these four things; Si belli homuncali collecti sunt; si electus locus; si-tempus lectum; si apparatus non neglectus. i. e.
The curious Varro in Gellius makes a complete Feast to consist of these four things; Si Belli homuncali Collect sunt; si Electus locus; si-tempus lectum; si apparatus non Neglectus. i. e.
You saw before out of the Prophet, how that God prepares a Feast in Mount Sion. The Apostle in his Epistle to the Hebrews, makes known to us the Guests.
You saw before out of the Prophet, how that God prepares a Feast in Mount Sion. The Apostle in his Epistle to the Hebrews, makes known to us the Guests.
yet I will shew you an assembly, that so long as you enjoy a pure Conscience, you shall alway enjoy their company, in a true Paradise, NONLATINALPHABET NONLATINALPHABET An Holy Paradise, where are assembled, Vertue, Wisdom, and all Decency and Discretion. And these are excellent companions;
yet I will show you an assembly, that so long as you enjoy a pure Conscience, you shall always enjoy their company, in a true Paradise, an Holy Paradise, where Are assembled, Virtue, Wisdom, and all Decency and Discretion. And these Are excellent Sodales;
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For Righteousness is nothing else but an harmony of the lower parts of a mans Soul with the upper, of the Affections with Reason; as the Pythagorists define it: NONLATINALPHABET, saith Polus the Pythagorean.
For Righteousness is nothing Else but an harmony of the lower parts of a men Soul with the upper, of the Affections with Reason; as the Pythagorists define it:, Says Polus the Pythagorean.
so glorious in holiness, fearful in praises, doing wonders? ] Then Miriam (the rest of the women following her with Timbrels and with Dances) takes up her Timbrel in her hand and answers:
so glorious in holiness, fearful in praises, doing wonders? ] Then Miriam (the rest of the women following her with Timbrels and with Dances) Takes up her Timbrel in her hand and answers:
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Such NONLATINALPHABET as these, such Triumphal Songs against our Spiritual Enemies, will become this Feast well. The same exultation of Spirit you shall find in the blessed Psalmist.
Such as these, such Triumphal Songs against our Spiritual Enemies, will become this Feast well. The same exultation of Spirit you shall find in the blessed Psalmist.
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Therefore my heart danceth with joy, and in my song will I praise him. Psalm 28. This is that which the Apostle exhorts to, Eph. 5. Be not drunk with wine wherein is excess;
Therefore my heart dances with joy, and in my song will I praise him. Psalm 28. This is that which the Apostle exhorts to, Ephesians 5. Be not drunk with wine wherein is excess;
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but be filled with the Spirit, speaking unto your selves, with psalms, and hymns, and spiritual songs, singing and making melody to the Lord in your hearts.
but be filled with the Spirit, speaking unto your selves, with psalms, and Hymns, and spiritual songs, singing and making melody to the Lord in your hearts.
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But whosoever dwelleth under the defence of the most high, shall abide under the shadow of the Almighty, (that is, under the protection of him that is able to keep them safe) Ps. 91. And at the 90th Psalm, Lord thou hast been our habitation from generation to generation.
But whosoever dwells under the defence of the most high, shall abide under the shadow of the Almighty, (that is, under the protection of him that is able to keep them safe) Ps. 91. And At the 90th Psalm, Lord thou hast been our habitation from generation to generation.
Before the mountains were made, and before thou hadst formed the earth, even from everlasting to everlasting NONLATINALPHABET thou art the strong God ;
Before the Mountains were made, and before thou Hadst formed the earth, even from everlasting to everlasting thou art the strong God;
But if any man be not contented with the Safeness of the place, but would curiously inquire into the Beauty of it, that Description is done to our hands in the 21th of S. Iohns Revelation. Gold and pearl and precious stones is a slight glimpse of the Glory of that Habitation, and the Beauty of God.
But if any man be not contented with the Safeness of the place, but would curiously inquire into the Beauty of it, that Description is done to our hands in the 21th of S. Iohns Revelation. Gold and pearl and precious stones is a slight glimpse of the Glory of that Habitation, and the Beauty of God.
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(4.) I will pass now to the fourth thing considerable in a Feast, [ The convenience of time. ] And no time surely is inconvenient to these Feasters, who have the preeminence exceedingly above them that enjoy any outward delight.
(4.) I will pass now to the fourth thing considerable in a Feast, [ The convenience of time. ] And no time surely is inconvenient to these Feasters, who have the preeminence exceedingly above them that enjoy any outward delight.
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or a dull Melancholick Dream, or a pretty solemn Night-piece, but when you have viewed it, immerse your selves again into the false light of this bewitching World,
or a dull Melancholic Dream, or a pretty solemn Night-piece, but when you have viewed it, immerse your selves again into the false Light of this bewitching World,
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But be you assured, that he that is so slightly affected, with the most solemn and solid Duties of Christianity, is so far off from the good Conscience or good Heart named in the Text, that he is not so much as in a preparation to it;
But be you assured, that he that is so slightly affected, with the most solemn and solid Duties of Christianity, is so Far off from the good Conscience or good Heart nam in the Text, that he is not so much as in a preparation to it;
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who are very Belly-gods and Cormorants, greedy devourers of the Temporary good things which God has treasured up in these lower Regions of the Universe:
who Are very Belly-gods and Cormorants, greedy devourers of the Temporary good things which God has treasured up in these lower Regions of the Universe:
that they may satisfie their own Worldly Appetite, and gratifie themselves in the lusts of the Flesh, in the lusts of the Eyes, and in the pride of Life ;
that they may satisfy their own Worldly Appetite, and gratify themselves in the Lustiest of the Flesh, in the Lustiest of the Eyes, and in the pride of Life;
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and their treasure being inexhaustible, (when they have lived in all the jollity and gayity of this World, in all the affluency and felicity this present Life will afford,) bequeath or entail upon their Posterity the like Happiness themselves enjoy'd, by leaving the rest of their Substance to their Babes ;
and their treasure being inexhaustible, (when they have lived in all the jollity and gaiety of this World, in all the affluency and felicity this present Life will afford,) Bequeath or entail upon their Posterity the like Happiness themselves enjoyed, by leaving the rest of their Substance to their Babes;
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who evangelizes before the Gospel, and speaks the language of Christians before the coming of the Messias, as if he would anticipate the words of S. Paul, Col. 3. 3. Our life is hid with Christ in God:
who evangelizes before the Gospel, and speaks the language of Christians before the coming of the Messias, as if he would anticipate the words of S. Paul, Col. 3. 3. Our life is hid with christ in God:
let these men of the World have all things succeed according to their desire, and please themselves to the height in their Wealth, Pleasure and Honours:
let these men of the World have all things succeed according to their desire, and please themselves to the height in their Wealth, Pleasure and Honours:
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While these mens Eyes and Minds, while their Affection and Animadversion is wholly taken up with these Worldly Objects, the pantings and breathings of my Soul are entirely directed towards God,
While these men's Eyes and Minds, while their Affection and Animadversion is wholly taken up with these Worldly Objects, the pantings and breathings of my Soul Are entirely directed towards God,
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That Saying of Heraclitus in Clemens Alexandrinus, NONLATINALPHABET. All that we see waking is Death, and what we see dreaming Sleep (which is the Brother of Death, as another termed him;
That Saying of Heraclitus in Clemens Alexandrian,. All that we see waking is Death, and what we see dreaming Sleep (which is the Brother of Death, as Another termed him;
yet if to speak conformably to inspired men, were an Argument of Inspiration, Heraclitus his Melancholly would approve it self Divine, by the apparent conformity it bears with the most notable passages of those who certainly were inspired.
yet if to speak conformably to inspired men, were an Argument of Inspiration, Heraclitus his Melancholy would approve it self Divine, by the apparent conformity it bears with the most notable passages of those who Certainly were inspired.
God forbid (saith S. Paul ) that I should glory, save in the cross of the Lord Iesus Christ, whereby the world is crucified to me, and I unto the world.
God forbid (Says S. Paul) that I should glory, save in the cross of the Lord Iesus christ, whereby the world is Crucified to me, and I unto the world.
as the Worlds being crucified or dead to us, though we be rightly said to be crucified or dead to it? Why yes, Heraclitus said so long before, NONLATINALPHABET.
as the World's being Crucified or dead to us, though we be rightly said to be Crucified or dead to it? Why yes, Heraclitus said so long before,.
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Wherefore to be buried in the Body, with him is a real Death; and this Terrestrial Region, wherein we seem to live, but one great Caemeterium or Dormitory.
Wherefore to be buried in the Body, with him is a real Death; and this Terrestrial Region, wherein we seem to live, but one great Caemeterium or Dormitory.
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But for the present Interval, (that is, the time of our Immersion into the Sense of this Body) the Prophet David as well as Heraclitus, does plainly deem it a state of Sleep or Death ;
But for the present Interval, (that is, the time of our Immersion into the Sense of this Body) the Prophet David as well as Heraclitus, does plainly deem it a state of Sleep or Death;
Munster piously, and I believe truly, paraphrases thus upon the Text. Egó verò & omnes electi tui, Domine, non ita quaeremus has temporarias & transitorias divitias ut in illis deliciemur;
Munster piously, and I believe truly, paraphrases thus upon the Text. Egó verò & omnes Elect tui, Domine, non ita quaeremus has temporarias & transitorias Riches ut in illis deliciemur;
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sed justè & piè vivemus in hoc seculo, ut aliquando in futuro seculo videamus faciem tuam & eâ satiemur, cum scilicet è pulvere evigilaverimus & reformati fuerimus ad similitudinem Christi tui.
sed justè & piè vivemus in hoc seculo, ut aliquando in futuro seculo videamus Face tuam & eâ satiemur, cum scilicet è pulvere evigilaverimus & Reformati fuerimus ad similitudinem Christ tui.
and is indeed the most easie to the words of the Text, which run thus, NONLATINALPHABET Of which the easie and accurate Sense is, I will behold thy face in Righteousness, at the awaking of thy image I shall be satisfied ;
and is indeed the most easy to the words of the Text, which run thus, Of which the easy and accurate Sense is, I will behold thy face in Righteousness, At the awaking of thy image I shall be satisfied;
The Fifth and Last, That the way to attain to this Satisfaction which arises from the Evigilation of that Divine Image in us, (which is also stiled the Face of God;
The Fifth and Last, That the Way to attain to this Satisfaction which arises from the Evigilation of that Divine Image in us, (which is also styled the Face of God;
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especially that Translation in our Liturgy, When I shall awake into thy Image, (which is the Image of the Heavenly Adam ) I shall be satisfied therewith ;
especially that translation in our Liturgy, When I shall awake into thy Image, (which is the Image of the Heavenly Adam) I shall be satisfied therewith;
For in that we can eat and drink, and go up and down, these are no Arguments that we are truly alive, no more than the growing of the Hair and the Nails of them that have lain long buried in the ground, is any Argument of Life in them;
For in that we can eat and drink, and go up and down, these Are no Arguments that we Are truly alive, no more than the growing of the Hair and the Nails of them that have lain long buried in the ground, is any Argument of Life in them;
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Hierocles calls it Death; NONLATINALPHABET, For the Death of every Rational Essence (sayes he) is the loss or suppression of her Divine and Intellectual excellencies: Plotinus, Sleep;
Hierocles calls it Death;, For the Death of every Rational Essence (Says he) is the loss or suppression of her Divine and Intellectual excellencies: Plotinus, Sleep;
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And therefore those that are wholly taken up with the concerns thereof, as relishing nothing but what is Worldly and Carnal, may justly be look'd upon as fallen into a deep Sleep.
And Therefore those that Are wholly taken up with the concerns thereof, as relishing nothing but what is Worldly and Carnal, may justly be looked upon as fallen into a deep Sleep.
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And what if they can walk and talk, and go up and down, and do such things as men that are awake also do, do not the Noctambuli do the same? Whose eyes being shut,
And what if they can walk and talk, and go up and down, and do such things as men that Are awake also do, do not the Noctambuli do the same? Whose eyes being shut,
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other some (as it some seldomer times happens) safe and congruous, if the chain of Phantasms that leads them, attract luckily, and to convenient Objects:
other Some (as it Some seldomer times happens) safe and congruous, if the chain of Phantasms that leads them, attract luckily, and to convenient Objects:
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But in the mean time they know not what they do, but without any free consultation or deliberation are carried out hoodwink'd to action, by the meer suggestion of Dreams and Phansies.
But in the mean time they know not what they do, but without any free consultation or deliberation Are carried out hoodwinked to actium, by the mere suggestion of Dreams and Fancies.
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And is not this the very condition of those who have arriv'd no higher than to the Image of the Earthly Adam ? Surely every such man walketh like a vain image or shadow;
And is not this the very condition of those who have arrived no higher than to the Image of the Earthly Adam? Surely every such man walks like a vain image or shadow;
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For these Phantasms, under whose conduct they are in this condition, and which is their first mover in all their actions, creep upon them by meer chance,
For these Phantasms, under whose conduct they Are in this condition, and which is their First mover in all their actions, creep upon them by mere chance,
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and so one Phantasm or commotion occasions another, and the man, like a Ship at Sea whose Pilate is asleep, may be driven one while one way, another while another, in a right tract,
and so one Phantasm or commotion occasions Another, and the man, like a Ship At Sea whose Pilate is asleep, may be driven one while one Way, Another while Another, in a right tract,
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yet in all this we do but imitate those that dream, NONLATINALPHABET, thinking those things they see to be clear Realities, while they are but Dreams ;
yet in all this we do but imitate those that dream,, thinking those things they see to be clear Realities, while they Are but Dreams;
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whether we have dreamt luckily and divinatorily, or all be falshood and delusion, till that Mystical Resurrection, the Resuscitation of the Image of God in our Souls.
whither we have dreamed luckily and divinatory, or all be falsehood and delusion, till that Mystical Resurrection, the Resuscitation of the Image of God in our Souls.
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And is not this state of Sleep and Dreams a meer cheat and delusion? There only is true Satisfaction, where that which satisfies, is truly that which it would appear to be,
And is not this state of Sleep and Dreams a mere cheat and delusion? There only is true Satisfaction, where that which Satisfies, is truly that which it would appear to be,
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and what profit is there in those things whereof he then must be ashamed? And as in the sequels of Reason, some one latitant falshood being admitted, it will discover it self by the inference of some more gross and palpable absurdity, to be false it self:
and what profit is there in those things whereof he then must be ashamed? And as in the sequels of Reason, Some one latitant falsehood being admitted, it will discover it self by the Inference of Some more gross and palpable absurdity, to be false it self:
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So some practical mistake in adhering to some false good, though pleasing and alluring for the present, will in the conclusion prove it self a real evil, by the calamitous Consequence that will necessarily issue from it:
So Some practical mistake in adhering to Some false good, though pleasing and alluring for the present, will in the conclusion prove it self a real evil, by the calamitous Consequence that will necessarily issue from it:
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Thus plain it is, that though we should dream pleasingly and prosperously, it is no true Satisfaction, because at the long run we shall find our selves disappointed and deceived.
Thus plain it is, that though we should dream pleasingly and prosperously, it is no true Satisfaction, Because At the long run we shall find our selves disappointed and deceived.
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Nay the scene of things in this present World, seem'd to him so sad and Tragical, that he praises the Dead, which are already dead, more than the Living which are yet alive;
Nay the scene of things in this present World, seemed to him so sad and Tragical, that he praises the Dead, which Are already dead, more than the Living which Are yet alive;
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and accounts him better than them both, which hath not yet been, because he hath not seen the toil that is done under the Sun. So far is this Worldly or Terrestrial Life from affording any true Satisfaction to them that are immerse into it.
and accounts him better than them both, which hath not yet been, Because he hath not seen the toil that is done under the Sun. So Far is this Worldly or Terrestrial Life from affording any true Satisfaction to them that Are immerse into it.
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And therefore the recovery of the Soul into more full and ample Functions of Life, must needs be her expergefaction, if not resuscitation from the dead. Now I conceive the fulness of Life to be compleated in these three things, in self-motion, or self-activity ; in sense or speculative perception ;
And Therefore the recovery of the Soul into more full and ample Functions of Life, must needs be her expergefaction, if not resuscitation from the dead. Now I conceive the fullness of Life to be completed in these three things, in self-motion, or self-activity; in sense or speculative perception;
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And that the heightning or enlargement of these in several degrees, is the enlargement of Life, and a releasement from such a measure of Sleep or Death. These Principles are so plain and manifest that scarce any one can be so dull and sleepy,
And that the heightening or enlargement of these in several Degrees, is the enlargement of Life, and a releasement from such a measure of Sleep or Death. These Principles Are so plain and manifest that scarce any one can be so dull and sleepy,
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What the Image of God consists in, we shall easily understand, if we have recourse to the Attributes of his Nature, by which only he is cognoscible to us:
What the Image of God consists in, we shall Easily understand, if we have recourse to the Attributes of his Nature, by which only he is cognoscible to us:
Which Nature of God consists in Omnipotency, Omnisciency and Infinite Goodness. Whence the Image or Face of God (as it is called in the Text) so far forth as it is visible to us, is nothing else but our perception, approbation,
Which Nature of God consists in Omnipotency, Omnisciency and Infinite goodness. Whence the Image or Face of God (as it is called in the Text) so Far forth as it is visible to us, is nothing Else but our perception, approbation,
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where we ought to rule with an absolute hand, and never to be quiet, till we can profess with S. Paul, I can do all things through Christ that strengthens me.
where we ought to Rule with an absolute hand, and never to be quiet, till we can profess with S. Paul, I can do all things through christ that strengthens me.
Wherefore as God is Omnipotent in the great Universe, and does curb and keep up the whole Corporeal Creation within the limits of certain Natural Laws, which they cannot pass:
Wherefore as God is Omnipotent in the great Universe, and does curb and keep up the Whole Corporeal Creation within the Limits of certain Natural Laws, which they cannot pass:
And lastly, Though it is impossible that any Creature should be infinitely good, yet it is capable of being filled with a Spirit of unexpressible Benignity ;
And lastly, Though it is impossible that any Creature should be infinitely good, yet it is capable of being filled with a Spirit of unexpressible Benignity;
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And I hope now it will plainly appear, That the recuperation of this Divine Image is the true expergefaction or resuscitation of the Soul, from a state of Sleep or Death, into the most full and ample functions of Life:
And I hope now it will plainly appear, That the recuperation of this Divine Image is the true expergefaction or resuscitation of the Soul, from a state of Sleep or Death, into the most full and ample functions of Life:
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Of which the first degree was self-motion or self-activity: For meer passivity, or to be moved or acted by another, either without a mans will or against it, this is the condition of such as are either dead or asleep;
Of which the First degree was self-motion or self-activity: For mere passivity, or to be moved or acted by Another, either without a men will or against it, this is the condition of such as Are either dead or asleep;
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And if to grow Corporeal be to become more inert, more unactive and drousie, then surely to become more Spiritual must be joyned with a greater measure of Life and Activity.
And if to grow Corporeal be to become more inert, more unactive and drowsy, then surely to become more Spiritual must be joined with a greater measure of Life and Activity.
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and divine speculations, and in the search of the most noble and momentous Truths, concerning God and Nature? When she unravels all into certain immutable and indelible Ideas of things, which she was taught by no touch from external matter,
and divine speculations, and in the search of the most noble and momentous Truths, Concerning God and Nature? When she unravels all into certain immutable and indelible Ideas of things, which she was taught by no touch from external matter,
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but are the most inward hidden Life of the Soul, that Adytum or Oracle that speaks truth from the deepest recess of her Essence, into which she cannot enter,
but Are the most inward hidden Life of the Soul, that Adytum or Oracle that speaks truth from the Deepest recess of her Essence, into which she cannot enter,
These operations certainly must be very intellectual and incorporeal, and therefore very much raised above the Body, that Sepulchre or Dormitory of the Soul;
These operations Certainly must be very intellectual and incorporeal, and Therefore very much raised above the Body, that Sepulchre or Dormitory of the Soul;
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and not to be performed but by the excitation of such kind of Spirits, as are in some measure congenerous to that Heavenly Body, that Luminous or AEthereal Vehicle in which the Soul shall ride as in her Triumphal Chariot, at the general Appearance in the last day.
and not to be performed but by the excitation of such kind of Spirits, as Are in Some measure congenerous to that Heavenly Body, that Luminous or Ethereal Vehicle in which the Soul shall ride as in her Triumphal Chariot, At the general Appearance in the last day.
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I say the closer and more noble intellectual Operations of the Soul are not to be performed but by the assistance of more tenuious and fiery Spirits (whence the Oracles call the mind NONLATINALPHABET mentem igneam ) which are contrary to that phlegmatick sluggishness and drownedness, that the Worldly and Carnally-minded are overflown with.
I say the closer and more noble intellectual Operations of the Soul Are not to be performed but by the assistance of more tenuous and fiery Spirits (whence the Oracles call the mind mentem igneam) which Are contrary to that phlegmatic sluggishness and drownedness, that the Worldly and Carnally-minded Are overflown with.
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if we compare the functions of the Terrestrial Life with those of the Intellectual. The largest Operation of the former of which, is that of our Eye, which takes in but this Visible Hemisphere of the World;
if we compare the functions of the Terrestrial Life with those of the Intellectual. The Largest Operation of the former of which, is that of our Eye, which Takes in but this Visible Hemisphere of the World;
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and if it could take in the whole, according to this contracted proportion, it were a pitiful scant thing, such as is infinitely lesser than what our Understanding conceives the Universe to be,
and if it could take in the Whole, according to this contracted proportion, it were a pitiful scant thing, such as is infinitely lesser than what our Understanding conceives the Universe to be,
For the love of which, when the Soul is immersed into the Body, and wholly given up to them, it is plain that her functions of Life are infinitely contracted,
For the love of which, when the Soul is immersed into the Body, and wholly given up to them, it is plain that her functions of Life Are infinitely contracted,
To all which you may add, that those that are regenerate into the Image of God or Christ, there does accrew to them by vertue of their Second Birth, an Intellectual or Divine Sense ;
To all which you may add, that those that Are regenerate into the Image of God or christ, there does accrue to them by virtue of their Second Birth, an Intellectual or Divine Sense;
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And as all handsomeness and proportionableness of the forms and shapes of things in the Universe, is from that Vniversal Intellect which is the maker of the World;
And as all handsomeness and proportionableness of the forms and shapes of things in the Universe, is from that Universal Intellect which is the maker of the World;
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so all honest and decorous actions, is from an Intellectual Principle in us, which bounds and figures into due proportion, all our Corporeal Passions or Actions, which otherwise would flow rudely and undeterminately,
so all honest and decorous actions, is from an Intellectual Principle in us, which bounds and figures into due proportion, all our Corporeal Passion or Actions, which otherwise would flow rudely and undeterminately,
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that feels or sees plainly what is just or unjust; that abominates every appearance of haughtiness, or envy, or worldly baseness, and brutish intemperance;
that feels or sees plainly what is just or unjust; that abominates every appearance of haughtiness, or envy, or worldly baseness, and brutish intemperance;
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it is a sign that he is awoke into this part of the Intellectual Life which we call Moral. But such as have neither love of Vertue nor aversation of Vice,
it is a Signen that he is awoke into this part of the Intellectual Life which we call Moral. But such as have neither love of Virtue nor aversation of Vice,
whether in themselves or others, they have these Senses bound by a Lethargick Sleep, out of which the recuperation of the Divine Image, where-ever it is, loosens and awakens men into a perpetual quickness of perception of what is truly Good or Evil.
whither in themselves or Others, they have these Senses bound by a Lethargic Sleep, out of which the recuperation of the Divine Image, wherever it is, loosens and awakens men into a perpetual quickness of perception of what is truly Good or Evil.
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Thus apparently is the Image of Christ the resuscitation of the Soul into these two first parts of Life, which we call'd self-activity, and sense or perception.
Thus apparently is the Image of christ the resuscitation of the Soul into these two First parts of Life, which we called self-activity, and sense or perception.
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Which intellectual Love or Goodness, is certainly the highest joy or pleasure that Humane Nature is capable of, the flower and quintessence of all sweetness.
Which intellectual Love or goodness, is Certainly the highest joy or pleasure that Humane Nature is capable of, the flower and quintessence of all sweetness.
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and if he cannot, the being conscious to himself of so sincere a compassion, and so harmonious and suitable to the present state of things, carries along with it some degree of Pleasure,
and if he cannot, the being conscious to himself of so sincere a compassion, and so harmonious and suitable to the present state of things, carries along with it Some degree of Pleasure,
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when but once the warm and chearful gleams of that Intellectual Light that represents the glorious and comfortable comprehension of the Divine Providence that runs through all things, shall dart into our Souls the remembrance,
when but once the warm and cheerful gleams of that Intellectual Light that represents the glorious and comfortable comprehension of the Divine Providence that runs through all things, shall dart into our Souls the remembrance,
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and fixt and congealed in some contractive and obstupifying Dream, whom the love and admiration of himself, (and covering over that sack of dirt, his Body ;
and fixed and congealed in Some contractive and obstupifying Dream, whom the love and admiration of himself, (and covering over that sack of dirt, his Body;
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and wholly rejoycing in the ease and pleasure of it, and the honour or respect conciliated to his own particular Person) has made unsensible and uncapable of this transcendent Satisfaction and Happiness I have described.
and wholly rejoicing in the ease and pleasure of it, and the honour or respect conciliated to his own particular Person) has made unsensible and uncapable of this transcendent Satisfaction and Happiness I have described.
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4. That this Mystical Resurrection of Christ, or the Revelation of the Face or Image of God in us, is the only solid Enjoyment and Satisfaction to the Souls of the Faithful even in the Life:
4. That this Mystical Resurrection of christ, or the Revelation of the Face or Image of God in us, is the only solid Enjoyment and Satisfaction to the Souls of the Faithful even in the Life:
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5. The Fifth and Last is, That the way to arrive to this Satisfaction, which is the enjoyment of the Face or Image of God, is Righteousness or Sincerity of Heart.
5. The Fifth and Last is, That the Way to arrive to this Satisfaction, which is the enjoyment of the Face or Image of God, is Righteousness or Sincerity of Heart.
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and which I would render Faithfulness, Vprightness and Sincerity of Spirit. For in such a Sence as that, the LXX sometimes Translate NONLATINALPHABET faithful and true. And I conceive that Purity and Sincerity is that Righteousness that will lead us at length to the Vision of God, according as our Saviour has also promised, Blessed are the pure in heart, for they shall see God.
and which I would render Faithfulness, Uprightness and Sincerity of Spirit. For in such a Sense as that, the LXX sometime Translate faithful and true. And I conceive that Purity and Sincerity is that Righteousness that will led us At length to the Vision of God, according as our Saviour has also promised, Blessed Are the pure in heart, for they shall see God.
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And therefore the falling short of this Happiness lyes at every mans door, and God and Providence must be quit of all that evil that these Loyterers must once sadly complain of, vvhen it is too late.
And Therefore the falling short of this Happiness lies At every men door, and God and Providence must be quit of all that evil that these Loiterers must once sadly complain of, when it is too late.
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For as the keeping close to this vvay of Sincerity, or doing vvhat is in our povver vvill unfailingly, through assistance of fresh supplies of Heaven, lead us directly to the Vision of God;
For as the keeping close to this Way of Sincerity, or doing what is in our power will unfailingly, through assistance of fresh supplies of Heaven, led us directly to the Vision of God;
God imparting strength, according to the fidelity of the user thereof, as seems to be adumbrated in the Parable of the Talents. [ Habenti dabitur, ] that is, bene utenti ;
God imparting strength, according to the Fidis of the user thereof, as seems to be adumbrated in the Parable of the Talents. [ Habenti dabitur, ] that is, bene utenti;
But they hold on their Journey in chearfulness and constancy, with that Song of the Psalmist in their mouths, Blessed is the man whose strength is in thee, in whose heart are thy ways:
But they hold on their Journey in cheerfulness and constancy, with that Song of the Psalmist in their mouths, Blessed is the man whose strength is in thee, in whose heart Are thy ways:
How much more sollicitous and careful ought we to be concerning our Everlasting Inheritance in Heaven? To inform our selves whether there be any such Possession or no; and to whom it appertains;
How much more solicitous and careful ought we to be Concerning our Everlasting Inheritance in Heaven? To inform our selves whither there be any such Possession or no; and to whom it appertains;
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This present Text of Scripture, will answer both those Queries; which contains these two Doctrines. 1. That God hath prepared an Inheritance for his Children.
This present Text of Scripture, will answer both those Queries; which contains these two Doctrines. 1. That God hath prepared an Inheritance for his Children.
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I. That God hath prepared an Inheritance for his Children, is plain out of Scripture. (And verily I would not go about to prove so evident a Truth, did not the lives of men contradict it;
I. That God hath prepared an Inheritance for his Children, is plain out of Scripture. (And verily I would not go about to prove so evident a Truth, did not the lives of men contradict it;
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who live as though there were neither Heaven nor Hell, no Reward nor Judgment to come.) Mat. 25. 34. Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.
who live as though there were neither Heaven nor Hell, no Reward nor Judgement to come.) Mathew 25. 34. Come you blessed of my Father, inherit the Kingdom prepared for you from the Foundation of the world.
And shall his Goodness fall short in providing for that dear and precious Life derived unto us by his own Spirit, making us his Sons and Holy Off-spring? No,
And shall his goodness fallen short in providing for that dear and precious Life derived unto us by his own Spirit, making us his Sons and Holy Offspring? No,
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But as it is written, Eye hath not seen, nor ear heard, neither have entred into the heart of man, the things that God hath prepared for them that love him.
But as it is written, Eye hath not seen, nor ear herd, neither have entered into the heart of man, the things that God hath prepared for them that love him.
And can any thing be wanting to them that are sharers in that Inheritance? (If I may call them sharers, where every one is full possessour of the whole;
And can any thing be wanting to them that Are sharers in that Inheritance? (If I may call them sharers, where every one is full possessor of the Whole;
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as the Sun is alike wholly in every eye.) Can our Souls be larger than the Life of God? Or our Understanding not filled and satisfied by his all-knowing Spirit? Can our Will wax restless or anxious, where the Understanding finds out and feels the greatest good that any thing is capable of;
as the Sun is alike wholly in every eye.) Can our Souls be larger than the Life of God? Or our Understanding not filled and satisfied by his All-knowing Spirit? Can our Will wax restless or anxious, where the Understanding finds out and feels the greatest good that any thing is capable of;
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where the pure and undefiled Affection, baths her silver plumes in eternal love and delight? What is the Soul more than infinite, that it should desire any Inheritance greater than God?
where the pure and undefiled Affection, baths her silver plumes in Eternal love and delight? What is the Soul more than infinite, that it should desire any Inheritance greater than God?
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Chaffering away for a light momentany fit of Pleasure, or some seducing wanton Lust, the Inheritance of the good Spirit of God, the sweet and comfortable Fellowship of the Holy Ghost, the Joyes of Heaven, the full Contentments and unspeakable Delights of that hidden Paradise, that Garden of all sweetness and deliciousness?
Chaffering away for a Light momentany fit of Pleasure, or Some seducing wanton Lust, the Inheritance of the good Spirit of God, the sweet and comfortable Fellowship of the Holy Ghost, the Joys of Heaven, the full Contentment's and unspeakable Delights of that hidden Paradise, that Garden of all sweetness and deliciousness?
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Secondly, The consideration of this future excellent state, and glorious royal condition, may afford much comfort to men of low degree, and meaner fortune.
Secondly, The consideration of this future excellent state, and glorious royal condition, may afford much Comfort to men of low degree, and meaner fortune.
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Though I be poor here, a Servant and Bond-slave, a Beggar; Yet hereafter I shall be rich, free, noble, a Prince, a King, an Emperour: Then shall I be Lord;
Though I be poor Here, a Servant and Bondslave, a Beggar; Yet hereafter I shall be rich, free, noble, a Prince, a King, an Emperor: Then shall I be Lord;
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not of a larger spot of Ground, consisting of Dirt and Gravel, and vvithering Grass, and perishing Trees, the sight of vvhich every nights sleep takes from me;
not of a larger spot of Ground, consisting of Dirt and Gravel, and withering Grass, and perishing Trees, the sighed of which every nights sleep Takes from me;
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Is it so indeed that there is prepared for men of all conditions of Life, such a rich Inheritance? Let then all men of what condition soever, examine themselves,
Is it so indeed that there is prepared for men of all conditions of Life, such a rich Inheritance? Let then all men of what condition soever, examine themselves,
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Which Truth is manifest out of sundry places of Scripture: I will name only two. Acts 14. 22. We must through much tribulation enter into the kingdom of God.
Which Truth is manifest out of sundry places of Scripture: I will name only two. Acts 14. 22. We must through much tribulation enter into the Kingdom of God.
and he chastiseth every Son that he doth receive, 1 Pet. 1. 3. &c. Blessed be the God and Father of our Lord Iesus Christ, which according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Iesus Christ from the dead;
and he Chastiseth every Son that he does receive, 1 Pet. 1. 3. etc. Blessed be the God and Father of our Lord Iesus christ, which according to his abundant mercy hath begotten us again to a lively hope, by the resurrection of Iesus christ from the dead;
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Thirdly, and Lastly, We cannot escape suffering and the exercise of our Christian Patience, by reason of often assaults the Devil makes against us, who like a roring lyon goes about seeking whom he may devour ;
Thirdly, and Lastly, We cannot escape suffering and the exercise of our Christian Patience, by reason of often assaults the devil makes against us, who like a roaring Lion Goes about seeking whom he may devour;
But to display the Sufferings of the Heirs of the Kingdom more distinctly, I will cast them into these four several kinds. 1. In Estate or Fortune. 2. In Name or Estimation. 3. In Body. 4. In Soul or Spirit.
But to display the Sufferings of the Heirs of the Kingdom more distinctly, I will cast them into these four several Kinds. 1. In Estate or Fortune. 2. In Name or Estimation. 3. In Body. 4. In Soul or Spirit.
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who for his being in company with wicked men, to convert them and heal them, (as he himself answered, The whole have not need of the physitian but they that be sick ) he notwithstanding was termed a glutton, a winebibber, a friend of Publicans and Sinners.
who for his being in company with wicked men, to convert them and heal them, (as he himself answered, The Whole have not need of the Physician but they that be sick) he notwithstanding was termed a glutton, a winebibber, a friend of Publicans and Sinners.
That young man, one of the Sons of the Prophets, whom Elisha sent to anoint Iehu King, the Captains of Ioram counted him and call'd him a mad fellow. Wherefore came this mad fellow to thee. 2 Kings 9. The Frugal, they'll call Nigards: The Conscientious, Timorous or Superstitious: The Humble, base-Spirited or Silly:
That young man, one of the Sons of the prophets, whom Elisha sent to anoint Iehu King, the Captains of Ioram counted him and called him a mad fellow. Wherefore Come this mad fellow to thee. 2 Kings 9. The Frugal, They'll call Niggards: The Conscientious, Timorous or Superstitious: The Humble, base-Spirited or Silly:
The Harmless and Quiet, Fools or Innocents: The Charitable, Papists: The Zealous and fervent in Spirit, Puritans: Godly and Pious Professours, Hypocrites.
The Harmless and Quiet, Fools or Innocents: The Charitable, Papists: The Zealous and fervent in Spirit, Puritans: Godly and Pious Professors, Hypocrites.
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Did our Saviour Christ, his Apostles, the Prophets of old, and the Holy men of God, undergoe such harsh Censures? Were they branded with such notorious Names,
Did our Saviour christ, his Apostles, the prophets of old, and the Holy men of God, undergo such harsh Censures? Were they branded with such notorious Names,
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Wherefore let us rather mortifie our sinful Lusts, and purge our own Souls of Corruption, that they may be a habitation for the Holy Ghost (rather than to give ill Names,
Wherefore let us rather mortify our sinful Lustiest, and purge our own Souls of Corruption, that they may be a habitation for the Holy Ghost (rather than to give ill Names,
Servants of Pride, of Envy, of Avarice, of Drunkenness, of Whoredom, of Lasciviousness: Which whosoever hath, let him be assured that he hath not the Spirit of God;
Servants of Pride, of Envy, of Avarice, of drunkenness, of Whoredom, of Lasciviousness: Which whosoever hath, let him be assured that he hath not the Spirit of God;
And thus I have briefly run through the external Sufferings of the Heirs of the Kingdom of Christ, in Fortune and Name. The internal follow, in Body and Spirit.
And thus I have briefly run through the external Sufferings of the Heirs of the Kingdom of christ, in Fortune and Name. The internal follow, in Body and Spirit.
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3. In Body. ] These kind of Sufferings you may read of, Heb. 11. Others were tortured, not accepting deliverance, that they might obtain a better resurrection.
3. In Body. ] These kind of Sufferings you may read of, Hebrew 11. Others were tortured, not accepting deliverance, that they might obtain a better resurrection.
It would be a long task to reckon up all the manners of the Sufferings of Holy Martyrs, which they underwent, under the tyranny of bloody salvage Heathen.
It would be a long task to reckon up all the manners of the Sufferings of Holy Martyrs, which they underwent, under the tyranny of bloody salvage Heathen.
Heading, and Hanging, and Crucifying, were nothing for the satisfaction of their fury. They were broyl'd on Grid-irons; they were fryed in Frying-pans; they were boyl'd in Cauldrons;
Heading, and Hanging, and Crucifying, were nothing for the satisfaction of their fury. They were broiled on Gridirons; they were fried in Frying-pans; they were boiled in Cauldrons;
were tyed upon Wheels, which turning, rub'd their naked Body against sharp pegs of Iron: They were hung by their Hands and Feet with their Face downward over choaking Smoak:
were tied upon Wheels, which turning, rubbed their naked Body against sharp pegs of Iron: They were hung by their Hands and Feet with their Face downward over choking Smoke:
God make us truly thankful unto him for his Mercy so long continued to us, that we have without terrour or torment so many years enjoy'd the Christian Religion in such Purity:
God make us truly thankful unto him for his Mercy so long continued to us, that we have without terror or torment so many Years enjoyed the Christian Religion in such Purity:
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But we ought to be so minded, that rather than to relinquish the true Christian Faith (or do any thing which we know offends God) we would rather dye a thousand deaths.
But we ought to be so minded, that rather than to relinquish the true Christian Faith (or do any thing which we know offends God) we would rather die a thousand death's.
A Carnal or Natural man, that hath no Sense of the Spirit of God, and is unacquainted with its Operations, derides such performances as Prayers, Exhortations,
A Carnal or Natural man, that hath no Sense of the Spirit of God, and is unacquainted with its Operations, derides such performances as Prayers, Exhortations,
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and counts those men, that acknowledge Gods power in them in the performance of such things, weak men, crack'd-brain'd Enthusiasts, Fanatical Fools, silly Lunaticks:
and counts those men, that acknowledge God's power in them in the performance of such things, weak men, cracked-brained Enthusiasts, Fanatical Fools, silly Lunatics:
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So some that have got the trick of Praying ex tempore, by Custom the Mother of Confidence and Dexterity (Ignorance and want of a true Sense of the Majesty of Heaven upholding them in their rash performance) these men will vilifie Justice and Uprightness, Humility and Patience,
So Some that have god the trick of Praying ex tempore, by Custom the Mother of Confidence and Dexterity (Ignorance and want of a true Sense of the Majesty of Heaven upholding them in their rash performance) these men will vilify justice and Uprightness, Humility and Patience,
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Then for the upholding of their own credit, they must give them poor contemptible terms, that they are but Heathenish Vertues, such as Socrates or Plato had,
Then for the upholding of their own credit, they must give them poor contemptible terms, that they Are but Heathenish Virtues, such as Socrates or Plato had,
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For the First, Eph. 6. 12. For we wrestle not against flesh and blood; but against principalities, against powers, against the rulers of the darkness of this world;
For the First, Ephesians 6. 12. For we wrestle not against Flesh and blood; but against principalities, against Powers, against the Rulers of the darkness of this world;
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then pride and haughtiness, and contempt of our Neighbour, the thinking of our selves some-body, rigour and unmercifulness to our sinful Brother, the magnifying of our selves in some conceited Opinions, searching out and confidently concluding concerning the secrets of God, censuring and contemning all men that are not of the same conceit in Divine Speculations with our selves:
then pride and haughtiness, and contempt of our Neighbour, the thinking of our selves somebody, rigour and unmercifulness to our sinful Brother, the magnifying of our selves in Some conceited Opinions, searching out and confidently concluding Concerning the secrets of God, censuring and contemning all men that Are not of the same conceit in Divine Speculations with our selves:
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full of self-love, full of self-admiration, full of cruelty under pretence of Religion, full of deceit and injustice under pretence of Truth and maintenance of Godliness, full of ambition and desire of rule,
full of Self-love, full of self-admiration, full of cruelty under pretence of Religion, full of deceit and injustice under pretence of Truth and maintenance of Godliness, full of ambition and desire of Rule,
as I may so say, or real detestable vileness, will cause such dreadful agonies in our Souls, that no tongue can express nor heart conceive that hath not had experience of those bitter Sufferings:
as I may so say, or real detestable vileness, will cause such dreadful agonies in our Souls, that no tongue can express nor heart conceive that hath not had experience of those bitter Sufferings:
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Here may the true Church of God, the Holy Ierusalem, take up fitly that Lamentation in Ieremy. Is it nothing to you, all ye that pass by? Behold and see if there be any sorrow like unto my sorrow.
Here may the true Church of God, the Holy Ierusalem, take up fitly that Lamentation in Ieremy. Is it nothing to you, all you that pass by? Behold and see if there be any sorrow like unto my sorrow.
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heirs of God, and joint-heirs with Christ: If so be that we suffer with him : Which our own Spirit together with Gods Spirit doth testifie to us, that we do;
Heirs of God, and Joint heirs with christ: If so be that we suffer with him: Which our own Spirit together with God's Spirit does testify to us, that we do;
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For this is the good will of your God, that you be mortified, that you be thoroughly sanctified, that you destroy all things contrary to God in you. 1 Thess. 4. And let this be the First Motive to run with patience the race that is set before us.
For this is the good will of your God, that you be mortified, that you be thoroughly sanctified, that you destroy all things contrary to God in you. 1 Thess 4. And let this be the First Motive to run with patience the raze that is Set before us.
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Secondly, These our Sufferings, though great, are not comparable to the rich Reward, that Glorious Inheritance in Heaven. 2 Cor. 4. For which cause we faint not,
Secondly, These our Sufferings, though great, Are not comparable to the rich Reward, that Glorious Inheritance in Heaven. 2 Cor. 4. For which cause we faint not,
and how the Children of God are received into Everlasting Happiness, crown'd with Eternal Light, it will more firmly establish us in our Christian resolutions.
and how the Children of God Are received into Everlasting Happiness, crowned with Eternal Light, it will more firmly establish us in our Christian resolutions.
And they repenting and groaning for anguish of spirit, shall say within themselves: This is he whom we had some time in derision, and a proverb of reproach.
And they repenting and groaning for anguish of Spirit, shall say within themselves: This is he whom we had Some time in derision, and a proverb of reproach.
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which implies, if we do not suffer with him, we shall not be glorified with him. 2 Tim. 2. 11. This is a faithful saying, that if we be dead with him, we shall also live with him;
which Implies, if we do not suffer with him, we shall not be glorified with him. 2 Tim. 2. 11. This is a faithful saying, that if we be dead with him, we shall also live with him;
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give not way to wrath, to envy, to anger, to revenge, to lust, to wantonness, to back-biting, to swearing, to revelling, to drinking, to pride, to contemning, to reproaching, to fighting, to contesting, to censuring, to defaming,
give not Way to wrath, to envy, to anger, to revenge, to lust, to wantonness, to backbiting, to swearing, to reveling, to drinking, to pride, to contemning, to reproaching, to fighting, to contesting, to censuring, to defaming,
Which if you shall do in the precious Christian Patience, even to the mortification of all manner of Sin in you, God shall stir up in you the Spirit of his Son,
Which if you shall do in the precious Christian Patience, even to the mortification of all manner of since in you, God shall stir up in you the Spirit of his Son,
Religion it is that wants the pointing out by the most evident, plain and conspicuous descriptions that may be, to be writ in Capital Letters, in so large and visible Characters that he that runs may read it.
Religion it is that Wants the pointing out by the most evident, plain and conspicuous descriptions that may be, to be writ in Capital Letters, in so large and visible Characters that he that runs may read it.
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and from these slight and transient glances cast upon it, are kindled into so hot a passion and inflammation of love and zeal for it, that finding their own breasts too strait and narrow for such a violent heat, would even force open the hearts of other men, that there may be more room and freedom for so ample a flame:
and from these slight and Transient glances cast upon it, Are kindled into so hight a passion and inflammation of love and zeal for it, that finding their own breasts too strait and narrow for such a violent heat, would even force open the hearts of other men, that there may be more room and freedom for so ample a flame:
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where all other Religions and Worships, must like the lesser Stars disappear and vanish. Every rash Religion is Popery, and claims title to all, must be Catholick: None must stand before it:
where all other Religions and Worships, must like the lesser Stars disappear and vanish. Every rash Religion is Popery, and claims title to all, must be Catholic: None must stand before it:
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This I would say, that in the many and manifold distractions and divisions which the sons of men exercise one another with on this blind and dark spot, the Earth;
This I would say, that in the many and manifold distractions and divisions which the Sons of men exercise one Another with on this blind and dark spot, the Earth;
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And in this also, which I must again note with greater admiration, that ordinary Religionists are in nothing so superficially and perfunctorily satisfied in,
And in this also, which I must again note with greater admiration, that ordinary Religionists Are in nothing so superficially and perfunctorily satisfied in,
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Wherefore we cannot sufficiently commend the sober care and prudence of the blessed Apostle, who hath so amply and fully set out to us, that, which few men have the patience to peruse in a closer Character:
Wherefore we cannot sufficiently commend the Sobrium care and prudence of the blessed Apostle, who hath so amply and Fully Set out to us, that, which few men have the patience to peruse in a closer Character:
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And therefore out of neglect and carelesness very subject to mistake; and if mistaken, mistake more dangerously than in any thing else possibly they can do;
And Therefore out of neglect and carelessness very Subject to mistake; and if mistaken, mistake more dangerously than in any thing Else possibly they can do;
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and not only forfeiting their own happiness, but as much as in them lyes, pulling in others also into the same whirl-pool, or dangerous pit of destruction.
and not only forfeiting their own happiness, but as much as in them lies, pulling in Others also into the same whirlpool, or dangerous pit of destruction.
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The Text as I intimated before, is a definition of Pure and Vndefiled Religion. I might resolve it into these two Logical terms of Definitum and Definitio. Pure Religion and undefiled before God and the Father, that's the Definitum or thing defin'd:
The Text as I intimated before, is a definition of Pure and Undefiled Religion. I might resolve it into these two Logical terms of Definitum and Definitio. Pure Religion and undefiled before God and the Father, that's the Definitum or thing defined:
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For they being taught the manners and rites of serving the Gods by him, NONLATINALPHABET, as Nonnus tells us, They called the worshiping of the Gods NONLATINALPHABET,
For they being taught the manners and Rites of serving the God's by him,, as Nonnus tells us, They called the worshipping of the God's,
For beside the propriety of the Greek word, the quality of those to whom the Apostle wrote is no small Argument, that that Religion which consists in Gods immediate Worship is here meant or alluded to;
For beside the propriety of the Greek word, the quality of those to whom the Apostle wrote is no small Argument, that that Religion which consists in God's immediate Worship is Here meant or alluded to;
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they being the dispersed Iews to whom he wrote (as is manifest in the beginning of the Epistle) whose Native Religion consisted in multitude of Rites and Ceremonies,
they being the dispersed Iews to whom he wrote (as is manifest in the beginning of the Epistle) whose Native Religion consisted in multitude of Rites and Ceremonies,
These were all but a cloud, a veil, and mist, and was to be drawn aside and vanish at the approach of the Sun of Righteousness that was to rise with healing in his wings ;
These were all but a cloud, a veil, and missed, and was to be drawn aside and vanish At the approach of the Sun of Righteousness that was to rise with healing in his wings;
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And according to this notion, the two following terms, viz. NONLATINALPHABET and NONLATINALPHABET, will not only admit of but call for this Exposition;
And according to this notion, the two following terms, viz. and, will not only admit of but call for this Exposition;
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viz. pure and unpainted, as the words are sufficiently capable thereof: The true, pure, refin'd, unsophisticated Religion is this. NONLATINALPHABET ] NONLATINALPHABET.
viz. pure and unpainted, as the words Are sufficiently capable thereof: The true, pure, refined, unsophisticated Religion is this. ].
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So that according to the idiom of the tongue, Pure Religion is that which is unbared of all heterogeneal admixture, purg'd and separated from all ascititious additaments, cleansed and refined from that palpable gross luggage of unweildy Ceremonies;
So that according to the idiom of the tongue, Pure Religion is that which is unbarred of all heterogeneal admixture, purged and separated from all ascititious additaments, cleansed and refined from that palpable gross luggage of unwieldy Ceremonies;
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being pure Extraction, mere Essence or Quintessence, perfect Life and Spirit. Again, NONLATINALPHABET ] undyed, unpainted with the pencil of Humane Art or Device; a naked and bare Truth:
being pure Extraction, mere Essence or Quintessence, perfect Life and Spirit. Again, ] undied, unpainted with the pencil of Humane Art or Device; a naked and bore Truth:
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And Rom. 12. 1. I beseech you brethren, by the mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service :
And Rom. 12. 1. I beseech you brothers, by the Mercies of God, that you present your bodies a living sacrifice, holy, acceptable to God, which is your spiritual service:
Who can doubt but that the Heart of a Christian, from whence sweet odours of Prayers and Praises ascend up, is a better Altar of Incense than that in Moses 's Temple;
Who can doubt but that the Heart of a Christian, from whence sweet odours of Prayers and Praises ascend up, is a better Altar of Incense than that in Moses is Temple;
that God is more truly fed by relieving his living Members, true and sincere Christians, than by feeding the unsatiable fire by thousands of Holocausts;
that God is more truly fed by relieving his living Members, true and sincere Christians, than by feeding the unsatiable fire by thousands of Holocausts;
that the seven Spirits, the Spirit of the Lord, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and the Fear of the Lord, are a truer and clearer light than the Seven Golden Candlesticks of Moses ;
that the seven Spirits, the Spirit of the Lord, the Spirit of Wisdom and Understanding, the Spirit of Counsel and Might, the Spirit of Knowledge and the fear of the Lord, Are a truer and clearer Light than the Seven Golden Candlesticks of Moses;
which therefore is the meetest Temple or Mansion for him. In brief, what is this NONLATINALPHABET but as Nonnus speaks, NONLATINALPHABET to honour and worship God ;
which Therefore is the meetest Temple or Mansion for him. In brief, what is this but as Nonnus speaks, to honour and worship God;
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or things, persons also and solemnity of actions? Is not this therefore to worship God in spirit and in truth ? truly and unfeignedly to devote our selves,
or things, Persons also and solemnity of actions? Is not this Therefore to worship God in Spirit and in truth? truly and unfeignedly to devote our selves,
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What comparison is there betwixt the offering the Firstlings of our Flock, or the Fruit of our Ground, whereby we acknowledge we hold all these things of God, the great Lord of Heaven and Earth;
What comparison is there betwixt the offering the Firstlings of our Flock, or the Fruit of our Ground, whereby we acknowledge we hold all these things of God, the great Lord of Heaven and Earth;
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which is the right Christian Humility and Spiritual Decimation to the true Melchizedek Christ Jesus? And let me be yet bolder, (if there be any boldness in it) What is Baptism or the washing of Water, in respect of the real cleansing by the Spirit,
which is the right Christian Humility and Spiritual Decimation to the true Melchizedek christ jesus? And let me be yet bolder, (if there be any boldness in it) What is Baptism or the washing of Water, in respect of the real cleansing by the Spirit,
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the being Baptized with the Holy Ghost and with Fire? What is Bread and Wine in comparison of that true Bread from Heaven, the Flesh and Blood of Christ?
the being Baptised with the Holy Ghost and with Fire? What is Bred and Wine in comparison of that true Bred from Heaven, the Flesh and Blood of christ?
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Tell me therefore now, is nothing of Religion left, when I only consider the inward essence or substance of it abstracting from shell or husk? Is the very heart or kernel of it nothing? The pure and unpainted Religion is truly Religion,
Tell me Therefore now, is nothing of Religion left, when I only Consider the inward essence or substance of it abstracting from shell or husk? Is the very heart or kernel of it nothing? The pure and unpainted Religion is truly Religion,
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because that word strikes more powerfully upon the ears of men, and summons at the very first alarm all the power we have both of Soul and Body, to assist, countenance and maintain it.
Because that word strikes more powerfully upon the ears of men, and summons At the very First alarm all the power we have both of Soul and Body, to assist, countenance and maintain it.
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Wherefore I would under the name (as the notion it self doth most eminently deserve it) commend unto my self and all men this truth of Godliness, that we may as heartily and zealously both aspire unto our selves,
Wherefore I would under the name (as the notion it self does most eminently deserve it) commend unto my self and all men this truth of Godliness, that we may as heartily and zealously both aspire unto our selves,
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NONLATINALPHABET. ] Hitherto NONLATINALPHABET and NONLATINALPHABET have signified, the pure and uncolour'd truth of Religion, without Show or Ceremony.
. ] Hitherto and have signified, the pure and uncoloured truth of Religion, without Show or Ceremony.
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How it would make a noise to speak of the obscene Ceremonies of Baal-Peor, the cruel Rites of Moloch, and that most ridiculous Devil-service in India !
How it would make a noise to speak of the obscene Ceremonies of Baal-peor, the cruel Rites of Moloch, and that most ridiculous Devil-service in India!
Which of these will you chuse for your God? Or what number of them for the stay of your hearts? Will you worship a Fly instead of your Maker? Will you ask counsel of the God of Ekron ? Will you advise with Baal-Zebub concerning your Salvation? Is not Christ the only Healer, the only Saviour, the only Recoverer of fallen man? Is his Holiness at Rome infallible? Or may not a many gray heads joyn'd together go astray together? NONLATINALPHABET saith Elihu in Iob; And I said days should speak,
Which of these will you choose for your God? Or what number of them for the stay of your hearts? Will you worship a Fly instead of your Maker? Will you ask counsel of the God of Ekron? Will you Advice with Baal-Zebub Concerning your Salvation? Is not christ the only Healer, the only Saviour, the only Recoverer of fallen man? Is his Holiness At Room infallible? Or may not a many grey Heads joined together go astray together? Says Elihu in Job; And I said days should speak,
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And here it will not be unseasonable to speak of that worship which the Apostle has found out a very fit name for, NONLATINALPHABET Will-worship, serving God according to our own will and liking, according to the dictates of our own vain hearts:
And Here it will not be unseasonable to speak of that worship which the Apostle has found out a very fit name for, Will-worship, serving God according to our own will and liking, according to the dictates of our own vain hearts:
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For that they have forsaken the Lord the fountain of living waters, and have hewed them out cisterns, broken cisterns that will hold no water ? Is Israel a servant? Is he a home-born slave? Why is he become a spoil? Verily because he is become a servant and a slave;
For that they have forsaken the Lord the fountain of living waters, and have hewed them out cisterns, broken cisterns that will hold no water? Is Israel a servant? Is he a homeborn slave? Why is he become a spoil? Verily Because he is become a servant and a slave;
Isa. 30. Shall all the preparation of Egypt be your safety? Shall your chosen Learned Scribes and Disputers, with all their knowledge of Tongues and Humane Arts, assuredly talk you into the truth? Where is that infallible Judge? There are enough that say, Lo! here is Christ ; and, Lo! there he is.
Isaiah 30. Shall all the preparation of Egypt be your safety? Shall your chosen Learned Scribes and Disputers, with all their knowledge of Tongues and Humane Arts, assuredly talk you into the truth? Where is that infallible Judge? There Are enough that say, Lo! Here is christ; and, Lo! there he is.
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But that no man deceive himself, (for truth can deceive no man) my drift is not to dehort from idolizing men that every man may make an idol of himself,
But that no man deceive himself, (for truth can deceive no man) my drift is not to dehort from idolizing men that every man may make an idol of himself,
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Io. 2. But as for us that have not yet attained thereunto, it will be our wisdom and safety to have this draught of pure Religion, set out by the Apostle, ever before our eyes;
Io. 2. But as for us that have not yet attained thereunto, it will be our Wisdom and safety to have this draught of pure Religion, Set out by the Apostle, ever before our eyes;
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It is set out to us as once God shewed himself to Moses. NONLATINALPHABET Videbis posteriora mea, Exod. 33. Religion is here describ'd à posteriori, or ab effectis :
It is Set out to us as once God showed himself to Moses. You will see posteriora mea, Exod 33. Religion is Here described à posteriori, or ab effectis:
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The Sacraments are a veil over the Christian Religion; but the Christians unfruitful yea impious Conversation, a Cimmerian mist, a palpable AEgyptian darkness.
The Sacraments Are a veil over the Christian Religion; but the Christians unfruitful yea impious Conversation, a Cimmerian missed, a palpable Egyptian darkness.
The description of pure Religion is from a two-fold effect. The first respects others; To visit the Fatherless and Widows in their affliction. The second respects our selves;
The description of pure Religion is from a twofold Effect. The First respects Others; To visit the Fatherless and Widows in their affliction. The second respects our selves;
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But before I fall upon these particulars, it will not be amiss, first to set out some general Considerations, which the nature of this description affords us.
But before I fallen upon these particulars, it will not be amiss, First to Set out Some general Considerations, which the nature of this description affords us.
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And First, That the Apostle chuseth to describe Religion from the Effects of it, rather than from the Form, Efficient or End. Secondly, Why rather from these Effects than any other. 1. For the First.
And First, That the Apostle chooseth to describe Religion from the Effects of it, rather than from the From, Efficient or End. Secondly, Why rather from these Effects than any other. 1. For the First.
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For all Religions call God their Author, and pretend his Glory for their End. So that this general delineation would have been subject to much mistake, abuse and deceit.
For all Religions call God their Author, and pretend his Glory for their End. So that this general delineation would have been Subject to much mistake, abuse and deceit.
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2. But why these Effects rather than any other ? Would not Prayer, would not the Hearing of the Word, often Reading of the Scripture (as the very Etymon of Religion,
2. But why these Effects rather than any other? Would not Prayer, would not the Hearing of the Word, often Reading of the Scripture (as the very Etymon of Religion,
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Let us not therefore, Beloved, do as vain Limners they say have done, drawn Venus and the Virgin Mary according to the feature of some Face they themselves love best:
Let us not Therefore, beloved, do as vain Limners they say have done, drawn Venus and the Virgae Marry according to the feature of Some Face they themselves love best:
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but for every mans private satisfaction concerning himself, there be divers inward and immanent motions of the Soul which will abundantly help on this confirmation.
but for every men private satisfaction Concerning himself, there be diverse inward and immanent motions of the Soul which will abundantly help on this confirmation.
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I will reckon them up out of the mouth of the Apostle. 1 Cor. 13. Where I will not balk those that be at ad extra too, they being all very well worth our taking notice of.
I will reckon them up out of the Mouth of the Apostle. 1 Cor. 13. Where I will not balk those that be At ad extra too, they being all very well worth our taking notice of.
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Doth not behave it self unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoyceth not in iniquity, but rejoyceth in the truth:
Does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, Rejoiceth not in iniquity, but Rejoiceth in the truth:
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nay every hour and moment, for thirty, forty, fifty, sixty years together, and soil it by no mischange or miscarriage, either of careless Youth, violent Manhood,
nay every hour and moment, for thirty, forty, fifty, sixty Years together, and soil it by no mischange or miscarriage, either of careless Youth, violent Manhood,
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and ask his own Conscience, how unspotted he has kept himself from the World. And here as hard a difficulty represents it self, if not harder than before.
and ask his own Conscience, how unspotted he has kept himself from the World. And Here as hard a difficulty represents it self, if not harder than before.
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To keep himself unspotted from the World? Is it not pure Irreligiousness to think so? Impossible to be so? Who can keep himself pure ? I answer, it may be a mistake in the Idiom of the Tongue ;
To keep himself unspotted from the World? Is it not pure Irreligiousness to think so? Impossible to be so? Who can keep himself pure? I answer, it may be a mistake in the Idiom of the Tongue;
NONLATINALPHABET is no more than NONLATINALPHABET, to be kept unspotted from the World; Hithpael for Niphai ; as there is elsewhere Niphal for Hithpael, Acts 2. NONLATINALPHABET, for NONLATINALPHABET:
is no more than, to be kept unspotted from the World; Hithpael for Niphai; as there is elsewhere Niphal for Hithpael, Acts 2., for:
For what the law could not do in that it was weak through the flesh, God sending his own son in the likeness of sinful flesh, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, that walk not after the flesh but after the spirit.
For what the law could not do in that it was weak through the Flesh, God sending his own son in the likeness of sinful Flesh, condemned since in the Flesh, that the righteousness of the law might be fulfilled in us, that walk not After the Flesh but After the Spirit.
But whether this act of purification, or keeping our selves pure, be so from God, that it is not in any wise from us, I leave to them to dispute, that are more at leasure.
But whither this act of purification, or keeping our selves pure, be so from God, that it is not in any wise from us, I leave to them to dispute, that Are more At leisure.
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and is a more comely Creature, his phansie glittering with the representation of Crowns and Scepters, Silver Maces, Purple and Scarlet Robes, rich Stuffs and Holy Mitres:
and is a more comely Creature, his fancy glittering with the representation of Crowns and Sceptres, Silver Maces, Purple and Scarlet Robes, rich Stuffs and Holy Mitres:
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the two Essentials that constitute the ugliest of all Creatures, the deformed Fiends of Hell? And beside this innate ill-favouredness, his whole Person is ordinarily besmear'd with the Bloud of the Innocent,
the two Essentials that constitute the ugliest of all Creatures, the deformed Fiends of Hell? And beside this innate ill-favouredness, his Whole Person is ordinarily besmeared with the Blood of the Innocent,
He is unstain'd of the Pride of life, who is so dead to himself, and the sense or cognoscence of his own power and will, that he arrogates no good thing to himself;
He is unstained of the Pride of life, who is so dead to himself, and the sense or cognoscence of his own power and will, that he arrogates no good thing to himself;
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The Summ, as you may remember, of this description of Religion, was comprised in these two words, Charity and Purity. Both these are so near the Nature of God, that he is engaged (as I may so say) to give Sentence for them.
The Sum, as you may Remember, of this description of Religion, was comprised in these two words, Charity and Purity. Both these Are so near the Nature of God, that he is engaged (as I may so say) to give Sentence for them.
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God is love; and he that abideth in love, abideth in God, saith S. Iohn. Can any thing then be more acceptable to God then Love? To do good and communicate, forget not,
God is love; and he that Abideth in love, Abideth in God, Says S. John. Can any thing then be more acceptable to God then Love? To do good and communicate, forget not,
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for with such sacrifices God is well pleased, saith the Author to the Hebrews. And our blessed Saviour, Matth. 5. Love your enemies, bless them that curse you, do good to them that hate you,
for with such Sacrifices God is well pleased, Says the Author to the Hebrews. And our blessed Saviour, Matthew 5. Love your enemies, bless them that curse you, do good to them that hate you,
and is the image of himself, viz. Love or Charity. And we have his Command for the other part thereof, back'd with his own Example, viz. Purity. Be ye holy saith he, for I am holy.
and is the image of himself, viz. Love or Charity. And we have his Command for the other part thereof, backed with his own Exampl, viz. Purity. Be you holy Says he, for I am holy.
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But what is now this Holiness or Purity of God? Is it not this? That whereas he is present in all things, he is not immerse nor polluted of any thing. So must our Souls be.
But what is now this Holiness or Purity of God? Is it not this? That whereas he is present in all things, he is not immerse nor polluted of any thing. So must our Souls be.
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O Lord our God, thou which alone art able to speak to the Hearts and Consciences of men, descend we beseech thee powerfully into us by thy Holy Spirit:
Oh Lord our God, thou which alone art able to speak to the Hearts and Consciences of men, descend we beseech thee powerfully into us by thy Holy Spirit:
Shew unto us, and convince us of that acceptable Service thou requirest at our hands. Let bitterness, and heart-burning reviling, and all deceit, and falseness, cease from amongst us;
Show unto us, and convince us of that acceptable Service thou requirest At our hands. Let bitterness, and heartburning reviling, and all deceit, and falseness, cease from among us;
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And let the effectual power of thy Spirit be so felt amongst us, that the least of thy Church may be as David, and the House of David as the Angel of the Lord before thee.
And let the effectual power of thy Spirit be so felt among us, that the least of thy Church may be as David, and the House of David as the Angel of the Lord before thee.
He that is merciful to the beast, loving to men; feeds the hungry; clothes the naked; visits the sick; directs the traveller; is courteous to the stranger; informs the ignorant; heartens the poor-spirited; sheweth the proud his folly;
He that is merciful to the beast, loving to men; feeds the hungry; clothes the naked; visits the sick; directs the traveller; is courteous to the stranger; informs the ignorant; heartens the poor-spirited; shows the proud his folly;
and loosen'd every day more and more from the body of sin and iniquity, ascends in holy fume up nearer unto Heaven, a sweet savour unto God and all the assistants of the Divine Majesty.
and loosened every day more and more from the body of since and iniquity, ascends in holy fume up nearer unto Heaven, a sweet savour unto God and all the assistants of the Divine Majesty.
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but he may easily overslip the practice of it Yea because a mans understanding, cogitations and affections are so mightily taken up for his own projects,
but he may Easily overslip the practice of it Yea Because a men understanding, cogitations and affections Are so mightily taken up for his own projects,
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and the advancement of his own private peculiar good, it were somewhat strange, if he did not omit too too oft this Duty of communicating good to others;
and the advancement of his own private peculiar good, it were somewhat strange, if he did not omit too too oft this Duty of communicating good to Others;
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We being therefore so subject, out of the extream love of our selves, to forget the good of our Neighbour, it is no wonder that the Apostles Exhortation is not delivered in a bare simple manner: Do good and communicate :
We being Therefore so Subject, out of the extreme love of our selves, to forget the good of our Neighbour, it is no wonder that the Apostles Exhortation is not Delivered in a bore simple manner: Do good and communicate:
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As if he should say, I have delivered in this my Epistle, many high and Divine Mysteries, concerning the Divine Nature of Christ, the Office of the Angels, of the Levitical Priesthood,
As if he should say, I have Delivered in this my Epistle, many high and Divine Mysteres, Concerning the Divine Nature of christ, the Office of the Angels, of the Levitical Priesthood,
which for their profoundness may easily invite the curious to muse upon them, and for their mysteriousness made me write somewhat more largely upon them:
which for their profoundness may Easily invite the curious to muse upon them, and for their mysteriousness made me write somewhat more largely upon them:
The Trees stretch out their spreading armes and offer their Fruit. The musical falls of the cooling crystal Brooks, sweetly call to them the thirsty Traveller to refresh his fainting Spirit.
The Trees stretch out their spreading arms and offer their Fruit. The musical falls of the cooling crystal Brooks, sweetly call to them the thirsty Traveller to refresh his fainting Spirit.
but in the Morning he carefully revisits us with his chearing Countenance, and rescues the World from the close cloging Vapours of the loansome Night.
but in the Morning he carefully revisits us with his cheering Countenance, and rescues the World from the close clogging Vapours of the loansome Night.
The continuation of the Creature, and subsistance of this mighty Universe, is nothing else but a continual testification of the Nature and Goodness of God,
The continuation of the Creature, and subsistence of this mighty Universe, is nothing Else but a continual testification of the Nature and goodness of God,
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Wherefore we being incompassed with such a world of witnesses, witnesses that so clearly testifie unto us the mind of God and Christ, let us be like-minded with him,
Wherefore we being encompassed with such a world of Witnesses, Witnesses that so clearly testify unto us the mind of God and christ, let us be like-minded with him,
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Oughtest not thou also to have pity on thy fellow, even as I had pity on thee? So surely God will reason with us in this matter too, That which thou hast, I gave it thee;
Ought not thou also to have pity on thy fellow, even as I had pity on thee? So surely God will reason with us in this matter too, That which thou hast, I gave it thee;
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why therefore dost thou not imitate me, and impart somewhat to thy Neighbour of that I gave thee? Freely you have received (saith our Saviour) freely give.
why Therefore dost thou not imitate me, and impart somewhat to thy Neighbour of that I gave thee? Freely you have received (Says our Saviour) freely give.
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Which though we do not in that gross manner, yet too oft we do, lapides loqui, we mall the poor indigent man in the head with some stonish or hard-hearted answer,
Which though we do not in that gross manner, yet too oft we do, lapides loqui, we mall the poor indigent man in the head with Some stonish or hardhearted answer,
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but stretcheth also to that of the Soul. So that this good which we are to impart, may be divided into these two general kinds, In rem & consilium ;
but Stretcheth also to that of the Soul. So that this good which we Are to impart, may be divided into these two general Kinds, In remembering & consilium;
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He that out of friendly monition and information amendeth another mans outward Manners and Behaviour, clotheth him as it were with a seemly garment and comely ornament.
He that out of friendly monition and information amendeth Another men outward Manners and Behaviour, clotheth him as it were with a seemly garment and comely ornament.
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which consists especially in these three things: 1. In the quantity of the gift. 2. In the universality of the persons to whom we are to give. 3. In the inward affection or qualification of the mind of the giver.
which consists especially in these three things: 1. In the quantity of the gift. 2. In the universality of the Persons to whom we Are to give. 3. In the inward affection or qualification of the mind of the giver.
See what a testimony our Saviour gives of the poor Widow, who cast in but her two Mites into the treasury, among those great largisses of the rich men.
See what a testimony our Saviour gives of the poor Widow, who cast in but her two Mites into the treasury, among those great largisses of the rich men.
AElian in his First Book of his Various History, tells us how the Persians, when the King goes his Progress, are all to offer Gifts to him, NONLATINALPHABET, every one according to his ability.
Aelian in his First Book of his Various History, tells us how the Persians, when the King Goes his Progress, Are all to offer Gifts to him,, every one according to his ability.
and in this perplexity (the King approaching nearer) he runs to the River Cyras, hard by, with all speed, kneels him down, gets up Water in the hollow of his Hands, comes to the King and salutes him after this manner;
and in this perplexity (the King approaching nearer) he runs to the River Cyras, hard by, with all speed, kneels him down, gets up Water in the hollow of his Hands, comes to the King and salutes him After this manner;
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I now (O King) what I am able, after what manner I am able, offer this Present unto you, that so far as lies in me, you may not pass by me without the acknowledgment of my Duty and Allegiance:
I now (Oh King) what I am able, After what manner I am able, offer this Present unto you, that so Far as lies in me, you may not pass by me without the acknowledgment of my Duty and Allegiance:
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Whosoever shall give one of these little ones to drink a cup of cold water only, in the name of a disciple, Verily, I say unto you, he shall not lose his reward.
Whosoever shall give one of these little ones to drink a cup of cold water only, in the name of a disciple, Verily, I say unto you, he shall not loose his reward.
Which consideration, as it may animate the Low-estated man in his Beneficency: So it may make them of higher fortunes, bring their Liberality to the right measure,
Which consideration, as it may animate the Low-estated man in his Beneficency: So it may make them of higher fortune's, bring their Liberality to the right measure,
But the Apostles command, or rather the manner of it, prevents all such self-seeking Sophistry: [ Do good to all men whatsoever, so far as they are capable;
But the Apostles command, or rather the manner of it, prevents all such self-seeking Sophistry: [ Do good to all men whatsoever, so Far as they Are capable;
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I, but (will Flesh and Blood reply) to our Enemy? Yes, to our Enemy. If a man find his enemy, will he let him go? This was that that amased Saul so mightily:
I, but (will Flesh and Blood reply) to our Enemy? Yes, to our Enemy. If a man find his enemy, will he let him go? This was that that amazed Saul so mightily:
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That David (a Type of the Divine Love, a Symbol of the very Life and Spirit of Christ,) that David whom he had sought to kill, should let him escape when he was in his power:
That David (a Type of the Divine Love, a Symbol of the very Life and Spirit of christ,) that David whom he had sought to kill, should let him escape when he was in his power:
which consists chiefly in these two things, 1. In chearfulness and willingness of mind. 2. In an honest and humble simplicity of heart, without any reference to the applause and approbation of men,
which consists chiefly in these two things, 1. In cheerfulness and willingness of mind. 2. In an honest and humble simplicity of heart, without any Referente to the applause and approbation of men,
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so let him give, not grudgingly or of necessity, for God loveth a chearful giver. And Rom. 12. 8. He that sheweth mercy, let him do it with chearfulness.
so let him give, not grudgingly or of necessity, for God loves a cheerful giver. And Rom. 12. 8. He that shows mercy, let him do it with cheerfulness.
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It should seem that in time past the Holy Saints of God distributed their Alms to men with such a loving and kind Spirit, that they out of the abundance of their good affection, added sweet and comfortable words to their Christian Bounty;
It should seem that in time passed the Holy Saints of God distributed their Alms to men with such a loving and kind Spirit, that they out of the abundance of their good affection, added sweet and comfortable words to their Christian Bounty;
whence in the New Testament in the original, Beneficency is called NONLATINALPHABET good-speaking, blessing or well-wishing to the party to whom they do communicate:
whence in the New Testament in the original, Beneficency is called good-speaking, blessing or Well-wishing to the party to whom they do communicate:
A man among other Gifts and Graces of God may let this light of Mercy shine also before men, that they seeing his good works may glorifie his Father which is in Heaven:
A man among other Gifts and Graces of God may let this Light of Mercy shine also before men, that they seeing his good works may Glorify his Father which is in Heaven:
surely we would do wisely to follow our Saviours counsel, Make you friends with the mammon of unrighteousness, that when you fail they may receive you into everlasting habitations. Luke 16.
surely we would do wisely to follow our Saviors counsel, Make you Friends with the mammon of unrighteousness, that when you fail they may receive you into everlasting habitations. Luke 16.
The rich and the poor meet together, and the Lord enlightens both their eyes. Prov. 29. No difference between the greatest Prince and the poorest Beggar, but the goods of Fortune; or rather of Providence:
The rich and the poor meet together, and the Lord enlightens both their eyes. Curae 29. No difference between the greatest Prince and the Poorest Beggar, but the goods of Fortune; or rather of Providence:
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For they come not to us by chance, but by the good will of God, who hath made out of his Wisdom, some Poor and some Rich, that we may have occasion to exercise the acts of Mercy and tender Compassion to our Brethren;
For they come not to us by chance, but by the good will of God, who hath made out of his Wisdom, Some Poor and Some Rich, that we may have occasion to exercise the acts of Mercy and tender Compassion to our Brothers;
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Eph. 4. What? One Body, and one Member despise and disregard another? One Spirit, and not sympathize one vvith another? One Hope, and not help one another? One Lord, and not one fellovv-servant acknovvledge another? One Father, and Brethren not relieve one another? One God above all, over-seeing us all in all our actions, (vvho though he be so high,
Ephesians 4. What? One Body, and one Member despise and disregard Another? One Spirit, and not sympathise one with Another? One Hope, and not help one Another? One Lord, and not one Fellow servant acknowledge Another? One Father, and Brothers not relieve one Another? One God above all, overseeing us all in all our actions, (who though he be so high,
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yet beholdeth things here belovv upon earth) and vve poor earthly vvorms overlook one another? One God in us all, and no goodness in us all? God vvho is Love it self pierce through us all, and yet not those lovely shafts of holy Charity vvound any of our hearts? God forbid.
yet beholdeth things Here below upon earth) and we poor earthly worms overlook one Another? One God in us all, and no Goodness in us all? God who is Love it self pierce through us all, and yet not those lovely shafts of holy Charity wound any of our hearts? God forbid.
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surely that NONLATINALPHABET, that Brotherly Love which the Apostle calls for, dwelleth not in him. The very shame of Poverty will force a man to do or suffer any thing:
surely that, that Brotherly Love which the Apostle calls for, dwells not in him. The very shame of Poverty will force a man to do or suffer any thing:
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How much more will pinching hunger, scorching thirst, benumming cold! Necessity hath no Law, or at least necessitous persons are easily drawn to think so.
How much more will pinching hunger, scorching thirst, benumbing cold! Necessity hath no Law, or At least necessitous Persons Are Easily drawn to think so.
A good man is merciful to his beast, and shall not we be so good as to have compassion upon men? The miserable and penurious condition of the Poor man would afford me great store or plenty of Arguments to plead his cause;
A good man is merciful to his beast, and shall not we be so good as to have compassion upon men? The miserable and penurious condition of the Poor man would afford me great store or plenty of Arguments to plead his cause;
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Hunger, thirst, nakedness, rags, filth, deformity, pensiveness, sickness, torture, contempt, sighs, tears, groans, fear, despair, disconsolateness, assaults of the Devil, hard-heartedness of the World, dejectedness of his spirit, weak and vain looks, loss of limbs, blindness and deafness. I cannot name them all;
Hunger, thirst, nakedness, rags, filth, deformity, pensiveness, sickness, torture, contempt, sighs, tears, groans, Fear, despair, disconsolateness, assaults of the devil, hardheartedness of the World, dejectedness of his Spirit, weak and vain looks, loss of limbs, blindness and deafness. I cannot name them all;
Poverty is attended with such a numerous regiment of defects and infirmities, that they may win the most strong and stony heart to compassionate their miseries.
Poverty is attended with such a numerous regiment of defects and infirmities, that they may win the most strong and stony heart to compassionate their misery's.
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A strong vigorous faith, (I would to God it were so) or if you will, a deep conceited phansie that we are Gods Children, (though we be not merciful as our Heavenly Father is merciful ) is altogether in request and fashion amongst us Christians.
A strong vigorous faith, (I would to God it were so) or if you will, a deep conceited fancy that we Are God's Children, (though we be not merciful as our Heavenly Father is merciful) is altogether in request and fashion among us Christians.
Now that acts of Mercy are duties of the First Table, I need go no farther for proof than my Text, which tells us that doing good and communicating is a sacrifice: And Sacrificing you know is a duty of the First Table;
Now that acts of Mercy Are duties of the First Table, I need go no farther for proof than my Text, which tells us that doing good and communicating is a sacrifice: And Sacrificing you know is a duty of the First Table;
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How fitly the Apostle hath framed his Argument for convincing of mens corrupt Consciences, and discovering that mysterious hidden wickedness, that lurks in our hypocritical hearts;
How fitly the Apostle hath framed his Argument for convincing of men's corrupt Consciences, and discovering that mysterious hidden wickedness, that lurks in our hypocritical hearts;
This holy kind of irreligiousness, that is so immerse and lost as it were in a false counterfeit love of God, that it quite forgets all respect and duty to our Neighbour:
This holy kind of irreligiousness, that is so immerse and lost as it were in a false counterfeit love of God, that it quite forgets all respect and duty to our Neighbour:
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that is, a strong perswasion that we are one of them that God hath sign'd to be his (though there be no other sure argument or sign, saving that we do strongly perswade our selves so) The hearing of the Word, the saying of Prayers,
that is, a strong persuasion that we Are one of them that God hath signed to be his (though there be no other sure argument or Signen, Saving that we do strongly persuade our selves so) The hearing of the Word, the saying of Prayers,
I know that such is the quality of the natural man, and the highness of his mind, that he will easily be perswaded to be exercised in the immediate service of the great King of Heaven and Earth:
I know that such is the quality of the natural man, and the highness of his mind, that he will Easily be persuaded to be exercised in the immediate service of the great King of Heaven and Earth:
He will be very earnest and anxious in the intricate subtilties of Opinions, so he may be cold or frozen in common Charity, the only acceptable Religion.
He will be very earnest and anxious in the intricate subtleties of Opinions, so he may be cold or frozen in Common Charity, the only acceptable Religion.
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I tell you that these good offices to your Neighbour are services to God, the highest kind of service of his Sacred Majesty, such service as is most acceptable to the God of Charity.
I tell you that these good Offices to your Neighbour Are services to God, the highest kind of service of his Sacred Majesty, such service as is most acceptable to the God of Charity.
and brings to the second and third Propositions in my Text, (2.) That the doing of good and communicating is a sacrifice : (3.) That this doing of good is a sacrifice well pleasing unto God.
and brings to the second and third Propositions in my Text, (2.) That the doing of good and communicating is a sacrifice: (3.) That this doing of good is a sacrifice well pleasing unto God.
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1. That doing of good is a Sacrifice, may easily be gathered out of that in S. Iames 1. 27. Pure religion and undefiled before God and the Father, is this, to visit the fatherless and widows in their affliction,
1. That doing of good is a Sacrifice, may Easily be gathered out of that in S. James 1. 27. Pure Religion and undefiled before God and the Father, is this, to visit the fatherless and Widows in their affliction,
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I am full, having received of Epaphroditus the things that were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.
I am full, having received of Epaphroditus the things that were sent from you, an odour of a sweet smell, a sacrifice acceptable, well pleasing to God.
It is well known and acknowledged of all true Christians, that the service of the Old Law and its Ceremonies, are but Types and Shadows of the Righteousness that is required of us Christians under the Gospel.
It is well known and acknowledged of all true Christians, that the service of the Old Law and its Ceremonies, Are but Types and Shadows of the Righteousness that is required of us Christians under the Gospel.
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So then as the truth of the putting away the old leaven, is the purging of our Souls of all malicious wickedness and hypocrisie: (1 Cor. 5. 8.) So our sacrificing or offering unto God, is giving to our Brethren that be in need,
So then as the truth of the putting away the old leaven, is the purging of our Souls of all malicious wickedness and hypocrisy: (1 Cor. 5. 8.) So our sacrificing or offering unto God, is giving to our Brothers that be in need,
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and cometh not again? Is this the change of Worship that God requires? Is our vain breath the very Life and Soul of that Body of Moses, the Ceremonies of the Old Law? Has Aarons melodious Bells, given place to sounding Brass or a tinkling Cymbal? If good deeds (as giving our Goods to the Poor ;
and comes not again? Is this the change of Worship that God requires? Is our vain breath the very Life and Soul of that Body of Moses, the Ceremonies of the Old Law? Has Aaron's melodious Bells', given place to sounding Brass or a tinkling Cymbal? If good Deeds (as giving our Goods to the Poor;
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not to consume our Sacrifice, which so easily vanisheth of it self, but to blast our selves; and so we perish irrecoverably. The Summ is this: If sacrificing praise ;
not to consume our Sacrifice, which so Easily Vanishes of it self, but to blast our selves; and so we perish irrecoverably. The Sum is this: If sacrificing praise;
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that is, giving of Alms, or doing any manner of good to our Neighbour, out of the holy spring of lively Charity in our compassionate hearts, succeed the Sacrifices of the Old Law;
that is, giving of Alms, or doing any manner of good to our Neighbour, out of the holy spring of lively Charity in our compassionate hearts, succeed the Sacrifices of the Old Law;
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by how much more the Anti-type is more really such than the Type, and every body more really that body or being (suppose man, beast or tree) than the shadow or image thereof is such.
by how much more the Antitype is more really such than the Type, and every body more really that body or being (suppose man, beast or tree) than the shadow or image thereof is such.
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2. This scruple removed, I will pass on to the second thing propounded, which is the comparing this true and Christian Sacrifice, with that description of a Sacrifice that commonly men give.
2. This scruple removed, I will pass on to the second thing propounded, which is the comparing this true and Christian Sacrifice, with that description of a Sacrifice that commonly men give.
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Nos perpetuo Scripturae usu Sacrificium appellari scimus quod Graeci, nunc NONLATINALPHABET, nunc NONLATINALPHABET, nunc NONLATINALPHABET dicunt, quod generaliter acceptum complectitur quicquid omnino Deo offertur.
Nos perpetuo Scriptures usu Sacrificium appellari scimus quod Greeks, nunc, nunc, nunc dicunt, quod generaliter acceptum complectitur quicquid Omnino God offertur.
We know (saith he) that Sacrifice in continual use of Scripture is called, that which the Greeks name sometime NONLATINALPHABET, sometime NONLATINALPHABET, sometime NONLATINALPHABET, which in a general conception comprehends whatsoever is offered to God. So he.
We know (Says he) that Sacrifice in continual use of Scripture is called, that which the Greeks name sometime, sometime, sometime, which in a general conception comprehends whatsoever is offered to God. So he.
according to which some define it thus, A Sacrifice is an external Oblation, made to God alone, whereby some sensible thing being Consecrated by a Lawful Minister with some Mystical Rite, is consumed or changed, to the acknowledgment of our humane infirmity,
according to which Some define it thus, A Sacrifice is an external Oblation, made to God alone, whereby Some sensible thing being Consecrated by a Lawful Minister with Some Mystical Rite, is consumed or changed, to the acknowledgment of our humane infirmity,
when the vapour thereof is so displeasant to men? Or can he take any delight in the smoak of Frankincense, the breath of whose spirit, gives life and motion to those sweet odours of Paradise? Surely no.
when the vapour thereof is so displeasant to men? Or can he take any delight in the smoke of Frankincense, the breath of whose Spirit, gives life and motion to those sweet odours of Paradise? Surely no.
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When out of a quick and lively apprehension of the Will and Nature of God, which is Goodness it self and all-embracing Love, we to our power work according to that principle,
When out of a quick and lively apprehension of the Will and Nature of God, which is goodness it self and all-embracing Love, we to our power work according to that principle,
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And this unfolds the following words of this description of a Sacrifice, Some sensible thing consecrated. Consecration, you know, appropriates a thing to God.
And this unfolds the following words of this description of a Sacrifice, some sensible thing consecrated. Consecration, you know, appropriates a thing to God.
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For whether it be the munificence of our hands, they are but a resemblance of his munificence, that openeth his hands, and filleth with good every living thing:
For whither it be the munificence of our hands, they Are but a resemblance of his munificence, that Openeth his hands, and fills with good every living thing:
Or if of tongue, whereby we do beget the holy life in others, or direct in doubt or danger, this is an emblem of the eternal NONLATINALPHABET, the everlasting word, whereby all things were made,
Or if of tongue, whereby we do beget the holy life in Others, or Direct in doubt or danger, this is an emblem of the Eternal, the everlasting word, whereby all things were made,
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Who more gracious with God than he? Who more loving to men than he? Who therefore more fit to make Prayers and Supplications for the People than he? That Life which is in him,
Who more gracious with God than he? Who more loving to men than he? Who Therefore more fit to make Prayers and Supplications for the People than he? That Life which is in him,
even the Spirit of Christ, doth adopt him into an higher Order, than the Order of Aaron. Or rather Christ whose Spirit of Life is in him, is that High-Priest, higher than the Order of Aaron ;
even the Spirit of christ, does adopt him into an higher Order, than the Order of Aaron. Or rather christ whose Spirit of Life is in him, is that High-Priest, higher than the Order of Aaron;
Here's a Priest without exception, above all commendation, worthy all honour and admiration, worthy to be heard of God, worthy to be obeyed by Men, worthy to be attended by Angels, worthy to whom all power should be given in Heaven and Earth;
Here's a Priest without exception, above all commendation, worthy all honour and admiration, worthy to be herd of God, worthy to be obeyed by Men, worthy to be attended by Angels, worthy to whom all power should be given in Heaven and Earth;
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worthy of that Glorious Throne, even the Right-hand of God the Father in the height of Heaven, where he makes intercession for us his poor members, wandering and toyling in the mire and mud of this wicked earth:
worthy of that Glorious Throne, even the Right-hand of God the Father in the height of Heaven, where he makes Intercession for us his poor members, wandering and toiling in the mire and mud of this wicked earth:
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no wonder that the Spirit of Truth, that pierceth through the surface of things, into the depth of Life, calls them by that which they are within, not by that which they seem without.
no wonder that the Spirit of Truth, that pierces through the surface of things, into the depth of Life, calls them by that which they Are within, not by that which they seem without.
He therefore that can kill the Oxe, the Bull, the Goat in any mans Soul; that is a stupid laborious toyl in the dirt, an high raving unquietness of mind,
He Therefore that can kill the Ox, the Bull, the Goat in any men Soul; that is a stupid laborious toil in the dirt, an high raving unquietness of mind,
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He that can exhibit these animalities dead before God, who is Judge of the Quick and the Dead, he offers of the first kind of Sacrifice, which is NONLATINALPHABET, the mortification of some Life that God was displeased with.
He that can exhibit these animalities dead before God, who is Judge of the Quick and the Dead, he offers of the First kind of Sacrifice, which is, the mortification of Some Life that God was displeased with.
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He that gives his Bread to the hungry, sacrificeth an Immolation. He that gives his Drink to the thirsty, offers a Drink-offering. As much as you did it to one of these little ones, you did it unto me.
He that gives his Bred to the hungry, Sacrificeth an Immolation. He that gives his Drink to the thirsty, offers a Drink-offering. As much as you did it to one of these little ones, you did it unto me.
offers Frankincense: Or rather, that precious composition of sweet odours, which is mentioned Exod. 30. 34, 35. And the Lord said unto Moses, Take unto thee sweet spices, Stacte, and Onicha, and Galbanum; sweet spices with pure Frankincense: of each like weight.
offers Frankincense: Or rather, that precious composition of sweet odours, which is mentioned Exod 30. 34, 35. And the Lord said unto Moses, Take unto thee sweet spices, Stacte, and Onitsha, and Galbanum; sweet spices with pure Frankincense: of each like weight.
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And thou shalt make of it a perfume, &c. Philo Iudaeus will have these four ingredients to be Emblems of the four general Principles or Elements of which this World consists:
And thou shalt make of it a perfume, etc. Philo Iudaeus will have these four ingredients to be Emblems of the four general Principles or Elements of which this World consists:
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It is a thankful acknowledgment of what he hath received, resunding that goodness that he is partaker of, back again to God, through those sure conduits or conveiances, the poor necessitous Brethren.
It is a thankful acknowledgment of what he hath received, resunding that Goodness that he is partaker of, back again to God, through those sure conduits or conveyances, the poor necessitous Brothers.
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But there is yet another Division of Sacrifices into three kinds as before, NONLATINALPHABET: So Philo : Which our Modern Writers call thus, Holocausta, Hostias pacificas, Hostias pro peccato.
But there is yet Another Division of Sacrifices into three Kinds as before,: So Philo: Which our Modern Writers call thus, Holocaust, Hostias pacificas, Hostias Pro Peccato.
(1.) That the doing or communicating good appertains to the first sort, which Philo calls NONLATINALPHABET, an Holocaust, which respects merely the Glory of God,
(1.) That the doing or communicating good appertains to the First sort, which Philo calls, an Holocaust, which respects merely the Glory of God,
That is, The covetous hoarding of the wicked man, or Riches wickedly and unlawfully heaped and scraped up together, shall not profit in the conclusion:
That is, The covetous hoarding of the wicked man, or Riches wickedly and unlawfully heaped and scraped up together, shall not profit in the conclusion:
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But Righteousness, that is, bountifulness, acts of Mercy; (For so the original will signifie, the word NONLATINALPHABET, which is sometime turned NONLATINALPHABET, an act of Mercy :
But Righteousness, that is, bountifulness, acts of Mercy; (For so the original will signify, the word, which is sometime turned, an act of Mercy:
As also appears out of the Inscription of the Poor mans Box in the Iewes Temple, which was NONLATINALPHABET, The chest of Iustice, as we would Translate it, following the first signification of the word;
As also appears out of the Inscription of the Poor men Box in the Iewes Temple, which was, The chest of justice, as we would Translate it, following the First signification of the word;
but according to the signification of the word in that place, the chest of Alms. ) This Righteousness, Goodness of Mercifulness, will deliver from Death.
but according to the signification of the word in that place, the chest of Alms.) This Righteousness, goodness of Mercifulness, will deliver from Death.
the Everlasting Life of Charity, the Glory and Image of God, the Beauty of Man, the Lamp of Knowledge, the Sun of Paradise, the Seal of Eternity, the Pledge and Crown of Everlasting Happiness.
the Everlasting Life of Charity, the Glory and Image of God, the Beauty of Man, the Lamp of Knowledge, the Sun of Paradise, the Seal of Eternity, the Pledge and Crown of Everlasting Happiness.
First then, If doing good be a Sacrifice, let us remember that which R. Moses the AEgyptian conceives, their Wise and Holy Law-giver to have bound them to:
First then, If doing good be a Sacrifice, let us Remember that which R. Moses the Egyptian conceives, their Wise and Holy Lawgiver to have bound them to:
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Vt, quisquis utilitatem aliquam ceperit, ex re sanctificatâ, pro praevaricatore habeatur, &c. Whosoever doth take to himself any profit out of Consecrated things (as Oblations,
Vt, quisquis utilitatem aliquam ceperit, ex re sanctificatâ, Pro praevaricatore habeatur, etc. Whosoever does take to himself any profit out of Consecrated things (as Oblations,
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although he commits the act out of error. Our doing good therefore to other men; if we do it not simply in obedience to God, and love of our Neighbour;
although he commits the act out of error. Our doing good Therefore to other men; if we do it not simply in Obedience to God, and love of our Neighbour;
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I will only name our Saviours words, You are the salt of the earth: NONLATINALPHABET, If the salt become foolish, &c. So that by Salt is understood Wisdom, or Knowledge;
I will only name our Saviors words, You Are the salt of the earth:, If the salt become foolish, etc. So that by Salt is understood Wisdom, or Knowledge;
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as well as of that kind of Devotion, The Apostle tells us, that when we distribute our Goods to others, relieving them either in Body or in Soul, we then worship God;
as well as of that kind of Devotion, The Apostle tells us, that when we distribute our Goods to Others, relieving them either in Body or in Soul, we then worship God;
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The Fifth and last Inference shall be this, That which Philo the Iew speaks of in his Tractate, NONLATINALPHABET, Of them that sacrifice ; of their washing and sprinkling;
The Fifth and last Inference shall be this, That which Philo the Iew speaks of in his Tractate,, Of them that sacrifice; of their washing and sprinkling;
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What is it therefore that God would have? Wherein is his delight? I desired mercy, and not sacrifice, saith he, Hosea 6. 6. And in the first of Esay, he nameth the relieving of the oppressed. And Chap. 66. Ver. 2. He speaks of a poor and contrite Spirit ;
What is it Therefore that God would have? Wherein is his delight? I desired mercy, and not sacrifice, Says he, Hosea 6. 6. And in the First of Isaiah, he names the relieving of the oppressed. And Chap. 66. Ver. 2. He speaks of a poor and contrite Spirit;
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NONLATINALPHABET; saith the Pious Iew: True Sacrificing, what can it be, but the Piety of the Soul that loves God ? And he that loves him, must needs love his Neighbour also:
; Says the Pious Iew: True Sacrificing, what can it be, but the Piety of the Soul that loves God? And he that loves him, must needs love his Neighbour also:
NONLATINALPHABET. Humanity (or forwardness to do all good offices to our Neighbour) and Piety are twins. He thinks not the term of Cousin or Sister fit enough;
. Humanity (or forwardness to do all good Offices to our Neighbour) and Piety Are twins. He thinks not the term of cousin or Sister fit enough;
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He strengthen us and stir us up, by the powerful working of his all-quickening Spirit; that we constantly endeavour to fulfil the dictates thereof through Iesus Christ our Lord;
He strengthen us and stir us up, by the powerful working of his All-quickening Spirit; that we constantly endeavour to fulfil the dictates thereof through Iesus christ our Lord;
by whom the world is crucified unto me, and I unto the world. For in Christ Iesus neither circumcision availeth any thing, nor uncircumcision; but a new creature.
by whom the world is Crucified unto me, and I unto the world. For in christ Iesus neither circumcision availeth any thing, nor uncircumcision; but a new creature.
THE drift of this Epistle to the Galatians is to reduce them again to the Truth of Christianity, that were almost apostatizing to Iudaism and the Ceremonial Lavv of Moses. Ye observe days,
THE drift of this Epistle to the Galatians is to reduce them again to the Truth of Christianity, that were almost apostatizing to Judaism and the Ceremonial Law of Moses. You observe days,
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I am afraid of you, lest I have bestowed labour on you in vain. Chap. 4. Ver. 10, 11. But the main scope of the Apostle is against Circumcision, as is plain upon the very first perusal of the Epistle:
I am afraid of you, lest I have bestowed labour on you in vain. Chap. 4. Ver. 10, 11. But the main scope of the Apostle is against Circumcision, as is plain upon the very First perusal of the Epistle:
Which he beating dovvn, together vvith all the Lavv of Moses, and extolling the Faith in Christ, seems sometime to excuse a man from walking in the Lavv, under the pretence of Faith in Christ.
Which he beating down, together with all the Law of Moses, and extolling the Faith in christ, seems sometime to excuse a man from walking in the Law, under the pretence of Faith in christ.
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And none are the Children of God, but those that are led by the Spirit of God, as the Apostle witnesseth in his Epistle to the Romans. And those that have the Spirit of God, what fruits they bring forth, is amply set out by the Apostle in this to the Galatians, Chap. 5. ver. 22, 23. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance:
And none Are the Children of God, but those that Are led by the Spirit of God, as the Apostle Witnesseth in his Epistle to the Romans. And those that have the Spirit of God, what fruits they bring forth, is amply Set out by the Apostle in this to the Galatians, Chap. 5. ver. 22, 23. But the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, Goodness, faith, meekness, temperance:
But if ye be led by the spirit, ye are not under the law. Ver. 14, 15, 16, 17, 18. Observe that [ If you be led by the Spirit ] For against such there is no Law, as was said before.
But if you be led by the Spirit, you Are not under the law. Ver. 14, 15, 16, 17, 18. Observe that [ If you be led by the Spirit ] For against such there is no Law, as was said before.
But here methinks I see some filching away an excuse for their own hypocrisie, out of some of the foregoing words at the 6th Verse of that 5th Chapter, The flesh and the spirit are contrary,
But Here methinks I see Some filching away an excuse for their own hypocrisy, out of Some of thee foregoing words At the 6th Verse of that 5th Chapter, The Flesh and the Spirit Are contrary,
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Hear what the Apostle speaks in the last Chapter of this Epistle, (for it is now time to draw nearer to my Text) Ver. 7, 8. Be not deceived, God is not mocked:
Hear what the Apostle speaks in the last Chapter of this Epistle, (for it is now time to draw nearer to my Text) Ver. 7, 8. Be not deceived, God is not mocked:
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But in Christ and the Spirit of God, in the renewed Image of God, in the New Birth, in the New life, in the second Adam from Heaven, in the New Creature, in that stumbling block to all Flesh and Blood, in the Cross of Christ.
But in christ and the Spirit of God, in the renewed Image of God, in the New Birth, in the New life, in the second Adam from Heaven, in the New Creature, in that stumbling block to all Flesh and Blood, in the Cross of christ.
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He will not glory in any thing save in the cross of Christ, whereby the man of Sin in his very Soul is crucified and made dead, that the Life of Christ may abide in him. 2. The Reason of his Resolution;
He will not glory in any thing save in the cross of christ, whereby the man of since in his very Soul is Crucified and made dead, that the Life of christ may abide in him. 2. The Reason of his Resolution;
Because when a man hath given his name to Christ, neither circumcision, nor uncircumcision (nor any of the Ceremonial Laws) is any thing, but a new creature.
Because when a man hath given his name to christ, neither circumcision, nor uncircumcision (nor any of the Ceremonial Laws) is any thing, but a new creature.
3. His Benediction or well-wishing to all that walk after the rule ( i. e. according to the new man, that is fram'd in Righteousness and true Holiness) the true Israel of God; Peace be on them.
3. His Benediction or Well-wishing to all that walk After the Rule (i. e. according to the new man, that is framed in Righteousness and true Holiness) the true Israel of God; Peace be on them.
Yet the Holy Apostle, devoid of all ambition and emulation, and of making an outward shovv among them, contents himself vvith that vvhich is but the scorn of Worldly men,
Yet the Holy Apostle, devoid of all ambition and emulation, and of making an outward show among them, contents himself with that which is but the scorn of Worldly men,
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such an excellent Oratour as he approved himself before Felix, before Festus, before Agrippa, and also at Lysta, vvhere they took him to be the God of Eloquence, Mercury himself,
such an excellent Orator as he approved himself before Felix, before Festus, before Agrippa, and also At Lysta, where they took him to be the God of Eloquence, Mercury himself,
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But these are but trifles, I mean Poetry and Oratory. You may see him in the Acts, casting out Devils, healing the Sick, making the Lame walk, recovering the Dead to Life;
But these Are but trifles, I mean Poetry and Oratory. You may see him in the Acts, casting out Devils, healing the Sick, making the Lame walk, recovering the Dead to Life;
But if a man propound the Example of the Apostles and Saints of God to some, they look on them rather as Prodigies to gaze at, than Examples to imitate;
But if a man propound the Exampl of the Apostles and Saints of God to Some, they look on them rather as Prodigies to gaze At, than Examples to imitate;
all covetousness and filthy avariciousness, desiring to encroach and compass all that we see, and pleasing our selves with looking upon what we have got already,
all covetousness and filthy avariciousness, desiring to encroach and compass all that we see, and pleasing our selves with looking upon what we have god already,
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A man, you know, often loseth his appetite by staying very long for his Dinner. Inordinate desire will hurt a man like an Ague, if we pamper or satisfie it.
A man, you know, often loses his appetite by staying very long for his Dinner. Inordinate desire will hurt a man like an Ague, if we pamper or satisfy it.
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But if thou be false to God and thine own Soul in these things which he hath put in thy power (and he hath put the outward man plainly in thy power) and neglectest the performance of them,
But if thou be false to God and thine own Soul in these things which he hath put in thy power (and he hath put the outward man plainly in thy power) and neglectest the performance of them,
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And this is the New Creature which is spoken of in the next Verse, For in Christ Iesus neither circumcision availeth any thing, nor uncircumcision; but a new creature.
And this is the New Creature which is spoken of in the next Verse, For in christ Iesus neither circumcision availeth any thing, nor uncircumcision; but a new creature.
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In Christ Iesus ] i. e. When we have taken upon us the Profession of Christ, have been made Members of the Christian Church by Baptism. Circumcision availeth nothing ].
In christ Iesus ] i. e. When we have taken upon us the Profession of christ, have been made Members of the Christian Church by Baptism. Circumcision availeth nothing ].
Rom. 2. 25. to the end. For circumcision verily profiteth, if thou keep the law: But if thou be a breaker of the law, thy circumcision is made uncircumcision.
Rom. 2. 25. to the end. For circumcision verily profiteth, if thou keep the law: But if thou be a breaker of the law, thy circumcision is made uncircumcision.
Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature,
Therefore, if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? And shall not uncircumcision which is by nature,
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And this also was known and propounded to the Iews under the Law. Deut. 10. 16. Circumcise therefore the foreskin of your heart, and be not refractory.
And this also was known and propounded to the Iews under the Law. Deuteronomy 10. 16. Circumcise Therefore the foreskin of your heart, and be not refractory.
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nor are likely to prove so giddy as to revolt to Judaism? Wherefore let us here turn aside awhile from the Circumcision of the Iews, to that which is its NONLATINALPHABET, that answers to it among us Christians :
nor Are likely to prove so giddy as to revolt to Judaism? Wherefore let us Here turn aside awhile from the Circumcision of the Iews, to that which is its, that answers to it among us Christians:
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Just as much as Circumcision without the keeping of the Law, availeth a Iew. Can Water wash without the Spirits operation? Doth the Spirit operate and effect nothing? Are we suppressors and choakers of the Christian Life that should revive in us,
Just as much as Circumcision without the keeping of the Law, availeth a Iew. Can Water wash without the Spirits operation? Does the Spirit operate and Effect nothing? are we suppressors and choakers of the Christian Life that should revive in us,
and yet be clean from the guilt or punishment of so hainous transgression, by the sprinkling of that outward Water upon us in Baptism? Ah nimiùm faciles!
and yet be clean from the guilt or punishment of so heinous Transgression, by the sprinkling of that outward Water upon us in Baptism? Ah nimiùm faciles!
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Foolish and too too credulous men they are indeed, that think their being dipt in the Font, shall vvash out the deep stain of this so horrible murder.
Foolish and too too credulous men they Are indeed, that think their being dipped in the Font, shall wash out the deep stain of this so horrible murder.
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Rom. 6, 3, 4. Know ye not, that so many of us as were baptized into Iesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death:
Rom. 6, 3, 4. Know you not, that so many of us as were baptised into Iesus christ, were baptised into his death? Therefore we Are buried with him by Baptism into death:
It is no more certainly than the New man. Ephes. 4. 22, 23, 24. That ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts:
It is no more Certainly than the New man. Ephesians 4. 22, 23, 24. That you put off Concerning the former Conversation the old man, which is corrupt according to the deceitful Lustiest:
And the likeness of God (as both these places evidently shew) doth consist in Knowledge, Righteousness and true Holiness. The very same that Plato speaks at once in his Theatetus, NONLATINALPHABET NONLATINALPHABET. To be like God, is to become holy, just, and wise.
And the likeness of God (as both these places evidently show) does consist in Knowledge, Righteousness and true Holiness. The very same that Plato speaks At once in his Theaetetus,. To be like God, is to become holy, just, and wise.
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It will be seasonable here to see what Justice, Wisdom and Holiness this is that is in the New Creature. And who can tell it so well as he that is it? Matth. 5. 21, 22. Ye have heard, that it was said by them of old time, Thou shalt not kill;
It will be seasonable Here to see what justice, Wisdom and Holiness this is that is in the New Creature. And who can tell it so well as he that is it? Matthew 5. 21, 22. You have herd, that it was said by them of old time, Thou shalt not kill;
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Behold the exact and unblameable Righteousness that is in the Regenerate Soul, far above the doctrine or thoughts of the Pharisees. External Righteousness in the Outward man,
Behold the exact and unblameable Righteousness that is in the Regenerate Soul, Far above the Doctrine or thoughts of the Pharisees. External Righteousness in the Outward man,
And as this Iustice is far above, I, sometime contrary to the Justice of the Natural man (for with him to hate his enemy, to recompence evil with evil is just) so the Holiness is far transcending the Holiness of the Scribes and Pharisees, and Zelotical Ceremonialists.
And as this justice is Far above, I, sometime contrary to the justice of the Natural man (for with him to hate his enemy, to recompense evil with evil is just) so the Holiness is Far transcending the Holiness of the Scribes and Pharisees, and Zealotical Ceremonialists.
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Lastly, that the Natural man phansie not himself wise (as who is not, of all precious things, the most forward to appropriate that to himself?) that he phansie not himself wise,
Lastly, that the Natural man fancy not himself wise (as who is not, of all precious things, the most forward to Appropriate that to himself?) that he fancy not himself wise,
But the wisdom that is from above, is first pure, then peaceable, gentle, and easie to be intreated, full of mercy and good fruits, without partiality, and without hypocrisie.
But the Wisdom that is from above, is First pure, then peaceable, gentle, and easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy.
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Its Holiness more resplendent than the Robe of Aaron and all his Priest-like Attire, or whatsoever Ceremonies else God hath instituted or Man invented.
Its Holiness more resplendent than the Robe of Aaron and all his Priestlike Attire, or whatsoever Ceremonies Else God hath instituted or Man invented.
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Peace certainly is on them, they having obtained the true Righteousness, whose very Essence is Peace, NONLATINALPHABET, The Peace of the Soul, as the Pythagoreans have well defined it.
Peace Certainly is on them, they having obtained the true Righteousness, whose very Essence is Peace,, The Peace of the Soul, as the pythagoreans have well defined it.
And how can there not but be Peace, when they that cause tumult and rebellion in the Soul are dead? Pride is dead, Covetousness is dead, Anger is dead, Malice, Hatred,
And how can there not but be Peace, when they that cause tumult and rebellion in the Soul Are dead? Pride is dead, Covetousness is dead, Anger is dead, Malice, Hatred,
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NONLATINALPHABET, Let no man molest me (let no man trouble me) for I bear in my Body the marks of the Lord Iesus, saith S. Paul in the following Verse.
, Let no man molest me (let no man trouble me) for I bear in my Body the marks of the Lord Iesus, Says S. Paul in the following Verse.
and that the very memorial of wickedness may perish from off the Earth, To the King of Saints, the Holy one of Israel, who inhabits Immortality, and the Light inaccessible, to the only Wise and All-powerful God, be ascribed,
and that the very memorial of wickedness may perish from off the Earth, To the King of Saints, the Holy one of Israel, who inhabits Immortality, and the Light inaccessible, to the only Wise and All-powerful God, be ascribed,
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Purified ] NONLATINALPHABET is the word, synonymous to NONLATINALPHABET; both imply a purging or cleansing from filth. They are both used together, Iames 4. 8. in one signification:
Purified ] is the word, synonymous to; both imply a purging or cleansing from filth. They Are both used together, James 4. 8. in one signification:
For from what should the Soul be purified, but from its filth? What is the filth of the Soul but Sin? To whom should the Soul thus purg'd be appropriated or consecrated? To it self? It is not purg'd,
For from what should the Soul be purified, but from its filth? What is the filth of the Soul but since? To whom should the Soul thus purged be appropriated or consecrated? To it self? It is not purged,
To what then but to God its Creator and Redeemer, who gave himself, NONLATINALPHABET, that he might purifie unto himself a peculiar people. Tit. 2. 14.
To what then but to God its Creator and Redeemer, who gave himself,, that he might purify unto himself a peculiar people. Tit. 2. 14.
even the very Passions, and more fiery motions which those Philosophers resemble to Horses drawing the Chariot of the Soul; these also shall be Sanctified:
even the very Passion, and more fiery motions which those Philosophers resemble to Horses drawing the Chariot of the Soul; these also shall be Sanctified:
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So that upon the reins of the Horses (if I may speak with Zechary ) there is inscrib'd, Holiness to the Lord. But certainly more properly and chiefly this Purification belongs to the Soul her self,
So that upon the reins of the Horses (if I may speak with Zechariah) there is inscribed, Holiness to the Lord. But Certainly more properly and chiefly this Purification belongs to the Soul her self,
For the Devil himself would glady embrace and assent to all pure and inoffensive speculation, that doth not touch his own interest and present condition;
For the devil himself would glady embrace and assent to all pure and inoffensive speculation, that does not touch his own Interest and present condition;
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The Truth therefore here meant is not so much those general speculations of the Infinite Power and Wisdom of God, the Incomprehensible Trinity, &c. which both good and bad men do easily spend their time in,
The Truth Therefore Here meant is not so much those general speculations of the Infinite Power and Wisdom of God, the Incomprehensible Trinity, etc. which both good and bad men do Easily spend their time in,
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But the Truths which we are said most properly to obey are the Practical Truths, such as Matth. 5. Chap. 16. 24. Chap. 11. ult. Chap. 7. 13. &c. The Purification of a Christian is in obedience to such Truths;
But the Truths which we Are said most properly to obey Are the Practical Truths, such as Matthew 5. Chap. 16. 24. Chap. 11. ult. Chap. 7. 13. etc. The Purification of a Christian is in Obedience to such Truths;
and Christ admits none for his that be disobedient, workers of iniquity. Matth. 7. 23. Doct. III. That the purified and obedient Soul is thus purged and obedient through the Spirit.
and christ admits none for his that be disobedient, workers of iniquity. Matthew 7. 23. Doct. III. That the purified and obedient Soul is thus purged and obedient through the Spirit.
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This is he of whom Malachi 3. 2, 3. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiners fire, and like fullers sope.
This is he of whom Malachi 3. 2, 3. But who may abide the day of his coming? and who shall stand when he appears? for he is like a refiners fire, and like Fullers soap.
See also Rom. 8. 1, 2, 3, 4. There is therefore now no condemnation to them which are in Christ Iesus, who walk not after the flesh, but after the Spirit.
See also Rom. 8. 1, 2, 3, 4. There is Therefore now no condemnation to them which Are in christ Iesus, who walk not After the Flesh, but After the Spirit.
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But answer me, O vain man, what is this infirmity of the Flesh, is it not the strength of Sin? And is there any strength that can withstand the powerful operation of the Spirit of God? The weakness,
But answer me, Oh vain man, what is this infirmity of the Flesh, is it not the strength of since? And is there any strength that can withstand the powerful operation of the Spirit of God? The weakness,
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but the fire and activity of the Natural Spirits bears it above, and enables it to walk upright on the Earth, contrary to be bend of its own Essence and Nature.
but the fire and activity of the Natural Spirits bears it above, and enables it to walk upright on the Earth, contrary to be bend of its own Essence and Nature.
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as the Natural Spirits to actuate the Body contrary to its innate and essential Principles? Certainly if it be not effectual in us, we our selves are in fault, who abuse our shuffling Phansie and Reason to fend off the stroke and power of Truth that at once would cleave our hearts, that's a tender place, the seat of Life it self;
as the Natural Spirits to actuate the Body contrary to its innate and essential Principles? Certainly if it be not effectual in us, we our selves Are in fault, who abuse our shuffling Fancy and Reason to fend off the stroke and power of Truth that At once would cleave our hearts, that's a tender place, the seat of Life it self;
and Confidence, and Courage in the wayes of Obedience, sith we have so strong assistance as the Spirit of our God, with true Christian Fortitude to conflict with all our Spiritual Enemies, wearing that Motto in our Minds, NONLATINALPHABET. 2 dly, For hearty Thankfulness to God when ever we find our selves successful in our Spiritual Warfare,
and Confidence, and Courage in the ways of obedience, sith we have so strong assistance as the Spirit of our God, with true Christian Fortitude to conflict with all our Spiritual Enemies, wearing that Motto in our Minds,. 2 dly, For hearty Thankfulness to God when ever we find our selves successful in our Spiritual Warfare,
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as to the only giver of Victory. 3 dly, and lastly, For Humility, AEquanimity, and Christian Patience and expectancy towards our Neighbours that are not yet reclaim'd from their evil ways, being compassionate over them;
as to the only giver of Victory. 3 dly, and lastly, For Humility, Equanimity, and Christian Patience and expectancy towards our Neighbours that Are not yet reclaimed from their evil ways, being compassionate over them;
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Doct. IV. That this Purification of the Soul, and Obedience to the Truth through the Spirit, is for this end, viz. the eliciting of Brotherly Love and Sincerity in the Soul. NONLATINALPHABET ].
Doct. IV. That this Purification of the Soul, and obedience to the Truth through the Spirit, is for this end, viz. the eliciting of Brotherly Love and Sincerity in the Soul. ].
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I know, sometimes NONLATINALPHABET and NONLATINALPHABET are distinguished, as 2 Pet. 1. 7. But that NONLATINALPHABET here may be as large as NONLATINALPHABET, I know nothing considerable to the contrary.
I know, sometime and Are distinguished, as 2 Pet. 1. 7. But that Here may be as large as, I know nothing considerable to the contrary.
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The word is capable of that Sense, NONLATINALPHABET and NONLATINALPHABET being used in as great a latitude as Proximus and Alter, including all that descended from our Father Adam.
The word is capable of that Sense, and being used in as great a latitude as Proximus and Altar, including all that descended from our Father Adam.
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as much as concerns the Second Table, Rom. 13. 9, 10. and 1 Tim. 1. 5. Who is able to express so Divine an excellency? For certainly the unfeigned Love of men is the very Divine Love it self, whereby God loves himself and all things,
as much as concerns the Second Table, Rom. 13. 9, 10. and 1 Tim. 1. 5. Who is able to express so Divine an excellency? For Certainly the unfeigned Love of men is the very Divine Love it self, whereby God loves himself and all things,
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1. The notion in general of Generation (according to Aristotle ) implies no more than a right and fit union of a form substantial with some capable subject,
1. The notion in general of Generation (according to Aristotle) Implies no more than a right and fit Union of a from substantial with Some capable Subject,
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Thus Aristotle seems to speak, Metaph. 7. Cap. 3. 3. Observe, That one Soul actuating a Body, if any part of that Body be cut off and lose the benefit of information, suppose an Hand or Foot, that is then said to be but equivocally what it was before;
Thus Aristotle seems to speak, Metaphor 7. Cap. 3. 3. Observe, That one Soul actuating a Body, if any part of that Body be Cut off and loose the benefit of information, suppose an Hand or Foot, that is then said to be but equivocally what it was before;
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but this Binary of Body and Soul the Pythagoreans would be bold to call but a miserable, NONLATINALPHABET, till that Third completing Vnite be added, the NONLATINALPHABET, that Divine Nature, or Spirit of God.
but this Binary of Body and Soul the pythagoreans would be bold to call but a miserable,, till that Third completing Unite be added, the, that Divine Nature, or Spirit of God.
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For what is that but Regeneration, or a Second Birth, and how oft is that repeated in S. Iohns Writings? Iohn 1. 12, 13. But as many as received him, to them gave he power to become the sons of God,
For what is that but Regeneration, or a Second Birth, and how oft is that repeated in S. Iohns Writings? John 1. 12, 13. But as many as received him, to them gave he power to become the Sons of God,
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Regeneration is not a sleight tipping or colouring over with superficial qualities and habits, but is from a substantial principle of Life, that actuates the Soul as powerfully as the Soul doth the Body;
Regeneration is not a sleight tipping or colouring over with superficial qualities and habits, but is from a substantial principle of Life, that actuates the Soul as powerfully as the Soul does the Body;
and power, rule and command over the same to move it at pleasure? And doth not the Divine NONLATINALPHABET, the Eternal Word, thus penetrate and possess the Souls of Godly men;
and power, Rule and command over the same to move it At pleasure? And does not the Divine, the Eternal Word, thus penetrate and possess the Souls of Godly men;
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There is so perfect a correspondency between Generation and Regeneration, that unless prejudice and Sophistical curiosity keep it off, mans Reason would forwardly assent that the Christian Regeneration is no dry Metaphor, but full Truth:
There is so perfect a correspondency between Generation and Regeneration, that unless prejudice and Sophistical curiosity keep it off, men Reason would forwardly assent that the Christian Regeneration is no dry Metaphor, but full Truth:
We made it good even out of Aristotle, that the Species or Essences of things are as Numbers, &c. The Ternarius is not made by taking from the Binarius, but by adding another Unite thereunto:
We made it good even out of Aristotle, that the Species or Essences of things Are as Numbers, etc. The Ternarius is not made by taking from the Binarius, but by adding Another Unite thereunto:
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For if several colour, figure and weight, though they be something near akin to one another, be a sufficient cause of surmisal that some inward essential form is within;
For if several colour, figure and weight, though they be something near akin to one Another, be a sufficient cause of surmisal that Some inward essential from is within;
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But if that either of them, or Fiery or Earthy nature, move of its pleasure upward, downward, to the right, to the left, this way and the other way, even as it will;
But if that either of them, or Fiery or Earthy nature, move of its pleasure upward, downward, to the right, to the left, this Way and the other Way, even as it will;
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Doth one Unite added to two pre-existent Unites destroy those Unites? Or rather, do they not all put together beget a new Number of another Species and Name? Or, to bring it more home, doth the Soul of man coming into the organiz'd Body, destroy the Body? Or doth it not rather perfect and compleat it? So doth also the Spirit of God coming into the Soul. But as for the pre-existent qualities, no more of those are destroy'd than are incompatible with the residence of that new Form, the Divine Spirit.
Does one Unite added to two preexistent Unites destroy those Unites? Or rather, do they not all put together beget a new Number of Another Species and Name? Or, to bring it more home, does the Soul of man coming into the organized Body, destroy the Body? Or does it not rather perfect and complete it? So does also the Spirit of God coming into the Soul. But as for the preexistent qualities, no more of those Are destroyed than Are incompatible with the residence of that new From, the Divine Spirit.
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Doct. II. That the Soul is Regenerated of no corruptible Seed, but incorruptible. There needs no Descant upon this, no Interpretation, the Words are so clear;
Doct. II That the Soul is Regenerated of no corruptible Seed, but incorruptible. There needs no Descant upon this, no Interpretation, the Words Are so clear;
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This Word is no other than the inward Word of God, which is his first-born Son, the everlasting Wisdom of the Father, which sat in Counsel with him when he made the World.
This Word is no other than the inward Word of God, which is his firstborn Son, the everlasting Wisdom of the Father, which sat in Counsel with him when he made the World.
they make it to be NONLATINALPHABET, the first Life. That it is a living Word, we have an ample testimony, Heb. 4. 12, 13. For the word of God is quick,
they make it to be, the First Life. That it is a living Word, we have an ample testimony, Hebrew 4. 12, 13. For the word of God is quick,
Can these Attributes be given to any dead letter, or any transient hand? Can Words or Writings be so penetrating as to divied asunder the Soul and Spirit ? &c. 'Tis true, Authors both Divine and Profane give very quick operations to the Words of the Tongue.
Can these Attributes be given to any dead Letter, or any Transient hand? Can Words or Writings be so penetrating as to divied asunder the Soul and Spirit? etc. It's true, Authors both Divine and Profane give very quick operations to the Words of the Tongue.
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as the mind launceth it self, and plagues it self by those unruly phantasms she then occasionally creates in her self upon such speeches. One man being jear'd at a Comedy, bears himself so carelesly and jollily, that he walks cross the stage that all the people may take notice that he was the man that was so abused.
as the mind lanceth it self, and plagues it self by those unruly phantasms she then occasionally creates in her self upon such Speeches. One man being jeered At a Comedy, bears himself so carelessly and jollily, that he walks across the stage that all the people may take notice that he was the man that was so abused.
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Compareing therefore this place of the Hebrews with the Text, it is plain that there is a living and everlasting Word, and that that Word is meant in both these places:
Comparing Therefore this place of the Hebrews with the Text, it is plain that there is a living and everlasting Word, and that that Word is meant in both these places:
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The substance of the Duty is mutual Love ; which is charged with a double modification, viz. of quality, NONLATINALPHABET, and of quantity, NONLATINALPHABET;
The substance of the Duty is mutual Love; which is charged with a double modification, viz. of quality,, and of quantity,;
And they have with more judgment, pitcht upon the sense of intension than extension, because that intension in some measure implies extension; but not è contra ;
And they have with more judgement, pitched upon the sense of intention than extension, Because that intention in Some measure Implies extension; but not è contra;
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For what is this Seed but the Son of God, by union with whom we also become the Sons of God, petty Deities? But sith that the Deity it self is nothing else but a sufficient and overflowing Goodness, creating all things,
For what is this Seed but the Son of God, by Union with whom we also become the Sons of God, Petty Deities? But sith that the Deity it self is nothing Else but a sufficient and overflowing goodness, creating all things,
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and what can he so much desire as the good and welfare of Mankind? What therefore should that part of Mankind that partake of this Divine Nature, desire more than the good of one another,
and what can he so much desire as the good and welfare of Mankind? What Therefore should that part of Mankind that partake of this Divine Nature, desire more than the good of one Another,
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For God also loves those, or else how could ever any partake of it? 2. From the Regeneration of the Soul. It is the Holy Ghosts own arguing, 1 Ioh. 4. 7. Beloved, let us love one another: for love is of God;
For God also loves those, or Else how could ever any partake of it? 2. From the Regeneration of the Soul. It is the Holy Ghosts own arguing, 1 John 4. 7. beloved, let us love one Another: for love is of God;
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By Righteousness and Unrighteousness, by Love and Hatred, are the Children of God and the Children of the Devil manifested. 1 Iohn 3. 10. In this the children of God are manifest,
By Righteousness and Unrighteousness, by Love and Hatred, Are the Children of God and the Children of the devil manifested. 1 John 3. 10. In this the children of God Are manifest,
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Shall Envy, shall Hatred, shall Lust, Ambition, Luxury, &c. shall all these enormous Desires and Affections be cast out of the Soul by Sanctity and Purity, that she may be but a transparent piece of Ice,
Shall Envy, shall Hatred, shall Lust, Ambition, Luxury, etc. shall all these enormous Desires and Affections be cast out of the Soul by Sanctity and Purity, that she may be but a transparent piece of Ice,
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so devoid of all stains, that nothing but still shadows and night may possess that inward diaphanous Purity? Thus would she be no better than the nocturnal Air, no happier than a statue of Alabaster;
so devoid of all stains, that nothing but still shadows and night may possess that inward diaphanous Purity? Thus would she be no better than the nocturnal Air, no Happier than a statue of Alabaster;
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it would be but a more cleanly sepulchre of a dead starved Soul. Nay, certainly at this cleansing and preparing is for something well worth that labour.
it would be but a more cleanly Sepulchre of a dead starved Soul. Nay, Certainly At this cleansing and preparing is for something well worth that labour.
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Stoicism it self brings in, upon that deadness and privation of other Passions, that divine motion of the Soul, which is Love or Goodwill to all Mankind.
Stoicism it self brings in, upon that deadness and privation of other Passion, that divine motion of the Soul, which is Love or Goodwill to all Mankind.
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Bitter Zeal, harsh Censure, busie Revenge, NONLATINALPHABET are so far from being able to supply the place of Charity, that it's a manifest sign that we are as yet carnal and unsanctified.
Bitter Zeal, harsh Censure, busy Revenge, Are so Far from being able to supply the place of Charity, that it's a manifest Signen that we Are as yet carnal and unsanctified.
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First, I will explain what may seem difficult to understand, or ambiguous. Secondly, I will further confirm out of Scripture the narration in this Particle of Scripture. Thirdly and Lastly;
First, I will explain what may seem difficult to understand, or ambiguous. Secondly, I will further confirm out of Scripture the narration in this Particle of Scripture. Thirdly and Lastly;
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I will make some Observations or Deductions from the truth of this Text; such as will come from it with as much ease as profit. I. For the First. NONLATINALPHABET NONLATINALPHABET, i. e. They joyned themselves.
I will make Some Observations or Deductions from the truth of this Text; such as will come from it with as much ease as profit. I. For the First., i. e. They joined themselves.
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that is (saith he) NONLATINALPHABET Non custodivit se. So Lev. 25. NONLATINALPHABET Et venditus tibi. Vt dicunt sapientes bonae memoriae (saith Elias upon this place) loquitur hic versus de vendente seipsum, necessitate cogente.
that is (Says he) Non custodivit se. So Lev. 25. Et venditus tibi. Vt dicunt Wise bonae Memoriae (Says Elias upon this place) loquitur hic versus de vendente seipsum, necessitate cogente.
According therefore to this Analogy NONLATINALPHABET is to be interpreted (as our Translators have expounded it) They joined themselves also to Baal-Peor.
According Therefore to this Analogy is to be interpreted (as our Translators have expounded it) They joined themselves also to Baal-peor.
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Peor (saith Vatablus) testantibus Hebraeis spurcissimum Idolum Madianitarum fuit, a denudando nempe nomen habens: NONLATINALPHABET enim aperire & denudare significat.
Peor (Says Vatablus) testantibus Hebraeis spurcissimum Idolum Madianitarum fuit, a denudando nempe Nome habens: enim aperire & denudare significat.
Origen durst conclude, that at least, it is idolum turpitudinis, though not define what kind of turpitude, in his twentieth Homily upon Numbers. Cum multae sint turpitudinum species, una quaedam ex pluribus turpitudinis species Beelphegor appellatur.
Origen durst conclude, that At least, it is idolum turpitudinis, though not define what kind of turpitude, in his twentieth Homily upon Numbers. Cum Multitude sint turpitudinum species, una quaedam ex Pluribus turpitudinis species Belphegor Appellatur.
Let the condition therefore of their transgression be set as low as Venerable Bede hath pitch'd it, in his Exposition upon this Text, Initiati junt (saith he) or consecraverunt se, vel initiati sunt & sacricaverunt Beel, qui colebatur in Phegor:
Let the condition Therefore of their Transgression be Set as low as Venerable Bede hath pitched it, in his Exposition upon this Text, Initiati junt (Says he) or consecraverunt se, vel Initiati sunt & sacricaverunt Beel, qui colebatur in Phegor:
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Belus enim fuit Pater Nini, in cujus honorem Filius Idolum fecit, quod vocabatur Beel, & colebatur in regione Phegor, cui isti in deserto sacricaverunt.
Belus enim fuit Pater Nine, in cujus Honor Filius Idolum fecit, quod Vocabatur Beel, & colebatur in region Phegor, cui Isti in Deserto sacricaverunt.
Est honor & tumulis animas placare paternas. Ovid. Fast. This piece of Superstition exhibited by Ninus to his Father Belus descended to his Posterity, and over-spread that Country;
Est honour & tumulis animas Placare paternas. Ovid. Fast. This piece of Superstition exhibited by Ninus to his Father Belus descended to his Posterity, and overspread that Country;
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There's a large description of these Rites in Homers Odyssees: Where after three Libations or Drink-offerings of Wine and Honey, of Wine, of Water and Meal, which were poured into a ditch of a cubit wide, with promise of a further Sacrifice, a barren Cow and a black Wether, with a present immolation of Beast then prepared for Sacrifice, upon the running down of the black Blood, — NONLATINALPHABET NONLATINALPHABET, straight there were gathered together by whole flocks from out of Erebus, the Souls of dead deceased.
There's a large description of these Rites in Homers Odyssees: Where After three Libations or Drink offerings of Wine and Honey, of Wine, of Water and Meal, which were poured into a ditch of a cubit wide, with promise of a further Sacrifice, a barren Cow and a black Weather, with a present immolation of Beast then prepared for Sacrifice, upon the running down of the black Blood, —, straight there were gathered together by Whole flocks from out of Erebus, the Souls of dead deceased.
Which makes Venerable Bedes opinion of the Childs Deifying the Father [ Ninus his erecting an Image in honour of his Father Belus ] sufficiently probable.
Which makes Venerable Beds opinion of the Child's Deifying the Father [ Ninus his erecting an Image in honour of his Father Belus ] sufficiently probable.
So an ungodly Custom got the strength of a Religious Law among the Children of Moab: As also that among the Latins from the first Example of AEneas, Ille Patris genio solennia dona ferebat: Hinc populi ritus edidicere pios. Ovid. Fast.
So an ungodly Custom god the strength of a Religious Law among the Children of Moab: As also that among the Latins from the First Exampl of AEneas, Isle Patris genio Solennia dona ferebat: Hinc People Ritus edidicere Pios. Ovid. Fast.
NONLATINALPHABET. Souls freed from their Bodies become Genii according to Hesiod. So Plutarch, and he venters to shew how they be affected with things here below:
. Souls freed from their Bodies become Genii according to Hesiod. So Plutarch, and he venters to show how they be affected with things Here below:
as he expresseth it in his de Genio Socratis. Maximus Tyrius doth endeavour at large to prove that the NONLATINALPHABET or Genii be nought but the Souls of men, who are occupied much what in such employments as they were in the flesh.
as he Expresses it in his de Genio Socratis. Maximus Tyrius does endeavour At large to prove that the or Genii be nought but the Souls of men, who Are occupied much what in such employments as they were in the Flesh.
But I have not bestowed all this pains for a Distich in Ovid. If we be perswaded of the Identity of the Souls of the departed and Genii or Spirits, way is made to that in S. Basil, where he describes the nature of Sacrificing to these Genii, Daemones or Souls of the deceased;
But I have not bestowed all this pains for a Distich in Ovid. If we be persuaded of the Identity of the Souls of the departed and Genii or Spirits, Way is made to that in S. Basil, where he describes the nature of Sacrificing to these Genii, Daemons or Souls of the deceased;
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Which will be further confirmed, if we consider that even all the Deities of the Heathen (as Iupiter, Mars, Sol, Luna, and the rest) have been Men upon earth,
Which will be further confirmed, if we Consider that even all the Deities of the Heathen (as Iupiter, Mars, Sol, Luna, and the rest) have been Men upon earth,
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Insomuch that we shall scarce find any Daemones or Daemonia among the Heathen, but the Souls of them that have departed this life, to whom Sacrifice hath been offered.
Insomuch that we shall scarce find any Daemons or Daemonia among the Heathen, but the Souls of them that have departed this life, to whom Sacrifice hath been offered.
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But to come at length to S. Basil, out of whom we shall understand more fully this eating of the Sacrifices of the dead, or of the Daemones or Daemonia, The Statue consecrated to any Daemonium or Genius, hath the assistence (saith he) of the Genii or Daemonia.
But to come At length to S. Basil, out of whom we shall understand more Fully this eating of the Sacrifices of the dead, or of the Daemons or Daemonia, The Statue consecrated to any Demon or Genius, hath the assistance (Says he) of the Genii or Daemonia.
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] that is, that have been initiated into that Religion, have worshipped the Soul of Belus, and have been partakers of his Table, eaten of the same Flesh with him;
] that is, that have been initiated into that Religion, have worshipped the Soul of Belus, and have been partakers of his Table, eaten of the same Flesh with him;
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II. BUT now that Israel was initiated into those Rites of Peor, is manifest out of Numb. 25. 3. NONLATINALPHABET, &c. Initiatus { que } est Israel Beelphegor :
II BUT now that Israel was initiated into those Rites of Peor, is manifest out of Numb. 25. 3., etc. Initiatus { que } est Israel Belphegor:
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THUS I have dispatched the two former Parts of my task, viz. the Explication and Confirmation of the truth of this Text, so far as was needful. III. The Inferences following are these.
THUS I have dispatched the two former Parts of my task, viz. the Explication and Confirmation of the truth of this Text, so Far as was needful. III. The Inferences following Are these.
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To say therefore, that it is the all-swaying Providence of God that bore men to this or that evil action, is to blaspheme the Sacred Name of God, and contradict Reason and Scripture.
To say Therefore, that it is the all-swaying Providence of God that boar men to this or that evil actium, is to Blaspheme the Sacred Name of God, and contradict Reason and Scripture.
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Secondly, They joined themselves [ also ] to Baal-Peor. The Calf in Horeb, their envying and murmuring against Moses and Aaron, their lusting after the flesh-pots of Egypt, all these did not satisfie;
Secondly, They joined themselves [ also ] to Baal-peor. The Calf in Horeb, their envying and murmuring against Moses and Aaron, their lusting After the fleshpots of Egypt, all these did not satisfy;
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but as if these were a light matter, they add Whoredom and Idolatry in this business of Baal-Peor. Hence we may observe, That the wickedness of a mans heart knows no bounds,
but as if these were a Light matter, they add Whoredom and Idolatry in this business of Baal-peor. Hence we may observe, That the wickedness of a men heart knows no bounds,
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who had given them from Mount Sinai an express Law against Idolatry, in Thunder and Lightning, Clouds and Vapours of Smoke, to the utter dismaying of them from Sin;
who had given them from Mount Sinai an express Law against Idolatry, in Thunder and Lightning, Clouds and Vapours of Smoke, to the utter dismaying of them from since;
What more forcible outward means could have been used, than Israel had experience of? But all the terrour upon Mount Sinai, and all that tempest and dread in giving of the Law, all the Miracles that were wrought by the hand of Moses, and the visible presence of God or his Angel, all those passed out of their minds like a dream,
What more forcible outward means could have been used, than Israel had experience of? But all the terror upon Mount Sinai, and all that tempest and dread in giving of the Law, all the Miracles that were wrought by the hand of Moses, and the visible presence of God or his Angel, all those passed out of their minds like a dream,
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Else so soon as we are departed the Church, and that honour we do there to God, we may be easily carried into the service of the Devil, the committing any wickedness.
Else so soon as we Are departed the Church, and that honour we do there to God, we may be Easily carried into the service of the devil, the committing any wickedness.
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so would that Spirit of Life and Truth be exceeding sensible of whatsoever is contrary to it or the Will of God, which would always be very fresh and vivid in our Minds and Will.
so would that Spirit of Life and Truth be exceeding sensible of whatsoever is contrary to it or the Will of God, which would always be very fresh and vivid in our Minds and Will.
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But to attain to this Spirit of Life and Righteousness, there is no way but Mortification, a death to Sin and our own selves, that the Life of God may alone rule in us.
But to attain to this Spirit of Life and Righteousness, there is no Way but Mortification, a death to since and our own selves, that the Life of God may alone Rule in us.
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or partake of his Sacrifices, that is, according to the same Author, NONLATINALPHABET, &c. We shall not dilate all the openings of our Bodies for receiving the influx or strong impressions, the unwholesome vapours of this intoxicating World, and the pleasures thereof;
or partake of his Sacrifices, that is, according to the same Author,, etc. We shall not dilate all the openings of our Bodies for receiving the influx or strong impressions, the unwholesome vapours of this intoxicating World, and the pleasures thereof;
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For so he interpreteth the name of this Idol, as if it were NONLATINALPHABET, intimating his power to lye in all the openings of the Body, or rather outward Skin;
For so he interpreteth the name of this Idol, as if it were, intimating his power to lie in all the openings of the Body, or rather outward Skin;
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We may sink like a dead stone into the bottomless pit, and have our portion with the damned Devils, who have an Historical Faith of all the passages of Christs doings or sufferings here on Earth (it may be) better than our selves.
We may sink like a dead stone into the bottomless pit, and have our portion with the damned Devils, who have an Historical Faith of all the passages of Christ doings or sufferings Here on Earth (it may be) better than our selves.
and then raise such Doctrines and Uses as shall most naturally flow from the Text, and shall be most profitable, for the promotion of that main work of our Salvation.
and then raise such Doctrines and Uses as shall most naturally flow from the Text, and shall be most profitable, for the promotion of that main work of our Salvation.
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If your Souls have scaped the bands of the Spiritual Death, which is the nature and life of Sin, (for that maketh us truly dead unto Righteousness and unto God) as Christs Body broke from the Prison of the Sepulchre:
If your Souls have escaped the bans of the Spiritual Death, which is the nature and life of since, (for that makes us truly dead unto Righteousness and unto God) as Christ Body broke from the Prison of the Sepulchre:
to wit at the last day, the time of the Resurrection of our Bodies. And according to this manner, doth the Apostle speak also of the Crucifixion of Christ;
to wit At the last day, the time of the Resurrection of our Bodies. And according to this manner, does the Apostle speak also of the Crucifixion of christ;
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Rom. 6. 2, & c.. How shall we that are dead to sin, live any longer therein? Know you not that all we that have been baptised into Iesus Christ, have been baptised into his death? We are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father,
Rom. 6. 2, & c. How shall we that Are dead to sin, live any longer therein? Know you not that all we that have been baptised into Iesus christ, have been baptised into his death? We Are buried then with him by Baptism into his death, that like as christ was raised up from the dead by the glory of the Father,
But now as Christ is thus in a Spiritual manner killed and crucified, so when he is in us restor'd to Life, it must needs be fittingly termed his Resurrection from Death:
But now as christ is thus in a Spiritual manner killed and Crucified, so when he is in us restored to Life, it must needs be fittingly termed his Resurrection from Death:
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But how above? What? Is the contemplation of the Stars, or the knowledge of Meteors, viz. of Comets, of Rainbows, of falling Stars, of Thunder, of Lightning, of Hail, of Snow or such like, commended to us? Nor Astronomy, nor Astrology, nor Meteorology, seem considerable things in the eyes of God.
But how above? What? Is the contemplation of the Stars, or the knowledge of Meteors, viz. of Comets, of Rainbows, of falling Stars, of Thunder, of Lightning, of Hail, of Snow or such like, commended to us? Nor Astronomy, nor Astrology, nor Meteorology, seem considerable things in the eyes of God.
But how in Heaven? Or what is Heaven? We are therefore to understand, that this word [ Heaven ] has a threefold signification in Holy Writ. First, It signifies the Air.
But how in Heaven? Or what is Heaven? We Are Therefore to understand, that this word [ Heaven ] has a threefold signification in Holy Writ. First, It signifies the Air.
So when, his eyes are said to be upon the hearts of men, and his eyelids to try their wayes, when his ear is said to be open to the prayers of the faithful ;
So when, his eyes Are said to be upon the hearts of men, and his eyelids to try their ways, when his ear is said to be open to the Prayers of the faithful;
Now the Right hand being more active than the Left, the more usual instrument in outward works or manufactures, it may intimate the exceeding abundance of the Power of God.
Now the Right hand being more active than the Left, the more usual Instrument in outward works or manufactures, it may intimate the exceeding abundance of the Power of God.
Power, which the Devil, Death and Sin shall never be able to overcome. But the Power of his Left-hand, is the Power of destruction, the fury, and wrath,
Power, which the devil, Death and since shall never be able to overcome. But the Power of his Left hand, is the Power of destruction, the fury, and wrath,
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AND thus much by way of Explication of the words, which will afford us these Doctrines. 1. That there is a Spiritual Resurrection of the Soul, belonging to every true Christian.
AND thus much by Way of Explication of the words, which will afford us these Doctrines. 1. That there is a Spiritual Resurrection of the Soul, belonging to every true Christian.
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In whom ( i. e. in Christ) also ye are circumcised with circumcision made without hands, by putting off the sinful body of the flesh, through the circumcision of Christ;
In whom (i. e. in christ) also you Are circumcised with circumcision made without hands, by putting off the sinful body of the Flesh, through the circumcision of christ;
And then follows my Text (for all the residue of that Chapter may be very well Parenthetical ) If ye then be risen with Christ, &c. which he doth assert or affirm in the forenamed Verses,
And then follows my Text (for all the residue of that Chapter may be very well Parenthetical) If you then be risen with christ, etc. which he does assert or affirm in the forenamed Verses,
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But for further and more manifest proof of this point, it will not be amiss to rehearse again to you, that place at the 6th of Romans, (for it suits exceeding well with the place I expounded to you just now.) Ver. 3, &c. Know you not, that all we that have been baptised into Iesus Christ, have been baptized into his death? We are buried then with him by baptism into his death, that like as Christ was raised up from the dead by the glory of the Father,
But for further and more manifest proof of this point, it will not be amiss to rehearse again to you, that place At the 6th of Romans, (for it suits exceeding well with the place I expounded to you just now.) Ver. 3, etc. Know you not, that all we that have been baptised into Iesus christ, have been baptised into his death? We Are buried then with him by Baptism into his death, that like as christ was raised up from the dead by the glory of the Father,
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So [ dead for sin ] is either the mortifying our Bodily and Carnal Affection, in a just vengeance on our selves for the sin they suggest, and made us commit:
So [ dead for since ] is either the mortifying our Bodily and Carnal Affection, in a just vengeance on our selves for the since they suggest, and made us commit:
But if the spirit of him that raised up Iesus from the dead dwell in you, he that raised up Christ from the dead, shall also quicken your mortal bodies, by his spirit that dwelleth in you.
But if the Spirit of him that raised up Iesus from the dead dwell in you, he that raised up christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you.
Not only our Will and Understanding, is swayed, ruled, and enlivened by it, but it descends even to the enquickening of our Bodies too, when they be once mortified;
Not only our Will and Understanding, is swayed, ruled, and enlivened by it, but it descends even to the enquickening of our Bodies too, when they be once mortified;
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For could the Apostle think the Philippians to be so mad, as to conceive that the Apostle had now risen out of the grave already, clothed with his glorious Body, which should be incorruptible? Wherefore the Apostle speaks there of a Spiritual Resurrection.
For could the Apostle think the Philippians to be so mad, as to conceive that the Apostle had now risen out of the grave already, clothed with his glorious Body, which should be incorruptible? Wherefore the Apostle speaks there of a Spiritual Resurrection.
And that this Doctrine want no Authority to confirm it, I will add those words of our blessed Saviour, Iohn 5. 25. Verily; verily I say unto you, The hour is coming,
And that this Doctrine want no authority to confirm it, I will add those words of our blessed Saviour, John 5. 25. Verily; verily I say unto you, The hour is coming,
That Life and Resurrection from the dead, can it be understood of the Resurrection of the Body out of the grave? That was not then when our Saviour Christ spoke;
That Life and Resurrection from the dead, can it be understood of the Resurrection of the Body out of the grave? That was not then when our Saviour christ spoke;
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And now, Beloved, if this Discourse of the Spiritual Resurrection of the Soul, seem to us subtle, nice or obscure, it is our fault, not the fault of Truth.
And now, beloved, if this Discourse of the Spiritual Resurrection of the Soul, seem to us subtle, Nicaenae or Obscure, it is our fault, not the fault of Truth.
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Just thus it is, Beloved, in the Death and Life of the Soul. While the Soul is dead Spiritually, it hath no true desire to the Word of God, which is the Food of the Soul,
Just thus it is, beloved, in the Death and Life of the Soul. While the Soul is dead Spiritually, it hath no true desire to the Word of God, which is the Food of the Soul,
Then hath she a right healthful appeal to that Heavenly Bread, and those Spiritual Waters, those Refreshments from above, the sweet Comforts of the Holy Ghost:
Then hath she a right healthful appeal to that Heavenly Bred, and those Spiritual Waters, those Refreshments from above, the sweet Comforts of the Holy Ghost:
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and keeps her Affections unspotted before her Lord and Husband Jesus Christ, clothed in fine Linnen pure and white, which is the Righteousness of the Saints :
and keeps her Affections unspotted before her Lord and Husband jesus christ, clothed in fine Linen pure and white, which is the Righteousness of the Saints:
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Wherefore, Beloved, this is the proper Vse we can make of this Consideration, That if we find the fruits of the Resurrection of Christ Spiritually in our Souls, we give God alone the Glory.
Wherefore, beloved, this is the proper Use we can make of this Consideration, That if we find the fruits of the Resurrection of christ Spiritually in our Souls, we give God alone the Glory.
If hereby thou contemnest thy sinful Brother, and settest him at nought, and art not mercifully and kindly affected toward all men, acknowledging very sensibly and inwardly, that wherewith thou conceivest thy self to excel others,
If hereby thou contemnest thy sinful Brother, and settest him At nought, and art not mercifully and kindly affected towards all men, acknowledging very sensibly and inwardly, that wherewith thou conceivest thy self to excel Others,
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We have seen many Easter-Mornings, God be praised, but if the Sun of Righteousness hath not yet risen upon us with healing in his Wings, all those solemnizations of the Resurrection of Christs Body from the grave, is but Death and Darkness unto us;
We have seen many Easter-Mornings, God be praised, but if the Sun of Righteousness hath not yet risen upon us with healing in his Wings, all those solemnizations of the Resurrection of Christ Body from the grave, is but Death and Darkness unto us;
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If we could this Easter-Sunday, and every Lords-day, make such Salutations as this in the very Spiritual Truth, [ The Lord is risen, ] That is, is risen from Death in our Souls;
If we could this Easter-Sunday, and every Lord's day, make such Salutations as this in the very Spiritual Truth, [ The Lord is risen, ] That is, is risen from Death in our Souls;
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Verily as much as a well proportioned Body, clear Complexion, a vigorous Eye, gentle Deportment, &c. which are so far from that living object of Pure Love, that by the same Law we may join Friendship with a well wrought Statue, or some more curious Picture.
Verily as much as a well proportioned Body, clear Complexion, a vigorous Eye, gentle Deportment, etc. which Are so Far from that living Object of Pure Love, that by the same Law we may join Friendship with a well wrought Statue, or Some more curious Picture.
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as the affections of Xerxes, Glauca, the Youth of Athens, and that others of Sparta, who loved trees, statues, rams, geese, &c. were distant from Natural. ( Vid. AElian. lib. 1. cap. 39. NONLATINALPHABET.) And as ridiculous and absurd will their Love prove in respect of that more pure and holy affection, that can take Complacency in the person of men that have but the outward accomplishment of parts and abilities,
as the affections of Xerxes, Glauca, the Youth of Athens, and that Others of Sparta, who loved trees, statues, rams, geese, etc. were distant from Natural. (Vid. Aelian. lib. 1. cap. 39..) And as ridiculous and absurd will their Love prove in respect of that more pure and holy affection, that can take Complacency in the person of men that have but the outward accomplishment of parts and abilities,
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For beside that these are as helpless to the best things as a dumb statue or a dead picture, they are also very dangerous for either hindering the first shooting out of divine worth in the Soul of man,
For beside that these Are as helpless to the best things as a dumb statue or a dead picture, they Are also very dangerous for either hindering the First shooting out of divine worth in the Soul of man,
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Mans Nature is no barren Soil, it brings forth or good grain or stinking weeds: And where once corruption has taken hold, it is even worse than a Gangrene;
men Nature is no barren Soil, it brings forth or good grain or stinking weeds: And where once corruption has taken hold, it is even Worse than a Gangrene;
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But if the Love and Complacency of those be not pure that can love notwithstanding the foulness of their friends, what pollution is there in theirs that can love for foulness it self? viz. whose society pleaseth one another for some bad quality,
But if the Love and Complacency of those be not pure that can love notwithstanding the foulness of their Friends, what pollution is there in theirs that can love for foulness it self? viz. whose society Pleases one Another for Some bad quality,
And there is a knot of Friendship, that is as Fond at least, as this is Devilish; viz. endearment from Identity of opinion, Fellow-Thomist, Fellow-Scotist, &c. And when it riseth no higher than Scholastick siding,
And there is a knot of Friendship, that is as Found At least, as this is Devilish; viz. endearment from Identity of opinion, Fellow-Thomist, Fellow-Scotist, etc. And when it Riseth no higher than Scholastic siding,
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But when this unskillful affection interweaves it self with matters of Religion, and toucheth upon the Attributes, actions or designs of the highest God (where men are very loth to be deceiv'd though no where more subject to err) Fondness is then too mild a term for that which is boil'd up to Fury and Fanaticalness.
But when this unskillful affection interweaves it self with matters of Religion, and touches upon the Attributes, actions or designs of the highest God (where men Are very loath to be deceived though no where more Subject to err) Fondness is then too mild a term for that which is boiled up to Fury and Fanaticalness.
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God forbid that I should go about to slack any mans affection in the pursuit and profession of Divine Truth, such as is plainly contained in the Scripture,
God forbid that I should go about to slack any men affection in the pursuit and profession of Divine Truth, such as is plainly contained in the Scripture,
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and containing it self within its own more proper Bounds, the representations of Nature, is slippery enough and uncertain) if it be promoted with urgency of Affection over-proportionated to the weight of Reason and Argument, by how much it transgresseth this way, by so much largely doth it partake of superstitious Phrenzy and Fanaticalness.
and containing it self within its own more proper Bounds, the representations of Nature, is slippery enough and uncertain) if it be promoted with urgency of Affection overproportionated to the weight of Reason and Argument, by how much it Transgresseth this Way, by so much largely does it partake of superstitious Frenzy and Fanaticalness.
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And that this heat is but mistaken zeal, not divine Love of the Truth, this one thing may be a shrowd sign, That they hate a man commonly more for not being of their Sect,
And that this heat is but mistaken zeal, not divine Love of the Truth, this one thing may be a shroud Signen, That they hate a man commonly more for not being of their Sect,
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Benevolence is so far from excluding Anger and Rebuke, that the want of this upon due occasions is an argument of the impureness or counterfeitness of the Affection;
Benevolence is so Far from excluding Anger and Rebuke, that the want of this upon due occasions is an argument of the impureness or counterfeitness of the Affection;
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When a man sees God dishonoured, and his Brother endangered by his vain ways, Quis est tam ferreus ut teneat se? He that can be still and smooth in such matters, has some unwarrantable Complacence in his Friend;
When a man sees God dishonoured, and his Brother endangered by his vain ways, Quis est tam Ferreus ut Tenet se? He that can be still and smooth in such matters, has Some unwarrantable Complacence in his Friend;
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I wish that most Polititians were not of this stamp, to look upon all the World as the Rustick does upon his Horse, Plough, Sheep, Dog, &c. as profitable and instrumental.
I wish that most Politicians were not of this stamp, to look upon all the World as the Rustic does upon his Horse, Plough, Sheep, Dog, etc. as profitable and instrumental.
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The World is so Epidemically corrupt herein, that the whole Conversation or dealing of men, (even of them that would seem something more than ordinarily serious) is not much better and more generous,
The World is so Epidemically corrupt herein, that the Whole Conversation or dealing of men, (even of them that would seem something more than ordinarily serious) is not much better and more generous,
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3. The Third and last considerable in Love is Beneficence. And 1. This should spread out as large as our Benevolence. Humanity is to be extended so far as Mankind reacheth, at least, 2. Those who partake most of Vertue,
3. The Third and last considerable in Love is Beneficence. And 1. This should spread out as large as our Benevolence. Humanity is to be extended so Far as Mankind reaches, At least, 2. Those who partake most of Virtue,
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What a shameful thing is it, That where that noble and generous title of a Friend is pretended, there should be no other Love found at the bottom (if the business be unravelled) than such as he bears to the meanest utensil he has in his house!
What a shameful thing is it, That where that noble and generous title of a Friend is pretended, there should be no other Love found At the bottom (if the business be unraveled) than such as he bears to the Meanest utensil he has in his house!
And if we did make good the foregoing Precept of loving sincerely, we might easily arrive to the doing of it fervently, — Quis enim celaverit ignem? Indeed the most accurately well painted Flame that is, gives no heat:
And if we did make good the foregoing Precept of loving sincerely, we might Easily arrive to the doing of it fervently, — Quis enim celaverit Ignem? Indeed the most accurately well painted Flame that is, gives no heat:
But when we are got to that due warmth and heat that we are really constituted in the Divine Life and Heavenly Love, we are in a very good and safe and commendable condition,
But when we Are god to that due warmth and heat that we Are really constituted in the Divine Life and Heavenly Love, we Are in a very good and safe and commendable condition,
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And these degrees of Divine Love are, it may be, best proposed unto us in several Examples of Saints and Prophets, which have gone before us carrying the Glorious Lamps of Divine Love in their hands to light us the way, that we might follow them by a godly imitation.
And these Degrees of Divine Love Are, it may be, best proposed unto us in several Examples of Saints and prophets, which have gone before us carrying the Glorious Lamps of Divine Love in their hands to Light us the Way, that we might follow them by a godly imitation.
This kindly Flame did so inact Abraham, that in the very heat of the day, at the door of his Tent, he waited with as much earnestness for an opportunity to exercise that excellent Vertue of Hospitality,
This kindly Flame did so enact Abraham, that in the very heat of the day, At the door of his Tent, he waited with as much earnestness for an opportunity to exercise that excellent Virtue of Hospitality,
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Nor is this so much a torture as a pleasure to the Mind sweetly melting in kindly motion and gentle ruth for any mishap that befalls her tender care and charge, the several parts of the Creation of God.
Nor is this so much a torture as a pleasure to the Mind sweetly melting in kindly motion and gentle ruth for any mishap that befalls her tender care and charge, the several parts of the Creation of God.
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This is so far from being a blemish to the condition of Holy and Divine men, that it is even a member and branch of that condition that makes them Holy and Divine, which is their abiding in Love, i. e. in God; whence we become Dei-formes.
This is so Far from being a blemish to the condition of Holy and Divine men, that it is even a member and branch of that condition that makes them Holy and Divine, which is their abiding in Love, i. e. in God; whence we become Dei-formes.
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yet we loving our selves so much, and so affectionately as we do, it must follow that all that Joy, Grief, Pleasure, Displeasure, Hope, Fear, Care, Labour, Valour,
yet we loving our selves so much, and so affectionately as we do, it must follow that all that Joy, Grief, Pleasure, Displeasure, Hope, fear, Care, Labour, Valour,
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for the Love whereby one loves every man, being each of them equal to that one Love whereby one loves himself, they must be all equal to one another from the first NONLATINALPHABET in Euclid.
for the Love whereby one loves every man, being each of them equal to that one Love whereby one loves himself, they must be all equal to one Another from the First in Euclid.
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Sol. I Answer, That our Love of Complacency is not equally to be distributed to all. What then, shall our Love of Benevolence? Shall I bear as much good-will,
Sol. I Answer, That our Love of Complacency is not equally to be distributed to all. What then, shall our Love of Benevolence? Shall I bear as much goodwill,
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As they that contribute to one common stock, though by unequal contributions, suppose some one contributing a third part, another a seventh part, a third a tenth;
As they that contribute to one Common stock, though by unequal contributions, suppose Some one contributing a third part, Another a seventh part, a third a tenth;
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there being indeed a similitude or equality of proportion, tho' the shares of gains that every Adventurer has, are not equal (for it were unequal that they should be so):
there being indeed a similitude or equality of proportion, though the shares of gains that every Adventurer has, Are not equal (for it were unequal that they should be so):
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Object. But you will still urge, my Love to my self, being one single term of Quantity, to which my Love to every one is to be equal, proves plainly that all these Loves are Arithmetically equal one with another;
Object. But you will still urge, my Love to my self, being one single term of Quantity, to which my Love to every one is to be equal, Proves plainly that all these Loves Are Arithmetically equal one with Another;
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And this obligement to love some better than our selves, arises from that general Rule of all, That we are bound to love every one according to the proportion of Divine worth in them.
And this obligement to love Some better than our selves, arises from that general Rule of all, That we Are bound to love every one according to the proportion of Divine worth in them.
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Vniversally. ] So also 2. Pet. 1. 7. where NONLATINALPHABET is universal Love. And so 1. Thess. 3. 12. The Lord make you to increase and abound in love one towards another, and towards all men.
Universally. ] So also 2. Pet. 1. 7. where is universal Love. And so 1. Thess 3. 12. The Lord make you to increase and abound in love one towards Another, and towards all men.
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Socrates had so little gall against the Judges, his mortal Enemies, who were no better to him than to tell him, He should dye for it, if they caught him Philosophizing ;
Socrates had so little Gall against the Judges, his Mortal Enemies, who were no better to him than to tell him, He should die for it, if they caught him Philosophizing;
And this Philosopher attempts by many wayes and Arguments to keep us in this so pleasant temper of Spirit to all men, good and bad, friends and foes, viz.
And this Philosopher attempts by many ways and Arguments to keep us in this so pleasant temper of Spirit to all men, good and bad, Friends and foes, viz.
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1. A settled perswasion that all those things which the Stoicks call NONLATINALPHABET or NONLATINALPHABET, are so indeed, not truly good or bad in themselves;
1. A settled persuasion that all those things which the Stoics call or, Are so indeed, not truly good or bad in themselves;
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And indeed a very little observation will make this good to us, That an eager and sharp desire of outward things, Riches, Honour, and Corporeal Pleasure, whose maintenance is from the outward Creature;
And indeed a very little observation will make this good to us, That an eager and sharp desire of outward things, Riches, Honour, and Corporeal Pleasure, whose maintenance is from the outward Creature;
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but to reckon them as nothing to the purpose; and so shall we assuredly provoke very few against us, and be provoked by none. 2. Consider Socrates 's Maxime, NONLATINALPHABET.
but to reckon them as nothing to the purpose; and so shall we assuredly provoke very few against us, and be provoked by none. 2. Consider Socrates is Maxim,.
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5. Consider how many things may and do often follow upon such fits of Anger and Grief, far more grievous in themselves than those things we are grieved for, and angry.
5. Consider how many things may and do often follow upon such fits of Anger and Grief, Far more grievous in themselves than those things we Are grieved for, and angry.
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But observe, that in all these attempts for a continued Meekness and Benignity towards all men whatsoever, the ease and quiet of the Philosophers Mind is rather aimed at than any thing else:
But observe, that in all these attempts for a continued Meekness and Benignity towards all men whatsoever, the ease and quiet of the Philosophers Mind is rather aimed At than any thing Else:
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And that it is not so much an Vniversal Love to all men, as an universal fencing of himself against the provocations of all whatsoever may at any time chance to assault and shake that firmness and stillness of Temper he proposes to himself;
And that it is not so much an Universal Love to all men, as an universal fencing of himself against the provocations of all whatsoever may At any time chance to assault and shake that firmness and stillness of Temper he proposes to himself;
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Object. But here it will be Objected, That unless we endeavour after, and at some time reach that Stoical state of the Mind, it will be impossible to hold out perpetually in that mild and even tenour of Love to all men.
Object. But Here it will be Objected, That unless we endeavour After, and At Some time reach that Stoical state of the Mind, it will be impossible to hold out perpetually in that mild and even tenor of Love to all men.
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Love is an Affection, or Passion of the Mind, conversant about Divine Beauty and Perfection, introducible into the Souls or Persons of the Sons of men.
Love is an Affection, or Passion of the Mind, conversant about Divine Beauty and Perfection, introducible into the Souls or Persons of the Sons of men.
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And that Pitty we bear to calamitous men in Sickness, Death or great distress, without reference to what we have mention'd in our definition, is but the same we may be haply moved with toward a dying beast,
And that Pity we bear to calamitous men in Sickness, Death or great distress, without Referente to what we have mentioned in our definition, is but the same we may be haply moved with towards a dying beast,
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That Love therefore that like the Vestal Fire is never to go out, but alwayes to burn and shine in our hearts, is the motion of our Mind one way or other taken up about the Divine Beauty communicable to man.
That Love Therefore that like the Vestal Fire is never to go out, but always to burn and shine in our hearts, is the motion of our Mind one Way or other taken up about the Divine Beauty communicable to man.
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So this Love is not any Passion at all, indeed nothing at all but in its several kinds, such as are Hope, Fear, Ioy, Anger, Sorrow, &c. For the very root or matter of all these is Love, yea of Hatred it self,
So this Love is not any Passion At all, indeed nothing At all but in its several Kinds, such as Are Hope, fear, Joy, Anger, Sorrow, etc. For the very root or matter of all these is Love, yea of Hatred it self,
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So the Soul transported in so many several Passions of Ioy, Fear, Hope, Sorrow, Anger, and the like, has for its general ground-work of all this, Love ;
So the Soul transported in so many several Passion of Joy, fear, Hope, Sorrow, Anger, and the like, has for its general groundwork of all this, Love;
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which if it were taken away, those various superstructures would suddenly fall. For he that loves nothing, how can he fear any thing, or hope or joy,
which if it were taken away, those various superstructures would suddenly fallen. For he that loves nothing, how can he Fear any thing, or hope or joy,
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and so according to the variety of the surfaces of Bodies which occur, there is a change of light into some particular modification, which to us are so many distinct Colours.
and so according to the variety of the surfaces of Bodies which occur, there is a change of Light into Some particular modification, which to us Are so many distinct Colours.
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As if there were a way to intercept the Suns light from coming to the Cloud where the Rainbow is figured, all the Colours of the Rainbow would soon vanish and disappear.
As if there were a Way to intercept the Suns Light from coming to the Cloud where the Rainbow is figured, all the Colours of the Rainbow would soon vanish and disappear.
As from the hitting of the Sun-beams against several Objects several Colours arise, which are nothing else but the Beams or Light it self variously modify'd, according to the variety of surfaces against which it doth impinge, and is reverberated from.
As from the hitting of the Sunbeams against several Objects several Colours arise, which Are nothing Else but the Beams or Light it self variously modified, according to the variety of surfaces against which it does impinge, and is reverberated from.
So in like manner the Passion of Love in a mans Soul being one, is variously transformed into several shapes and modes, according as the occurrences and occasions it meets with.
So in like manner the Passion of Love in a men Soul being one, is variously transformed into several shapes and modes, according as the occurrences and occasions it meets with.
And this we may sensibly perceive in the love of our selves, which Domestick fire is kept alive in us with more superstition and care than that more Sacred flame of Divine Love ;
And this we may sensibly perceive in the love of our selves, which Domestic fire is kept alive in us with more Superstition and care than that more Sacred flame of Divine Love;
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and so grows vext at it, what is this but Self-love appearing in the disguise of Anger ? Sadness and discontent at the death or displeasure of some potent friend, what is this but Self-love mufled up in the sad attirements of Sorrow ? Those pleasing motions and prefigurations of the mind upon the promise of future Honours and Preferments, what is that but Self-love putting on the smiling countenance of hope ? And so of the rest.
and so grows vexed At it, what is this but Self-love appearing in the disguise of Anger? Sadness and discontent At the death or displeasure of Some potent friend, what is this but Self-love muffled up in the sad attirements of Sorrow? Those pleasing motions and prefigurations of the mind upon the promise of future Honours and Preferments, what is that but Self-love putting on the smiling countenance of hope? And so of the rest.
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For certainly they that once have a right sense and esteem of the lovely Image of Christ, out of a kind of a Divine dotage (as I may so speak) can not endure to find it missing any where, would have it hung up in every room, would have it inhabit every house, that they may meet with it at every turn.
For Certainly they that once have a right sense and esteem of the lovely Image of christ, out of a kind of a Divine dotage (as I may so speak) can not endure to find it missing any where, would have it hung up in every room, would have it inhabit every house, that they may meet with it At every turn.
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as discomfortable, as close Imprisonment, and seclusion from all Conversation with men. Thus we see Divine Love ceases not by other Passions, but remains still the same, though in several postures:
as discomfortable, as close Imprisonment, and seclusion from all Conversation with men. Thus we see Divine Love ceases not by other Passion, but remains still the same, though in several postures:
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And that it is the several operations of one simple Nature about one and the same Object, that is the Image of God or Divine Accomplishments communicable to man:
And that it is the several operations of one simple Nature about one and the same Object, that is the Image of God or Divine Accomplishments communicable to man:
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So that if we know what we chiefly love, and for whose cause man is to be loved, we shall find it not impossible to have our Souls work according to this Principle of Love, upon what Object soever:
So that if we know what we chiefly love, and for whose cause man is to be loved, we shall find it not impossible to have our Souls work according to this Principle of Love, upon what Object soever:
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For the Soul of man being a kind of Flame or Fiery Essence, (Igneus est olli vigor & Coelestis origo.) whereas that foulness and rubbish, which it lies in, to wit, sensual and corruptible Pleasure, the instrument whereof is this faeculent and misgoverned Body, makes the Soul wrathful, lustful, self-will'd, impetuously given to petty interests,
For the Soul of man being a kind of Flame or Fiery Essence, (Igneous est olli vigor & Coelestis origo.) whereas that foulness and rubbish, which it lies in, to wit, sensual and corruptible Pleasure, the Instrument whereof is this feculent and misgoverned Body, makes the Soul wrathful, lustful, self-willed, impetuously given to Petty interests,
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and sendeth rain on the just, and on the unjust, Matth. 5. 45. This is the Chaldaean NONLATINALPHABET, out of which proceeds all things: NONLATINALPHABET, as those Oracles speak.
and sends rain on the just, and on the unjust, Matthew 5. 45. This is the Chaldaean, out of which proceeds all things:, as those Oracles speak.
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And the Soul of man, the Image of God, is in the same said also to be Fire, which Psellus more expresly defines in his Notes upon those Oracles, NONLATINALPHABET, that the Soul is an immaterial and incorporeal Fire, which withdrawing it self from the thickness and foulness of this low Corruption, incorporates with that Original Fire,
And the Soul of man, the Image of God, is in the same said also to be Fire, which Psellus more expressly defines in his Notes upon those Oracles,, that the Soul is an immaterial and incorporeal Fire, which withdrawing it self from the thickness and foulness of this low Corruption, incorporates with that Original Fire,
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