OR, CHRIST'S Advent to Judgement. 2 Cor. 5. 10. For we must all appear before the Judgment seat of CHRIST, that every one may receive the things done in his body, according to that he hath done,
OR, CHRIST'S Advent to Judgement. 2 Cor. 5. 10. For we must all appear before the Judgement seat of CHRIST, that every one may receive the things done in his body, according to that he hath done,
and to distinguish them by rewards, hath been designed by all Laws, by the sayings of wise men, by the order of things, by their proportions to good or evill;
and to distinguish them by rewards, hath been designed by all Laws, by the sayings of wise men, by the order of things, by their proportions to good or evil;
cc pc-acp vvi pno32 p-acp n2, vhz vbn vvn p-acp d n2, p-acp dt n2-vvg pp-f j n2, p-acp dt n1 pp-f n2, p-acp po32 n2 p-acp j cc j-jn;
and by all that is wise and sober amongst men, hath taken the part of Vertue, adorning it with glorious appellatives, encouraging it by rewards, entertaining it with sweetnesses,
and by all that is wise and Sobrium among men, hath taken the part of Virtue, adorning it with glorious appellatives, encouraging it by rewards, entertaining it with Sweetnesses,
cc p-acp d cst vbz j cc j p-acp n2, vhz vvn dt n1 pp-f n1, vvg pn31 p-acp j n2, vvg pn31 p-acp n2, vvg pn31 p-acp n2,
and to question such, would betray the weaknesse of the publick rods and axes, and represent the sinner to be stronger then the power that is appointed to be his bridle;
and to question such, would betray the weakness of the public rods and axes, and represent the sinner to be Stronger then the power that is appointed to be his bridle;
yet the personall and criminall are so few, that of 20000 sins that cry aloud to God for vengeance, scarce two are noted by the publick eye and chastis'd by the hand of Justice;
yet the personal and criminal Are so few, that of 20000 Sins that cry aloud to God for vengeance, scarce two Are noted by the public eye and chastised by the hand of justice;
av dt j cc j-jn vbr av d, cst pp-f crd n2 cst vvb av p-acp np1 p-acp n1, av-j crd vbr vvn p-acp dt j n1 cc vvn p-acp dt n1 pp-f n1;
for not only what is done NONLATINALPHABET by the body, but even the acts of abstracted understanding and volition, the acts of reflexion and choice, acts of self-love and admiration,
for not only what is done by the body, but even the acts of abstracted understanding and volition, the acts of reflection and choice, acts of Self-love and admiration,
c-acp xx av-j r-crq vbz vdn p-acp dt n1, p-acp av dt n2 pp-f j-vvn n1 cc n1, dt n2 pp-f n1 cc n1, n2 pp-f n1 cc n1,
for the destruction of which this terror is intended. 1. Therefore we will consider the persons that are to be judged, with the circumstances of our advantages or our sorrowes: [ We must all appear.
for the destruction of which this terror is intended. 1. Therefore we will Consider the Persons that Are to be judged, with the Circumstances of our advantages or our sorrows: [ We must all appear.
p-acp dt n1 pp-f r-crq d n1 vbz vvn. crd av pns12 vmb vvi dt n2 cst vbr pc-acp vbi vvn, p-acp dt n2 pp-f po12 n2 cc po12 n2: [ pns12 vmb d vvi.
Every one of these are dressed with circumstances of affliction and afrightment to those to whom such terrors shall appertain as a portion of their inheritance.
Every one of these Are dressed with Circumstances of affliction and affrightment to those to whom such terrors shall appertain as a portion of their inheritance.
d crd pp-f d vbr vvn p-acp n2 pp-f n1 cc n1 p-acp d p-acp ro-crq d n2 vmb vvi p-acp dt n1 pp-f po32 n1.
Kings and Priests, Nobles and Learned, the Crafty and the Easie, the Wise and the Foolish, the Rich and the Poor, the prevailing Tyrant and the oppressed Party shall all appear to receive ther Symbol;
Kings and Priests, Nobles and Learned, the Crafty and the Easy, the Wise and the Foolish, the Rich and the Poor, the prevailing Tyrant and the oppressed Party shall all appear to receive their Symbol;
n2 cc n2, n2-j cc j, dt j cc dt j, dt j cc dt j, dt j cc dt j, dt j-vvg n1 cc dt j-vvn n1 vmb d vvi pc-acp vvi po32 n1;
or else because the sorrow is apt to increase by being apprehended to be a rare case and a singular unworthinesse in him who is afflicted, otherwise then is common to the sons of men, companions of his sin,
or Else Because the sorrow is apt to increase by being apprehended to be a rare case and a singular unworthiness in him who is afflicted, otherwise then is Common to the Sons of men, Sodales of his since,
cc av c-acp dt n1 vbz j pc-acp vvi p-acp vbg vvn pc-acp vbi dt j n1 cc dt j n1 p-acp pno31 r-crq vbz vvn, av av vbz j p-acp dt n2 pp-f n2, n2 pp-f po31 n1,
and when the first day of Judgement happen'd, that (I mean) of the universall deluge of waters upon the old World, the calamity swell'd like the floud,
and when the First day of Judgement happened, that (I mean) of the universal deluge of waters upon the old World, the calamity swelled like the flood,
every Mans fear shall be increased by his neighbours shriekes, and the amazement that all the world shall be in, shall unite as the sparks of a raging furnace into a globe of fire,
every men Fear shall be increased by his neighbours shrieks, and the amazement that all the world shall be in, shall unite as the sparks of a raging furnace into a Globe of fire,
and at Dooms-day, when the terrors are universall, besides that it is in it self so much greater because it can affright the whole world, it is also made greater by communication and a sorrowfull influence; Grief being then strongly infections:
and At Doomsday, when the terrors Are universal, beside that it is in it self so much greater Because it can affright the Whole world, it is also made greater by communication and a sorrowful influence; Grief being then strongly infections:
cc p-acp n1, c-crq dt n2 vbr j, p-acp cst pn31 vbz p-acp pn31 n1 av av-d jc c-acp pn31 vmb vvi dt j-jn n1, pn31 vbz av vvd jc p-acp n1 cc dt j n1; n1 vbg av av-j n2:
But this generall consideration may be hightned with four or five circumstances. 1. Consider what an infinite multitude of Angels and Men and Women shall then appear;
But this general consideration may be heightened with four or five Circumstances. 1. Consider what an infinite multitude of Angels and Men and Women shall then appear;
p-acp d j n1 vmb vbi vvn p-acp crd cc crd n2. crd np1 r-crq dt j n1 pp-f n2 cc n2 cc n2 vmb av vvi;
it is a huge assembly when the Men of one Kingdome, the Men of one Age in a single Province are gathered togother into heaps and confusion of disorder;
it is a huge assembly when the Men of one Kingdom, the Men of one Age in a single Province Are gathered togother into heaps and confusion of disorder;
But then all Kingdomes of all ages, all the Armies that ever mustered, all that World that Augustus Caesar taxed, all those hundreds of Millions that were slain in all the Roman Wars from Numa 's time till Italy was broken into Principalities and small Exarchats, all these,
But then all Kingdoms of all ages, all the Armies that ever mustered, all that World that Augustus Caesar taxed, all those hundreds of Millions that were slave in all the Roman Wars from Numa is time till Italy was broken into Principalities and small Exarchates, all these,
cc-acp av d n2 pp-f d n2, d dt n2 cst av vvd, d cst n1 cst np1 np1 vvn, d d crd pp-f crd cst vbdr vvn p-acp d dt njp n2 p-acp np1 vbz n1 p-acp np1 vbds vvn p-acp n2 cc j n2, d d,
2. In this great multitude we shall meet all those who by their example and their holy precepts have like tapers enkindled with a beam of the Sun of righteousnesse enlightned us,
2. In this great multitude we shall meet all those who by their Exampl and their holy Precepts have like Tapers enkindled with a beam of the Sun of righteousness enlightened us,
crd p-acp d j n1 pns12 vmb vvi d d r-crq p-acp po32 n1 cc po32 j n2 vhb j n2 vvn p-acp dt n1 pp-f dt n1 pp-f n1 vvd pno12,
Then they shall perceive, that if they had obeyed an easie and a sober counsell, they had been partners of the same felicity which they see so illustrious upon the heads of those Preachers whose work is with the Lord, and who by their life and Doctrine endeavoured to snatch the Soul of their friend or relatives from an intolerable misery.
Then they shall perceive, that if they had obeyed an easy and a Sobrium counsel, they had been partners of the same felicity which they see so illustrious upon the Heads of those Preachers whose work is with the Lord, and who by their life and Doctrine endeavoured to snatch the Soul of their friend or relatives from an intolerable misery.
cs pns32 vmb vvi, cst cs pns32 vhd vvn dt j cc dt j n1, pns32 vhd vbn n2 pp-f dt d n1 r-crq pns32 vvb av j p-acp dt n2 pp-f d n2 r-crq n1 vbz p-acp dt n1, cc r-crq p-acp po32 n1 cc n1 vvd pc-acp vvi dt n1 pp-f po32 n1 cc n2 p-acp dt j n1.
But he that sees a crown put upon their heads that give good counsell, and preach holy and severe Sermons with designs of charity and piety, will also then perceive that God did not send Preachers for nothing, on trifling errands and without regard:
But he that sees a crown put upon their Heads that give good counsel, and preach holy and severe Sermons with designs of charity and piety, will also then perceive that God did not send Preachers for nothing, on trifling errands and without regard:
p-acp pns31 cst vvz dt n1 vvd p-acp po32 n2 cst vvb j n1, cc vvi j cc j n2 p-acp n2 pp-f n1 cc n1, vmb av av vvi cst np1 vdd xx vvi n2 p-acp pix, p-acp j-vvg n2 cc p-acp n1:
and fewer miracles, and a lesse experience, and a younger grace, and a seldomer Preaching, and more unlikely circumstances have suffered the work of God to prosper upon their spirits,
and fewer Miracles, and a less experience, and a younger grace, and a seldomer Preaching, and more unlikely Circumstances have suffered the work of God to prosper upon their spirits,
cc d n2, cc dt dc n1, cc dt jc n1, cc dt n1 vvg, cc av-dc j n2 vhb vvn dt n1 pp-f np1 pc-acp vvi p-acp po32 n2,
There shall stand the men of Ninevch, and they shall stand upright in Judgement, for they at the preaching of one man in a lesse space then forty dayes returned unto the Lord their God;
There shall stand the men of Nineveh, and they shall stand upright in Judgement, for they At the preaching of one man in a less Molle then forty days returned unto the Lord their God;
and the holy Martyrs, and shall proclaim to all the world that it was not impossible to do the work of Grace in the midst of all our weaknesses, and accidentall disadvantages:
and the holy Martyrs, and shall proclaim to all the world that it was not impossible to do the work of Grace in the midst of all our Weaknesses, and accidental disadvantages:
cc dt j n2, cc vmb vvi p-acp d dt n1 cst pn31 vbds xx j pc-acp vdi dt n1 pp-f n1 p-acp dt n1 pp-f d po12 n2, cc j n2:
and the severities of temperance and self-deniall, are not such insuperable mountains, but that an honest and a sober person may perform them in acceptable degrees,
and the severities of temperance and self-denial, Are not such insuperable Mountains, but that an honest and a Sobrium person may perform them in acceptable Degrees,
cc dt n2 pp-f n1 cc n1, vbr xx d j n2, cc-acp cst dt j cc dt j n1 vmb vvi pno32 p-acp j n2,
for why cannot we as well serve God in peace as others served him in war? why cannot we love him as well when he treats us sweetly and gives us health and plenty, honours or fair fortunes, reputation or contentednesse, quietnesse and peace,
for why cannot we as well serve God in peace as Others served him in war? why cannot we love him as well when he treats us sweetly and gives us health and plenty, honours or fair fortune's, reputation or contentedness, quietness and peace,
c-acp q-crq vmbx pns12 c-acp av vvi np1 p-acp n1 p-acp n2-jn vvd pno31 p-acp n1? q-crq vmbx pns12 vvb pno31 a-acp av c-crq pns31 vvz pno12 av-j cc vvz pno12 n1 cc n1, n2 cc j n2, n1 cc n1, n1 cc n1,
as others did upon gibbets and under axes, in the hands of tormentors, and in hard wildernesses, in nakednesse and poverty, in the midst of all evill things and all sad discomforts? Concerning this no answer can be made.
as Others did upon gibbets and under axes, in the hands of tormentors, and in hard Wildernesses, in nakedness and poverty, in the midst of all evil things and all sad discomforts? Concerning this no answer can be made.
c-acp n2-jn vdd p-acp n2 cc p-acp n2, p-acp dt n2 pp-f n2, cc p-acp j n2, p-acp n1 cc n1, p-acp dt n1 pp-f d j-jn n2 cc d j n2? vvg d dx n1 vmb vbi vvn.
There shall ye see that poor perishing soul whom thou didst tempt to adultery and wantonnesse, to drunkennesse or perjury, to rebellion or an evill interest, by power or craft, by witty discourses or deep dissembling, by scandall or a snare, by evill example or pernicious counsell, by malice or unwarinesse;
There shall you see that poor perishing soul whom thou didst tempt to adultery and wantonness, to Drunkenness or perjury, to rebellion or an evil Interest, by power or craft, by witty discourses or deep dissembling, by scandal or a snare, by evil Exampl or pernicious counsel, by malice or unwariness;
pc-acp vmb pn22 vvi cst j j-vvg n1 r-crq pns21 vdd2 vvi p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc dt j-jn n1, p-acp n1 cc n1, p-acp j n2 cc j-jn n-vvg, p-acp n1 cc dt n1, p-acp j-jn n1 cc j n1, p-acp n1 cc n1;
and when all this is summ'd up, and from the variety of its particulars is drawn into an uneasie load and a formidable summe, possibly we may finde sights enough to scare all our confidences,
and when all this is summed up, and from the variety of its particulars is drawn into an uneasy load and a formidable sum, possibly we may find sights enough to scare all our confidences,
cc c-crq d d vbz vvd a-acp, cc p-acp dt n1 pp-f po31 n2-j vbz vvn p-acp dt j n1 cc dt j n1, av-j pns12 vmb vvi n2 av-d pc-acp vvi d po12 n2,
or two, or ten, or twenty accursed souls despairing, miserable, infinitely miserable, roaring and blaspheming, and fearfully cursing thee as the cause of its eternall sorrowes.
or two, or ten, or twenty accursed Souls despairing, miserable, infinitely miserable, roaring and blaspheming, and fearfully cursing thee as the cause of its Eternal sorrows.
cc crd, cc crd, cc crd j-vvn n2 vvg, j, av-j j, j-vvg cc vvg, cc av-j vvg pno21 p-acp dt n1 pp-f po31 j n2.
such are fornication, drunkennesse, bribery, simony, rebellion, schisme, and many others, it is a hard and a weighty consideration what shall become of any one of us who have tempted our Brother or Sister to sin and death:
such Are fornication, Drunkenness, bribery, simony, rebellion, Schism, and many Others, it is a hard and a weighty consideration what shall become of any one of us who have tempted our Brother or Sister to since and death:
d vbr n1, n1, n1, n1, n1, n1, cc d n2-jn, pn31 vbz dt j cc dt j n1 r-crq vmb vvi pp-f d crd pp-f pno12 r-crq vhb vvn po12 n1 cc n1 p-acp n1 cc n1:
and what shall happen to thee by whom thy Brother dies eternally? Of all the considerations that concern this part of the horrors of Dooms-day nothing can be more formidable then this, to such whom it does concern:
and what shall happen to thee by whom thy Brother die eternally? Of all the considerations that concern this part of the horrors of Doomsday nothing can be more formidable then this, to such whom it does concern:
cc q-crq vmb vvi p-acp pno21 p-acp ro-crq po21 n1 vvz av-j? pp-f d dt n2 cst vvb d n1 pp-f dt n2 pp-f n1 pix vmb vbi av-dc j cs d, p-acp d r-crq pn31 vdz vvi:
and truly it concerns so many, and amongst so many, perhaps some persons are so tender, that it might affright their hopes and discompose their industries and spritefull labours of repentance;
and truly it concerns so many, and among so many, perhaps Some Persons Are so tender, that it might affright their hope's and discompose their industries and spriteful labours of Repentance;
cc av-j pn31 vvz av d, cc p-acp av d, av d n2 vbr av j, cst pn31 vmd vvi po32 n2 cc vvi po32 n2 cc j n2 pp-f n1;
but that our most mercifull Lord hath in the midst of all the fearfull circumstances of his second coming interwoven this one comfort relating to this, which to my sense seems the most fearfull and killing circumstance: Two shall be grinding at one mill;
but that our most merciful Lord hath in the midst of all the fearful Circumstances of his second coming interwoven this one Comfort relating to this, which to my sense seems the most fearful and killing circumstance: Two shall be grinding At one mill;
even so long as we live, yet when we shall appear together, there is a mercy that shall there separate us, who sometimes had blended each other in a common crime.
even so long as we live, yet when we shall appear together, there is a mercy that shall there separate us, who sometime had blended each other in a Common crime.
av av av-j c-acp pns12 vvb, av c-crq pns12 vmb vvi av, pc-acp vbz dt n1 cst vmb a-acp vvi pno12, r-crq av vhd vvn d n-jn p-acp dt j n1.
Blessed be the mercies of of God, who hath so carefully provided a fruitfull shower of grace to refresh the miseries and dangers of the greatest part of mankind.
Blessed be the Mercies of of God, who hath so carefully provided a fruitful shower of grace to refresh the misery's and dangers of the greatest part of mankind.
For the transactions of that court are not like Orations spoken by a Grecian Orator in the circles of his people, heard by them that croud nearest him,
For the transactions of that court Are not like Orations spoken by a Grecian Orator in the Circles of his people, herd by them that crowd nearest him,
p-acp dt n2 pp-f d n1 vbr xx av-j n2 vvn p-acp dt jp n1 p-acp dt n2 pp-f po31 n1, vvn p-acp pno32 d n1 av-j pno31,
but every thing is represented to every person, and then let it be considered, when thy shame and secret turpitude, thy midnight revels and secret hypocrisies, thy lustfull thoughts,
but every thing is represented to every person, and then let it be considered, when thy shame and secret turpitude, thy midnight revels and secret Hypocrisies, thy lustful thoughts,
cc-acp d n1 vbz vvn p-acp d n1, cc av vvb pn31 vbi vvn, c-crq po21 n1 cc j-jn n1, po21 n1 n2 cc j-jn n2, po21 j n2,
and that then shall be spoken by the trumpet of an Archangell upon the house top, the highest battlements of Heaven, all those filthy words and lewd circumstances which thou didst act secretly, thou wilt find that thou wilt have reason strangely to be ashamed.
and that then shall be spoken by the trumpet of an Archangel upon the house top, the highest battlements of Heaven, all those filthy words and lewd Circumstances which thou didst act secretly, thou wilt find that thou wilt have reason strangely to be ashamed.
cc cst av vmb vbi vvn p-acp dt n1 pp-f dt np1 p-acp dt n1 n1, dt js n2 pp-f n1, d d j n2 cc j n2 r-crq pns21 vdd2 vvi av-jn, pns21 vm2 vvi cst pns21 vm2 vhi n1 av-j p-acp vbb j.
I have read a story that a young Gentleman being passionately by his mother disswaded from entring into the severe courses of a religious and single life, broke from her importunity by saying, Volo servare animam meam, I am resolved by all means to save my soul.
I have read a story that a young Gentleman being passionately by his mother dissuaded from entering into the severe courses of a religious and single life, broke from her importunity by saying, Volo servare animam meam, I am resolved by all means to save my soul.
and fasted severely, and laboured humbly, and conversed charitably, and mortified himself severely, and refused such secular solaces which other good men received to refresh and sustain their infirmities,
and fasted severely, and laboured humbly, and conversed charitably, and mortified himself severely, and refused such secular solaces which other good men received to refresh and sustain their infirmities,
cc vvd av-j, cc vvd av-j, cc vvd av-j, cc vvn px31 av-j, cc vvd d j n2 r-crq j-jn j n2 vvd pc-acp vvi cc vvi po32 n2,
and the Devlls aggravate my sins, and all the Saints of God deride my follies and hypocrisies? The effect of that mans consideration may serve to actuate a meditation in every one of us:
and the Devlls aggravate my Sins, and all the Saints of God deride my follies and Hypocrisies? The Effect of that men consideration may serve to actuate a meditation in every one of us:
cc dt n2 vvb po11 n2, cc d dt n2 pp-f np1 vvi po11 n2 cc n2? dt n1 pp-f cst ng1 n1 vmb vvi pc-acp vvi dt n1 p-acp d crd pp-f pno12:
if they rather would chuse death then a disgrace, poverty rather then shame, let them remember that a sinfull life will bring them to an intolerable shame at that day,
if they rather would choose death then a disgrace, poverty rather then shame, let them Remember that a sinful life will bring them to an intolerable shame At that day,
and this is that which Origen affirms to be the sign of the Son of Man. Remalcus de Vaux in Harpocrate divino affirms that all the Greek and Latine Fathers consentientibus animis asseverant, hoc signo Crucem Christi significari, do unanimously affirm that the representment of the Crosse, is the sign of the Son of Man spoken of Mat. 24. 30. And indeed they affirm it very generally,
and this is that which Origen affirms to be the Signen of the Son of Man. Remalcus de Vaux in Harpocrate divino affirms that all the Greek and Latin Father's consentientibus animis asseverant, hoc Sign Crucem Christ significari, do unanimously affirm that the representment of the Cross, is the Signen of the Son of Man spoken of Mathew 24. 30. And indeed they affirm it very generally,
cc d vbz d r-crq np1 vvz pc-acp vbi dt n1 pp-f dt n1 pp-f n1 np1 fw-fr np1 p-acp np1 fw-fr vvz cst d dt jp cc jp n2 fw-la fw-la j, fw-la fw-la fw-la fw-la fw-la, vdb av-j vvi cst dt n1 pp-f dt n1, vbz dt n1 pp-f dt n1 pp-f n1 vvn pp-f np1 crd crd cc av pns32 vvb pn31 av av-j,
and from those words of Scripture [ They shall look on him whom they have pierced ] it hath been freely entertain'd at the day of Judgement, Christ shall signifie his person by something that related to his passion, his crosse, or his wounds, or both.
and from those words of Scripture [ They shall look on him whom they have pierced ] it hath been freely entertained At the day of Judgement, christ shall signify his person by something that related to his passion, his cross, or his wounds, or both.
cc p-acp d n2 pp-f n1 [ pns32 vmb vvi p-acp pno31 ro-crq pns32 vhb vvn ] pn31 vhz vbn av-j vvn p-acp dt n1 pp-f n1, np1 vmb vvi po31 n1 p-acp pi cst vvd p-acp po31 n1, po31 n1, cc po31 n2, cc d.
and it is more agreeable to the Majesty and Power of Christ to signifie himself with proportions of his glory rather then of his humility, with effects of his being exalted into Heaven, rather then of his poverty and sorrowes upon Earth;
and it is more agreeable to the Majesty and Power of christ to signify himself with proportions of his glory rather then of his humility, with effects of his being exalted into Heaven, rather then of his poverty and sorrows upon Earth;
NONLATINALPHABET, so it is commonly read, the sign of the Son of man in Heaven, that is (say they) the signe of the Son of man imprinted upon a cloud; but it is in others NONLATINALPHABET, the signe of the Son of man who is in the heavens;
, so it is commonly read, the Signen of the Son of man in Heaven, that is (say they) the Signen of the Son of man imprinted upon a cloud; but it is in Others, the Signen of the Son of man who is in the heavens;
but that hee who is now in the heavens, shall when he comes down, have a signe and signification of his own, that is, proper to him, who is there glorified, and shall return in glory;
but that he who is now in the heavens, shall when he comes down, have a Signen and signification of his own, that is, proper to him, who is there glorified, and shall return in glory;
The Majesty of the Judge, and the terrors of the Judgement shall bee spoken aloud by the immediate forerunning accidents, which shall bee so great violences to the old constitutions of Nature, that it shall break her very bones,
The Majesty of the Judge, and the terrors of the Judgement shall be spoken aloud by the immediate forerunning accidents, which shall be so great violences to the old constitutions of Nature, that it shall break her very bones,
and to every day assigne a wonder, any one of which, if wee should chance to see in the days of our flesh, it would affright us into the like thoughts, which the old world had when they saw the countreys round about them cover'd with water, and the Divine vengeance;
and to every day assign a wonder, any one of which, if we should chance to see in the days of our Flesh, it would affright us into the like thoughts, which the old world had when they saw the Countries' round about them covered with water, and the Divine vengeance;
the wild beasts shall leave their dens and come into the companies of men, so that you shall hardly tell how to call them, herds of Men or congregations of Beasts; Then shall the Graves open,
the wild beasts shall leave their dens and come into the companies of men, so that you shall hardly tell how to call them, herds of Men or congregations of Beasts; Then shall the Graves open,
dt j n2 vmb vvi po32 n2 cc vvb p-acp dt n2 pp-f n2, av cst pn22 vmb av vvi c-crq pc-acp vvi pno32, n2 pp-f n2 cc n2 pp-f n2; av vmb dt n2 j,
These signes, although the Jewish Doctors reckon them by order and a method, concerning which they had no revelation (that appeares) nor sufficiently credible tradition,
These Signs, although the Jewish Doctors reckon them by order and a method, Concerning which they had no Revelation (that appears) nor sufficiently credible tradition,
d n2, cs dt jp n2 vvb pno32 p-acp n1 cc dt n1, vvg r-crq pns32 vhd dx n1 (cst vvz) cc av-j j n1,
The Trumpet of God shall sound, and the voice of the Archangell, that is, of him who is the Prince of all that great army of Spirits, which shall then attend their Lord,
The Trumpet of God shall found, and the voice of the Archangel, that is, of him who is the Prince of all that great army of Spirits, which shall then attend their Lord,
The notice of which things some way or other came to the very Heathen themselves, who were alarum'd into caution and sobriety by these dreadfull remembrances:
The notice of which things Some Way or other Come to the very Heathen themselves, who were alarmed into caution and sobriety by these dreadful remembrances:
dt n1 pp-f r-crq n2 d n1 cc n-jn vvd p-acp dt j j-jn px32, r-crq vbdr vvn p-acp n1 cc n1 p-acp d j n2:
and raise us from the death of Sin, and the basenesse of vice and dishonorable actions, to live soberly and temperately, chastly and justly, humbly and obediently, that is,
and raise us from the death of since, and the baseness of vice and dishonourable actions, to live soberly and temperately, chastely and justly, humbly and obediently, that is,
cc vvb pno12 p-acp dt n1 pp-f n1, cc dt n1 pp-f n1 cc j n2, pc-acp vvi av-j cc av-j, av-j cc av-j, av-j cc av-j, cst vbz,
and what is their hopes, and where their Charity? how doe they differ from beasts, save that they are more foolish? for beasts goe on and consider not, because they cannot;
and what is their hope's, and where their Charity? how do they differ from beasts, save that they Are more foolish? for beasts go on and Consider not, Because they cannot;
and that we cannot escape, and the rocks themselves will not bee able to hide us from the fears of those prodigies which shall come before the day of Judgement;
and that we cannot escape, and the Rocks themselves will not be able to hide us from the fears of those prodigies which shall come before the day of Judgement;
cc cst pns12 vmbx vvi, cc dt n2 px32 vmb xx vbi j pc-acp vvi pno12 p-acp dt n2 pp-f d n2 r-crq vmb vvi p-acp dt n1 pp-f n1;
and that the mountains (though when they are broken in pieces we call upon them to fall upon us) shall not be able to secure us one minute from the present vengeance;
and that the Mountains (though when they Are broken in Pieces we call upon them to fallen upon us) shall not be able to secure us one minute from the present vengeance;
and that will be an intolerable condition, when he shall have reason to cry out in the bitternesse of his soule, Eternall woe is to mee, who refus'd to consider when I might have been saved and secured from this intolerable calamity.
and that will be an intolerable condition, when he shall have reason to cry out in the bitterness of his soul, Eternal woe is to me, who refused to Consider when I might have been saved and secured from this intolerable calamity.
why hast thou forsaken me? meaning, that he felt such horrible, pure, unmingled sorrowes, that although his humane nature was personally united to the Godhead,
why hast thou forsaken me? meaning, that he felt such horrible, pure, unmingled sorrows, that although his humane nature was personally united to the Godhead,
yet at that instant he felt no comfortable emanations by sensible perception from the Divinity, but he was so drenched in sorrow, that the Godhead seemed to have forsaken him.
yet At that instant he felt no comfortable emanations by sensible perception from the Divinity, but he was so drenched in sorrow, that the Godhead seemed to have forsaken him.
av p-acp d n-jn pns31 vvd dx j n2 p-acp j n1 p-acp dt n1, cc-acp pns31 vbds av vvn p-acp n1, cst dt n1 vvd pc-acp vhi vvn pno31.
but then, that thou hast for thy own particular made all this in vain and ineffective, that Christ thy Lord and Judge should be tormented for nothing, that thou wouldst not accept felicity and pardon when he purchased them at so dear a price, must needs be an infinite condemnation to such persons.
but then, that thou hast for thy own particular made all this in vain and ineffective, that christ thy Lord and Judge should be tormented for nothing, that thou Wouldst not accept felicity and pardon when he purchased them At so dear a price, must needs be an infinite condemnation to such Persons.
cc-acp av, cst pns21 vh2 p-acp po21 d j vvd d d p-acp j cc j, cst np1 po21 n1 cc n1 vmd vbi vvn p-acp pix, cst pns21 vmd2 xx vvi n1 cc n1 c-crq pns31 vvd pno32 p-acp av j-jn dt n1, vmb av vbi dt j n1 p-acp d n2.
How shalt thou look upon him that fainted and dyed for love of thee, and thou didst scorn his miraculous mercies? How shall we dare to behold that holy face that brought salvation to us,
How shalt thou look upon him that fainted and died for love of thee, and thou didst scorn his miraculous Mercies? How shall we Dare to behold that holy face that brought salvation to us,
and we turned away and fell in love with death, and kissed deformity and sins? and yet in the beholding that face consists much of the glories of eternity.
and we turned away and fell in love with death, and kissed deformity and Sins? and yet in the beholding that face consists much of the Glories of eternity.
cc pns12 vvd av cc vvd p-acp n1 p-acp n1, cc vvd n1 cc n2? cc av p-acp dt vvg d n1 vvz d pp-f dt n2 pp-f n1.
All the pains and passions, the sorrowes and the groans, the humility and poverty, the labours and the watchings, the Prayers and the Sermons, the miracles and the prophecies, the whip and the nails, the death and the buriall, the shame and the smart, the Crosse and the grave of Jesus shall be laid upon thy score,
All the pains and passion, the sorrows and the groans, the humility and poverty, the labours and the watchings, the Prayers and the Sermons, the Miracles and the prophecies, the whip and the nails, the death and the burial, the shame and the smart, the Cross and the grave of jesus shall be laid upon thy score,
av-d dt n2 cc n2, dt n2 cc dt n2, dt n1 cc n1, dt n2 cc dt n2-vvg, dt n2 cc dt n2, dt n2 cc dt n2, dt n1 cc dt n2, dt n1 cc dt n1, dt n1 cc dt n1, dt n1 cc dt n1 pp-f np1 vmb vbi vvn p-acp po21 n1,
and consider that this was but a dark image of the terrors of the day of Judgement, we may then apprehend that there is some strange unspeakable evill that attends them that are guilty of this death,
and Consider that this was but a dark image of the terrors of the day of Judgement, we may then apprehend that there is Some strange unspeakable evil that attends them that Are guilty of this death,
cc vvb cst d vbds p-acp dt j n1 pp-f dt n2 pp-f dt n1 pp-f n1, pns12 vmb av vvi cst pc-acp vbz d j j j-jn cst vvz pno32 cst vbr j pp-f d n1,
For after that Christ had done all this by the direct actions of his Priestly Office, of sacrificing himself for us, he hath also done very many things for us which are also the fruits of his first love and prosecutions of our redemption.
For After that christ had done all this by the Direct actions of his Priestly Office, of sacrificing himself for us, he hath also done very many things for us which Are also the fruits of his First love and prosecutions of our redemption.
c-acp p-acp cst np1 vhd vdn d d p-acp dt j n2 pp-f po31 j n1, pp-f vvg px31 p-acp pno12, pns31 vhz av vdn av d n2 p-acp pno12 r-crq vbr av dt n2 pp-f po31 ord n1 cc n2 pp-f po12 n1.
and redeemed by the Bloud of the holy Lamb, that the salvation of our souls is reckoned as a part of Christs reward, a part of the glorification of his humanity.
and redeemed by the Blood of the holy Lamb, that the salvation of our Souls is reckoned as a part of Christ reward, a part of the glorification of his humanity.
Every sinner that repents causes joy to Christ, and the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims,
Every sinner that repents Causes joy to christ, and the joy is so great that it runs over and wets the fair brows and beauteous locks of Cherubims and Seraphims,
np1 n1 cst vvz n2 n1 p-acp np1, cc dt n1 vbz av j cst pn31 vvz a-acp cc vvz dt j n2 cc j n2 pp-f n2 cc np2,
Then it is that our blessed Lord feels the fruits of his holy death, the acceptation of his holy sacrifice, the graciousnesse of his person, the return of his prayers.
Then it is that our blessed Lord feels the fruits of his holy death, the acceptation of his holy sacrifice, the graciousness of his person, the return of his Prayers.
this was the purpose of his resurrection and ascension, of the end and design of all the miracles and graces of God manifested to all the world by him;
this was the purpose of his resurrection and Ascension, of the end and Design of all the Miracles and graces of God manifested to all the world by him;
d vbds dt n1 pp-f po31 n1 cc n1, pp-f dt n1 cc n1 pp-f d dt n2 cc n2 pp-f np1 vvd p-acp d dt n1 p-acp pno31;
and now what man is so vile, such a malicious fool, that will refuse to bring joy to his Lord by doing himself the greatest good in the world? They who refuse to do this, are said to crucifie the Lord of life again,
and now what man is so vile, such a malicious fool, that will refuse to bring joy to his Lord by doing himself the greatest good in the world? They who refuse to do this, Are said to crucify the Lord of life again,
and now that he is in a state that he may rejoyce over them, (for he hath done all his share towards it) every wicked man takes his head from the blessing,
and now that he is in a state that he may rejoice over them, (for he hath done all his share towards it) every wicked man Takes his head from the blessing,
cc av cst pns31 vbz p-acp dt n1 cst pns31 vmb vvi p-acp pno32, (c-acp pns31 vhz vdn d po31 n1 p-acp pn31) d j n1 vvz po31 n1 p-acp dt n1,
And now upon the supposition of these premises, we may imagine that it will be an infinite amazement to meet that Lord to be our Judge whose person we have murdered, whose honour we have disparaged, whose purposes we have destroyed, whose joyes we have lessened, whose passion we have made ineffectuall,
And now upon the supposition of these premises, we may imagine that it will be an infinite amazement to meet that Lord to be our Judge whose person we have murdered, whose honour we have disparaged, whose Purposes we have destroyed, whose Joys we have lessened, whose passion we have made ineffectual,
Every man that lives wickedly disgraces the religion and institution of Jesus, he discourages strangers from entring into it, he weakens the hands of them that are in already,
Every man that lives wickedly disgraces the Religion and Institution of jesus, he discourages Strangers from entering into it, he weakens the hands of them that Are in already,
and makes that the adversaries speak reproachfully of the Name of Christ; but although it is certain our Lord and Judge will deeply resent all these things,
and makes that the Adversaries speak reproachfully of the Name of christ; but although it is certain our Lord and Judge will deeply resent all these things,
cc vvz cst dt n2 vvb av-j pp-f dt n1 pp-f np1; cc-acp cs pn31 vbz j po12 n1 cc n1 vmb av-jn vvi d d n2,
It shall then be upbraided to them by the Judge, that himself was hungry and they refused to give meat to him that gave them his body and heart-bloud, to feed them and quench their thirst;
It shall then be upbraided to them by the Judge, that himself was hungry and they refused to give meat to him that gave them his body and Heart blood, to feed them and quench their thirst;
pn31 vmb av vbi vvn p-acp pno32 p-acp dt n1, cst n1 vbds j cc pns32 vvd pc-acp vvi n1 p-acp pno31 cst vvd pno32 po31 n1 cc n1, pc-acp vvi pno32 cc vvi po32 n1;
this is it which our Lord will take so tenderly, that his Brethren for whom he died, who suck'd the paps of his Mother, that fed on his Body and are nourished with his Bloud, whom he hath lodg'd in his heart and entertains in his bosome, the partners of his Spirit and co-heirs of his inheritance, that these should be deny'd relief and suffered to go away ashamed, and unpitied;
this is it which our Lord will take so tenderly, that his Brothers for whom he died, who sucked the paps of his Mother, that fed on his Body and Are nourished with his Blood, whom he hath lodged in his heart and entertains in his bosom, the partners of his Spirit and coheirs of his inheritance, that these should be denied relief and suffered to go away ashamed, and unpitied;
d vbz pn31 r-crq po12 n1 vmb vvi av av-j, cst po31 n2 p-acp ro-crq pns31 vvd, r-crq vvd dt n2 pp-f po31 n1, cst vvd p-acp po31 n1 cc vbr vvn p-acp po31 n1, ro-crq pns31 vhz vvn p-acp po31 n1 cc vvz p-acp po31 n1, dt n2 pp-f po31 n1 cc n2 pp-f po31 n1, cst d vmd vbi vvn n1 cc vvd pc-acp vvi av j, cc j;
and all persons, and all circumstances, that he is infinitely just, inflexibly angry, and impartiall in his sentence, there can be nothing added either to thè greatness or the requisites of a terrible and an Almighty Judge.
and all Persons, and all Circumstances, that he is infinitely just, inflexibly angry, and impartial in his sentence, there can be nothing added either to thè greatness or the requisites of a terrible and an Almighty Judge.
cc d n2, cc d n2, cst pns31 vbz av-j j, av-j j, cc j p-acp po31 n1, pc-acp vmb vbi pix vvn d p-acp dt n1 cc dt n2-j pp-f dt j cc dt j-jn n1.
For who can resist him who is Almighty? Who can evade his scrutiny that knows all things? Who can hope for pity of him that is inflexible? Who can think to be exempted when the Judge is righteous and impartial? But in all these annexes of the great Judge, that which I shall now remark, is that indeed which hath terror in it,
For who can resist him who is Almighty? Who can evade his scrutiny that knows all things? Who can hope for pity of him that is inflexible? Who can think to be exempted when the Judge is righteous and impartial? But in all these annexes of the great Judge, that which I shall now remark, is that indeed which hath terror in it,
p-acp r-crq vmb vvi pno31 r-crq vbz j-jn? q-crq vmb vvi po31 n1 cst vvz d n2? q-crq vmb vvi p-acp n1 pp-f pno31 cst vbz j? q-crq vmb vvi pc-acp vbi vvn c-crq dt n1 vbz j cc j? p-acp p-acp d d n2 pp-f dt j n1, cst r-crq pns11 vmb av n1, vbz d av r-crq vhz n1 p-acp pn31,
and receives lawes by the rules and measures of pardon, and that for all the rare streams of loving kindnesse issuing out of Paradise and refreshing all our fields with a moisture more fruitfull then the flouds of Nilus, still there are mingled some stormes and violences, some fearfull instances of the Divine Justice, we may more readily expect it will be worse, infinitely worse at that day,
and receives laws by the rules and measures of pardon, and that for all the rare streams of loving kindness issuing out of Paradise and refreshing all our fields with a moisture more fruitful then the floods of Nilus, still there Are mingled Some storms and violences, Some fearful instances of the Divine justice, we may more readily expect it will be Worse, infinitely Worse At that day,
cc vvz n2 p-acp dt n2 cc n2 pp-f n1, cc cst p-acp d dt j n2 pp-f j-vvg n1 vvg av pp-f n1 cc vvg d po12 n2 p-acp dt n1 av-dc j cs dt n2 pp-f np1, av a-acp vbr vvn d n2 cc n2, d j n2 pp-f dt j-jn n1, pns12 vmb av-dc av-j vvi pn31 vmb vbi jc, av-j av-jc p-acp d n1,
But so we read, and are commanded to remember, because they are written for our example, that God destroyed at once five cities of the plain, and all the country;
But so we read, and Are commanded to Remember, Because they Are written for our Exampl, that God destroyed At once five cities of the plain, and all the country;
p-acp av pns12 vvb, cc vbr vvn pc-acp vvi, c-acp pns32 vbr vvn p-acp po12 n1, cst np1 vvd p-acp a-acp crd n2 pp-f dt j, cc d dt n1;
Fearfull it was when God destroyed at once 23000 for fornication, and an exterminating Angell in one night killed 185000 of the Assyrians, and the first born of all the families of Egypt, and for the sin of David in numbring the people threescore and ten thousand of the people dyed,
Fearful it was when God destroyed At once 23000 for fornication, and an exterminating Angel in one night killed 185000 of the Assyrians, and the First born of all the families of Egypt, and for the since of David in numbering the people threescore and ten thousand of the people died,
j pn31 vbds c-crq np1 vvd p-acp a-acp crd p-acp n1, cc dt vvg n1 p-acp crd n1 vvd crd pp-f dt njp2, cc dt ord vvn pp-f d dt n2 pp-f np1, cc p-acp dt n1 pp-f np1 p-acp vvg dt n1 crd cc crd crd pp-f dt n1 vvd,
Did not God strike Corah and his company with fire from Heaven? and the earth open'd and swallowed up the congregation of Abiram? And is not evill come upon all the world for one sin of Adam? Did not the anger of God break the nation of the Jewes all in pieces with judgements so great, that no nation ever suffered the like,
Did not God strike Corah and his company with fire from Heaven? and the earth opened and swallowed up the congregation of Abiram? And is not evil come upon all the world for one since of Adam? Did not the anger of God break the Nation of the Jews all in Pieces with Judgments so great, that no Nation ever suffered the like,
vdd xx np1 vvi np1 cc po31 n1 p-acp n1 p-acp n1? cc dt n1 vvn cc vvn a-acp dt n1 pp-f np1? cc vbz xx j-jn vvn p-acp d dt n1 p-acp crd n1 pp-f np1? vdd xx dt n1 pp-f np1 vvi dt n1 pp-f dt np2 d p-acp n2 p-acp n2 av j, cst dx n1 av vvd dt j,
and sometimes in the beginning of an evill habit be so fierce in his anger, what can we imagine it to be, in that day when the wicked are to drink the dregs of that horrid potion,
and sometime in the beginning of an evil habit be so fierce in his anger, what can we imagine it to be, in that day when the wicked Are to drink the dregs of that horrid potion,
cc av p-acp dt n-vvg pp-f dt j-jn n1 vbb av j p-acp po31 n1, q-crq vmb pns12 vvi pn31 pc-acp vbi, p-acp d n1 c-crq dt j vbr pc-acp vvi dt n2 pp-f d j n1,
and count over all the particulars of their whole treasure of wrath? This is the day of wrath, and God shall reveal, or, bring forth his righteous Judgements.
and count over all the particulars of their Whole treasure of wrath? This is the day of wrath, and God shall reveal, or, bring forth his righteous Judgments.
cc vvb a-acp d dt n2-j pp-f po32 j-jn n1 pp-f n1? d vbz dt n1 pp-f n1, cc np1 vmb vvi, cc, vvb av po31 j n2.
and the cares of covetousnesse, and the troubles of ambition, and the insolencies of traitors, and the violences of rebels, and the rage of anger, and the uneasinesse of impatience,
and the Cares of covetousness, and the Troubles of ambition, and the insolences of Traitors, and the violences of rebels, and the rage of anger, and the uneasiness of impatience,
cc dt n2 pp-f n1, cc dt n2 pp-f n1, cc dt n2 pp-f n2, cc dt n2 pp-f n2, cc dt n1 pp-f n1, cc dt n1 pp-f n1,
and by this time the monsters and diseases will be numerous, and intolerable, when Gods heavie hand shall presse the sanies and the intolerablenesse, the obliquity and the unreasonablenesse, the amazement and the disorder, the smart and the sorrow, the guilt and the punishment out from all our sins,
and by this time the monsters and diseases will be numerous, and intolerable, when God's heavy hand shall press the sanies and the intolerableness, the obliquity and the unreasonableness, the amazement and the disorder, the smart and the sorrow, the guilt and the punishment out from all our Sins,
cc p-acp d n1 dt n2 cc n2 vmb vbi j, cc j, c-crq n2 j n1 vmb vvi dt n2 cc dt n1, dt n1 cc dt n1, dt n1 cc dt n1, dt n1 cc dt n1, dt n1 cc dt n1 av p-acp d po12 n2,
3. We may guesse at the severity of the Judge by the lesser strokes of that Judgement which he is pleased to send upon sinners in this world, to make them afraid of the horrible pains of Doomsday:
3. We may guess At the severity of the Judge by the lesser Strokes of that Judgement which he is pleased to send upon Sinners in this world, to make them afraid of the horrible pains of Doomsday:
They have changed their colour, their speech hath faltered, their tongue stammer'd, their eyes did wander and fix no where, till shame made them sink into their hollow eye-pits to retreat from the images and circumstances of discovery;
They have changed their colour, their speech hath faltered, their tongue stammered, their eyes did wander and fix no where, till shame made them sink into their hollow eye-pits to retreat from the Images and Circumstances of discovery;
if guilt will make a man despair, and despair will make a man mad, confounded and dissolved in all the regions of his senses and more noble faculties, that he shall neither feel,
if guilt will make a man despair, and despair will make a man mad, confounded and dissolved in all the regions of his Senses and more noble faculties, that he shall neither feel,
cs n1 vmb vvi dt n1 n1, cc n1 vmb vvi dt n1 j, vvn cc vvn p-acp d dt n2 pp-f po31 n2 cc av-dc j n2, cst pns31 vmb av-dx vvi,
and shriek fearfully, and look pale and distracted like a hopelesse man from the horrors and confusions of a lost battell upon which all his hopes did stand,
and shriek fearfully, and look pale and distracted like a hopeless man from the horrors and confusions of a lost battle upon which all his hope's did stand,
cc vvi av-j, cc vvb j cc j-vvn av-j dt j n1 p-acp dt n2 cc n2 pp-f dt j-vvn n1 p-acp r-crq d po31 n2 vdd vvi,
therefore pity thy self in time, that when the Judge comes thou mayest be one of the sons of everlasting mercy, to whom pity belongs as part of thine inheritance;
Therefore pity thy self in time, that when the Judge comes thou Mayest be one of the Sons of everlasting mercy, to whom pity belongs as part of thine inheritance;
4. That all may think themselves concerned in this consideration, let us remember that even the righteous and most innocent shall passe through a severe triall.
4. That all may think themselves concerned in this consideration, let us Remember that even the righteous and most innocent shall pass through a severe trial.
crd cst d vmb vvi px32 vvn p-acp d n1, vvb pno12 vvi cst av dt j cc av-ds j-jn vmb vvi p-acp dt j n1.
Many of the Ancients explicated this severity by the fire of conflagration, which say they shall purifie those souls at the day of Judgement, which in this life have built upon the foundation hay and stubble, works of folly and false opinions, and states of imperfection.
Many of the Ancients explicated this severity by the fire of conflagration, which say they shall purify those Souls At the day of Judgement, which in this life have built upon the Foundation hay and stubble, works of folly and false opinions, and states of imperfection.
av-d pp-f dt n2-j vvn d n1 p-acp dt n1 pp-f n1, r-crq vvb pns32 vmb vvi d n2 p-acp dt n1 pp-f n1, r-crq p-acp d n1 vhb vvn p-acp dt n1 n1 cc n1, n2 pp-f n1 cc j n2, cc n2 pp-f n1.
So S. Austins Doctrine was, Hoc aget caminus, alios in sinistrâ separabit, alios in dextrâ quodam modo eliquabit, The great fire at Dooms-day shall throw some into the portion of the left hand,
So S. Austins Doctrine was, Hoc aget caminus, Alioth in sinistrâ separabit, Alioth in dextrâ Quodam modo eliquabit, The great fire At Doomsday shall throw Some into the portion of the left hand,
and the same is affirmed by Origen and Lactantius; and S. Hilary thus expostulates, Since we are to give account for every idle word, shall we long for the day of Judgement, in quo est nobis indefessus ille ignis ebeundus in quo subeunda sunt gravia illa expiandae à peccatis animae supplicia, Wherein we must every one of us passe that unwearied fire in which those grievous punishments for expiating the soul from sins must be endured;
and the same is affirmed by Origen and Lactantius; and S. Hilary thus expostulates, Since we Are to give account for every idle word, shall we long for the day of Judgement, in quo est nobis indefessus Isle ignis ebeundus in quo subeunda sunt Gravia illa expiandae à peccatis Spirits supplicia, Wherein we must every one of us pass that unwearied fire in which those grievous punishments for expiating the soul from Sins must be endured;
cc dt d vbz vvn p-acp np1 cc np1; cc np1 np1 av vvz, c-acp pns12 vbr pc-acp vvi n1 p-acp d j n1, vmb pns12 av-j p-acp dt n1 pp-f n1, p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-la p-acp fw-la fw-la fw-la fw-la fw-la fw-la fw-fr fw-la fw-la fw-la, c-crq pns12 vmb d crd pp-f pno12 vvi d j n1 p-acp r-crq d j n2 p-acp vvg dt n1 p-acp n2 vmb vbi vvn;
and he that is purged here had need to be purged there again: Illic quoque nos purificet quando dicat dominus, Intrate in requiem meam, Let him also purifie us, that every one of us being burned with that flaming sword, not burned up or consumed, we may enter into Paradise and give thanks unto the Lord who hath brought us into a place of refreshment.
and he that is purged Here had need to be purged there again: Illic quoque nos purificet quando dicat dominus, Intrate in requiem meam, Let him also purify us, that every one of us being burned with that flaming sword, not burned up or consumed, we may enter into Paradise and give thanks unto the Lord who hath brought us into a place of refreshment.
cc pns31 cst vbz vvn av vhd n1 pc-acp vbi vvn a-acp av: fw-la fw-la fw-la fw-la fw-la fw-la fw-la, vvb p-acp n1 fw-la, vvb pno31 av vvb pno12, cst d crd pp-f pno12 vbg vvn p-acp d j-vvg n1, xx vvn a-acp cc vvn, pns12 vmb vvi p-acp n1 cc vvi n2 p-acp dt n1 r-crq vhz vvn pno12 p-acp dt n1 pp-f n1.
This opinion of theirs is, in the main of it, very uncertain, relying upon the sense of some obscure places of Scripture, is only apt to represent the great severity of the Judge at that day,
This opinion of theirs is, in the main of it, very uncertain, relying upon the sense of Some Obscure places of Scripture, is only apt to represent the great severity of the Judge At that day,
d n1 pp-f png32 vbz, p-acp dt n1 pp-f pn31, av j, vvg p-acp dt n1 pp-f d j n2 pp-f n1, vbz av-j j pc-acp vvi dt j n1 pp-f dt n1 p-acp d n1,
That if the righteous scarcely be saved, where shall the wicked and the sinner appear? Quid faciet virgula deserti, ubi concutietur cedrus Paradisi? Quid faciet agnus, cum tremit aries? Si coelum fugiat, ubi manebit terra? said S. Gregory. And if S. Paul whose conscience accus'd him not,
That if the righteous scarcely be saved, where shall the wicked and the sinner appear? Quid faciet virgula deserti, ubi concutietur cedrus Paradisi? Quid faciet agnus, cum tremit aries? Si coelum fugiat, ubi manebit terra? said S. Gregory. And if S. Paul whose conscience accused him not,
others are publick, but not punished, because they are frequent and perpetuall, and without externall mischiefs in some instances, and only provocations against God;
Others Are public, but not punished, Because they Are frequent and perpetual, and without external mischiefs in Some instances, and only provocations against God;
n2-jn vbr j, cc-acp xx vvn, c-acp pns32 vbr j cc j, cc p-acp j n2 p-acp d n2, cc j n2 p-acp np1;
as too much gentlenesse and slacknesse in government, or too great severity and rigor of animadversions, bitternesse in reproof of sinners, uncivill circumstances, imprudent handlings of some criminals,
as too much gentleness and slackness in government, or too great severity and rigor of animadversions, bitterness in reproof of Sinners, Uncivil Circumstances, imprudent handlings of Some criminals,
c-acp av d n1 cc n1 p-acp n1, cc av j n1 cc n1 pp-f n2, n1 p-acp n1 pp-f n2, j n2, j n2-vvg pp-f d n2-jn,
and zeal; Nay there are some vile things, which through the evill discoursings and worse manners of men are passed into an artificiall and false reputation,
and zeal; Nay there Are Some vile things, which through the evil discoursings and Worse manners of men Are passed into an artificial and false reputation,
cc n1; uh a-acp vbr d j n2, r-crq p-acp dt j-jn n2-vvg cc jc n2 pp-f n2 vbr vvn p-acp dt j cc j n1,
and hath a coërcitive for all, all things are naked and open to his eyes (saith S. Paul) therefore nothing shall escape for being secret: NONLATINALPHABET NONLATINALPHABET —
and hath a coërcitive for all, all things Are naked and open to his eyes (Says S. Paul) Therefore nothing shall escape for being secret: —
cc vhz dt j p-acp d, d n2 vbr j cc j p-acp po31 n2 (vvz np1 np1) av pix vmb vvb p-acp vbg j-jn: —
that is, in the day of the Lord, when time is put into his hand and time shall be no more, he shall judge concerning those judgements when men here make of things below;
that is, in the day of the Lord, when time is put into his hand and time shall be no more, he shall judge Concerning those Judgments when men Here make of things below;
then we shall finde it true, that we ought here to have done what our Judge, our blessed Lord shall do there, that is, take our measures of good and evill by the severities of the word of God, by the Sermons of Christ,
then we shall find it true, that we ought Here to have done what our Judge, our blessed Lord shall do there, that is, take our measures of good and evil by the severities of the word of God, by the Sermons of christ,
and the four Gospels, and by the Epistles of S. Paul, by Justice and charity, by the Lawes of God and the lawes of wise Princes and Republicks, by the rules of Nature and the just proportions of Reason, by the examples of good men and the proverbs of wise men, by severity and the rules of Discipline:
and the four Gospels, and by the Epistles of S. Paul, by justice and charity, by the Laws of God and the laws of wise Princes and Republics, by the rules of Nature and the just proportions of Reason, by the Examples of good men and the proverbs of wise men, by severity and the rules of Discipline:
cc dt crd ng1, cc p-acp dt n2 pp-f n1 np1, p-acp n1 cc n1, p-acp dt n2 pp-f np1 cc dt n2 pp-f j n2 cc n2, p-acp dt n2 pp-f n1 cc dt j n2 pp-f n1, p-acp dt n2 pp-f j n2 cc dt n2 pp-f j n2, p-acp n1 cc dt n2 pp-f n1:
The Judge shall appear cloathed with wisdome, and power, and justice, and knowledge, and an impartiall Spirit, making no separations by the proportions of this world,
The Judge shall appear clothed with Wisdom, and power, and Justice, and knowledge, and an impartial Spirit, making no separations by the proportions of this world,
dt n1 vmb vvi vvn p-acp n1, cc n1, cc n1, cc n1, cc dt j n1, vvg dx n2 p-acp dt n2 pp-f d n1,
and first I consider that men at the day of Judgement that belong not to the portion of life, shall have three sorts of accusers, 1. Christ himself, who is their Judge. 2. Their own conscience, whom they have injured and blotted with characters of death and foul dishonour. 3. The Devill, their enemy, whom they served.
and First I Consider that men At the day of Judgement that belong not to the portion of life, shall have three sorts of accusers, 1. christ himself, who is their Judge. 2. Their own conscience, whom they have injured and blotted with characters of death and foul dishonour. 3. The devil, their enemy, whom they served.
cc ord pns11 vvb d n2 p-acp dt n1 pp-f n1 cst vvb xx p-acp dt n1 pp-f n1, vmb vhi crd n2 pp-f n2, crd np1 px31, r-crq vbz po32 n1. crd po32 d n1, ro-crq pns32 vhb vvn cc vvn p-acp n2 pp-f n1 cc j n1. crd dt n1, po32 n1, ro-crq pns32 vvd.
1. Christ shall be their accuser, not only upon the stock of those direct injuries (which I before reckoned) of crucifying the Lord of life, once and again, &c. But upon the titles of contempt and unworthinesse, of unkindnesse and ingratitude;
1. christ shall be their accuser, not only upon the stock of those Direct injuries (which I before reckoned) of crucifying the Lord of life, once and again, etc. But upon the titles of contempt and unworthiness, of unkindness and ingratitude;
crd np1 vmb vbi po32 n1, xx av-j p-acp dt n1 pp-f d j n2 (r-crq pns11 p-acp vvn) pp-f vvg dt n1 pp-f n1, a-acp cc av, av p-acp p-acp dt n2 pp-f n1 cc n1, pp-f n1 cc n1;
and the accusation will be nothing else but a plain representation of those artifices and assistances, those bonds and invitations, those constrainings and importunities which our dear Lord used to us to make it almost impossible to lye in sin, and necessary to be sav'd.
and the accusation will be nothing Else but a plain representation of those artifices and assistances, those bonds and invitations, those constrainings and importunities which our dear Lord used to us to make it almost impossible to lie in since, and necessary to be saved.
cc dt n1 vmb vbi pix av cc-acp dt j n1 pp-f d fw-la cc n2, d n2 cc n2, d n2-vvg cc n2 r-crq po12 j-jn n1 vvn p-acp pno12 pc-acp vvi pn31 av j pc-acp vvi p-acp n1, cc j pc-acp vbi vvn.
For it will, it must needs be a fearfull exprobration of our unworthinesse, when the Judge himself shall bear witnesse against us, that the wisdome of God himself was strangely imployed in bringing us safely to felicity.
For it will, it must needs be a fearful exprobration of our unworthiness, when the Judge himself shall bear witness against us, that the Wisdom of God himself was strangely employed in bringing us safely to felicity.
and he that hath given such mighty power to the prayers of his servants, yet will not be moved by those potent and mighty prayers to do any good man an evill turn,
and he that hath given such mighty power to the Prayers of his Servants, yet will not be moved by those potent and mighty Prayers to do any good man an evil turn,
cc pns31 cst vhz vvn d j n1 p-acp dt n2 pp-f po31 n2, av vmb xx vbi vvn p-acp d j cc j n2 pc-acp vdi d j n1 dt j-jn n1,
and he incouraged us with divers excellent promises, and parables, and examples, and teaches us what to pray and how, and gives one promise to publique prayer,
and he encouraged us with diverse excellent promises, and parables, and Examples, and Teaches us what to pray and how, and gives one promise to public prayer,
cc pns31 vvn pno12 p-acp j j n2, cc n2, cc n2, cc vvz pno12 r-crq pc-acp vvi cc c-crq, cc vvz crd n1 p-acp j n1,
* He hath taken away all excuses from us, he hath called us off from temptation, he bears our charges, he is alwaies beforehand with us in every act of favour,
* He hath taken away all excuses from us, he hath called us off from temptation, he bears our charges, he is always beforehand with us in every act of favour,
* pns31 vhz vvn av d n2 p-acp pno12, pns31 vhz vvn pno12 a-acp p-acp n1, pns31 vvz po12 n2, pns31 vbz av av p-acp pno12 p-acp d n1 pp-f n1,
first in drawing his sword, and another long while in whetting it, and yet longer in lifting his hand to strike, that before the blow comes the man hath repented long,
First in drawing his sword, and Another long while in whetting it, and yet longer in lifting his hand to strike, that before the blow comes the man hath repented long,
ord p-acp vvg po31 n1, cc j-jn j n1 p-acp vvg pn31, cc av av-jc p-acp vvg po31 n1 pc-acp vvi, cst p-acp dt n1 vvz dt n1 vhz vvn av-j,
so the Judge will represent all his Fathers kindnesses, as Nathan did to David, when he was to make the justice of the Divine Sentence appear against him.
so the Judge will represent all his Father's Kindnesses, as Nathan did to David, when he was to make the Justice of the Divine Sentence appear against him.
if they were compared to the fearfull expectations of a dying sinner, who feels by a formidable and afrighting remembrance that of all his sins nothing remains but the gains of a miserable eternity.
if they were compared to the fearful Expectations of a dying sinner, who feels by a formidable and affrighting remembrance that of all his Sins nothing remains but the gains of a miserable eternity.
* The offering our selves to God every morning, and the thanksgiving to God every night, hope and fear, shame and desire, the honour of leaving a fair name behinde us,
* The offering our selves to God every morning, and the thanksgiving to God every night, hope and Fear, shame and desire, the honour of leaving a fair name behind us,
* dt vvg po12 n2 p-acp np1 d n1, cc dt n1 p-acp np1 d n1, vvb cc n1, n1 cc n1, dt n1 pp-f vvg dt j n1 p-acp pno12,
and the shame of dying like a fool, every thing indeed in the world is made to be an argument and an inducement to us to invite us to come to God and be sav'd;
and the shame of dying like a fool, every thing indeed in the world is made to be an argument and an inducement to us to invite us to come to God and be saved;
cc dt n1 pp-f vvg av-j dt n1, d n1 av p-acp dt n1 vbz vvn pc-acp vbi dt n1 cc dt n1 p-acp pno12 pc-acp vvi pno12 pc-acp vvi p-acp np1 cc vbi vvn;
and therefore when this, and infinitely more shall by the Judge be exhibited in sad remembrances, there needs no other sentence, we shall condemn our selves with a hasty shame,
and Therefore when this, and infinitely more shall by the Judge be exhibited in sad remembrances, there needs no other sentence, we shall condemn our selves with a hasty shame,
cc av c-crq d, cc av-j av-dc vmb p-acp dt n1 vbb vvn p-acp j n2, a-acp vvz dx j-jn n1, pns12 vmb vvi po12 n2 p-acp dt j n1,
when he that was our Advocate all our life, shall in the day of that appearing be our Accuser and our Judge, a party against us, an injur'd person in the day of his power, and of his wrath, doing execution upon all his own foolish and malicious enemies. *
when he that was our Advocate all our life, shall in the day of that appearing be our Accuser and our Judge, a party against us, an injured person in the day of his power, and of his wrath, doing execution upon all his own foolish and malicious enemies. *
c-crq pns31 cst vbds po12 n1 d po12 n1, vmb p-acp dt n1 pp-f d j-vvg vbb po12 n1 cc po12 vvi, dt n1 p-acp pno12, dt j-vvn n1 p-acp dt n1 pp-f po31 n1, cc pp-f po31 n1, vdg n1 p-acp d po31 d j cc j n2. *
God by his power wiping away the dust from the tables of our memory, and taking off the consideration and the voluntary neglect and rude shufflings of our cases of conscience.
God by his power wiping away the dust from the tables of our memory, and taking off the consideration and the voluntary neglect and rude shufflings of our cases of conscience.
np1 p-acp po31 n1 vvg av dt n1 p-acp dt n2 pp-f po12 n1, cc vvg a-acp dt n1 cc dt j-jn n1 cc j n2 pp-f po12 n2 pp-f n1.
I remember S. Cyprian tels of a good man who in his agony of death saw a phantasme of a noble and angelicall shape, who frowning and angry said to him, Pati timetis, exire non vultis, Quid faciam vobis? Ye cannot endure sicknesse, ye are troubled at the evils of the world,
I Remember S. Cyprian tells of a good man who in his agony of death saw a phantasm of a noble and angelical shape, who frowning and angry said to him, Pati timetis, exire non Wills, Quid faciam vobis? You cannot endure sickness, you Are troubled At the evils of the world,
and their conscience is too polluted to take death for sanctuary, and to hope to have amends made to their condition by the sentence of the day of Judgement.
and their conscience is too polluted to take death for sanctuary, and to hope to have amends made to their condition by the sentence of the day of Judgement.
cc po32 n1 vbz av vvn pc-acp vvi n1 p-acp n1, cc pc-acp vvi pc-acp vhi n2 vvn p-acp po32 n1 p-acp dt n1 pp-f dt n1 pp-f n1.
The Prince of the Devils hath NONLATINALPHABET for one of his chiefest appellatives: The accuser of the Brethren he is by his professed malice, and imployment;
The Prince of the Devils hath for one of his chiefest appellatives: The accuser of the Brothers he is by his professed malice, and employment;
and therefore God who delights that his mercy should triumph, and his goodnesse prevail over all the malice of men and Devils, hath appointed one whose office is NONLATINALPHABET to reprove the accuser,
and Therefore God who delights that his mercy should triumph, and his Goodness prevail over all the malice of men and Devils, hath appointed one whose office is to reprove the accuser,
cc av np1 q-crq vvz d po31 n1 vmd vvi, cc po31 n1 vvi p-acp d dt n1 pp-f n2 cc n2, vhz vvn crd rg-crq n1 vbz pc-acp vvi dt n1,
The holy Spirit is NONLATINALPHABET a defender, the evill spirit is NONLATINALPHABET the accuser, and they that in this life belong to one or the other, shall in the same proportion be treated at the day of Judgement.
The holy Spirit is a defender, the evil Spirit is the accuser, and they that in this life belong to one or the other, shall in the same proportion be treated At the day of Judgement.
dt j n1 vbz dt n1, dt j-jn n1 vbz dt n1, cc pns32 cst p-acp d n1 vvi p-acp crd cc dt n-jn, vmb p-acp dt d n1 vbi vvn p-acp dt n1 pp-f n1.
The Devill shall accuse the Brethren, that is, the Saints and servants of God, and shall tell concerning their follies and infirmities, the sins of their youth,
The devil shall accuse the Brothers, that is, the Saints and Servants of God, and shall tell Concerning their follies and infirmities, the Sins of their youth,
dt n1 vmb vvi dt n2, cst vbz, dt n2 cc n2 pp-f np1, cc vmb vvi vvg po32 n2 cc n2, dt n2 pp-f po32 n1,
and the weaknesse of their age, the imperfect grace, and the long schedule of omissions of duty, their scruples and their fears, their diffidences and pusillanimity,
and the weakness of their age, the imperfect grace, and the long schedule of omissions of duty, their scruples and their fears, their diffidences and pusillanimity,
cc dt n1 pp-f po32 n1, dt j n1, cc dt j n1 pp-f n2 pp-f n1, po32 n2 cc po32 n2, po32 n2 cc n1,
and all those things which themselves by strict examination finde themselves guilty of, and have confessed, all their shame and the matter of their sorrowes, their evill intentions and their little plots, their carnall confidences,
and all those things which themselves by strict examination find themselves guilty of, and have confessed, all their shame and the matter of their sorrows, their evil intentions and their little plots, their carnal confidences,
cc d d n2 r-crq px32 p-acp j n1 vvi px32 j pp-f, cc vhb vvn, d po32 n1 cc dt n1 pp-f po32 n2, po32 j-jn n2 cc po32 j n2, po32 j n2,
and too fond adherences to the things of this world, their indulgence and easinesse of government, their wilder joyes and freer meals, their losse of time and their too forward and apt compliances, their trifling arrests and little peevishnesses, the mixtures of the world with the things of the Spirit,
and too found adherences to the things of this world, their indulgence and easiness of government, their wilder Joys and freer meals, their loss of time and their too forward and apt compliances, their trifling arrests and little peevishnesses, the mixtures of the world with the things of the Spirit,
cc av j n2 p-acp dt n2 pp-f d n1, po32 n1 cc n1 pp-f n1, po32 jc n2 cc jc n2, po32 n1 pp-f n1 cc po32 av j cc j n2, po32 j-vvg n2 cc j n2, dt n2 pp-f dt n1 p-acp dt n2 pp-f dt n1,
and all these things being drawn into an intire representment, and the bils clog'd by numbers, will make the best man in the world ••em foul and unhandsome,
and all these things being drawn into an entire representment, and the bills clogged by numbers, will make the best man in the world ••em foul and unhandsome,
cc d d n2 vbg vvn p-acp dt j n1, cc dt n2 vvn p-acp n2, vmb vvi dt js n1 p-acp dt n1 vvb j cc j,
and in disunion, because they were alwaies kept asunder by penitentiall prayers and sighings, and their seldome returns of sin by their daily watchfulnesse,
and in disunion, Because they were always kept asunder by penitential Prayers and sighings, and their seldom returns of since by their daily watchfulness,
cc p-acp n1, c-acp pns32 vbdr av vvn av p-acp j n2 cc n2-vvg, cc po32 av n2 pp-f n1 p-acp po32 j n1,
for although the plain story of their life be to them a sad condemnation, yet what will be answered when it shall be told concerning them, that they despised Gods mercies,
for although the plain story of their life be to them a sad condemnation, yet what will be answered when it shall be told Concerning them, that they despised God's Mercies,
and was not concerned in them save only that he was called upon by every one of them, which he ever heard or saw or was told of, to repentance, that all these) were sent to him in vain? But cannot the Accuser truly say to the Judge concerning such persons, They were thine by creation,
and was not concerned in them save only that he was called upon by every one of them, which he ever herd or saw or was told of, to Repentance, that all these) were sent to him in vain? But cannot the Accuser truly say to the Judge Concerning such Persons, They were thine by creation,
cc vbds xx vvn p-acp pno32 vvi av-j cst pns31 vbds vvn p-acp p-acp d crd pp-f pno32, r-crq pns31 av vvd cc vvd cc vbds vvn pp-f, p-acp n1, cst d d) vbdr vvn p-acp pno31 p-acp j? cc-acp vmbx dt n1 av-j vvi p-acp dt n1 vvg d n2, pns32 vbdr png21 p-acp n1,
and therefore they that did partake with us in our faults, must divide with us in our portion and fearfull interest? This is a sad story because it ends in death,
and Therefore they that did partake with us in our Faults, must divide with us in our portion and fearful Interest? This is a sad story Because it ends in death,
cc av pns32 cst vdd vvi p-acp pno12 p-acp po12 n2, vmb vvi p-acp pno12 p-acp po12 n1 cc j n1? d vbz dt j n1 c-acp pn31 vvz p-acp n1,
and what he cals pleasant now he shall then say was nothing, and all the gains that now invite earthly souls and mean persons to vanity, was nothing but the seeds of folly,
and what he calls pleasant now he shall then say was nothing, and all the gains that now invite earthly Souls and mean Persons to vanity, was nothing but the seeds of folly,
cc r-crq pns31 vvz j av pns31 vmb av vvb vbds pix, cc d dt n2 cst av vvb j n2 cc j n2 p-acp n1, vbds pix cc-acp dt n2 pp-f n1,
* But then since this horror proceeds upon the account of so many accusers, God hath put it into our power by a timely accusation of our selves in the tribunall of the court Christian to prevent all the arts of aggravation which at Dooms-day shall load foolish and undiscerning souls.
* But then since this horror proceeds upon the account of so many accusers, God hath put it into our power by a timely accusation of our selves in the tribunal of the court Christian to prevent all the arts of aggravation which At Doomsday shall load foolish and undiscerning Souls.
* cc-acp av c-acp d n1 vvz p-acp dt n1 pp-f av d n2, np1 vhz vvn pn31 p-acp po12 n1 p-acp dt j n1 pp-f po12 n2 p-acp dt n1 pp-f dt n1 np1 pc-acp vvi d dt n2 pp-f n1 r-crq p-acp n1 vmb vvi j cc j n2.
and concerning this exercise, I shall only adde what the Patriarch of Alexandria told an old religious person in his hermitage; having asked him what he found in that desert;
and Concerning this exercise, I shall only add what the Patriarch of Alexandria told an old religious person in his hermitage; having asked him what he found in that desert;
cc vvg d n1, pns11 vmb av-j vvi r-crq dt n1 pp-f np1 vvd dt j j n1 p-acp po31 n1; vhg vvn pno31 r-crq pns31 vvd p-acp d n1;
he was so amazed, he knew not what to say, and the Spirit of God was pleased to let that signe remain like Agamemnon 's sorrow for the death of Iphigenia, nothing could describe it but a vail;
he was so amazed, he knew not what to say, and the Spirit of God was pleased to let that Signen remain like Agamemnon is sorrow for the death of Iphigenia, nothing could describe it but a Vail;
pns31 vbds av vvn, pns31 vvd xx r-crq pc-acp vvi, cc dt n1 pp-f np1 vbds vvn pc-acp vvi d n1 vvi av-j np1 vbz n1 p-acp dt n1 pp-f np1, pix vmd vvi pn31 p-acp dt n1;
and raises a family and a name in the Annals, and makes others fear him, and introduces new Religions, and confounds the old, and changeth Articles as his interest requires,
and raises a family and a name in the Annals, and makes Others Fear him, and introduces new Religions, and confounds the old, and changes Articles as his Interest requires,
cc vvz dt n1 cc dt n1 p-acp dt n2, cc vvz n2-jn vvb pno31, cc vvz j n2, cc vvz dt j, cc vvz n2 p-acp po31 n1 vvz,
When Zedekiah reigned in Jerusalem, and persecuted the Prophets, and destroyed the interests of Religion, and put Jeremy into the Dungeon, God held his peace;
When Zedekiah reigned in Jerusalem, and persecuted the prophets, and destroyed the interests of Religion, and put Jeremiah into the Dungeon, God held his peace;
c-crq np1 vvd p-acp np1, cc vvn dt n2, cc vvd dt n2 pp-f n1, cc vvd np1 p-acp dt n1, np1 vvd po31 n1;
and the horror of accursed Spirits, the voyce of the Archangel (who is the Prince of the heavenly host) and the Majesty of the Judge, in whose service all that Army stands girt with holinesse and obedience, all those strange circumstances which have been already reckoned,
and the horror of accursed Spirits, the voice of the Archangel (who is the Prince of the heavenly host) and the Majesty of the Judge, in whose service all that Army Stands girded with holiness and Obedience, all those strange Circumstances which have been already reckoned,
cc dt n1 pp-f j-vvn n2, dt n1 pp-f dt np1 (r-crq vbz dt n1 pp-f dt j n1) cc dt n1 pp-f dt n1, p-acp rg-crq n1 d cst n1 vvz vvn p-acp n1 cc n1, d d j n2 r-crq vhb vbn av vvn,
All this amazing Majesty and formidable praeparatories are for the passing of an eternall Sentence upon us according to what we have done in the body. Woe and alas! and God help us all.
All this amazing Majesty and formidable praeparatories Are for the passing of an Eternal Sentence upon us according to what we have done in the body. Woe and alas! and God help us all.
av-d d j-vvg n1 cc j n2 vbr p-acp dt n-vvg pp-f dt j n1 p-acp pno12 vvg p-acp r-crq pns12 vhb vdn p-acp dt n1. n1 cc uh! cc np1 vvb pno12 d.
It is with the nature of man, and with all his manners, as Philemon said of the nature of foxes. — NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET.
It is with the nature of man, and with all his manners, as Philemon said of the nature of foxes. —.
and as if the generality of men consider'd not concerning the degrees of death, but did beleeve that in hell no man shall perceive any ease or refreshment in being tormented with a slower fire.
and as if the generality of men considered not Concerning the Degrees of death, but did believe that in hell no man shall perceive any ease or refreshment in being tormented with a slower fire.
cc c-acp cs dt n1 pp-f n2 vvn xx vvg dt n2 pp-f n1, cc-acp vdd vvi cst p-acp n1 dx n1 vmb vvi d n1 cc n1 p-acp vbg vvn p-acp dt jc n1.
and avaritious prosecutions, to the vanities of our youth, and the proper sins of every age, to the meer idlenesse of man and doing nothing, to his fantastick imaginations of greatnesse,
and Avaricious prosecutions, to the vanities of our youth, and the proper Sins of every age, to the mere idleness of man and doing nothing, to his fantastic Imaginations of greatness,
cc j n2, p-acp dt n2 pp-f po12 n1, cc dt j n2 pp-f d n1, p-acp dt j n1 pp-f n1 cc vdg pi2, p-acp po31 j n2 pp-f n1,
and wandringly, and abated with sins in the greatest part of thy life? Didst thou pray with the same affection and labour as thou didst purchase thy estate? Have thy alms been more then thy oppressions,
and wanderingly, and abated with Sins in the greatest part of thy life? Didst thou pray with the same affection and labour as thou didst purchase thy estate? Have thy alms been more then thy oppressions,
cc av-vvg, cc vvn p-acp n2 p-acp dt js n1 pp-f po21 n1? vdd2 pns21 vvi p-acp dt d n1 cc n1 c-acp pns21 vdd2 vvi po21 n1? vhb po21 n2 vbn av-dc cs po21 n2,
and according to thy power? and by what means didst thou judge concerning it? How much of our time was spent in that? and how much of our estate was spent in this? But let us goe one step further:
and according to thy power? and by what means didst thou judge Concerning it? How much of our time was spent in that? and how much of our estate was spent in this? But let us go one step further:
cc vvg p-acp po21 n1? cc p-acp r-crq n2 vdd2 pns21 vvi vvg pn31? c-crq d pp-f po12 n1 vbds vvn p-acp d? cc c-crq d pp-f po12 n1 vbds vvn p-acp d? cc-acp vvb pno12 vvi crd n1 av-jc:
or turn the face again to them that strike us, rather then be reveng'd? or suffer our selves to be spoil'd or robbed without contention and uncharitable courses? or lose our interest rather then lose our charity? And yet by these precepts we shall be judged. I instance but once more.
or turn the face again to them that strike us, rather then be revenged? or suffer our selves to be spoiled or robbed without contention and uncharitable courses? or loose our Interest rather then loose our charity? And yet by these Precepts we shall be judged. I instance but once more.
cc vvi dt n1 av p-acp pno32 cst vvb pno12, av-c cs vbi vvn? cc vvb po12 n2 pc-acp vbi vvn cc vvn p-acp n1 cc j n2? cc vvb po12 n1 av-c cs vvi po12 n1? cc av p-acp d n2 pns12 vmb vbi vvn. pns11 n1 cc-acp a-acp av-dc.
and upon this account may every one weeping and trembling say with Jcb, Quid faciam cum resurrexerit ad judicandum Deus? What shall I doe when the Lord shall come to judgement? Of every idle word ] O blessed God! what shall become of them who love to prate continually, to tell tales, to detract, to slander, to back-bite, to praise themselves, to undervalue others, to compare, to raise divisions, to boast? NONLATINALPHABET;
and upon this account may every one weeping and trembling say with Jcb, Quid faciam cum resurrexerit ad judicandum Deus? What shall I do when the Lord shall come to judgement? Of every idle word ] Oh blessed God! what shall become of them who love to prate continually, to tell tales, to detract, to slander, to backbite, to praise themselves, to undervalue Others, to compare, to raise divisions, to boast?;
Who shall be able to stand upright, not bowing the knee with the intolerable load of the sins of his tongue? If of every idle word we must give account, what shall we doe for those malicious words that dishonor God,
Who shall be able to stand upright, not bowing the knee with the intolerable load of the Sins of his tongue? If of every idle word we must give account, what shall we do for those malicious words that dishonour God,
or as some Copies read it, NONLATINALPHABET, every wicked word shall be called to judgment. For by [ NONLATINALPHABET ] Idle words, are not meant words that are unprofitable or unwise,
or as Some Copies read it,, every wicked word shall be called to judgement. For by [ ] Idle words, Are not meant words that Are unprofitable or unwise,
cc c-acp d n2 vvb pn31,, d j n1 vmb vbi vvn p-acp n1. p-acp p-acp [ ] j n2, vbr xx vvn n2 cst vbr j cc j,
but by vaine the Jewes usually understood false; and to give their mind to vanity, or to speak vanity, is all one as to mind or speak falshoods with malicious and evill purposes.
but by vain the Jews usually understood false; and to give their mind to vanity, or to speak vanity, is all one as to mind or speak falsehoods with malicious and evil Purposes.
cc-acp p-acp j dt np2 av-j vvd j; cc p-acp vvb po32 n1 p-acp n1, cc p-acp vvb n1, vbz d pi p-acp p-acp n1 cc vvi n2 p-acp j cc j-jn n2.
and the contradiction of himselfe, or the failing in the circumstances of his story, are the confidences or presumptions of law, by which Judges give sentence;
and the contradiction of himself, or the failing in the Circumstances of his story, Are the confidences or presumptions of law, by which Judges give sentence;
cc dt n1 pp-f px31, cc dt vvg p-acp dt n2 pp-f po31 n1, vbr dt n2 cc n2 pp-f n1, p-acp r-crq n2 vvb n1;
and yet have committed so many evill actions that if our words were wholly forgotten, wee have infinite reason to seare concerning the event of that horrible sentence.
and yet have committed so many evil actions that if our words were wholly forgotten, we have infinite reason to sear Concerning the event of that horrible sentence.
cc av vhb vvn av d j-jn n2 cst cs po12 n2 vbdr av-jn vvn, pns12 vhb j n1 pc-acp vvi vvg dt n1 pp-f cst j n1.
1. But (that the sadnesse of this may a little be relieved, and our endevours be encouraged to a timely care and repentance) consider, that this great sentence,
1. But (that the sadness of this may a little be relieved, and our endeavours be encouraged to a timely care and Repentance) Consider, that this great sentence,
crd cc-acp (d dt n1 pp-f d vmb dt j vbb vvn, cc po12 n2 vbb vvn p-acp dt j n1 cc n1) vvb, cst d j n1,
but he judges us by single actions, if they are great, and of evill effect; and by little small instances, if they be habituall. No man can take care concerning every minute;
but he judges us by single actions, if they Are great, and of evil Effect; and by little small instances, if they be habitual. No man can take care Concerning every minute;
cc-acp pns31 vvz pno12 p-acp j n2, cs pns32 vbr j, cc pp-f j-jn n1; cc p-acp j j n2, cs pns32 vbb j. dx n1 vmb vvi n1 vvg d n1;
and therefore concerning it Christ will not passe sentence but by the discernible portions of our time, by humane actions, by things of choice and deliberation,
and Therefore Concerning it christ will not pass sentence but by the discernible portions of our time, by humane actions, by things of choice and deliberation,
cc av vvg pn31 np1 vmb xx vvi n1 p-acp p-acp dt j n2 pp-f po12 n1, p-acp j n2, p-acp n2 pp-f n1 cc n1,
and by generall precepts of care and watchfulnesse, this sentence shall be exacted. 2ly. The sentence of that day shall be passed, not by the proportions of an Angell,
and by general Precepts of care and watchfulness, this sentence shall be exacted. 2ly. The sentence of that day shall be passed, not by the proportions of an Angel,
cc p-acp j n2 pp-f n1 cc n1, d n1 vmb vbi vvn. av-jn. dt n1 pp-f d n1 vmb vbi vvn, xx p-acp dt n2 pp-f dt n1,
and the second are dangerous, and the third are more fatall; but nothing is unpardonable but perseverance in evill courses. 3ly. The last Judgement shall bee transacted by the same Principles by which we are guided here:
and the second Are dangerous, and the third Are more fatal; but nothing is unpardonable but perseverance in evil courses. 3ly. The last Judgement shall be transacted by the same Principles by which we Are guided Here:
cc dt ord vbr j, cc dt ord vbr av-dc j; cc-acp pix vbz j p-acp n1 p-acp j-jn n2. av-jn. dt ord n1 vmb vbi vvn p-acp dt d n2 p-acp r-crq pns12 vbr vvn av:
So that by this restraint and limit of the finall sentence, we are secur'd we shall not fall by scruple or by ignorance, by interest or by faction, by false perswasions of others,
So that by this restraint and limit of the final sentence, we Are secured we shall not fallen by scruple or by ignorance, by Interest or by faction, by false persuasions of Others,
av cst p-acp d n1 cc n1 pp-f dt j n1, pns12 vbr vvn pns12 vmb xx vvi p-acp n1 cc p-acp n1, p-acp n1 cc p-acp n1, p-acp j n2 pp-f n2-jn,
or invincible prejudice of our own, but we shall stand or fall by plain and easie propositions, by chastity or uncleannesse, by justice or unjustice, by robbery or restitution:
or invincible prejudice of our own, but we shall stand or fallen by plain and easy propositions, by chastity or uncleanness, by Justice or unjustice, by robbery or restitution:
cc j n1 pp-f po12 d, cc-acp pns12 vmb vvi cc vvi p-acp j cc j n2, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1:
and great helps are ministred, and many remedies supplyed, and some mercies extraregularly conveyed, and their hopes enlarged upon the stock of an infinite mercy, that hath no bounds but our needs, our capacities,
and great helps Are ministered, and many remedies supplied, and Some Mercies extraregularly conveyed, and their hope's enlarged upon the stock of an infinite mercy, that hath no bounds but our needs, our capacities,
cc j n2 vbr vvn, cc d n2 vvd, cc d n2 av-j vvn, cc po32 n2 vvn p-acp dt n1 pp-f dt j n1, cst vhz dx n2 p-acp po12 n2, po12 n2,
NONLATINALPHABET, NONLATINALPHABET. A man can never wish for any thing greater then this immortality, said Posidippus. 2. To which I adde this one consideration, that the portion of the good at the day of sentence shall be so great, that after all the labours of our life,
,. A man can never wish for any thing greater then this immortality, said Posidippus. 2. To which I add this one consideration, that the portion of the good At the day of sentence shall be so great, that After all the labours of our life,
,. dt n1 vmb av-x vvi p-acp d n1 jc cs d n1, vvd np1. crd p-acp r-crq pns11 vvb d crd n1, cst dt n1 pp-f dt j p-acp dt n1 pp-f n1 vmb vbi av j, cst p-acp d dt n2 pp-f po12 n1,
and suffering persecutions, and enduring affronts, and the labour of love, and the continuall feares and cares of the whole duration and abode, it rewards it all, and gives infinitely more;
and suffering persecutions, and enduring affronts, and the labour of love, and the continual fears and Cares of the Whole duration and Abided, it rewards it all, and gives infinitely more;
cc vvg n2, cc vvg vvz, cc dt n1 pp-f n1, cc dt j n2 cc n2 pp-f dt j-jn n1 cc n1, pn31 vvz pn31 d, cc vvz av-j av-dc;
NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET It is a day of recompenses, in which all our sorrowes shall be turn'd into joyes, our persecutions into a crown, the Crosse into a Throne, poverty to the riches of God, losse,
It is a day of recompenses, in which all our sorrows shall be turned into Joys, our persecutions into a crown, the Cross into a Throne, poverty to the riches of God, loss,
and affronts, and inconveniences, and death, into scepters, and hymnes, and rejoycings, and Hallellujahs, and such great things which are fit for us to hope,
and affronts, and inconveniences, and death, into sceptres, and Hymns, and rejoicings, and Hallelujahs, and such great things which Are fit for us to hope,
cc vvz, cc n2, cc n1, p-acp n2, cc n2, cc n2-vvg, cc n2, cc d j n2 r-crq vbr j p-acp pno12 pc-acp vvi,
And he that chooses to do an evill, rather then suffer one, shall finde it but an ill exchange, that he deferred his little to change for a great one. I remember that a servant in the old Comedy did chuse to venture the lash rather then to feel a present inconvenience, Quia illud aderat malum, istud aberat longiùs:
And he that chooses to do an evil, rather then suffer one, shall find it but an ill exchange, that he deferred his little to change for a great one. I Remember that a servant in the old Comedy did choose to venture the lash rather then to feel a present inconvenience, Quia illud aderat malum, istud aberat longiùs:
and there are not there overrunning measures as there are in heaven, and therefore that the joyes of heaven are infinitely greater joyes then the pains of hell are great pains,
and there Are not there overrunning measures as there Are in heaven, and Therefore that the Joys of heaven Are infinitely greater Joys then the pains of hell Are great pains,
cc pc-acp vbr xx a-acp vvg n2 p-acp a-acp vbr p-acp n1, cc av cst dt n2 pp-f n1 vbr av-j jc n2 cs dt n2 pp-f n1 vbr j n2,
yet even these are a full measure to a full iniquity, pain above patience, sorrowes without ease, amazement without consideration, despair without the intervals of a little hope, indignation without the possession of any good, there dwels envie and confusion, disorder and sad remembrances, perpetuall woes and continuall shriekings, uneasinesse and all the evils of the soul.
yet even these Are a full measure to a full iniquity, pain above patience, sorrows without ease, amazement without consideration, despair without the intervals of a little hope, Indignation without the possession of any good, there dwells envy and confusion, disorder and sad remembrances, perpetual woes and continual shriekings, uneasiness and all the evils of the soul.
av av d vbr dt j n1 p-acp dt j n1, n1 p-acp n1, n2 p-acp n1, n1 p-acp n1, vvb p-acp dt n2 pp-f dt j n1, n1 p-acp dt n1 pp-f d j, a-acp vvz vvi cc n1, n1 cc j n2, j n2 cc j n2, n1 cc d dt n2-jn pp-f dt n1.
but there these shall be in essence and abstracted beings; the spirit of envie, and the spirit of sorrow; Devils, that shall inflict all the whole nature of the evill and pour it into the minds of accursed men;
but there these shall be in essence and abstracted beings; the Spirit of envy, and the Spirit of sorrow; Devils, that shall inflict all the Whole nature of the evil and pour it into the minds of accursed men;
cc-acp a-acp d vmb vbi p-acp n1 cc j-vvn n2; dt n1 pp-f vvi, cc dt n1 pp-f n1; n2, cst vmb vvi d dt j-jn n1 pp-f dt j-jn cc vvb pn31 p-acp dt n2 pp-f j-vvn n2;
that as in heaven there are some holy Spirits whose crown is all love; and some in which the brightest jewell is understanding; some are purity, and some are holinesse to the Lord:
that as in heaven there Are Some holy Spirits whose crown is all love; and Some in which the Brightest jewel is understanding; Some Are purity, and Some Are holiness to the Lord:
cst c-acp p-acp n1 pc-acp vbr d j n2 rg-crq n1 vbz d n1; cc d p-acp r-crq dt js n1 vbz n1; d vbr n1, cc d vbr n1 p-acp dt n1:
but the perfect principle of all its actions, the actions are quick, and the perceptions brisk, the passions are extreme and the motions are spirituall;
but the perfect principle of all its actions, the actions Are quick, and the perceptions brisk, the passion Are extreme and the motions Are spiritual;
cc-acp dt j n1 pp-f d po31 n2, dt n2 vbr j, cc dt n2 j, dt n2 vbr j-jn cc dt n2 vbr j;
and a grief then, is nothing like a grief now, and the words of mans tongue which are fitted to the uses of this world, are as unfit to signifie the evils of the next,
and a grief then, is nothing like a grief now, and the words of men tongue which Are fitted to the uses of this world, Are as unfit to signify the evils of the next,
3. The evill portions of the next world is so great, that God did not create or design it in the first intention of things, and production of essences;
3. The evil portions of the next world is so great, that God did not create or Design it in the First intention of things, and production of essences;
crd dt j-jn n2 pp-f dt ord n1 vbz av j, cst np1 vdd xx vvi cc vvb pn31 p-acp dt ord n1 pp-f n2, cc n1 pp-f n2;
4. And when God did create and prepare that place, he did not at all intend it for man, it was prepared for the Divill and his Angels, so saith the Judge himself, Go ye cursed into everlasting fire, prepared for the Devill and his Angels, NONLATINALPHABET which my Father prepared for the Devill, so some copies read it:
4. And when God did create and prepare that place, he did not At all intend it for man, it was prepared for the devil and his Angels, so Says the Judge himself, Go you cursed into everlasting fire, prepared for the devil and his Angels, which my Father prepared for the devil, so Some copies read it:
crd cc c-crq np1 vdd vvi cc vvi d n1, pns31 vdd xx p-acp d vvb pn31 p-acp n1, pn31 vbds vvn p-acp dt n1 cc po31 n2, av vvz dt n1 px31, vvb pn22 vvn p-acp j n1, vvn p-acp dt n1 cc po31 n2, r-crq po11 n1 vvn p-acp dt n1, av d n2 vvb pn31:
Ut quia de ejus vitae qualitate diffidimus, & si plenam veniam animaipsius obtinere non potest, saltem vel inter ipsa tormenta quae forsan patitur, refrigerium de abundantia miserationum tuarum sentiat:
Ut quia de His vitae qualitate diffidimus, & si plenam veniam animaipsius obtinere non potest, Saltem vel inter ipsa tormenta Quae Perhaps patitur, refrigerium de abundantia miserationum tuarum sentiat:
and something like this is that of Prudentius, Sunt & Spiritibus saepè nocentibus, Poenarum celebres sub Styge feriae, &c. The evill spirits have ease of their pain,
and something like this is that of Prudentius, Sunt & Spiritibus saepè nocentibus, Poenarum celebres sub Styge feriae, etc. The evil spirits have ease of their pain,
cc pi av-j d vbz d pp-f np1, fw-la cc fw-la fw-la fw-la, fw-la fw-fr fw-la np1 fw-la, av dt j-jn n2 vhb n1 pp-f po32 n1,
the pains of hell have no rest, no drop of water is allowed to cool the tongue, there is no advocate to plead for them, no mercy belongs to their portion,
the pains of hell have no rest, no drop of water is allowed to cool the tongue, there is no advocate to plead for them, no mercy belongs to their portion,
so its abode is for ever, it is continuall and eternall. Tertullian speaks something otherwise, Pro magnitudine cruciatus non diuturni, verùm sempiterni;
so its Abided is for ever, it is continual and Eternal. Tertullian speaks something otherwise, Pro Magnitude Cruelties non diuturni, verùm sempiterni;
av po31 n1 vbz p-acp av, pn31 vbz j cc j. np1 vvz pi av, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la;
Origen is charged by the ancient Churches for saying that after a long time the Devils and the accursed souls shall be restored to the Kingdome of God;
Origen is charged by the ancient Churches for saying that After a long time the Devils and the accursed Souls shall be restored to the Kingdom of God;
but S. Austin did, and confuted the opinion in his books De civitate Dei. However, Origen was not the first that said the pains of the damned should cease;
but S. Austin did, and confuted the opinion in his books De Civitate Dei. However, Origen was not the First that said the pains of the damned should cease;
cc-acp n1 np1 vdd, cc vvn dt n1 p-acp po31 n2 fw-fr vvi fw-la. c-acp, np1 vbds xx dt ord cst vvd dt n2 pp-f dt j-vvn vmd vvi;
But I observe, that the primitive Doctors were very willing to believe that the mercy of God would finde out a period to the torment of accursed fouls;
But I observe, that the primitive Doctors were very willing to believe that the mercy of God would find out a Period to the torment of accursed fouls;
but such a period, which should be nothing but eternall destruction, called by the Scripture the second death: only Origen (as I observed) is charg'd by S. Austin to have said they shall return into joyes;
but such a Period, which should be nothing but Eternal destruction, called by the Scripture the second death: only Origen (as I observed) is charged by S. Austin to have said they shall return into Joys;
But concerning the death of wicked souls, and its being broke into pieces with fearfull torments and consumed with the wrath of God, they had entertain'd some different fancies very early in the Church,
But Concerning the death of wicked Souls, and its being broke into Pieces with fearful torments and consumed with the wrath of God, they had entertained Some different fancies very early in the Church,
p-acp vvg dt n1 pp-f j n2, cc po31 vbg vvn p-acp n2 p-acp j n2 cc vvn p-acp dt n1 pp-f np1, pns32 vhd vvn d j n2 av av-j p-acp dt n1,
as their sentences are collected by S. Hierome at the end of his Commentaries upon Isay; and Ireneus disputes it largely, that they that are unthankfull to God in this short life and obey him not, shall never have an eternall duration of life in the ages to come, sed ipse se privat in saeculum saeculi perseverantiâ, he deprives his soul of living to eternall ages;
as their sentences Are collected by S. Jerome At the end of his Commentaries upon Saiah; and Irenaeus disputes it largely, that they that Are unthankful to God in this short life and obey him not, shall never have an Eternal duration of life in the ages to come, sed ipse se private in saeculum Saeculi perseverantiâ, he deprives his soul of living to Eternal ages;
the Devill and the Beast, and and they that worshipped the Beast, and they that were marked with his Character, these S. John saith shall be tormented for ever and ever;
the devil and the Beast, and and they that worshipped the Beast, and they that were marked with his Character, these S. John Says shall be tormented for ever and ever;
dt n1 cc dt n1, cc cc pns32 cst vvd dt n1, cc pns32 cst vbdr vvn p-acp po31 n1, d n1 np1 vvz vmb vbi vvn p-acp av cc av;
And whereas the generall sentence is given to all wicked persons, to all on the left hand, to go into everlasting fire: it is answered, that the fire indeed is everlasting,
And whereas the general sentence is given to all wicked Persons, to all on the left hand, to go into everlasting fire: it is answered, that the fire indeed is everlasting,
cc cs dt j n1 vbz vvn p-acp d j n2, p-acp d p-acp dt j n1, pc-acp vvi p-acp j n1: pn31 vbz vvn, cst dt n1 av vbz j,
but only the Devils for whom it was prepared and others more mighty criminals (according as S. John intimates) though also everlasting signifies only to the end of its proper period.
but only the Devils for whom it was prepared and Others more mighty criminals (according as S. John intimates) though also everlasting signifies only to the end of its proper Period.
Concerning this Doctrine of theirs so severe, and yet so moderated, there is lesse to be objected then against the supposed fancy of Origen: for it is a strange consideration to suppose an eternall torment to those to whom it was never threatned;
Concerning this Doctrine of theirs so severe, and yet so moderated, there is less to be objected then against the supposed fancy of Origen: for it is a strange consideration to suppose an Eternal torment to those to whom it was never threatened;
vvg d n1 pp-f png32 av j, cc av av vvn, pc-acp vbz av-dc pc-acp vbi vvn av p-acp dt j-vvn n1 pp-f np1: p-acp pn31 vbz dt j n1 pc-acp vvi dt j n1 p-acp d p-acp ro-crq pn31 vbds av-x vvn;
and when the School-men go about to reconcile the Divine justice to that severity, and consider why God punishes eternally a temporall sin or a state of evill, they speak variously, and uncertainly, and unsatisfyingly.
and when the Schoolmen go about to reconcile the Divine Justice to that severity, and Consider why God Punishes eternally a temporal since or a state of evil, they speak variously, and uncertainly, and unsatisfyingly.
cc c-crq dt n2 vvb a-acp pc-acp vvi dt j-jn n1 p-acp d n1, cc vvb c-crq np1 vvz av-j dt j n1 cc dt n1 pp-f n-jn, pns32 vvb av-j, cc av-j, cc av-j.
So Sodom and Gomorrah, when God rained down hell from heaven upon the earth (as Salvian 's expression is) they are said to suffer the vengeance of eternall fire:
So Sodom and Gomorrah, when God reigned down hell from heaven upon the earth (as Salvian is expression is) they Are said to suffer the vengeance of Eternal fire:
for immortality is part of their reward, and on them the second death shall have no power; but the wicked shall be tormented horridly and insufferably till death and hell be thrown into the lake of fire,
for immortality is part of their reward, and on them the second death shall have no power; but the wicked shall be tormented horridly and insufferably till death and hell be thrown into the lake of fire,
p-acp n1 vbz n1 pp-f po32 n1, cc p-acp pno32 dt ord n1 vmb vhi dx n1; p-acp dt j vmb vbi vvn av-j cc av-j c-acp n1 cc n1 vbb vvn p-acp dt n1 pp-f n1,
Rev. 21. 8. The fearfull and unbeleeving, the abominable and the murderers, the whoremongers and sorcerers, the idolaters and all lyars shall have their part in the lake wich burneth with fire and brimstone, which is the second death;
Rev. 21. 8. The fearful and unbelieving, the abominable and the murderers, the whoremongers and sorcerers, the Idolaters and all liars shall have their part in the lake which burns with fire and brimstone, which is the second death;
n1 crd crd dt j cc vvg, dt j cc dt n2, dt n2 cc n2, dt n2 cc d n2 vmb vhi po32 n1 p-acp dt n1 r-crq vvz p-acp n1 cc n1, r-crq vbz dt ord n1;
and it concerns all them who are in the neighbourhood and fringes of the flames of hell, that is, in the state of sin, quickly to arise from the danger,
and it concerns all them who Are in the neighbourhood and fringes of the flames of hell, that is, in the state of since, quickly to arise from the danger,
for suddenly the change will come, in which the Judge shall be called to Judgement, and no man to plead for him, unlesse a good conscience be his Advocate;
for suddenly the change will come, in which the Judge shall be called to Judgement, and no man to plead for him, unless a good conscience be his Advocate;
Among the wonders of the day of Judgement our blessed Saviour reckons it, that men shall be marrying and giving in marriage, NONLATINALPHABET marrying and crosse marrying, that is, raising families and lasting greatnesse and huge estates;
Among the wonders of the day of Judgement our blessed Saviour reckons it, that men shall be marrying and giving in marriage, marrying and cross marrying, that is, raising families and lasting greatness and huge estates;
p-acp dt n2 pp-f dt n1 pp-f n1 po12 j-vvn n1 vvz pn31, cst n2 vmb vbi vvg cc vvg p-acp n1, vvg cc j n-vvg, cst vbz, vvg n2 cc j-vvg n1 cc j n2;
Every degree of riches, every degree of greatnesse, every ambitious imployment, every great fortune, every eminency above our brother, is a charge to the accounts of the last day.
Every degree of riches, every degree of greatness, every ambitious employment, every great fortune, every eminency above our brother, is a charge to the accounts of the last day.
np1 n1 pp-f n2, d n1 pp-f n1, d j n1, d j n1, d n1 p-acp po12 n1, vbz dt n1 p-acp dt n2 pp-f dt ord n1.
He that lives temperately and charitably, whose imployment is religion, whose affections are fear and love, whose desires are after heaven and do not dwell below;
He that lives temperately and charitably, whose employment is Religion, whose affections Are Fear and love, whose Desires Are After heaven and do not dwell below;
pns31 cst vvz av-j cc av-j, rg-crq n1 vbz n1, rg-crq n2 vbr n1 cc n1, rg-crq n2 vbr p-acp n1 cc vdb xx vvi a-acp;
He that thinks most seriously and most frequently of this fearfull appearance, will finde that it is better staying for his joyes till this sentence be past;
He that thinks most seriously and most frequently of this fearful appearance, will find that it is better staying for his Joys till this sentence be passed;
pns31 cst vvz av-ds av-j cc av-ds av-j pp-f d j n1, vmb vvi cst pn31 vbz j n-vvg p-acp po31 n2 p-acp d n1 vbi vvn;
for therefore the evill fall into an accursed portion, because they despised that which God most loves, his Son and his mercies, his graces and his holy Spirit; and they that do all this, have cause to complain of nothing but their own follies;
for Therefore the evil fallen into an accursed portion, Because they despised that which God most loves, his Son and his Mercies, his graces and his holy Spirit; and they that do all this, have cause to complain of nothing but their own follies;
c-acp av dt j-jn n1 p-acp dt j-vvn n1, c-acp pns32 vvd d r-crq np1 av-ds vvz, po31 n1 cc po31 n2, po31 n2 cc po31 j n1; cc pns32 cst vdb d d, vhb n1 pc-acp vvi pp-f pix cc-acp po32 d n2;
and they shall feel the accursed consequents then when they shall see the Judge sit above them angry and severe, inexorable and terrible; under them an intolerable hell;
and they shall feel the accursed consequents then when they shall see the Judge fit above them angry and severe, inexorable and terrible; under them an intolerable hell;
cc pns32 vmb vvi dt j-vvn n2-j cs c-crq pns32 vmb vvi dt n1 vvb p-acp pno32 j cc j, j cc j; p-acp pno32 dt j n1;
within them, their consciences clamorous and diseased; without them, all the world on fire; on the right hand, those men glorified whom they persecuted or despised;
within them, their Consciences clamorous and diseased; without them, all the world on fire; on the right hand, those men glorified whom they persecuted or despised;
p-acp pno32, po32 n2 j cc j-vvn; p-acp pno32, d dt n1 p-acp n1; p-acp dt j-jn n1, d n2 vvn r-crq pns32 vvn cc vvn;
for this is the day of the Lords terror, and who is able to abide it? Seu vigilo intentus studiis, seu dormio, semper Iudicis extremi nostras tuba personet aures.
for this is the day of the lords terror, and who is able to abide it? Seu vigilo intentus studiis, seu dormio, semper Judges extremi nostras Tubam personet aures.
The first declares Gods goodnesse, but this publishes mans folly and weaknesse, who finds in himself so much difficulty to perform a condition so easie and full of advantage.
The First declares God's Goodness, but this publishes men folly and weakness, who finds in himself so much difficulty to perform a condition so easy and full of advantage.
dt ord vvz npg1 n1, cc-acp d vvz ng1 n1 cc n1, r-crq vvz p-acp px31 av d n1 pc-acp vvi dt n1 av j cc j pp-f n1.
all those parts of easinesse which invite us to doe the duty, are become like the joynts of a bulrush, not bendings, but consolidations and stiffenings;
all those parts of easiness which invite us to do the duty, Are become like the Joints of a bulrush, not bendings, but consolidations and stiffenings;
d d n2 pp-f n1 r-crq vvb pno12 pc-acp vdi dt n1, vbr vvn av-j dt n2 pp-f dt n1, xx n2-vvg, cc-acp n2 cc n2-vvg;
whereas God never accepts, or delights in a prayer, unlesse it be for a holy thing, to a lawfull end, presented unto him upon the wings of Zeal and love, of religious sorrow or religious joy; by sanctified lips, and pure hands, and a sincere heart. It must be the prayer of a gracious man;
whereas God never accepts, or delights in a prayer, unless it be for a holy thing, to a lawful end, presented unto him upon the wings of Zeal and love, of religious sorrow or religious joy; by sanctified lips, and pure hands, and a sincere heart. It must be the prayer of a gracious man;
cs np1 av vvz, cc n2 p-acp dt n1, cs pn31 vbb p-acp dt j n1, p-acp dt j n1, vvn p-acp pno31 p-acp dt n2 pp-f n1 cc n1, pp-f j n1 cc j n1; p-acp j-vvn n2, cc j n2, cc dt j n1. pn31 vmb vbi dt n1 pp-f dt j n1;
and he is onely gracious before God, and acceptable, and effective in his prayer, whose life is holy, and whose prayer is holy; For both these are necessary ingredients to the constitution of a prevailing prayer;
and he is only gracious before God, and acceptable, and effective in his prayer, whose life is holy, and whose prayer is holy; For both these Are necessary ingredients to the constitution of a prevailing prayer;
cc pns31 vbz av-j j p-acp np1, cc j, cc j p-acp po31 n1, rg-crq n1 vbz j, cc rg-crq n1 vbz j; p-acp d d vbr j n2 p-acp dt n1 pp-f dt j-vvg n1;
there is a holinesse peculiar to the man, and a holinesse peculiar to the prayer, that must adorn the prayer before it can be united to the intercession of the Holy Jesus, in which union alone our prayers can be prevailing.
there is a holiness peculiar to the man, and a holiness peculiar to the prayer, that must adorn the prayer before it can be united to the Intercession of the Holy jesus, in which Union alone our Prayers can be prevailing.
For if I regard iniquity in my heart, the Lord will not hear mee, said David; and so said the Spirit of the Lord by the Son of David. When distresse and anguish cometh upon you,
For if I regard iniquity in my heart, the Lord will not hear me, said David; and so said the Spirit of the Lord by the Son of David. When distress and anguish comes upon you,
c-acp cs pns11 vvb n1 p-acp po11 n1, dt n1 vmb xx vvi pno11, vvd np1; cc av vvd dt n1 pp-f dt n1 p-acp dt n1 pp-f np1. c-crq n1 cc n1 vvz p-acp pn22,
and if it could have been brought for a lye, there could not then have been sufficient instruction given to mankind, to prevent their beleef of false Prophets, and lying doctrines.
and if it could have been brought for a lie, there could not then have been sufficient instruction given to mankind, to prevent their belief of false prophets, and lying doctrines.
cc cs pn31 vmd vhi vbn vvn p-acp dt n1, pc-acp vmd xx av vhi vbn j n1 vvn p-acp n1, pc-acp vvi po32 n1 pp-f j n2, cc vvg n2.
So that in this sense of working miracles, though it was infinitely true that the blind man said, then when he said it, yet after that the case was alter'd:
So that in this sense of working Miracles, though it was infinitely true that the blind man said, then when he said it, yet After that the case was altered:
av cst p-acp d n1 pp-f j-vvg n2, cs pn31 vbds av-j j cst dt j n1 vvd, av c-crq pns31 vvd pn31, av p-acp d dt n1 vbds vvn:
There is in this case onely this difference, that they who doe miracles in opposition to Christ, doe them by the power of the Devill, to whom it is permitted to doe such things which wee think miracles;
There is in this case only this difference, that they who do Miracles in opposition to christ, do them by the power of the devil, to whom it is permitted to do such things which we think Miracles;
and although they either prevaricate in their lives, or in superinduced doctrines, yet because the miracles are a verification of the Religion, not of the opinion, of the power or truth of Christ, not of the veracity of the man, God hath heard such persons many times whom men have long since,
and although they either prevaricate in their lives, or in superinduced doctrines, yet Because the Miracles Are a verification of the Religion, not of the opinion, of the power or truth of christ, not of the veracity of the man, God hath herd such Persons many times whom men have long since,
cc cs pns32 d vvi p-acp po32 n2, cc p-acp vvn n2, av c-acp dt n2 vbr dt n1 pp-f dt n1, xx pp-f dt n1, pp-f dt n1 cc n1 pp-f np1, xx pp-f dt n1 pp-f dt n1, np1 vhz vvn d n2 d n2 r-crq n2 vhb av-j a-acp,
and to this day call Hereticks, such were the Novatians and Arrians; For to the Heathens they could onely prove their Religion by which they stood distinguished from them;
and to this day call Heretics, such were the Novatians and Arians; For to the heathens they could only prove their Religion by which they stood distinguished from them;
cc p-acp d n1 vvb n2, d vbdr dt npg1 cc n2-jn; c-acp p-acp dt n2-jn pns32 vmd av-j vvi po32 n1 p-acp r-crq pns32 vvd vvn p-acp pno32;
But besides this yet, we may also by such means arrest the forwardnesse of our judgments and condemnations of persons disagreeing in their opinions from us;
But beside this yet, we may also by such means arrest the forwardness of our Judgments and condemnations of Persons disagreeing in their opinions from us;
p-acp p-acp d av, pns12 vmb av p-acp d n2 vvb dt n1 pp-f po12 n2 cc n2 pp-f n2 vvg p-acp po32 n2 p-acp pno12;
for that which God would have the Heathen to beleeve, and to that purpose prov'd it by a miracle, himselfe intended to accept first to a holy life, and then to glory.
for that which God would have the Heathen to believe, and to that purpose proved it by a miracle, himself intended to accept First to a holy life, and then to glory.
c-acp d r-crq np1 vmd vhi dt j-jn pc-acp vvi, cc p-acp d n1 vvd pn31 p-acp dt n1, px31 vvd pc-acp vvi ord p-acp dt j n1, cc av p-acp n1.
The false opinion should burn, and themselves escape. One thing more is here very considerable, that in this very instance of working miracles, God was so very carefull not to hear sinners or permit sinners, till he had prevented all dangers to good and innocent persons, that the case of Christ and his Apostles working miracles was so clearly separated and remarked by the finger of God,
The false opinion should burn, and themselves escape. One thing more is Here very considerable, that in this very instance of working Miracles, God was so very careful not to hear Sinners or permit Sinners, till he had prevented all dangers to good and innocent Persons, that the case of christ and his Apostles working Miracles was so clearly separated and remarked by the finger of God,
dt j n1 vmd vvi, cc px32 vvi. crd n1 av-dc vbz av av j, cst p-acp d j n1 pp-f j-vvg n2, np1 vbds av av j xx pc-acp vvi n2 cc vvi n2, c-acp pns31 vhd vvn d n2 p-acp j cc j-jn n2, cst dt n1 pp-f np1 cc po31 n2 vvg n2 vbds av av-j vvn cc vvn p-acp dt n1 pp-f np1,
and distinguished from the impostures and pretences of all the many Antichrists that appeared in Palestine, Cyprus, Crete, Syria, and the voicinage, that there were but very few Christians that with hearty perswasions fell away from Christ, NONLATINALPHABET, said Galen, It is not easie to teach anew him that hath been taught by Christ:
and distinguished from the Impostors and pretences of all the many Antichrists that appeared in Palestine, Cyprus, Crete, Syria, and the voicinage, that there were but very few Christians that with hearty persuasions fell away from christ,, said Galen, It is not easy to teach anew him that hath been taught by christ:
cc vvn p-acp dt n2 cc n2 pp-f d dt d np2 cst vvd p-acp np1, np1, np1, np1, cc dt n1, cst a-acp vbdr cc-acp av d np1 cst p-acp j n2 vvd av p-acp np1,, vvd np1, pn31 vbz xx j pc-acp vvi av pno31 cst vhz vbn vvn p-acp np1:
And St. Austin tels a story of an unbeleeving man, that being troubled that his wife was a Christian, went to the Oracle to aske by what means hee should alter her perswasion;
And Saint Austin tells a story of an unbelieving man, that being troubled that his wife was a Christian, went to the Oracle to ask by what means he should altar her persuasion;
the elect were sufficiently strengthened, and the evidence of Christs being heard of God, and that none of his enemies were heard of God to any dangerous effect, was so great, that if any Christian had apostatized or fallen away by direct perswasion, it was like the sin of a falling Angell, of so direct a malice that he never could repent,
the elect were sufficiently strengthened, and the evidence of Christ being herd of God, and that none of his enemies were herd of God to any dangerous Effect, was so great, that if any Christian had apostatized or fallen away by Direct persuasion, it was like the since of a falling Angel, of so Direct a malice that he never could Repent,
dt j vbdr av-j vvn, cc dt n1 pp-f npg1 vbg av pp-f np1, cc cst pix pp-f po31 n2 vbdr vvn pp-f np1 p-acp d j n1, vbds av j, cst cs d np1 vhd vvn cc vvn av p-acp j n1, pn31 vbds av-j dt n1 pp-f dt j-vvg n1, pp-f av j dt n1 cst pns31 av-x vmd vvi,
and God never would pardon him, as St. Paul twice remarks in his Epistle to the Hebrews. The result of this discourse is the first sense and explication of the words, God heareth not sinners, viz. in that in which they are sinners:
and God never would pardon him, as Saint Paul twice remarks in his Epistle to the Hebrews. The result of this discourse is the First sense and explication of the words, God hears not Sinners, viz. in that in which they Are Sinners:
cc np1 av-x vmd vvi pno31, c-acp n1 np1 av n2 p-acp po31 n1 p-acp dt np2. dt n1 pp-f d n1 vbz dt ord n1 cc n1 pp-f dt n2, np1 vvz xx n2, n1 p-acp d p-acp r-crq pns32 vbr n2:
for God is truth and cannot confirm a lye, and when ever he permitted the Devill to doe it, he secur'd the interest of his Elect, that is, of all that beleeve in him and love him, lifting up holy hands without wrath and doubting.
for God is truth and cannot confirm a lie, and when ever he permitted the devil to do it, he secured the Interest of his Elect, that is, of all that believe in him and love him, lifting up holy hands without wrath and doubting.
p-acp np1 vbz n1 cc vmbx vvi dt n1, cc c-crq av pns31 vvd dt n1 pc-acp vdi pn31, pns31 vvn dt n1 pp-f po31 n1, cst vbz, pp-f d cst vvb p-acp pno31 cc vvi pno31, vvg a-acp j n2 p-acp n1 cc vvg.
and some others whose prayers are ineffectuall: some are such who doe not pray lawfully; they sin when they pray while they remain in that state and evill condition;
and Some Others whose Prayers Are ineffectual: Some Are such who do not pray lawfully; they sin when they pray while they remain in that state and evil condition;
cc d n2-jn rg-crq n2 vbr j: d vbr d r-crq vdb xx vvi av-j; pns32 vvb c-crq pns32 vvb cs pns32 vvb p-acp d n1 cc j-jn n1;
and 2. that the prayer it selfe be in a proper disposition. 1. Therefore wee shall consider what are those conditions which are required in every person that prays, the want of which makes the prayer to be a sin? 2ly. What are the conditions of a good mans prayer, the absence of which makes that even his prayer returns empty? 3ly. What degrees and circumstances of piety are required to make a man fit to be an intercessor for others, both with holinesse in himself and effect to them he prays for? And 4ly. as an appendix to these considerations, I shall adde the proper indices and significations by which we may make a judgment whether God hath heard our prayers or no.
and 2. that the prayer it self be in a proper disposition. 1. Therefore we shall Consider what Are those conditions which Are required in every person that prays, the want of which makes the prayer to be a since? 2ly. What Are the conditions of a good men prayer, the absence of which makes that even his prayer returns empty? 3ly. What Degrees and Circumstances of piety Are required to make a man fit to be an intercessor for Others, both with holiness in himself and Effect to them he prays for? And 4ly. as an appendix to these considerations, I shall add the proper indices and significations by which we may make a judgement whither God hath herd our Prayers or no.
This was a truth so beleeved by all Nations of the world, that in all Religions they ever appointed baptismes and ceremoniall expiations to cleanse the persons before they presented themselves in their holy offices.
This was a truth so believed by all nations of the world, that in all Religions they ever appointed baptisms and ceremonial expiations to cleanse the Persons before they presented themselves in their holy Offices.
d vbds dt n1 av vvn p-acp d n2 pp-f dt n1, cst p-acp d n2 pns32 av vvd n2 cc j n2 pc-acp vvi dt n2 c-acp pns32 vvd px32 p-acp po32 j n2.
Deorum Templa cum adire disponitis ab, omni vos labe puros, lautos, castissimósque praestatis, said Arnobius to the Gentiles: When you addresse your selves to the Temples of your Gods, you keep your selves chast, and clean, and spotlesse.
Gods Templa cum Adire disponitis ab, omni vos Laban puros, lautos, castissimósque praestatis, said Arnobius to the Gentiles: When you address your selves to the Temples of your God's, you keep your selves chaste, and clean, and spotless.
They washed their hands, and wore white garments, they refused to touch a dead boyd, they avoyded a spot upon their clothes as they avoyded a wound upon their head, NONLATINALPHABET.
They washed their hands, and wore white garments, they refused to touch a dead boyed, they avoided a spot upon their clothes as they avoided a wound upon their head,.
Flagitiis omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulla amnis abluat, aut ulla Maria purificent, said Lactantius; they come to their prayers dressed round about with wickednesse, ut quercus hederâ, and think God will accept their offering if their skin be wash'd;
Flagitiis omnibus inquinati veniunt ad precandum, & se piè sacrificasse opinantur, si cutem laverint, tanquam libidines intra pectus inclusas ulla amnis abluat, Or ulla Maria purificent, said Lactantius; they come to their Prayers dressed round about with wickedness, ut quercus hederâ, and think God will accept their offering if their skin be washed;
Hae sunt verae munditiae (saies Tertullian) non quas plerique superstitione curant ad omnem orationem, etiam cum lavacro totius corporis aquam sumentes.
Hae sunt Verae munditiae (Says Tertullian) non quas Plerique Superstition Curant ad omnem orationem, etiam cum Lavacro totius corporis aquam sumentes.
And this is it which the Apostle also signifies, having translated the Gentile and Jewish ceremony into the spirituality of the Gospell, I will therefore that men pray every where, levantes puras manus, lifting up cleane hands, so it is in the Vulgar Latine, NONLATINALPHABET,
And this is it which the Apostle also signifies, having translated the Gentile and Jewish ceremony into the spirituality of the Gospel, I will Therefore that men pray every where, Levantes puras manus, lifting up clean hands, so it is in the vulgar Latin,,
cc d vbz pn31 r-crq dt n1 av vvz, vhg vvn dt j cc jp n1 p-acp dt n1 pp-f dt n1, pns11 vmb av d n2 vvb d c-crq, fw-la fw-la fw-la, vvg a-acp j n2, av pn31 vbz p-acp dt j jp,,
and the very sanctisication of them was nothing else but the solemn separating them from common usages, that himself might bee distinguished from men by actions of propriety;
and the very sanctification of them was nothing Else but the solemn separating them from Common usages, that himself might be distinguished from men by actions of propriety;
If God will not admit of that which is beside Religion, he will lesse endure that which is against Religion. And therefore if a common man must not serve at the altar,
If God will not admit of that which is beside Religion, he will less endure that which is against Religion. And Therefore if a Common man must not serve At the altar,
cs np1 vmb xx vvi pp-f d r-crq vbz p-acp n1, pns31 vmb av-dc vvi d r-crq vbz p-acp n1. cc av cs dt j n1 vmb xx vvi p-acp dt n1,
For who pityeth the tears of a base man who hath treacherously murthered his friend? or who will lend a friendly sigh when he sees a traitor to his country passe forth through the execrable gates of cities? and when any circumstance of basenesse, that is, any thing that takes off the excuse of infirmity, does accompany a sin (such as are ingratitude, perjury, perseverance, delight, malice, treachery) then every man scorns the criminall, and God delights and rejoyces in,
For who pityeth the tears of a base man who hath treacherously murdered his friend? or who will lend a friendly sighs when he sees a traitor to his country pass forth through the execrable gates of cities? and when any circumstance of baseness, that is, any thing that Takes off the excuse of infirmity, does accompany a since (such as Are ingratitude, perjury, perseverance, delight, malice, treachery) then every man scorns the criminal, and God delights and rejoices in,
p-acp r-crq vvz dt n2 pp-f dt j n1 r-crq vhz av-j vvn po31 n1? cc q-crq vmb vvi dt j n1 c-crq pns31 vvz dt n1 p-acp po31 n1 vvi av p-acp dt j n2 pp-f n2? cc c-crq d n1 pp-f n1, cst vbz, d n1 cst vvz a-acp dt n1 pp-f n1, vdz vvi dt n1 (d c-acp vbr n1, n1, n1, n1, n1, n1) av d n1 vvz dt j-jn, cc np1 n2 cc vvz p-acp,
When Vitellius with his hands bound behind him, his Imperiall robe rent, and with a dejected countenance and an ill name was led to execution, every man cursed him, but no man wept.
When Vitellius with his hands bound behind him, his Imperial robe rend, and with a dejected countenance and an ill name was led to execution, every man cursed him, but no man wept.
and when we roare in our lustfull beds, and groane with the whips of an exterminating Angell, chastising those NONLATINALPHABET (as Aretas calls them) the lusts of the lower belly, wantonnesse, and its mother intemperance, we feel the price of our sin, that which God foretold to be their issues, that which he threatned us withall,
and when we roar in our lustful Beds, and groan with the whips of an exterminating Angel, chastising those (as Aretas calls them) the Lustiest of the lower belly, wantonness, and its mother intemperance, we feel the price of our since, that which God foretold to be their issues, that which he threatened us withal,
for by interpretation that is love, hath all the circumstances of unworthinesse towards God; hee is unthankfull, and a breaker of his vowes, and a despiser of his mercies,
for by Interpretation that is love, hath all the Circumstances of unworthiness towards God; he is unthankful, and a breaker of his vows, and a despiser of his Mercies,
c-acp p-acp n1 cst vbz n1, vhz d dt n2 pp-f n1 p-acp np1; pns31 vbz j, cc dt n1 pp-f po31 n2, cc dt n1 pp-f po31 n2,
Is not unthankfulnesse to God a greater basenesse and unworthinesse then unthanfulnesse to our Patron? And is not hee as sensible of it and more then wee? These things are more then words;
Is not unthankfulness to God a greater baseness and unworthiness then unthanfulnesse to our Patron? And is not he as sensible of it and more then we? These things Are more then words;
vbz xx n1 p-acp np1 dt jc n1 cc n1 av n1 p-acp po12 n1? cc vbz xx pns31 p-acp j pp-f pn31 cc dc cs pns12? np1 n2 vbr av-dc cs n2;
and yet stand or work at the command of lust, or avarice, humane regards and little interests of the world? We call him Father when we desire our portion,
and yet stand or work At the command of lust, or avarice, humane regards and little interests of the world? We call him Father when we desire our portion,
cc av vvb cc vvi p-acp dt n1 pp-f n1, cc n1, j n2 cc j n2 pp-f dt n1? pns12 vvb pno31 n1 c-crq pns12 vvb po12 n1,
Of the same consideration it is that almes are prescribed, together with prayer, because it is a part of that charity without which our soules are enemies to all that which ought to be equally valued with our owne lives.
Of the same consideration it is that alms Are prescribed, together with prayer, Because it is a part of that charity without which our Souls Are enemies to all that which ought to be equally valued with our own lives.
pp-f dt d n1 pn31 vbz cst n2 vbr vvn, av p-acp n1, c-acp pn31 vbz dt n1 pp-f d n1 p-acp r-crq po12 n2 vbr n2 p-acp d d r-crq vmd pc-acp vbi av-jn vvn p-acp po12 d n2.
But besides this, we may easily observe what speciall undecencies there are, which besides the generall malignity and demerit, are speciall deleteries and hinderances to our prayers, by irreconciling the person of him that prays. 1. The first is unmercyfulnesse.
But beside this, we may Easily observe what special Indecencies there Are, which beside the general malignity and demerit, Are special deleteries and hindrances to our Prayers, by irreconciling the person of him that prays. 1. The First is unmercyfulnesse.
because the men live in a course of rapine, or tyranny, or oppression, or uncharitablenesse, or something that is most contrary to God, because it is unmercifull.
Because the men live in a course of rapine, or tyranny, or oppression, or uncharitableness, or something that is most contrary to God, Because it is unmerciful.
c-acp dt n2 vvb p-acp dt n1 pp-f n1, cc n1, cc n1, cc n1, cc pi cst vbz av-ds j-jn p-acp np1, c-acp pn31 vbz j.
and is of an uncertaine soule till thou speakest kindly unto him, and observes thy lookes as hee watches the colour of the bean coming from thy box of Sentence, life or death depending on it? when he begs of thee for mercy, his passion is greater, his necessities more pungent, his apprehension more brisk,
and is of an uncertain soul till thou Speakest kindly unto him, and observes thy looks as he watches the colour of the bean coming from thy box of Sentence, life or death depending on it? when he begs of thee for mercy, his passion is greater, his necessities more pungent, his apprehension more brisk,
and sensitive, his case dressed with the circumstances of pity, and thou thy selfe canst better feel his condition then thou doest usually perceive the earnestnesse of thy own prayers to God;
and sensitive, his case dressed with the Circumstances of pity, and thou thy self Canst better feel his condition then thou dost usually perceive the earnestness of thy own Prayers to God;
and if thou regardest not thy brother whom thou seest, whose case thou feelest, whose circumstances can afflict thee, whose passion is dressed to thy fancy,
and if thou regardest not thy brother whom thou See, whose case thou Feel, whose Circumstances can afflict thee, whose passion is dressed to thy fancy,
and shuttest thy eye, and twistest thy bowells against thy brother, who would as fain be comforted as thou? It is a strange Iliacall passion that so hardens a mans bowells, that nothing proceeds from him but the name of his own disease, a Miserere mei Deus, a prayer to God for pity upon him that will not shew pity to others.
and shuttest thy eye, and twistest thy bowels against thy brother, who would as fain be comforted as thou? It is a strange Iliac passion that so hardens a men bowels, that nothing proceeds from him but the name of his own disease, a miserere mei Deus, a prayer to God for pity upon him that will not show pity to Others.
and as we doe to others it shall be done to us, even in the matter of pardon and of bounty, of gentlenesse and remission, of bearing each others burdens, and faire interpretation;
and as we do to Others it shall be done to us, even in the matter of pardon and of bounty, of gentleness and remission, of bearing each Others burdens, and fair Interpretation;
cc c-acp pns12 vdb p-acp n2-jn pn31 vmb vbi vdn p-acp pno12, av p-acp dt n1 pp-f n1 cc pp-f n1, pp-f n1 cc n1, pp-f vvg d ng1-jn n2, cc j n1;
The finall sentence in this affair is recorded by St. James, Hee that shews no mercy shall have justice with out mercy: as thy poor brother hath groan'd under thy cruelty and ungentle nature without remedy,
The final sentence in this affair is recorded by Saint James, He that shows no mercy shall have Justice with out mercy: as thy poor brother hath groaned under thy cruelty and ungentle nature without remedy,
thou shalt pray, and plead, and call, and cry, and beg again, and in the midst of thy despairing noyses be carryed in the regions of sorrow, which never did,
thou shalt pray, and plead, and call, and cry, and beg again, and in the midst of thy despairing noises be carried in the regions of sorrow, which never did,
pns21 vm2 vvi, cc vvi, cc vvi, cc vvi, cc vvb av, cc p-acp dt n1 pp-f po21 j-vvg n2 vbb vvn p-acp dt n2 pp-f n1, r-crq av-x vdd,
it makes his spirit light, effeminate, and fantastick, and dissolves his attention, and makes his mind so to disaffect all the objects of his desires, that when he prays he is as uneasy as an impaled person,
it makes his Spirit Light, effeminate, and fantastic, and dissolves his attention, and makes his mind so to disaffect all the objects of his Desires, that when he prays he is as uneasy as an impaled person,
pn31 vvz po31 n1 n1, j, cc j, cc vvz po31 n1, cc vvz po31 n1 av pc-acp vvi d dt n2 pp-f po31 n2, cst c-crq pns31 vvz pns31 vbz a-acp j c-acp dt vvn n1,
he cannot desire his cure, for his will is contradictory to his Collect, and he would not that God should hear the words of his prayer, which he poor man never intended.
he cannot desire his cure, for his will is contradictory to his Collect, and he would not that God should hear the words of his prayer, which he poor man never intended.
And therefore the prayer of an Adulterer, or an uncleane person, is like the sacrifices to Moloch, or the rites of Flora, ubi Cato spectator esse non potuit, a good man will not endure them, much lesse will God entertaine such reekings of the Dead sea and clouds of Sodome. For so an impure vapor begotten of the slime of the earth, by the feavers and adulterous heats of an intemperate Summer sun, striving by the ladder of a mountaine to climbe up to heaven,
And Therefore the prayer of an Adulterer, or an unclean person, is like the Sacrifices to Moloch, or the Rites of Flora, ubi Cato spectator esse non Potuit, a good man will not endure them, much less will God entertain such reekings of the Dead sea and Clouds of Sodom. For so an impure vapor begotten of the slime of the earth, by the fevers and adulterous heats of an intemperate Summer sun, striving by the ladder of a mountain to climb up to heaven,
cc av dt n1 pp-f dt n1, cc dt j n1, vbz av-j dt n2 p-acp np1, cc dt n2 pp-f np1, fw-la np1 n1 fw-la fw-fr n1, dt j n1 vmb xx vvi pno32, av-d av-dc vmb np1 vvi d n2 pp-f dt j n1 cc n2 pp-f np1. c-acp av dt j n1 vvn pp-f dt n1 pp-f dt n1, p-acp dt n2 cc j n2 pp-f dt j n1 n1, vvg p-acp dt n1 pp-f dt n1 pc-acp vvi a-acp p-acp n1,
and rolling into various figures by an uneasy, unfixed revolution, and stop'd at the middle region of the aire, being thrown from his pride and attempt of passing towards the seat of the stars, turnes into an unwholsome flame,
and rolling into various figures by an uneasy, unfixed revolution, and stopped At the middle region of the air, being thrown from his pride and attempt of passing towards the seat of the Stars, turns into an unwholesome flame,
and like the breath of hell is confin'd into a prison of darknesse, and a cloud, till it breaks into diseases, plagues and mildews, stink and blastings:
and like the breath of hell is confined into a prison of darkness, and a cloud, till it breaks into diseases, plagues and mildews, stink and blastings:
cc av-j dt n1 pp-f n1 vbz vvn p-acp dt n1 pp-f n1, cc dt n1, c-acp pn31 vvz p-acp n2, n2 cc n2, n1 cc n2-vvg:
and trifling imaginative confidences, and they at last end in sorrows and despaire. * Every state of sin is against the possibility of a mans being accepted;
and trifling imaginative confidences, and they At last end in sorrows and despair. * Every state of since is against the possibility of a men being accepted;
cc vvg j n2, cc pns32 p-acp ord n1 p-acp n2 cc n1. * d n1 pp-f n1 vbz p-acp dt n1 pp-f dt ng1 vbg vvn;
for he that brings his body to God, and hath left his will in the power of any sin, offers to God the calves of his lips, but not a whole burnt-offering;
for he that brings his body to God, and hath left his will in the power of any since, offers to God the calves of his lips, but not a Whole Burnt-offering;
a lame oblation, but not a reasonable sacrifice; and therefore their portion shall be amongst them whose prayers were never recorded in the book of life, whose tears God never put into his bottle, whose desires shall remaine ineffectuall to eternall ages.
a lame oblation, but not a reasonable sacrifice; and Therefore their portion shall be among them whose Prayers were never recorded in the book of life, whose tears God never put into his Bottle, whose Desires shall remain ineffectual to Eternal ages.
and let any of you whose conscience is most religious and tender, consider what condition that man is in, that hath not said his prayers in thirty or forty years together;
and let any of you whose conscience is most religious and tender, Consider what condition that man is in, that hath not said his Prayers in thirty or forty Years together;
cc vvb d pp-f pn22 r-crq n1 vbz av-ds j cc j, vvb r-crq n1 d n1 vbz p-acp, cst vhz xx vvn po31 n2 p-acp crd cc crd n2 av;
Hee that is in the affection, or in the habit, or in the state of any one sin whatsoever, is at such distance from and contrariety to God, that he provokes God to anger in every prayer hee makes:
He that is in the affection, or in the habit, or in the state of any one since whatsoever, is At such distance from and contrariety to God, that he provokes God to anger in every prayer he makes:
pns31 cst vbz p-acp dt n1, cc p-acp dt n1, cc p-acp dt n1 pp-f d crd n1 r-crq, vbz p-acp d n1 p-acp cc n1 p-acp np1, cst pns31 vvz np1 pc-acp vvi p-acp d n1 pns31 vvz:
but if it shall be remembred and considered, that this course of piety is so farre from warranting any one course of sin, that any one habituall and cherished sin destroyes the effect of all that piety, wee shall see there is reason to account this to be one of those great arguments with which God hath so bound the duty of holy living upon us, that without a holy life we cannot in any sense be happy,
but if it shall be remembered and considered, that this course of piety is so Far from warranting any one course of since, that any one habitual and cherished since Destroys the Effect of all that piety, we shall see there is reason to account this to be one of those great Arguments with which God hath so bound the duty of holy living upon us, that without a holy life we cannot in any sense be happy,
cc-acp cs pn31 vmb vbi vvn cc vvn, cst d n1 pp-f n1 vbz av av-j p-acp vvg d crd n1 pp-f n1, cst d crd j cc j-vvn n1 vvz dt n1 pp-f d cst n1, pns12 vmb vvi a-acp vbz n1 pc-acp vvi d pc-acp vbi crd pp-f d j n2 p-acp r-crq np1 vhz av vvn dt n1 pp-f j n-vvg p-acp pno12, cst p-acp dt j n1 pns12 vmbx p-acp d n1 vbi j,
When a man is holy, then God is gracious, and a holy life is the best, and it is a continuall prayer; and repentance is the best argument to move God to mercy,
When a man is holy, then God is gracious, and a holy life is the best, and it is a continual prayer; and Repentance is the best argument to move God to mercy,
SERMON, V. Part II. AFter these evidences of Scripture, and reason deriv'd from its analogy, there will be lesse necessity to take any particular notices of those little objections which are usually made from the experience of the successe and prosperities of evill persons.
SERMON, V. Part II After these evidences of Scripture, and reason derived from its analogy, there will be less necessity to take any particular notices of those little objections which Are usually made from the experience of the success and Prosperities of evil Persons.
n1, np1 n1 crd p-acp d n2 pp-f n1, cc n1 vvn p-acp po31 n1, pc-acp vmb vbi av-dc n1 pc-acp vvi d j n2 pp-f d j n2 r-crq vbr av-j vvn p-acp dt n1 pp-f dt n1 cc n2 pp-f j-jn n2.
And the vicious persons of old pray'd to Laverna, — Pulchra Laverna, Da mihi fallere, da justum sanctúm { que } videri, Noctem peccatis & fraudibus objice nubem.
And the vicious Persons of old prayed to Laverna, — Beautiful Laverna, Dam mihi fallere, da Justum sanctúm { que } videri, Noctem peccatis & fraudibus objice nubem.
and no man prayes well, but he that prays by the Spirit of God, the Spirit of holinesse, and he that prayes with the Spirit must be made like to the Spirit, he is first sanctified and made holy,
and no man prays well, but he that prays by the Spirit of God, the Spirit of holiness, and he that prays with the Spirit must be made like to the Spirit, he is First sanctified and made holy,
cc dx n1 vvz av, cc-acp pns31 cst vvz p-acp dt n1 pp-f np1, dt n1 pp-f n1, cc pns31 cst vvz p-acp dt n1 vmb vbi vvn av-j p-acp dt n1, pns31 vbz ord vvn cc vvd j,
and therefore none heard to any purposes of blessing which the holy Ghost does not make for us (for he makes intercession for the Saints, the Spirit of Christ is the praecentor or the rector chori the Master of the Quire) it followes that all other prayers being made with an evill Spirit must have an evill portion;
and Therefore none herd to any Purposes of blessing which the holy Ghost does not make for us (for he makes Intercession for the Saints, the Spirit of christ is the preceptor or the rector Chori the Master of the Choir) it follows that all other Prayers being made with an evil Spirit must have an evil portion;
cc av pix vvn p-acp d n2 pp-f n1 r-crq dt j n1 vdz xx vvi p-acp pno12 (c-acp pns31 vvz n1 p-acp dt n2, dt n1 pp-f np1 vbz dt n1 cc dt n1 fw-la dt n1 pp-f dt n1) pn31 vvz cst d j-jn n2 vbg vvn p-acp dt j-jn n1 vmb vhi dt j-jn n1;
and prevented some snares of chance, and accidents of men, yet no man that reckons by the measures of reason or religion, reckons witches and conjurors amongst blessed and prosperous persons:
and prevented Some snares of chance, and accidents of men, yet no man that reckons by the measures of reason or Religion, reckons Witches and conjurors among blessed and prosperous Persons:
cc vvd d n2 pp-f n1, cc n2 pp-f n2, av dx n1 cst vvz p-acp dt n2 pp-f n1 cc n1, vvz n2 cc n2 p-acp j-vvn cc j n2:
or intend a blessing, we must also by making prayers mean, that the man first be holy and his desires just and charitable, before he can be admitted to the throne of grace,
or intend a blessing, we must also by making Prayers mean, that the man First be holy and his Desires just and charitable, before he can be admitted to the throne of grace,
cc vvb dt n1, pns12 vmb av p-acp vvg n2 vvb, cst dt n1 ord vbb j cc po31 vvz j cc j, c-acp pns31 vmb vbi vvn p-acp dt n1 pp-f n1,
and his motion made irregular and unconstant, descending more at every breath of the tempest, then it could recover by the libration and frequent weighing of his wings;
and his motion made irregular and unconstant, descending more At every breath of the tempest, then it could recover by the libration and frequent weighing of his wings;
cc po31 n1 vvd j cc j, vvg av-dc p-acp d n1 pp-f dt n1, cs pn31 vmd vvi p-acp dt n1 cc j vvg pp-f po31 n2;
and then it made a prosperous slight, and did rise and sing as if it had learned musick and motion from an Angell as he passed sometimes through the aire about his ministeries here below:
and then it made a prosperous slight, and did rise and sing as if it had learned music and motion from an Angel as he passed sometime through the air about his ministeries Here below:
cc av pn31 vvd dt j n1, cc vdd vvi cc vvi c-acp cs pn31 vhd vvn n1 cc n1 p-acp dt n1 c-acp pns31 vvd av p-acp dt n1 p-acp po31 n2 av a-acp:
and then it ascends to heaven upon the wings of the holy dove, and dwels with God till it returnes like the usefull Bee, loaden with a blessing and the dew of heaven. But besides this;
and then it ascends to heaven upon the wings of the holy dove, and dwells with God till it returns like the useful be, loaded with a blessing and the due of heaven. But beside this;
it is NONLATINALPHABET, and NONLATINALPHABET and NONLATINALPHABET, and it is NONLATINALPHABET, and it is NONLATINALPHABET, and it is NONLATINALPHABET, and NONLATINALPHABET, so it is in the severall definitions of it, and in its naturall constitution.
it is, and and, and it is, and it is, and it is, and, so it is in the several definitions of it, and in its natural constitution.
pn31 vbz, cc cc, cc pn31 vbz, cc pn31 vbz, cc pn31 vbz, cc, av pn31 vbz p-acp dt j n2 pp-f pn31, cc p-acp po31 j n1.
It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the boylings of a feaver, and the rashnesse of praecipitancy, and the disturbance of persecution; and therefore is a certain effective enemy against prayer which ought to be a spirituall joy, and an act of mortification;
It hath in it the trouble of sorrow, and the heats of lust, and the disease of revenge, and the boilings of a fever, and the rashness of precipitancy, and the disturbance of persecution; and Therefore is a certain effective enemy against prayer which ought to be a spiritual joy, and an act of mortification;
pn31 vhz p-acp pn31 dt n1 pp-f n1, cc dt n2 pp-f n1, cc dt n1 pp-f n1, cc dt n2-vvg pp-f dt n1, cc dt n1 pp-f n1, cc dt n1 pp-f n1; cc av vbz dt j j n1 p-acp n1 r-crq vmd pc-acp vbi dt j n1, cc dt n1 pp-f n1;
but the stopping of the first egressions of anger, is a certain artifice of the Spirit of God to prevent unmercifulnesse, which turns not only our desires into vanity, but our prayers into sin;
but the stopping of the First egressions of anger, is a certain artifice of the Spirit of God to prevent unmercifulness, which turns not only our Desires into vanity, but our Prayers into since;
and remember that Elijah 's anger, though it was also zeal, had so discomposed his spirit when the two Kings came to inquire of the Lord, that though he was a good man and a Prophet,
and Remember that Elijah is anger, though it was also zeal, had so discomposed his Spirit when the two Kings Come to inquire of the Lord, that though he was a good man and a Prophet,
cc vvb d np1 vbz n1, cs pn31 vbds av n1, vhd av vvn po31 n1 c-crq dt crd n2 vvd pc-acp vvi pp-f dt n1, cst cs pns31 vbds dt j n1 cc dt n1,
yet he could not pray, he could not inquire of the Lord, till by rest and musick he had gathered himself into the evennesse of a dispassionate and recollected minde;
yet he could not pray, he could not inquire of the Lord, till by rest and music he had gathered himself into the evenness of a dispassionate and recollected mind;
av pns31 vmd xx vvi, pns31 vmd xx vvi pp-f dt n1, c-acp p-acp n1 cc n1 pns31 vhd vvn px31 p-acp dt n1 pp-f dt j cc vvd n1;
we beg for a removall of a present sadnesse, and he gives us that which makes us able to bear twenty sadnesses, a cheerfull spirit, a peacefull conscience,
we beg for a removal of a present sadness, and he gives us that which makes us able to bear twenty sadnesses, a cheerful Spirit, a peaceful conscience,
for there is but one thing in the world that God hates besides sin, that is, indifferency and lukewarmnesse; which although it hath not in it the direct nature of sin,
for there is but one thing in the world that God hates beside since, that is, indifferency and lukewarmness; which although it hath not in it the Direct nature of since,
yet it hath this testimony from God, that it is loathsome and abominable, and excepting this thing alone, God never said so of any thing in the New Testament,
yet it hath this testimony from God, that it is loathsome and abominable, and excepting this thing alone, God never said so of any thing in the New Testament,
av pn31 vhz d n1 p-acp np1, cst pn31 vbz j cc j, cc vvg d n1 av-j, np1 av-x vvd av pp-f d n1 p-acp dt j n1,
The reason of it is, because lukewarmnesse or an indifferent spirit is an undervaluing of God and of Religion, it is a separation of reason from affections, and a perfect conviction of the understanding to the goodnesse of a duty,
The reason of it is, Because lukewarmness or an indifferent Spirit is an undervaluing of God and of Religion, it is a separation of reason from affections, and a perfect conviction of the understanding to the Goodness of a duty,
he hath so much reason as is sufficient, but he will not obey it; his will does not follow the dictate of his understanding, and therefore it is unnaturall.
he hath so much reason as is sufficient, but he will not obey it; his will does not follow thee dictate of his understanding, and Therefore it is unnatural.
pns31 vhz av d n1 c-acp vbz j, cc-acp pns31 vmb xx vvi pn31; po31 n1 vdz xx vvi pno32 vvi pp-f po31 n1, cc av pn31 vbz j.
It is like the phantastick fires of the night, where there is light and no heat, and therefore may passe on to the reall fires of hell, where there is heat and no light; and therefore although an act of lukewarmnesse is only an undecency, and no sin;
It is like the fantastic fires of the night, where there is Light and no heat, and Therefore may pass on to the real fires of hell, where there is heat and no Light; and Therefore although an act of lukewarmness is only an undecency, and no since;
pn31 vbz av-j dt j n2 pp-f dt n1, c-crq pc-acp vbz j cc dx n1, cc av vmb vvi a-acp p-acp dt j n2 pp-f n1, c-crq pc-acp vbz n1 cc dx n1; cc av cs dt n1 pp-f n1 vbz av-j dt n1, cc dx n1;
yet a state of lukewarmnesse is criminall, and sinfull state of imperfection and undecency; an act of indifferency hinders a single prayer from being accepted;
yet a state of lukewarmness is criminal, and sinful state of imperfection and undecency; an act of indifferency hinders a single prayer from being accepted;
av dt n1 pp-f n1 vbz j-jn, cc j n1 pp-f n1 cc n1; dt n1 pp-f n1 vvz dt j n1 p-acp vbg vvn;
but his prayer must be fervent; NONLATINALPHABET, an effectuall fervent prayer, so our English reads it; it must be an intent, zealous, busie, operative prayer;
but his prayer must be fervent;, an effectual fervent prayer, so our English reads it; it must be an intent, zealous, busy, operative prayer;
we desire them greedily, we run after them intemperately, we are kept from them with huge impatience, we are delayed with infinite regret, we preferre them before our duty, we aske them unseasonably, we receive them with our own prejudice,
we desire them greedily, we run After them intemperately, we Are kept from them with huge impatience, we Are delayed with infinite regret, we prefer them before our duty, we ask them unseasonably, we receive them with our own prejudice,
But then for spirituall things, for the interest of our souls, and the affairs of the Kingdome, we pray to God with just such a zeal as a man begs of the Chirurgeon to cut him of the stone;
But then for spiritual things, for the Interest of our Souls, and the affairs of the Kingdom, we pray to God with just such a zeal as a man begs of the Chirurgeon to Cut him of the stone;
p-acp av p-acp j n2, p-acp dt n1 pp-f po12 n2, cc dt n2 pp-f dt n1, pns12 vvb p-acp np1 p-acp av d dt n1 p-acp dt n1 vvz pp-f dt n1 pc-acp vvi pno31 pp-f dt n1;
and if we can have fondnesses for things indifferent, or dangerous, our prayers upbraid our spirits when we beg coldly and tamely for those things for which we ought to dye, which are more precious then the globes of Kings,
and if we can have fondnesses for things indifferent, or dangerous, our Prayers upbraid our spirits when we beg coldly and tamely for those things for which we ought to die, which Are more precious then the globes of Kings,
cc cs pns12 vmb vhi n2 p-acp n2 j, cc j, po12 n2 vvb po12 n2 c-crq pns12 vvb av-jn cc av-j p-acp d n2 p-acp r-crq pns12 vmd pc-acp vvi, r-crq vbr av-dc j cs dt n2 pp-f n2,
and therefore neither are they hungry for God, nor satisfied with the world, but remain stupid and inapprehensive, without resolution and determination, never choosing clearly, nor pursuing earnestly;
and Therefore neither Are they hungry for God, nor satisfied with the world, but remain stupid and inapprehensive, without resolution and determination, never choosing clearly, nor pursuing earnestly;
cc av d vbr pns32 j p-acp np1, ccx vvn p-acp dt n1, cc-acp vvb j cc j, p-acp n1 cc n1, av-x vvg av-j, ccx vvg av-j;
and can we think that the grace of Chastity can be obtain'd at such a purchase, that grace that hath cost more labours then all the persecutions of faith,
and can we think that the grace of Chastity can be obtained At such a purchase, that grace that hath cost more labours then all the persecutions of faith,
cc vmb pns12 vvi d dt n1 pp-f n1 vmb vbi vvn p-acp d dt n1, cst n1 cst vhz vvn dc n2 cs d dt n2 pp-f n1,
and all the disputes of hope, and all the expence of charity besides, amounts to? Can we expect that our sinnes should be washed by a lazie prayer? Can an indifferent prayer quench the flames of hell,
and all the disputes of hope, and all the expense of charity beside, amounts to? Can we expect that our Sins should be washed by a lazy prayer? Can an indifferent prayer quench the flames of hell,
cc d dt vvz pp-f n1, cc d dt n1 pp-f n1 a-acp, n2 p-acp? vmb pns12 vvi cst po12 n2 vmd vbi vvn p-acp dt j n1? vmb dt j n1 vvi dt n2 pp-f n1,
or rescue us from an eternall sorrow? Is lust so soon overcome, that the very naming it can master it? Is the Devill so slight and easie an enemy, that he will fly away from us at the first word, spoken without power,
or rescue us from an Eternal sorrow? Is lust so soon overcome, that the very naming it can master it? Is the devil so slight and easy an enemy, that he will fly away from us At the First word, spoken without power,
cc vvb pno12 p-acp dt j n1? vbz n1 av av vvn, cst dt j vvg pn31 vmb vvi pn31? vbz dt n1 av j cc j dt n1, cst pns31 vmb vvi av p-acp pno12 p-acp dt ord n1, vvn p-acp n1,
And I shall tell you a short character of a fervent prayer out of the practise of S. Hierome, in his Epistle to Eustochium de custodiâ virginitatis. Being destitute of all help I threw my self down at the feet of Jesus;
And I shall tell you a short character of a fervent prayer out of the practice of S. Jerome, in his Epistle to Eustochium de custodiâ virginitatis. Being destitute of all help I threw my self down At the feet of jesus;
For every prayer we make is considered by God, and recorded in heaven; but cold prayers are not put into the account in order to effect and acceptation;
For every prayer we make is considered by God, and recorded in heaven; but cold Prayers Are not put into the account in order to Effect and acceptation;
p-acp d n1 pns12 vvb vbz vvn p-acp np1, cc vvn p-acp n1; cc-acp j-jn n2 vbr xx vvn p-acp dt n1 p-acp n1 pc-acp vvi cc n1;
and when in order to your hopes of obtaining a great blessing, you reckon up your prayers with which you have solicited your suit in the court of heaven, you must reckon, not by the number of the collects,
and when in order to your hope's of obtaining a great blessing, you reckon up your Prayers with which you have solicited your suit in the court of heaven, you must reckon, not by the number of the Collects,
Christ pray'd NONLATINALPHABET with loud cryings, and S. Paul made mention of his scholars in his prayers night and day. Fall upon your knees and grow there,
christ prayed with loud cryings, and S. Paul made mention of his Scholars in his Prayers night and day. Fallen upon your knees and grow there,
np1 vvd p-acp j n2-vvg, cc np1 np1 vvn n1 pp-f po31 n2 p-acp po31 n2 n1 cc n1. vvb p-acp po22 n2 cc vvb a-acp,
that a good mans prayers are sometimes hindred by inadvertency, sometimes by want of perseverance. For inadvertency or want of attendance to the sense and intention of our prayers, it is certainly an effect of lukewarmnesse,
that a good men Prayers Are sometime hindered by inadvertency, sometime by want of perseverance. For inadvertency or want of attendance to the sense and intention of our Prayers, it is Certainly an Effect of lukewarmness,
cst dt j ng1 n2 vbr av vvn p-acp n1, av p-acp n1 pp-f n1. p-acp n1 cc n1 pp-f n1 p-acp dt n1 cc n1 pp-f po12 n2, pn31 vbz av-j dt n1 pp-f n1,
or the excellency of the object, or the glories of God, or the niceties and perfections of Religion, we should not dare to throw away our prayers so like fools,
or the excellency of the Object, or the Glories of God, or the niceties and perfections of Religion, we should not Dare to throw away our Prayers so like Fools,
cc dt n1 pp-f dt n1, cc dt n2 pp-f np1, cc dt n2 cc n2 pp-f n1, pns12 vmd xx vvi pc-acp vvi av po12 n2 av av-j n2,
I shall say no more to this, but that in reason we can never hope that God in heaven will hear our prayers, which we our selves speak and yet hear not at the same time when we our selves speak them with instruments joyned to our ears;
I shall say no more to this, but that in reason we can never hope that God in heaven will hear our Prayers, which we our selves speak and yet hear not At the same time when we our selves speak them with Instruments joined to our ears;
pns11 vmb vvi av-dx dc p-acp d, cc-acp cst p-acp n1 pns12 vmb av-x vvi cst np1 p-acp n1 vmb vvi po12 n2, r-crq pns12 po12 n2 vvi cc av vvb xx p-acp dt d n1 c-crq pns12 po12 n2 vvi pno32 p-acp n2 vvn p-acp po12 n2;
or else our choice is cool as soon as hot, like the emissions of lightning, or like a sun-beam often interrupted with a cloud, or cool'd with intervening showers:
or Else our choice is cool as soon as hight, like the emissions of lightning, or like a sunbeam often interrupted with a cloud, or cooled with intervening showers:
cc av po12 n1 vbz j c-acp av c-acp j, av-j dt n2 pp-f n1, cc av-j dt n1 av vvn p-acp dt n1, cc vvn p-acp j-vvg n2:
and our prayer is without fruit because the desire lasts not, and the prayer lives like the repentance of Simon Magus, or the trembling of Felix, or the Jewes devotion for seven dayes of unleavened bread, during the Passeover or the feast of Tabernacles;
and our prayer is without fruit Because the desire lasts not, and the prayer lives like the Repentance of Simon Magus, or the trembling of Felix, or the Jews devotion for seven days of unleavened bred, during the Passover or the feast of Tabernacles;
cc po12 n1 vbz p-acp n1 c-acp dt n1 vvz xx, cc dt n1 vvz av-j dt n1 pp-f np1 np1, cc dt n-vvg pp-f np1, cc dt np2 n1 p-acp crd n2 pp-f j n1, p-acp dt np1 cc dt n1 pp-f n2;
but when the moneth is gone, and the prayer is removed, or becomes lesse active, then the temptation returnes, and forrages, and prevails, and seises upon all our unguarded strengths.
but when the Monn is gone, and the prayer is removed, or becomes less active, then the temptation returns, and forages, and prevails, and seizes upon all our unguarded strengths.
cc-acp c-crq dt n1 vbz vvn, cc dt n1 vbz vvn, cc vvz av-dc j, cs dt n1 n2, cc vvz, cc vvz, cc vvz p-acp d po12 j n2.
Vult n. Deus rogari, vult cogi, vult quâdam importunitate vinci (sayes S. Gregory) God loves to be invited, intreated, importun'd with an unquiet, restlesse desire and a persevering prayer.
Vult n. Deus rogari, vult Cogi, vult quâdam importunitate Vinci (Says S. Gregory) God loves to be invited, entreated, importuned with an unquiet, restless desire and a persevering prayer.
NONLATINALPHABET, said Proclus. That's a holy and a religious prayer, that never gives over, but renewes the prayer, and dwels upon the desire; for this only is effectuall.
, said Proclus. That's a holy and a religious prayer, that never gives over, but renews the prayer, and dwells upon the desire; for this only is effectual.
, vvd np1. d|vbz av j cc dt j n1, cst av-x vvz a-acp, cc-acp vvz dt n1, cc vvz p-acp dt n1; p-acp d av-j vbz j.
so long we are in danger, and must watch thereunto with prayer and continuall diligence. And when your temptations let you alone, let not you God alone;
so long we Are in danger, and must watch thereunto with prayer and continual diligence. And when your temptations let you alone, let not you God alone;
av av-j pns12 vbr p-acp n1, cc vmb vvi av p-acp n1 cc j n1. cc c-crq po22 n2 vvb pn22 av-j, vvb xx pn22 np1 j;
Well may your temptation sleep, but if your prayers do so, you may chance to be awakened with an assault that may ruine you. However, the rule is easie:
Well may your temptation sleep, but if your Prayers do so, you may chance to be awakened with an assault that may ruin you. However, the Rule is easy:
and because every holy prayer is a glorification of God by the confessing many of his attributes, a lasting and a persevering prayer is a little image of the Allellujahs and services of eternity;
and Because every holy prayer is a glorification of God by the confessing many of his attributes, a lasting and a persevering prayer is a little image of the Hallelujahs and services of eternity;
cc c-acp d j n1 vbz dt n1 pp-f np1 p-acp dt vvg d pp-f po31 n2, dt j-vvg cc dt j n1 vbz dt j n1 pp-f dt n2 cc n2 pp-f n1;
for sometimes an evill or an obnoxious person hath so secured and ascertained a mischief to himself, that he that stayes in his company or his cratfick must also share in his punishment:
for sometime an evil or an obnoxious person hath so secured and ascertained a mischief to himself, that he that stays in his company or his cratfick must also share in his punishment:
c-acp av dt j-jn cc dt j n1 vhz av vvn cc vvn dt n1 p-acp px31, cst pns31 cst vvz p-acp po31 n1 cc po31 n1 vmb av vvi p-acp po31 n1:
The purpose of this caution is, that every good man be carefull that he do not mingle his devotion in the communions of hereticall persons, and in schismaticall conventicles;
The purpose of this caution is, that every good man be careful that he do not mingle his devotion in the communions of heretical Persons, and in Schismatical conventicles;
dt n1 pp-f d n1 vbz, cst d j n1 vbb j cst pns31 vdb xx vvi po31 n1 p-acp dt n2 pp-f j n2, cc p-acp j n2;
yet his intermediall fortune, and the event of his present affairs may be the same with Absaloms; and it is not a light thing, that we curiously choose the parties of our Communion.
yet his intermedial fortune, and the event of his present affairs may be the same with Absaloms; and it is not a Light thing, that we curiously choose the parties of our Communion.
av po31 j n1, cc dt n1 pp-f po31 j n2 vmb vbi dt d p-acp npg1; cc pn31 vbz xx dt j n1, cst pns12 av-j vvi dt n2 pp-f po12 n1.
such as were Corah and his company that rebelled against Moses their Prince; and Dathan and Abiram that made a schisme in Religion against Aaron the Priest: for so said the Spirit of the Lord, Come out from the congregation of these men,
such as were Corah and his company that rebelled against Moses their Prince; and Dathan and Abiram that made a Schism in Religion against Aaron the Priest: for so said the Spirit of the Lord, Come out from the congregation of these men,
d c-acp vbdr np1 cc po31 n1 cst vvd p-acp np1 po32 n1; cc np1 cc np1 cst vvd dt n1 p-acp n1 p-acp np1 dt n1: p-acp av vvd dt n1 pp-f dt n1, vvb av p-acp dt n1 pp-f d n2,
for besides, that he dwels in danger, and cohabits with a dragon, and his vertue may change by evill perswasion, into an evill disposition, from sweetnesse to bitternesse, from thence to evill speaking, from thence to beleeve a lye,
for beside, that he dwells in danger, and cohabits with a dragon, and his virtue may change by evil persuasion, into an evil disposition, from sweetness to bitterness, from thence to evil speaking, from thence to believe a lie,
c-acp a-acp, cst pns31 vvz p-acp n1, cc vvz p-acp dt n1, cc po31 n1 vmb vvi p-acp j-jn n1, p-acp dt j-jn n1, p-acp n1 p-acp n1, p-acp av p-acp j-jn vvg, p-acp av pc-acp vvi dt n1,
* But when good men pray with one heart, and in a holy assembly, that is, holy in their desires, lawfull in their authority, though the persons be of different complexion, then the prayer flies up to God like the hymns of a Quire of Angels;
* But when good men pray with one heart, and in a holy assembly, that is, holy in their Desires, lawful in their Authority, though the Persons be of different complexion, then the prayer flies up to God like the Hymns of a Choir of Angels;
and the persons are joyned in orders, and the orders into hierarchies, and all, that God may be served by unions and communities, loves that his Church should imitate the Concords of heaven,
and the Persons Are joined in order, and the order into hierarchies, and all, that God may be served by unions and communities, loves that his Church should imitate the Concords of heaven,
cc dt n2 vbr vvn p-acp n2, cc dt n2 p-acp n2, cc d, cst np1 vmb vbi vvn p-acp n2 cc n2, n2 cst po31 n1 vmd vvi dt ng1 pp-f n1,
and the unions of God, and that every good man should promote the interests of his prayers by joyning in the communion of Saints in the unions of obedience and charity, with the powers that God and the Lawes have ordained.
and the unions of God, and that every good man should promote the interests of his Prayers by joining in the communion of Saints in the unions of Obedience and charity, with the Powers that God and the Laws have ordained.
cc dt n2 pp-f np1, cc cst d j n1 vmd vvi dt n2 pp-f po31 n2 p-acp vvg p-acp dt n1 pp-f n2 p-acp dt n2 pp-f n1 cc n1, p-acp dt n2 cst np1 cc dt n2 vhb vvn.
and to pray for them with probable effect? I say with probable effect; for when the event principally depends upon that which is not within our own election, such as are the lives and actions of others, all that we can consider in this affair is,
and to pray for them with probable Effect? I say with probable Effect; for when the event principally depends upon that which is not within our own election, such as Are the lives and actions of Others, all that we can Consider in this affair is,
cc pc-acp vvi p-acp pno32 p-acp j n1? pns11 vvb p-acp j n1; p-acp c-crq dt n1 av-jn vvz p-acp d r-crq vbz xx p-acp po12 d n1, d c-acp vbr dt n2 cc n2 pp-f n2-jn, d cst pns12 vmb vvi p-acp d n1 vbz,
and discerned that cruelty was the cause, he revoked their decrees made against the Christians, recall'd them from their caves and deserts, their sanctuaries,
and discerned that cruelty was the cause, he revoked their decrees made against the Christians, Recalled them from their caves and deserts, their sanctuaries,
They did so, and they who could command mountaines to remove, and were obeyed, they who could doe miracles, they who with the key of prayer could open Gods four closets, of the wombe and the grave, of providence and rain, could not obtain for their bloudy Emperour one drop of mercy,
They did so, and they who could command Mountains to remove, and were obeyed, they who could do Miracles, they who with the key of prayer could open God's four closets, of the womb and the grave, of providence and rain, could not obtain for their bloody Emperor one drop of mercy,
And it was threatned to the rebellious people of Israel, and by them to all people that should sin grievously against the Lord, God would break their staffe of bread, and even the righteous should not be prevailing intercessors;
And it was threatened to the rebellious people of Israel, and by them to all people that should sin grievously against the Lord, God would break their staff of bred, and even the righteous should not be prevailing intercessors;
cc pn31 vbds vvn p-acp dt j n1 pp-f np1, cc p-acp pno32 p-acp d n1 cst vmd vvi av-j p-acp dt n1, np1 vmd vvi po32 n1 pp-f n1, cc av dt j vmd xx vbi vvg n2;
Though Noah, Job, or Daniel were there, they should deliver but their own souls by their righteousnesse, saith the Lord God: and when Abraham prevailed very far with God in the behalf of Sodome, and the five Cities of the Plain; it had its period;
Though Noah, Job, or daniel were there, they should deliver but their own Souls by their righteousness, Says the Lord God: and when Abraham prevailed very Far with God in the behalf of Sodom, and the five Cities of the Plain; it had its Period;
cs np1, np1, cc np1 vbdr a-acp, pns32 vmd vvi p-acp po32 d n2 p-acp po32 n1, vvz dt n1 np1: cc q-crq np1 vvd av av-j p-acp np1 p-acp dt n1 pp-f np1, cc dt crd n2 pp-f dt j; pn31 vhd po31 n1;
nor done injustices greater then sorrow, or restitution, or recompense, or acknowledgment. However, though it may be uncertain and disputed concerning the number of sins unto death, and therefore to pray,
nor done injustices greater then sorrow, or restitution, or recompense, or acknowledgment. However, though it may be uncertain and disputed Concerning the number of Sins unto death, and Therefore to pray,
ccx vdn n2 jc cs n1, cc n1, cc n1, cc n1. c-acp, cs pn31 vmb vbi j cc vvn vvg dt n1 pp-f n2 p-acp n1, cc av pc-acp vvi,
and not farre from the Kingdome of heaven; yet, 2ly. No prayers of others can further prevail then to remove this person to the next stage in order to felicity.
and not Far from the Kingdom of heaven; yet, 2ly. No Prayers of Others can further prevail then to remove this person to the next stage in order to felicity.
cc xx av-j p-acp dt n1 pp-f n1; av, av-j. uh-dx n2 pp-f n2-jn vmb jc vvi av pc-acp vvi d n1 p-acp dt ord n1 p-acp n1 p-acp n1.
the meaning of which observation is, that we may understand, that as in the person prayed for, there ought to be the great disposition of being in a saveable condition;
the meaning of which observation is, that we may understand, that as in the person prayed for, there ought to be the great disposition of being in a saveable condition;
for just as he is disposed, so can we prevail, and the prayers of a good man first prevail in behalf of a sinner, that he shall be invited, that he shall be reproved,
for just as he is disposed, so can we prevail, and the Prayers of a good man First prevail in behalf of a sinner, that he shall be invited, that he shall be reproved,
And still a good mans prayers follow him thorough the severall stages of pardon, of sanctification, of restraining graces, of a mighty providence, of great assistance, of perseverance, and a holy death.
And still a good men Prayers follow him through the several stages of pardon, of sanctification, of restraining graces, of a mighty providence, of great assistance, of perseverance, and a holy death.
2. As the persons must be capable for whom we pray, so they that pray for others must be persons extraordinary in something: 1. If persons be of an extraordinary piety, they are apt to be intercessors for others.
2. As the Persons must be capable for whom we pray, so they that pray for Others must be Persons extraordinary in something: 1. If Persons be of an extraordinary piety, they Are apt to be intercessors for Others.
and he did glory to God in the execution upon Zimri and his fair Madianite. And it was a huge blessing that was intail'd upon the posterity of Abraham, Isaac, and Jacob; because they had a great Religion, a great power with God,
and he did glory to God in the execution upon Zimri and his fair Midianite. And it was a huge blessing that was intailed upon the posterity of Abraham, Isaac, and Jacob; Because they had a great Religion, a great power with God,
for so Maimonides tells concerning them, that Abraham first instituted Morning prayer. The affairs of Religion had not the same constitution then as now.
for so Maimonides tells Concerning them, that Abraham First instituted Morning prayer. The affairs of Religion had not the same constitution then as now.
c-acp av np1 vvz vvg pno32, cst np1 ord vvd n1 n1. dt n2 pp-f n1 vhd xx dt d n1 av c-acp av.
The bowed their head when they came to a hallowed stone, and upon the top of their staffe, and worshipped when they came to a consecrated pillar, but this was seldome;
The bowed their head when they Come to a hallowed stone, and upon the top of their staff, and worshipped when they Come to a consecrated pillar, but this was seldom;
and a great shower makes no torrent, nor digs so much as a little furrow that the drils of the water might passe into rivers, or refresh their neighbours wearinesse;
and a great shower makes no torrent, nor digs so much as a little furrow that the drils of the water might pass into Rivers, or refresh their neighbours weariness;
cc dt j n1 vvz dx n1, ccx vvz av av-d c-acp dt j n1 cst dt n2 pp-f dt n1 vmd vvi p-acp n2, cc vvi po32 ng1 n1;
but when the earth is full, and hath no strange consumptive needs, then at the next time when God blesses it with a gracious shower, it divides into portions,
but when the earth is full, and hath no strange consumptive needs, then At the next time when God Blesses it with a gracious shower, it divides into portions,
cc-acp c-crq dt n1 vbz j, cc vhz dx j j av, av p-acp dt ord n1 c-crq np1 vvz pn31 p-acp dt j n1, pn31 vvz p-acp n2,
and recessions from perfection, and sometimes the great losses and shipwracks, the plundrings and burning of his house by a fall into a deadly sin;
and recessions from perfection, and sometime the great losses and Shipwrecks, the plunderings and burning of his house by a fallen into a deadly since;
cc n2 p-acp n1, cc av dt j n2 cc n2, dt n2-vvg cc vvg pp-f po31 n1 p-acp dt n1 p-acp dt j n1;
but how few men are able to pay their own debts, and lend great portions to others? The number of those who can effectually intercede for others to great purposes of grace and pardon, are as soon told as the number of wise men,
but how few men Are able to pay their own debts, and lend great portions to Others? The number of those who can effectually intercede for Others to great Purposes of grace and pardon, Are as soon told as the number of wise men,
cc-acp c-crq d n2 vbr j pc-acp vvi po32 d n2, cc vvb j n2 p-acp n2-jn? dt n1 pp-f d r-crq vmb av-j vvi p-acp n2-jn p-acp j n2 pp-f n1 cc n1, vbr a-acp av vvn p-acp dt n1 pp-f j n2,
and when Elijah was taken into heaven, Elisha mourn'd for him because it was a losse to Israel: My Father, my father, the chariots of Israel and horsemen thereof: But consider how uselesse thou art,
and when Elijah was taken into heaven, Elisha mourned for him Because it was a loss to Israel: My Father, my father, the chariots of Israel and horsemen thereof: But Consider how useless thou art,
but the ordinary emanations of providence shall proceed to issue without any arrest, and the sword of the Angel shall not be turn'd aside in one single infliction.
but the ordinary emanations of providence shall proceed to issue without any arrest, and the sword of the Angel shall not be turned aside in one single infliction.
cc-acp dt j n2 pp-f n1 vmb vvi pc-acp vvi p-acp d n1, cc dt n1 pp-f dt n1 vmb xx vbi vvn av p-acp crd j n1.
but he that would work effectively towards a great deliverance, or in great degrees towards the benefit or ease of any of his relatives, can be confident of his successe but in the same degree in which his person is gracious.
but he that would work effectively towards a great deliverance, or in great Degrees towards the benefit or ease of any of his relatives, can be confident of his success but in the same degree in which his person is gracious.
cc-acp pns31 cst vmd vvi av-j p-acp dt j n1, cc p-acp j n2 p-acp dt n1 cc n1 pp-f d pp-f po31 n2, vmb vbi j pp-f po31 n1 p-acp p-acp dt d n1 p-acp r-crq po31 n1 vbz j.
and the love that is there is not the same thing that it is here, it is more beneficiall, more reasonable, more holy, of other designes, and strange productions;
and the love that is there is not the same thing that it is Here, it is more beneficial, more reasonable, more holy, of other designs, and strange productions;
cc dt n1 cst vbz pc-acp vbz xx dt d n1 cst pn31 vbz av, pn31 vbz av-dc j, av-dc j, av-dc j, pp-f j-jn n2, cc j n2;
He that prays to recover a family from an hereditary curse, or to reverse a Sentence of God, to cancell a Decree of heaven gone out against his friend, hee that would heale the sick with his prayer,
He that prays to recover a family from an hereditary curse, or to reverse a Sentence of God, to cancel a decree of heaven gone out against his friend, he that would heal the sick with his prayer,
Mamercus Bishop of Vienna, seeing his City and all the Diocese in great danger of perishing by an earthquake, instituted great Letanies, and solemn supplications, besides the ordinary devotions of his usuall hours of prayer;
Mamercus Bishop of Vienna, seeing his city and all the Diocese in great danger of perishing by an earthquake, instituted great Litanies, and solemn supplications, beside the ordinary devotions of his usual hours of prayer;
and upon St. Mark 's day did solemnly intercede with God to divert or prevent his judgments falling upon the people, majoribus Litaniis, so they are called;
and upon Saint Mark is day did solemnly intercede with God to divert or prevent his Judgments falling upon the people, majoribus Litaniis, so they Are called;
cc p-acp n1 vvb vbz n1 vdd av-j vvi p-acp np1 pc-acp vvi cc vvi po31 n2 vvg p-acp dt n1, fw-la fw-la, av pns32 vbr vvn;
with the more solemn supplications they did pray unto God in behalf of their people. And this hath in it the same consideration that is in every great necessity;
with the more solemn supplications they did pray unto God in behalf of their people. And this hath in it the same consideration that is in every great necessity;
p-acp dt av-dc j n2 pns32 vdd vvi p-acp np1 p-acp n1 pp-f po32 n1. cc d vhz p-acp pn31 dt d n1 cst vbz p-acp d j n1;
and therefore in these cases, as in all great needs, it is the way of prudence and security, that we use all those greater offices which God hath appointed as instruments of importunity,
and Therefore in these cases, as in all great needs, it is the Way of prudence and security, that we use all those greater Offices which God hath appointed as Instruments of importunity,
cc av p-acp d n2, c-acp p-acp d j n2, pn31 vbz dt n1 pp-f n1 cc n1, cst pns12 vvb d d jc n2 r-crq np1 vhz vvn p-acp n2 pp-f n1,
such as are, separating days for solemn prayer, all the degrees of violence, and earnest addresse, fasting and prayer, almes and prayer, acts of repentance and prayer, praying together in publick with united hearts,
such as Are, separating days for solemn prayer, all the Degrees of violence, and earnest address, fasting and prayer, alms and prayer, acts of Repentance and prayer, praying together in public with united hearts,
d c-acp vbr, n-vvg n2 p-acp j n1, d dt n2 pp-f n1, cc n1 vvi, vvg cc n1, n2 cc n1, n2 pp-f n1 cc n1, vvg av p-acp j p-acp j-vvn n2,
and above all, praying in the susception and communication of the holy Sacrament; the effects and admirable issues of which we know not, and perceive not;
and above all, praying in the susception and communication of the holy Sacrament; the effects and admirable issues of which we know not, and perceive not;
cc p-acp d, vvg p-acp dt n1 cc n1 pp-f dt j n1; dt n2 cc j n2 pp-f r-crq pns12 vvb xx, cc vvb xx;
we lo•e because we desire not, and choose to lose many great blessings rather then purchase them with the frequent commemoration of that sacrifice which was offered up for all the needs of Mankind,
we lo•e Because we desire not, and choose to loose many great blessings rather then purchase them with the frequent commemoration of that sacrifice which was offered up for all the needs of Mankind,
pns12 vbr c-acp pns12 vvb xx, cc vvb pc-acp vvi d j n2 av-c cs vvi pno32 p-acp dt j n1 pp-f d n1 r-crq vbds vvn a-acp p-acp d dt n2 pp-f n1,
And because our needs continue, therefore we are commanded to continue the memory, and to represent to God that which was done to satisfie all our needs: Then we receive Christ;
And Because our needs continue, Therefore we Are commanded to continue the memory, and to represent to God that which was done to satisfy all our needs: Then we receive christ;
cc c-acp po12 n2 vvi, av pns12 vbr vvn pc-acp vvi dt n1, cc pc-acp vvi p-acp np1 cst r-crq vbds vdn p-acp vvi d po12 n2: av pns12 vvb np1;
and imitate his intercession, and doe that which God commands, and offer him in our manner that which he essentially loves? can it be that either any thing should be more prevalent,
and imitate his Intercession, and do that which God commands, and offer him in our manner that which he essentially loves? can it be that either any thing should be more prevalent,
cc vvi po31 n1, cc vdb d r-crq np1 vvz, cc vvi pno31 p-acp po12 n1 cst r-crq pns31 av-j vvz? vmb pn31 vbi cst d d n1 vmd vbi av-dc j,
when they are to make their great appearance before God, and to receive their great consignation to their eternall sentence, good or bad? And if then be their greatest needs, that is their greatest advantage, and instrument of acceptation.
when they Are to make their great appearance before God, and to receive their great consignation to their Eternal sentence, good or bad? And if then be their greatest needs, that is their greatest advantage, and Instrument of acceptation.
c-crq pns32 vbr pc-acp vvi po32 j n1 p-acp np1, cc pc-acp vvi po32 j n1 p-acp po32 j n1, j cc j? cc cs cs vbb po32 js n2, cst vbz po32 js n1, cc n1 pp-f n1.
and the secret reasons of the deniall either thou shalt find in time, or thou maist trust with God, who certainly does it with the greatest wisdome, and the greatest charity.
and the secret Reasons of the denial either thou shalt find in time, or thou Mayest trust with God, who Certainly does it with the greatest Wisdom, and the greatest charity.
Many words or few are extrinsecall to the nature, and not at all considered in the effects of prayer; but much desire and much holinesse, are essentiall to its constitution;
Many words or few Are extrinsical to the nature, and not At all considered in the effects of prayer; but much desire and much holiness, Are essential to its constitution;
d n2 cc d vbr j p-acp dt n1, cc xx p-acp d vvn p-acp dt n2 pp-f n1; p-acp d n1 cc d n1, vbr j p-acp po31 n1;
Capitolinus said of Antonius the Emperour and Philosopher, sanè quamvis esset constans, erat etiam verecundus; he was modest even when he was most pertinacious in his desires. So must wee;
Capitoline said of Antonius the Emperor and Philosopher, sanè Quamvis esset constans, erat etiam verecundus; he was modest even when he was most pertinacious in his Desires. So must we;
np1 vvd pp-f np1 dt n1 cc n1, fw-la fw-la fw-la n2, fw-la fw-la fw-la; pns31 vbds j av c-crq pns31 vbds av-ds j p-acp po31 n2. av vmb pns12;
though wee must not be ashamed to aske for whatsoever we need, Rebus semper pudor absit in arctis, and in this sense it is true that Stasimus in the Comedy said concerning Mear, Verecundari neminem apud mensam decet,
though we must not be ashamed to ask for whatsoever we need, Rebus semper pudor absit in arctis, and in this sense it is true that Stasimus in the Comedy said Concerning Mear, Verecundari neminem apud Mensam Deceit,
Our modesty to God in prayers hath no other measures but these: 1. Distrust of our selves: 2. Confidence in God: 3. Humility of person: 4. Reverence of addresse: and 5. Submission to Gods will: These are all,
Our modesty to God in Prayers hath no other measures but these: 1. Distrust of our selves: 2. Confidence in God: 3. Humility of person: 4. reverence of address: and 5. Submission to God's will: These Are all,
These things being observed, let your importunity be as great as it can, it is still the more likely to prevaile, by how much it is the more earnest, and signified and represented by the most offices extraordinary. 3ly. The last great advantage towards a prevailing intercession for others, is, that the person that prayes for his relatives, be a person of an extraordinary dignity, imployment or designation.
These things being observed, let your importunity be as great as it can, it is still the more likely to prevail, by how much it is the more earnest, and signified and represented by the most Offices extraordinary. 3ly. The last great advantage towards a prevailing Intercession for Others, is, that the person that prays for his relatives, be a person of an extraordinary dignity, employment or designation.
d n2 vbg vvn, vvb po22 n1 vbb a-acp j c-acp pn31 vmb, pn31 vbz av dt av-dc j pc-acp vvi, p-acp c-crq av-d pn31 vbz dt av-dc j, cc vvd cc vvn p-acp dt ds n2 j. av-j. dt ord j n1 p-acp dt j-vvg n1 p-acp n2-jn, vbz, cst dt n1 cst vvz p-acp po31 n2, vbb dt n1 pp-f dt j n1, n1 cc n1.
For God hath appointed some persons and callings of men to pray for others, such are Fathers for their Children, Bishops for their Dioceses, Kings for their Subjects,
For God hath appointed Some Persons and callings of men to pray for Others, such Are Father's for their Children, Bishops for their Dioceses, Kings for their Subject's,
p-acp np1 vhz vvn d n2 cc n2 pp-f n2 pc-acp vvi p-acp n2-jn, d vbr n2 p-acp po32 n2, n2 p-acp po32 n2, n2 p-acp po32 n2-jn,
if we understood what is really meant by being members one of another, or if we did not think it a spirituall word of art, instrumentall onely to a science,
if we understood what is really meant by being members one of Another, or if we did not think it a spiritual word of art, instrumental only to a science,
How few of us are troubled when he sees his brother wicked, or dishonorably vicious? Who is sad and melancholy when his neighbour is almost in hell? when he sees him grow old in iniquity? How many days have we set apart for the publick relief and interests of the Kingdome? How earnestly have we fasted,
How few of us Are troubled when he sees his brother wicked, or dishonourably vicious? Who is sad and melancholy when his neighbour is almost in hell? when he sees him grow old in iniquity? How many days have we Set apart for the public relief and interests of the Kingdom? How earnestly have we fasted,
c-crq d pp-f pno12 vbr vvn c-crq pns31 vvz po31 n1 j, cc av-j j? q-crq vbz j cc j-jn c-crq po31 n1 vbz av p-acp n1? c-crq pns31 vvz pno31 vvi j p-acp n1? c-crq d n2 vhb pns12 vvn av p-acp dt j n1 cc n2 pp-f dt n1? c-crq av-j vhb pns12 vvd,
but though it were therefore very well that things were thus with all men, yet God who takes care for us all, makes provision for us in speciall manner;
but though it were Therefore very well that things were thus with all men, yet God who Takes care for us all, makes provision for us in special manner;
cc-acp cs pn31 vbdr av av av d n2 vbdr av p-acp d n2, av np1 q-crq vvz n1 p-acp pno12 d, vvz n1 p-acp pno12 p-acp j n1;
and the whole Order of the Clergy are appointed by God to pray for others, to be Ministers of Christs Priesthood, to be followers of his Advocation, to stand between God and the people,
and the Whole Order of the Clergy Are appointed by God to pray for Others, to be Ministers of Christ Priesthood, to be followers of his Advocation, to stand between God and the people,
and this caused confidence in Micah: Now know I that the Lord will doe me good, seeing I have a Levite to my Priest: meaning, that in his Ministery, in the Ministery of Priests, God hath established the alternate returns of blessing and prayers, the entercouses between God and his people;
and this caused confidence in micah: Now know I that the Lord will do me good, seeing I have a Levite to my Priest: meaning, that in his Ministry, in the Ministry of Priests, God hath established the alternate returns of blessing and Prayers, the entercouses between God and his people;
And thorough the descending ages of the synagogue it came to be transmitted also to the Christian Church, that the Ministers of Religion are advocates for us under Christ, by the Ministery of Reconciliation, by their dispensing the holy Sacraments, by the Keyes of the Kingdome of heaven, by Baptisme,
And through the descending ages of the synagogue it Come to be transmitted also to the Christian Church, that the Ministers of Religion Are advocates for us under christ, by the Ministry of Reconciliation, by their dispensing the holy Sacraments, by the Keys of the Kingdom of heaven, by Baptism,
and Melchisedec the Priest blessed Abraham, and Moses blessed the Sons of Israel, and God appointed the Leviticall Priests to blesse the congregation; and this is more then can be done by the people;
and Melchizedek the Priest blessed Abraham, and Moses blessed the Sons of Israel, and God appointed the Levitical Priests to bless the congregation; and this is more then can be done by the people;
cc np1 dt n1 vvn np1, cc np1 vvn dt n2 pp-f np1, cc np1 vvd dt j n2 p-acp vvb dt n1; cc d vbz av-dc cs vmb vbi vdn p-acp dt n1;
and because he hath made it to be his ordinary office and imployment, he also intends to be seen in that way which he hath appointed, and chalked out for us;
and Because he hath made it to be his ordinary office and employment, he also intends to be seen in that Way which he hath appointed, and chalked out for us;
cc c-acp pns31 vhz vvn pn31 pc-acp vbi po31 j n1 cc n1, pns31 av vvz pc-acp vbi vvn p-acp d n1 r-crq pns31 vhz vvn, cc vvn av p-acp pno12;
For all their ministeries consist in preaching and praying; to these two are reducible, all the ministeries Ecclesiasticall which are of divine institution:
For all their ministeries consist in preaching and praying; to these two Are reducible, all the ministeries Ecclesiastical which Are of divine Institution:
c-acp d po32 n2 vvi p-acp vvg cc vvg; p-acp d crd vbr j, d dt n2 j r-crq vbr a-acp j-jn n1:
To prayer is reduced administration of the Sacraments: but binding and loosing, and visitation of the sick are mixt offices, partly relating to one, partly to the other.
To prayer is reduced administration of the Sacraments: but binding and losing, and Visitation of the sick Are mixed Offices, partly relating to one, partly to the other.
p-acp n1 vbz vvn n1 pp-f dt n2: p-acp vvg cc vvg, cc n1 pp-f dt j vbr vvn n2, av vvg p-acp crd, av p-acp dt n-jn.
For upon this very stock it was that St. Cyprian affirmed that none were to be chosen to the Ministery but immaculati & integri antistites, holy and upright men, who offering their sacrifices worthily to God,
For upon this very stock it was that Saint Cyprian affirmed that none were to be chosen to the Ministry but immaculati & Integri Antistites, holy and upright men, who offering their Sacrifices worthily to God,
Nec enim sibi plebs blandiatur quasi immunis à contagione delicti esse possit cum sacerdote peccatore communicans, the people cannot be innocent if they communicate with a vitious priest:
Nec enim sibi plebs blandiatur quasi Immunis à contagion Delicti esse possit cum Sacerdote peccatore communicans, the people cannot be innocent if they communicate with a vicious priest:
for so said the Lord by the Prophet Hosea, Sacrificia eorum panis luctus; their sacrifices are like bread of sorrow, whosoever eat thereof shall be defiled.
for so said the Lord by the Prophet Hosea, Sacrifice Their Paris Luctus; their Sacrifices Are like bred of sorrow, whosoever eat thereof shall be defiled.
their prayers are sins, their Sacraments are null and ineffective, their communions are without consecration, their hand is NONLATINALPHABET a dead hand, the blessings vain, their sacrifices rejected, their ordinations imperfect, their order is vanished, their character is extinguished,
their Prayers Are Sins, their Sacraments Are null and ineffective, their communions Are without consecration, their hand is a dead hand, the blessings vain, their Sacrifices rejected, their ordinations imperfect, their order is vanished, their character is extinguished,
This is a sad story, but it is expresly affirmed by Dionysius, by St. Hierom upon the 2. chapter of Zephaniah, affirming that they do wickedly who affirm eucharistiam imprecantis facere verba, non vitam,
This is a sad story, but it is expressly affirmed by Dionysius, by Saint Hieronymus upon the 2. chapter of Zephaniah, affirming that they do wickedly who affirm eucharistiam imprecantis facere verba, non vitam,
and by St. Gelasius by the Author of the imperfect work attributed to St. Chrysostome who quotes the 8th. book of the Apostolicall Constitutions for the same Doctrine;
and by Saint Gelasius by the Author of the imperfect work attributed to Saint Chrysostom who quotes the 8th. book of the Apostolical Constitutions for the same Doctrine;
the words of which in the first chapter are so plain that Bovius and Sixtus Senensis accuse both the Author of the Apostolicall Constitutions, and St. Hierom and the Author of these Homilies to be guilty of the Doctrine of Iohn Hus, who for the crude delivery of this truth was sentenced by the councell of Constance. To the same sense and signification of Doctrine is that which is generally agreed upon by almost all persons;
the words of which in the First chapter Are so plain that Bovius and Sixtus Senensis accuse both the Author of the Apostolical Constitutions, and Saint Hieronymus and the Author of these Homilies to be guilty of the Doctrine of John Hus, who for the crude delivery of this truth was sentenced by the council of Constance. To the same sense and signification of Doctrine is that which is generally agreed upon by almost all Persons;
dt n2 pp-f r-crq p-acp dt ord n1 vbr av j cst np1 cc np1 np1 vvi d dt n1 pp-f dt j n2, cc n1 np1 cc dt n1 pp-f d n2 pc-acp vbi j pp-f dt n1 pp-f np1 zz, r-crq p-acp dt j n1 pp-f d n1 vbds vvn p-acp dt n1 pp-f np1. p-acp dt d n1 cc n1 pp-f n1 vbz d r-crq vbz av-j vvn p-acp p-acp av d n2;
that he that enters into his Ministery by Simony receives nothing but a curse, which is expresly affirmed by Petrus Damiani and Tarasius the Patriarch of Constantinople, by St. Gregory , and St. Ambrose .
that he that enters into his Ministry by Simony receives nothing but a curse, which is expressly affirmed by Peter Damiani and Tarasius the Patriarch of Constantinople, by Saint Gregory, and Saint Ambrose.
it is but reasonable to beleeve the holy Ghost will not descend upon the simoniacall, unchast Concubinaries, Schismaticks and scandalous Priests, and excommunicate.
it is but reasonable to believe the holy Ghost will not descend upon the simoniacal, unchaste Concubinaries, Schismatics and scandalous Priests, and excommunicate.
pn31 vbz p-acp j pc-acp vvi dt j n1 vmb xx vvi p-acp dt j, j n2-j, n1 cc j n2, cc vvi.
And beside the reasonablenesse of the Doctrine, it is also further affirmed by the councell of Neocaesarea, by St. Chrysostome, Innocentius, Nicolaus the first,
And beside the reasonableness of the Doctrine, it is also further affirmed by the council of Neocaesarea, by Saint Chrysostom, Innocentius, Nicolaus the First,
and therefore the Church hath taught her Ministers to pray thus in her preparatory prayer to consecration, Quoniam me peccatorem inter te & eundem populum Medium esse voluisti, licet in me boni operis testimonium non agnoscas, officium dispensationiis creditae non recuses,
and Therefore the Church hath taught her Ministers to pray thus in her preparatory prayer to consecration, Quoniam me peccatorem inter te & eundem Populum Medium esse voluisti, licet in me boni operis testimonium non agnoscas, officium dispensationiis creditae non recuses,
And although the Church of Rome by calling the Priests actuall intention simply necessary, and the Sacraments also indispensably necessary, hath left it in the power of every Curate to damn very many of his Parish;
And although the Church of Room by calling the Priests actual intention simply necessary, and the Sacraments also indispensably necessary, hath left it in the power of every Curate to damn very many of his Parish;
cc cs dt n1 pp-f vvb p-acp vvg dt n2 j n1 av-j j, cc dt n2 av av-j j, vhz vvn pn31 p-acp dt n1 pp-f d n1 pc-acp vvi av d pp-f po31 n1;
and therefore much is the losse, if a wicked Priest ministers, though the summe of affairs is not intirely turned upon his office or default; yet many advantages are.
and Therefore much is the loss, if a wicked Priest Ministers, though the sum of affairs is not entirely turned upon his office or default; yet many advantages Are.
cc av d vbz dt n1, cs dt j n1 n2, cs dt n1 pp-f n2 vbz xx av-j vvn p-acp po31 n1 cc n1; av d n2 vbr.
but if our prayers be according to the warrant of Gods Word, if we aske according to Gods will, things honest and profitable, we are to relye upon the promises,
but if our Prayers be according to the warrant of God's Word, if we ask according to God's will, things honest and profitable, we Are to rely upon the promises,
It is a sign we shall prevail in our prayers, when the Spirit of God moves us to pray, cum fiduciâ & quasi securitate impetrandi, with a confidence and a holy security of receiving what we aske.
It is a Signen we shall prevail in our Prayers, when the Spirit of God moves us to pray, cum fiduciâ & quasi securitate impetrandi, with a confidence and a holy security of receiving what we ask.
if you can finde a man, if there be any that executeth judgment, that seeketh truth, virum quaerentem fidem, a man that seeketh for faith, & propitius ero ei, and I will pardon it.
if you can find a man, if there be any that Executeth judgement, that seeks truth, virum quaerentem fidem, a man that seeks for faith, & Propitius Ero ei, and I will pardon it.
But Prayer that can do thus much for us, can do nothing at all without holinesse; for God heareth not sinners, but if any man be a worshipper of God and doth his will, him he heareth.
But Prayer that can do thus much for us, can do nothing At all without holiness; for God hears not Sinners, but if any man be a worshipper of God and does his will, him he hears.
p-acp n1 cst vmb vdi av av-d p-acp pno12, vmb vdi pix p-acp d p-acp n1; p-acp np1 vvz xx n2, cc-acp cs d n1 vbb dt n1 pp-f np1 cc vdz po31 n1, pno31 pns31 vvz.
For having enumerated the great advantages which the Gospell hath above those of the Law, he makes an argument à majori; and answers a tacite objection.
For having enumerated the great advantages which the Gospel hath above those of the Law, he makes an argument à majori; and answers a tacit objection.
The Law was delivered from Mount Sinai, the Gospell from Mount Sion, from the heavenly Jerusalem: The Law was given with terrors and noises, with amazements of the standers by,
The Law was Delivered from Mount Sinai, the Gospel from Mount Sion, from the heavenly Jerusalem: The Law was given with terrors and noises, with amazements of the standers by,
and Moses himself the Minister did exceedingly quake and fear, and gave demonstration how infinitely dangerous it was by breaking that Law to provoke so mighty a God, who with his voice did shake the earth;
and Moses himself the Minister did exceedingly quake and Fear, and gave demonstration how infinitely dangerous it was by breaking that Law to provoke so mighty a God, who with his voice did shake the earth;
cc np1 px31 dt n1 vdd av-vvg vvi cc n1, cc vvd n1 c-crq av-j j pn31 vbds p-acp vvg d n1 pc-acp vvi av j dt n1, r-crq p-acp po31 n1 vdd vvi dt n1;
See that ye refuse not him that speaketh, for if they escaped not who refused him that spake on earth, much more shall not we escape if we turn away from him that speaketh from heaven:
See that you refuse not him that speaks, for if they escaped not who refused him that spoke on earth, much more shall not we escape if we turn away from him that speaks from heaven:
vvb cst pn22 vvb xx pno31 cst vvz, c-acp cs pns32 vvd xx r-crq vvd pno31 cst vvd p-acp n1, av-d av-dc vmb xx pns12 vvi cs pns12 vvb av p-acp pno31 cst vvz p-acp n1:
I will shake not the earth only, but also heaven with a greater terror then was upon Mount Sinai, with the voice of an Archangell, with the trump of God, with a concussion so great, that heaven and earth shall be shaken in pieces,
I will shake not the earth only, but also heaven with a greater terror then was upon Mount Sinai, with the voice of an Archangel, with the trump of God, with a concussion so great, that heaven and earth shall be shaken in Pieces,
pns11 vmb vvi xx dt n1 av-j, cc-acp av n1 p-acp dt jc n1 av vbds p-acp n1 np1, p-acp dt n1 pp-f dt np1, p-acp dt n1 pp-f np1, p-acp dt n1 av j, cst n1 cc n1 vmb vbi vvn p-acp n2,
but that you who do not turn away from the faith and obedience of the Lord Jesus, you who cannot be shaken nor removed from your duty, you may remain for ever;
but that you who do not turn away from the faith and Obedience of the Lord jesus, you who cannot be shaken nor removed from your duty, you may remain for ever;
and shall in all this great shaking be unmovable as the corner stone of the gates of the new Jerusalem, you shall remain and abide for ever. This is your case.
and shall in all this great shaking be unmovable as the corner stone of the gates of the new Jerusalem, you shall remain and abide for ever. This is your case.
cc vmb p-acp d d j j-vvg vbi j c-acp dt n1 n1 pp-f dt n2 pp-f dt j np1, pn22 vmb vvi cc vvi p-acp av. d vbz po22 n1.
and therefore although he came not in the spirit of Elias, but with meeknesse and gentle insinuations, soft as the breath of heaven, not willing to disturb the softest stalk of a violet,
and Therefore although he Come not in the Spirit of Elias, but with meekness and gentle insinuations, soft as the breath of heaven, not willing to disturb the Softest stalk of a violet,
cc av cs pns31 vvd xx p-acp dt n1 pp-f np1, p-acp p-acp n1 cc j n2, j c-acp dt n1 pp-f n1, xx vvg pc-acp vvi dt js n1 pp-f dt n1,
and dissolve it into ruine, and a Chaos. This truth is of so great efficacy to make us do our duty, that now we are sufficiently enabled with this consideration.
and dissolve it into ruin, and a Chaos. This truth is of so great efficacy to make us do our duty, that now we Are sufficiently enabled with this consideration.
cc vvi pn31 p-acp n1, cc dt n1. d n1 vbz pp-f av j n1 pc-acp vvi pno12 vdi po12 n1, cst av pns12 vbr av-j vvn p-acp d n1.
and fear will produce obedience, and we therefore have grace, that is, we have such a motive to make us reverence God and fear to offend him, that he that dares continue in sin and refuses to hear him that speaks to us from heaven,
and Fear will produce Obedience, and we Therefore have grace, that is, we have such a motive to make us Reverence God and Fear to offend him, that he that dares continue in since and refuses to hear him that speaks to us from heaven,
cc n1 vmb vvi n1, cc pns12 av vhb n1, cst vbz, pns12 vhb d dt n1 pc-acp vvi pno12 vvi np1 cc n1 pc-acp vvi pno31, cst pns31 cst vvz vvi p-acp n1 cc vvz pc-acp vvi pno31 cst vvz p-acp pno12 p-acp n1,
I shall not presse them only to purposes of awfulnesse and modesty of opinion, and prayers against those strange doctrines which some have introduc'd into Religion, to the destruction of all manners and prudent apprehensions of the distances of God and man;
I shall not press them only to Purposes of awfulness and modesty of opinion, and Prayers against those strange doctrines which Some have introduced into Religion, to the destruction of all manners and prudent apprehensions of the distances of God and man;
pns11 vmb xx vvi pno32 av-j p-acp n2 pp-f n1 cc n1 pp-f n1, cc n2 p-acp d j n2 r-crq d vhb vvd p-acp n1, p-acp dt n1 pp-f d n2 cc j n2 pp-f dt n2 pp-f np1 cc n1;
from whence proceed rudenesse in prayers, flat and undecent expressions, affected rudenesse, superstitious sitting at the holy Sacrament, making it to be a part of Religion to be without fear and reverence;
from whence proceed rudeness in Prayers, flat and undecent expressions, affected rudeness, superstitious sitting At the holy Sacrament, making it to be a part of Religion to be without Fear and Reverence;
whatsoever actions are brought into Religion without reverence and godly fear, are therefore to be avoided because they are condemned in this advice of the Apostle,
whatsoever actions Are brought into Religion without Reverence and godly Fear, Are Therefore to be avoided Because they Are condemned in this Advice of the Apostle,
r-crq n2 vbr vvn p-acp n1 p-acp n1 cc j n1, vbr av pc-acp vbi vvn c-acp pns32 vbr vvn p-acp d n1 pp-f dt n1,
let us be so afraid, that we may not dare to refuse to hear him whose Throne is heaven, whose Voice is thunder, whose Tribunall is clouds, whose Seat is the right hand of God, whose Word is with power, whose Law is given with mighty demonstration of the Spirit, who shall reward with heaven and joyes eternall,
let us be so afraid, that we may not Dare to refuse to hear him whose Throne is heaven, whose Voice is thunder, whose Tribunal is Clouds, whose Seat is the right hand of God, whose Word is with power, whose Law is given with mighty demonstration of the Spirit, who shall reward with heaven and Joys Eternal,
let us fear him who is terrible in his Judgements, just in his his dispensation, secret in his providence, severe in his demands, gracious in his assistances, bountifull in his gifts,
let us Fear him who is terrible in his Judgments, just in his his Dispensation, secret in his providence, severe in his demands, gracious in his assistances, bountiful in his Gifts,
and if all this be not argument strong enough to produce fear, and that fear great enough to secure obedience, all arguments are uselesse, all discourses are vain, the grace of God is ineffective,
and if all this be not argument strong enough to produce Fear, and that Fear great enough to secure Obedience, all Arguments Are useless, all discourses Are vain, the grace of God is ineffective,
cc cs d d vbb xx n1 j av-d pc-acp vvi n1, cc d n1 j av-d pc-acp vvi n1, d n2 vbr j, d n2 vbr j, dt n1 pp-f np1 vbz j,
NONLATINALPHABET, Reverence and caution, modesty and fear, NONLATINALPHABET, so it is in some copies, with caution and fear; or if we render NONLATINALPHABET to be fear of punishment,
, reverence and caution, modesty and Fear,, so it is in Some copies, with caution and Fear; or if we render to be Fear of punishment,
, n1 cc n1, n1 cc vvb,, av pn31 vbz p-acp d n2, p-acp n1 cc vvb; cc cs pns12 vvb pc-acp vbi n1 pp-f n1,
and they signifie all those actions and graces which are the proper effluxes of fear; such as are reverence, prudence, caution, and diligence, chastity and a sober spirit: NONLATINALPHABET, so also say the Grammarians; and it means plainly this;
and they signify all those actions and graces which Are the proper Effluxes of Fear; such as Are Reverence, prudence, caution, and diligence, chastity and a Sobrium Spirit:, so also say the Grammarians; and it means plainly this;
cc pns32 vvb d d n2 cc n2 r-crq vbr dt j n2 pp-f n1; d c-acp vbr n1, n1, n1, cc n1, n1 cc dt j n1:, av av vvi dt n2; cc pn31 vvz av-j d;
since our God will appear so terrible at his second comming, let us passe the time of our sojourning here in fear, that is, modestly without too great confidence of our selves;
since our God will appear so terrible At his second coming, let us pass the time of our sojourning Here in Fear, that is, modestly without too great confidence of our selves;
c-acp po12 n1 vmb vvi av j p-acp po31 ord n-vvg, vvb pno12 vvi dt n1 pp-f po12 vvg av p-acp n1, cst vbz, av-j p-acp av j n1 pp-f po12 n2;
diligently observing his commandements, inquiring after his will, trembling at his voice, attending to his Word, revering his judgements, fearing to provoke him to anger,
diligently observing his Commandments, inquiring After his will, trembling At his voice, attending to his Word, revering his Judgments, fearing to provoke him to anger,
Concerning which, that I may proceed orderly, I shall first consider how far fear is a duty of Christian Religion. 2. Who and what states of men ought to fear,
Concerning which, that I may proceed orderly, I shall First Consider how Far Fear is a duty of Christian Religion. 2. Who and what states of men ought to Fear,
And now Israel what doth the Lord thy God require of thee, but to fear the Lord thy God, &c. fear is obedience, and fear is love, and fear is humility, because it is the parent of all these,
And now Israel what does the Lord thy God require of thee, but to Fear the Lord thy God, etc. Fear is Obedience, and Fear is love, and Fear is humility, Because it is the parent of all these,
cc av np1 q-crq vdz dt n1 po21 n1 vvi pp-f pno21, cc-acp pc-acp vvi dt n1 po21 np1, av vvb vbz n1, cc vvb vbz n1, cc vvb vbz n1, c-acp pn31 vbz dt n1 pp-f d d,
2. Fear is sometimes taken for worship: for so our blessed Saviour expounds the words of Moses in Mar. 4. 10. taken from Deut. 10. 20. Thou shalt fear the Lord thy God, so Moses; Thou shalt worship the Lord thy God,
2. fear is sometime taken for worship: for so our blessed Saviour expounds the words of Moses in Mar. 4. 10. taken from Deuteronomy 10. 20. Thou shalt Fear the Lord thy God, so Moses; Thou shalt worship the Lord thy God,
and because the new Colony of Assyrians did not do so, at the beginning of their dwelling there, they feared not the Lord, that is, they worshipped other Gods,
and Because the new Colony of Assyrians did not do so, At the beginning of their Dwelling there, they feared not the Lord, that is, they worshipped other God's,
cc c-acp dt j n1 pp-f njp2 vdd xx vdi av, p-acp dt n-vvg pp-f po32 n-vvg a-acp, pns32 vvd xx dt n1, cst vbz, pns32 vvd j-jn n2,
In the Law, God used his people like servants; in the Gospell, he hath made us to be sons. In the Law he enjoyn'd many things, hard, intricate, various, painfull, and expensive;
In the Law, God used his people like Servants; in the Gospel, he hath made us to be Sons. In the Law he enjoined many things, hard, intricate, various, painful, and expensive;
And when God by Moses gave the 10 Commandements, only one of them was sent out with a promise, the precept of obedience to all our parents and superiors;
And when God by Moses gave the 10 commandments, only one of them was sent out with a promise, the precept of Obedience to all our Parents and superiors;
cc c-crq np1 p-acp np1 vvd dt crd n2, av-j crd pp-f pno32 vbds vvn av p-acp dt n1, dt n1 pp-f n1 p-acp d po12 n2 cc n2-jn;
but when Christ in his first Sermon recommended 8 duties, Christian duties to the College of Disciples, every one of them begins with a blessing and ends with a promise,
but when christ in his First Sermon recommended 8 duties, Christian duties to the College of Disciples, every one of them begins with a blessing and ends with a promise,
cc-acp c-crq np1 p-acp po31 ord n1 vvd crd n2, np1 n2 p-acp dt n1 pp-f n2, d crd pp-f pno32 vvz p-acp dt n1 cc n2 p-acp dt n1,
They of old feared God as a severe Lord, much in his commands, abundant in threatnings, angry in his executions, terrible in his name, in his Majesty, and appearance, dreadfull unto death;
They of old feared God as a severe Lord, much in his commands, abundant in threatenings, angry in his executions, terrible in his name, in his Majesty, and appearance, dreadful unto death;
For that which he cals NONLATINALPHABET in Rom. 8. 15. he cals NONLATINALPHABET, 2 Tim. 1. 7. The spirit of bondage is the spirit rather of timorousnesse, of fearfulnesse rather then fear; when we are fearfull that God will use us harshly;
For that which he calls in Rom. 8. 15. he calls, 2 Tim. 1. 7. The Spirit of bondage is the Spirit rather of timorousness, of fearfulness rather then Fear; when we Are fearful that God will use us harshly;
NONLATINALPHABET, said Aristotle, Good men are guided by reverence, not by fear, and they avoid not that which is afflictive, but that which is dishonest:
, said Aristotle, Good men Are guided by Reverence, not by Fear, and they avoid not that which is afflictive, but that which is dishonest:
, vvd np1, j n2 vbr vvn p-acp n1, xx p-acp n1, cc pns32 vvb xx d r-crq vbz j, cc-acp cst r-crq vbz j:
and trample it under our most miserable feet. And therefore Aeschylus cals these people NONLATINALPHABET, hot, mad, and furious, carelesse of what they do,
and trample it under our most miserable feet. And Therefore Aeschylus calls these people, hight, mad, and furious, careless of what they do,
cc vvb pn31 p-acp po12 av-ds j n2. cc av npg1 vvz d n1, j, j, cc j, j pp-f r-crq pns32 vdb,
and the active powers of our souls are furnished with feet and wings, with eyes and hands, with consideration and diligence, with reason and incouragements.
and the active Powers of our Souls Are furnished with feet and wings, with eyes and hands, with consideration and diligence, with reason and encouragements.
cc dt j n2 pp-f po12 n2 vbr vvn p-acp n2 cc n2, p-acp n2 cc n2, p-acp n1 cc n1, p-acp n1 cc n2.
But despair is part of the punishment that is in hell, and the Devils still do evill things because they never hope to receive a good, nor finde a pardon.
But despair is part of the punishment that is in hell, and the Devils still do evil things Because they never hope to receive a good, nor find a pardon.
2. Godly fear must alwaies be with honourable opinion of God, without disparagements of his mercies, without quarrellings at the intrigues of his providence,
2. Godly Fear must always be with honourable opinion of God, without disparagements of his Mercies, without quarrelings At the intrigues of his providence,
And therefore persons that only consider the greatnesse and power of God, and dwell for ever in the meditations of those severe executions which are transmitted to us by story,
And Therefore Persons that only Consider the greatness and power of God, and dwell for ever in the meditations of those severe executions which Are transmitted to us by story,
cc av n2 cst av-j vvb dt n1 cc n1 pp-f np1, cc vvi p-acp av p-acp dt n2 pp-f d j n2 r-crq vbr vvn p-acp pno12 p-acp n1,
Saepius illud cogitant quid possit is cujus in ditione sunt, quàm quid debeat facere (Cicero pro Quinctio) they remember oftner what God can do then what he will;
Saepius illud cogitant quid possit is cujus in ditione sunt, quàm quid debeat facere (Cicero Pro Quinctio) they Remember oftener what God can do then what he will;
being more afrighted at his Judgements, then delighted with his mercy. Such as were the Lacedaemonians, when ever they saw a man grow popular, or wise,
being more affrighted At his Judgments, then delighted with his mercy. Such as were the Lacedaemonians, when ever they saw a man grow popular, or wise,
vbg av-dc vvn p-acp po31 n2, av vvd p-acp po31 n1. d c-acp vbdr dt njp2, c-crq av pns32 vvd dt n1 vvb j, cc j,
if they listed, they banished them from Sparta, but they let Epaminondas alone, NONLATINALPHABET, as being studious and therefore unactive, and poor and therefore harmlesse;
if they listed, they banished them from Sparta, but they let Epaminondas alone,, as being studious and Therefore unactive, and poor and Therefore harmless;
cs pns32 vvd, pns32 vvd pno32 p-acp np1, p-acp pns32 vvb npg1 j,, c-acp vbg j cc av j, cc j cc av j;
But this caution I have now inserted for their sakes whose Schooles and Pulpits raise doctrinall fears concerning God, which if they were true, the greatest part of mankinde would be tempted to think they have reason not to love God,
But this caution I have now inserted for their sakes whose Schools and Pulpits raise doctrinal fears Concerning God, which if they were true, the greatest part of mankind would be tempted to think they have reason not to love God,
that think he will condemn innocent persons for errors of Judgement which they cannot avoid, that condemn whole Nations for different opinions, which they are pleased to call Heresie; that think God will exact the duties of a man by the measures of an Angell,
that think he will condemn innocent Persons for errors of Judgement which they cannot avoid, that condemn Whole nations for different opinions, which they Are pleased to call Heresy; that think God will exact the duties of a man by the measures of an Angel,
The precepts of this caution are, that we remember Gods mercy to be over all his works, that is, that he shewes mercy to all his creatures that need it;
The Precepts of this caution Are, that we Remember God's mercy to be over all his works, that is, that he shows mercy to all his creatures that need it;
dt n2 pp-f d n1 vbr, cst pns12 vvb ng1 n1 pc-acp vbi p-acp d po31 n2, cst vbz, cst pns31 vvz n1 p-acp d po31 n2 cst vvb pn31;
if we cannot adde one cubit to our stature, how shall we escape the mighty hand of God? And here heighten your apprehensions of the Divine power, of his justice,
if we cannot add one cubit to our stature, how shall we escape the mighty hand of God? And Here heighten your apprehensions of the Divine power, of his Justice,
Its proper bounds are humble and devout prayers, and a strict and a holy piety, (according to his laws) and glorifications of God, or speaking good things of his holy Name;
Its proper bounds Are humble and devout Prayers, and a strict and a holy piety, (according to his laws) and glorifications of God, or speaking good things of his holy Name;
pn31|vbz j n2 vbr j cc j n2, cc dt j cc dt j n1, (vvg p-acp po31 n2) cc n2 pp-f np1, cc vvg j n2 pp-f po31 j n1;
Alcibiades was too timorous, who being called from banishment refused to return, and being asked if he durst not trust his country, answered, NONLATINALPHABET:
Alcibiades was too timorous, who being called from banishment refused to return, and being asked if he durst not trust his country, answered,:
np1 vbds av j, r-crq vbg vvn p-acp n1 vvd pc-acp vvi, cc vbg vvn cs pns31 vvd xx vvi po31 n1, vvd,:
In short, wee are vain, and credulous, and sensuall, and trifling; wee are tempted, and tempt our selves, and we sin frequently, and contract evill habits,
In short, we Are vain, and credulous, and sensual, and trifling; we Are tempted, and tempt our selves, and we sin frequently, and contract evil habits,
p-acp j, pns12 vbr j, cc j, cc j, cc j-vvg; pns12 vbr vvn, cc vvb po12 n2, cc pns12 vvb av-j, cc vvb j-jn n2,
and they become second natures, and bring in a second death miserable and eternall: Every man hath need to feare, because every man hath weaknesses, and enemies, and temptations,
and they become second nature's, and bring in a second death miserable and Eternal: Every man hath need to Fear, Because every man hath Weaknesses, and enemies, and temptations,
cc pns32 vvb ord n2, cc vvi p-acp dt ord n1 j cc j: d n1 vhz n1 pc-acp vvi, c-acp d n1 vhz n2, cc n2, cc n2,
least think of it, and therefore have most cause to fear. 1t. Are those of whom the Apostle speaks, Let him that thinketh he standeth take heed lest he fall. NONLATINALPHABET) said the Greek proverb;
lest think of it, and Therefore have most cause to Fear. 1t. are those of whom the Apostle speaks, Let him that Thinketh he Stands take heed lest he fallen.) said the Greek proverb;
so it grows in naturall measures by supernaturall aides, and it hath its degrees, its strengths and weaknesses, its promotions and arrests, its stations and declensions, its direct sicknesses and indispositions;
so it grows in natural measures by supernatural aides, and it hath its Degrees, its strengths and Weaknesses, its promotions and arrests, its stations and declensions, its Direct Sicknesses and indispositions;
av pn31 vvz p-acp j n2 p-acp j n2, cc pn31 vhz po31 n2, po31 n2 cc n2, po31 n2 cc n2, po31 n2 cc n2, pn31|vbz j n2 cc n2;
I mean those that resolve against a sin, and pray against it, and hate it in all the resolutions of their understanding, till that unlucky period comes in which they use to act it,
I mean those that resolve against a since, and pray against it, and hate it in all the resolutions of their understanding, till that unlucky Period comes in which they use to act it,
pns11 vvb d cst vvb p-acp dt n1, cc vvb p-acp pn31, cc vvb pn31 p-acp d dt n2 pp-f po32 n1, c-acp cst j n1 vvz p-acp r-crq pns32 vvb pc-acp vvi pn31,
For this is certain, they who sin and repent, and sin again in the same or the like circumstances, are in some degree under the power and dominion of sin;
For this is certain, they who since and Repent, and since again in the same or the like Circumstances, Are in Some degree under the power and dominion of since;
p-acp d vbz j, pns32 r-crq n1 cc vvi, cc n1 av p-acp dt d cc dt j n2, vbr p-acp d n1 p-acp dt n1 cc n1 pp-f n1;
lest he be surpriz'd and call'd from this world before this evill state be altered: for if he be, his securities are but slender, and his hopes will deceive him.
lest he be surprised and called from this world before this evil state be altered: for if he be, his securities Are but slender, and his hope's will deceive him.
cs pns31 vbb vvn cc vvn p-acp d n1 p-acp d j-jn n1 vbi vvn: c-acp cs pns31 vbb, po31 n2 vbr cc-acp j, cc po31 n2 vmb vvi pno31.
It was a severe doctrine that was maintain'd by some great Clerks and holy men in the Primitive Church, That Repentance was to be but once after Baptism:
It was a severe Doctrine that was maintained by Some great Clerks and holy men in the Primitive Church, That Repentance was to be but once After Baptism:
One Faith, one Lord, one Baptisme; one Repentance; all these the Scripture saith; and it is true, if by repentance we mean the entire change of our condition;
One Faith, one Lord, one Baptism; one Repentance; all these the Scripture Says; and it is true, if by Repentance we mean the entire change of our condition;
crd n1, crd n1, crd n1; crd n1; d d dt n1 vvz; cc pn31 vbz j, cs p-acp n1 pns12 vvb dt j n1 pp-f po12 n1;
and choosingly, in defiance of, and apostasie from his Religion, cannot be renew'd againe (as the Apostle twice affirms in his Epistle to the Hebrews). But then, concerning this state of Apostasie, when it hapned in the case, not of Faith,
and choosingly, in defiance of, and apostasy from his Religion, cannot be renewed again (as the Apostle twice affirms in his Epistle to the Hebrews). But then, Concerning this state of Apostasy, when it happened in the case, not of Faith,
cc av-vvg, p-acp n1 pp-f, cc n1 p-acp po31 n1, vmbx vbi vvn av (c-acp dt n1 av vvz p-acp po31 n1 p-acp dt np1). p-acp av, vvg d n1 pp-f n1, c-crq pn31 vvd p-acp dt n1, xx pp-f n1,
they were therefore very severe in their doctrines, lest men should fall into so evill a condition, they enlarged their fear that they might be stricter in their duty;
they were Therefore very severe in their doctrines, lest men should fallen into so evil a condition, they enlarged their Fear that they might be Stricter in their duty;
pns32 vbdr av av j p-acp po32 n2, cs n2 vmd vvi p-acp av j-jn dt n1, pns32 vvd po32 n1 cst pns32 vmd vbi jc p-acp po32 n1;
so said Clemens Alexandr. stromat. 2. NONLATINALPHABET, Those frequent and alternate repentances, that is, repentances and sinnings interchangeably, differ not from the conditions of men that are not within the covenant of grace, from them that are not beleevers, NONLATINALPHABET, save onely (says he) that these men perceive that they sin, they doe it more against their conscience then infidels and unbeleevers;
so said Clemens Alexander. stromat. 2., Those frequent and alternate repentances, that is, repentances and sinnings interchangeably, differ not from the conditions of men that Are not within the Covenant of grace, from them that Are not believers,, save only (Says he) that these men perceive that they sin, they do it more against their conscience then Infidels and unbelievers;
av vvd np1 np1. fw-la. crd, d j cc j n2, cst vbz, n2 cc n2 av-j, vvb xx p-acp dt n2 pp-f n2 cst vbr xx p-acp dt n1 pp-f n1, p-acp pno32 cst vbr xx n2,, vvb av-j (vvz pns31) cst d n2 vvb cst pns32 vvb, pns32 vdb pn31 av-dc p-acp po32 n1 av n2 cc n2;
And the same severe doctrine is delivered by Theodoret in his 12 book against the Greeks, and is hugely agreeable to the discipline of the Primitive Church:
And the same severe Doctrine is Delivered by Theodoret in his 12 book against the Greeks, and is hugely agreeable to the discipline of the Primitive Church:
cc dt d j n1 vbz vvn p-acp np1 p-acp po31 crd n1 p-acp dt np1, cc vbz av-j j p-acp dt n1 pp-f dt j n1:
and then let it be considered what growth that repentance can make that is never above a week old, that is for ever in its infancy, that is still in its birth, that never gets the dominion over sin.
and then let it be considered what growth that Repentance can make that is never above a Week old, that is for ever in its infancy, that is still in its birth, that never gets the dominion over since.
cc av vvb pn31 vbi vvn r-crq n1 d n1 vmb vvi cst vbz av-x p-acp dt n1 j, cst vbz p-acp av p-acp po31 n1, cst vbz av p-acp po31 n1, cst av-x vvz dt n1 p-acp n1.
and at last be weary of giving them more opportunities, since they approve all, and make use of none, their understanding is right and their will a slave, their reason is for God and their affections for sin;
and At last be weary of giving them more opportunities, since they approve all, and make use of none, their understanding is right and their will a slave, their reason is for God and their affections for since;
cc p-acp ord vbi j pp-f vvg pno32 av-dc n2, c-acp pns32 vvb d, cc vvi n1 pp-f pix, po32 vvg vbz j-jn cc po32 vmb dt n1, po32 n1 vbz p-acp np1 cc po32 n2 p-acp n1;
for if they had known how to have accounted concerning the changes of mortality, if they could have reckoned right concerning Gods judgements falling upon sinners,
for if they had known how to have accounted Concerning the changes of mortality, if they could have reckoned right Concerning God's Judgments falling upon Sinners,
and consider'd that there must come a time for them to die, and after death comes judgement, a fearfull and an intolerable judgement, it would not have come to this passe, in which their present condition of affairs doe amaze them,
and considered that there must come a time for them to die, and After death comes judgement, a fearful and an intolerable judgement, it would not have come to this pass, in which their present condition of affairs do amaze them,
cc vvn d a-acp vmb vvi dt n1 p-acp pno32 pc-acp vvi, cc p-acp n1 vvz n1, dt j cc dt j n1, pn31 vmd xx vhi vvn p-acp d n1, p-acp r-crq po32 j n1 pp-f n2 vdb vvi pno32,
and if men consider their condition, and know that all the felicity, and all the security they can have, depends upon Gods mercy pardoning their sins, they cannot choose but fear infinitely,
and if men Consider their condition, and know that all the felicity, and all the security they can have, depends upon God's mercy pardoning their Sins, they cannot choose but Fear infinitely,
cc cs n2 vvb po32 n1, cc vvb cst d dt n1, cc d dt n1 pns32 vmb vhi, vvz p-acp npg1 n1 vvg po32 n2, pns32 vmbx vvi cc-acp vvb av-j,
or it may be a few sighs, like the deep sobbings of a man that is almost dead with laughter, that is, a trifling sorrow returning upon a man after he is full of sin,
or it may be a few sighs, like the deep sobbings of a man that is almost dead with laughter, that is, a trifling sorrow returning upon a man After he is full of since,
and hath pleased himselfe with violence, and revolving onely by a naturall change from sin to sorrow, from laughter to a groan, from sunshine to a cloudy day;
and hath pleased himself with violence, and revolving only by a natural change from since to sorrow, from laughter to a groan, from sunshine to a cloudy day;
but these are but little entertainments and inticings of our hopes to work on towards the great pardon which is registred in the leaves of the Book of Life.
but these Are but little entertainments and enticings of our hope's to work on towards the great pardon which is registered in the leaves of the Book of Life.
when their conscience is their accuser, and their accusation is great, and their bills uncancell'd, and they have no title to the crosse of Christ, no advocate, no excuse;
when their conscience is their accuser, and their accusation is great, and their bills canceled, and they have no title to the cross of christ, no advocate, no excuse;
c-crq po32 n1 vbz po32 n1, cc po32 n1 vbz j, cc po32 n2 vvn, cc pns32 vhb dx n1 p-acp dt n1 pp-f np1, dx n1, dx n1;
and those naturall fears encreased by the reasonable and certain expectations of that anger which God hath laid up in heaven for ever, to consume and destroy his enemies.
and those natural fears increased by the reasonable and certain Expectations of that anger which God hath laid up in heaven for ever, to consume and destroy his enemies.
cc d j n2 vvn p-acp dt j cc j n2 pp-f d n1 r-crq np1 vhz vvn a-acp p-acp n1 c-acp av, pc-acp vvi cc vvi po31 n2.
And indeed if we consider upon how trifling and inconsiderable grounds most men hope for pardon (if at least that may be call'd hope, which is nothing but a carelesse boldnesse,
And indeed if we Consider upon how trifling and inconsiderable grounds most men hope for pardon (if At least that may be called hope, which is nothing but a careless boldness,
and having told the number of its steps, it possesses its new portion till the Angell calls it back, that it may leave its unfaithfull dwelling of the sand:
and having told the number of its steps, it Possesses its new portion till the Angel calls it back, that it may leave its unfaithful Dwelling of the sand:
and to fight against him whom he would not hurt for all the riches of Syria and Egypt; his concubines were desir'd by an incestuous mixture, in the face of the sun before all Israel, and his childe that was the fruit of his sin, after a 7 days feaver dyed,
and to fight against him whom he would not hurt for all the riches of Syria and Egypt; his concubines were desired by an incestuous mixture, in the face of the sun before all Israel, and his child that was the fruit of his since, After a 7 days fever died,
cc pc-acp vvi p-acp pno31 ro-crq pns31 vmd xx vvi p-acp d dt n2 pp-f np1 cc np1; po31 n2 vbdr vvn p-acp dt j n1, p-acp dt n1 pp-f dt n1 p-acp d np1, cc po31 n1 cst vbds dt n1 pp-f po31 n1, p-acp dt crd n2 n1 vvd,
He that hath sinned a thousand times for David 's once, is too confident, if he thinks that all his shall be pardoned at a lesse rate then was used to expiate that one mischief of the religious King:
He that hath sinned a thousand times for David is once, is too confident, if he thinks that all his shall be pardoned At a less rate then was used to expiate that one mischief of the religious King:
pns31 cst vhz vvn dt crd n2 p-acp np1 vbz a-acp, vbz av j, cs pns31 vvz cst d po31 vmb vbi vvn p-acp dt av-dc n1 av vbds vvn pc-acp vvi d crd n1 pp-f dt j n1:
and yet that death, and that relation, and all the heap of the Divine favours which crown'd David with a circle richer then the royall diadem, could not exempt him from the portion of sinners,
and yet that death, and that Relation, and all the heap of the Divine favours which crowned David with a circle Richer then the royal diadem, could not exempt him from the portion of Sinners,
cc av d n1, cc d n1, cc d dt n1 pp-f dt j-jn n2 r-crq vvn np1 p-acp dt n1 jc cs dt j n1, vmd xx vvi pno31 p-acp dt n1 pp-f n2,
I pray God we may find the sure mercies of David, and may have our portion in the redemption wrought by the Son of David; but we are to expect it upon such terms as are revealed, such which include time,
I pray God we may find the sure Mercies of David, and may have our portion in the redemption wrought by the Son of David; but we Are to expect it upon such terms as Are revealed, such which include time,
But it is a sad observation that the case of pardon of sins is so administred, that they that are most sure of it have the greatest fears concerning it,
But it is a sad observation that the case of pardon of Sins is so administered, that they that Are most sure of it have the greatest fears Concerning it,
and they to whom it doth not belong at all are as confident as children and fooles, who believe every thing they have a mind to, not because they have reason so to doe,
and they to whom it does not belong At all Are as confident as children and Fools, who believe every thing they have a mind to, not Because they have reason so to do,
cc pns32 p-acp ro-crq pn31 vdz xx vvi p-acp d vbr p-acp j c-acp n2 cc n2, r-crq vvb d n1 pns32 vhb dt n1 p-acp, xx c-acp pns32 vhb n1 av pc-acp vdi,
But because there are sorrows on one side and dangers on the other, and temptations on both sides, it will concern all sorts of men to know when their sins are pardoned.
But Because there Are sorrows on one side and dangers on the other, and temptations on both sides, it will concern all sorts of men to know when their Sins Are pardoned.
p-acp c-acp pc-acp vbr n2 p-acp crd n1 cc n2 p-acp dt n-jn, cc n2 p-acp d n2, pn31 vmb vvi d n2 pp-f n2 pc-acp vvi c-crq po32 n2 vbr vvn.
Hee that revenges himself of another, does something that will make his enemy grieve, something that shall displease the offender as much as sin did the offended;
He that revenges himself of Another, does something that will make his enemy grieve, something that shall displease the offender as much as since did the offended;
pns31 cst vvz px31 pp-f n-jn, vdz pi cst vmb vvi po31 n1 vvi, pi cst vmb vvi dt n1 c-acp d c-acp n1 vdd dt j-vvn;
sicknesse and dishonour, poverty and shame, a caytive spirit, and a guilty conscience, famine and war, plague and pestilence, sudden death and a short life temporall death or death eternall, according as God in the severall covenants of the Law and Gospel hath expressed.
sickness and dishonour, poverty and shame, a caitiff Spirit, and a guilty conscience, famine and war, plague and pestilence, sudden death and a short life temporal death or death Eternal, according as God in the several Covenants of the Law and Gospel hath expressed.
n1 cc n1, n1 cc n1, dt n1 n1, cc dt j n1, n1 cc n1, n1 cc n1, j n1 cc dt j n1 j n1 cc n1 j, vvg p-acp np1 p-acp dt j n2 pp-f dt n1 cc n1 vhz vvn.
for if pardon of sins be any thing else, it must be easier or harder: if it be easier, then sin hath not so much evill in it as a sicknesse, which no Religion as yet ever taught.
for if pardon of Sins be any thing Else, it must be Easier or harder: if it be Easier, then since hath not so much evil in it as a sickness, which no Religion as yet ever taught.
c-acp cs n1 pp-f n2 vbb d n1 av, pn31 vmb vbi jc cc av-jc: cs pn31 vbb av-jc, av n1 vhz xx av av-d j-jn p-acp pn31 p-acp dt n1, r-crq dx n1 c-acp av av vvn.
because the punishment of sin being taken off and pardoned, there can remaine no guilt. Guiltinesse is an unsignificant word, if there be no obligation to punishment.
Because the punishment of since being taken off and pardoned, there can remain no guilt. Guiltiness is an unsignificant word, if there be no obligation to punishment.
and accursed habits, and perseverance in iniquity are the worst of evils, when these are taken off, the sin hath lost its venome, and appendant curse;
and accursed habits, and perseverance in iniquity Are the worst of evils, when these Are taken off, the since hath lost its venom, and appendant curse;
cc j-vvn n2, cc n1 p-acp n1 vbr dt js pp-f n2-jn, c-crq d vbr vvn a-acp, dt n1 vhz vvn po31 n1, cc j-jn n1;
for every further degree of sin being a neerer step to hell, and by consequence the worst punishment of sin, it follows inevitably, that according as we are put into a contrary state,
for every further degree of since being a nearer step to hell, and by consequence the worst punishment of since, it follows inevitably, that according as we Are put into a contrary state,
And therefore we shall find that the great blessing, and pardon, and redemption which Christ wrought for us, is called sanctification, holinesse, and turning us away from our sins:
And Therefore we shall find that the great blessing, and pardon, and redemption which christ wrought for us, is called sanctification, holiness, and turning us away from our Sins:
cc av pns12 vmb vvi cst dt j n1, cc n1, cc n1 r-crq np1 vvd p-acp pno12, vbz vvn n1, n1, cc vvg pno12 av p-acp po12 n2:
So St. Peter, Yee know that you were not redeemed with corruptible things, as silver and gold, from your vain conversation; that's your redemption, that's your deliverance:
So Saint Peter, Ye know that you were not redeemed with corruptible things, as silver and gold, from your vain Conversation; that's your redemption, that's your deliverance:
av n1 np1, pn22 vvb cst pn22 vbdr xx vvn p-acp j n2, c-acp n1 cc n1, p-acp po22 j n1; d po22 n1, d|vbz po22 n1:
this is the end of Christs passion and bitter death, the purpose of all his and all our preaching, the effect of baptisme, purging, washing, sanctifying;
this is the end of Christ passion and bitter death, the purpose of all his and all our preaching, the Effect of Baptism, purging, washing, sanctifying;
d vbz dt n1 pp-f npg1 n1 cc j n1, dt n1 pp-f d png31 cc d po12 vvg, dt n1 pp-f n1, vvg, vvg, vvg;
but so long as you live at the old rate of lust or intemperance, of covetousnesse or vanity, of tyranny or oppression, of carelesnesse or irreligion, flatter not your selves, you have no more reason to hope for pardon then a begger for a Crown,
but so long as you live At the old rate of lust or intemperance, of covetousness or vanity, of tyranny or oppression, of carelessness or irreligion, flatter not your selves, you have no more reason to hope for pardon then a beggar for a Crown,
cc-acp av av-j c-acp pn22 vvb p-acp dt j n1 pp-f n1 cc n1, pp-f n1 cc n1, pp-f n1 cc n1, pp-f n1 cc n1, vvb xx po22 n2, pn22 vhb dx dc n1 pc-acp vvi p-acp n1 av dt n1 p-acp dt n1,
if they shall retire to folly, and unravell all their holy vows, and commit those evils from which they formerly run as from a fire or inundation, their case hath in it so many evills that they have great reason to fear the anger of God,
if they shall retire to folly, and unravel all their holy vows, and commit those evils from which they formerly run as from a fire or inundation, their case hath in it so many evils that they have great reason to Fear the anger of God,
cs pns32 vmb vvi p-acp n1, cc vvi d po32 j n2, cc vvi d n2-jn p-acp r-crq pns32 av-j vvi a-acp p-acp dt n1 cc n1, po32 n1 vhz p-acp pn31 av d n2-jn cst pns32 vhb j n1 pc-acp vvi dt n1 pp-f np1,
and such evils which are most contrary to the hopes of pardon. 1. He that falls back into those sins he hath repented of, does grieve the holy Spirit of God by which he was sealed to the day of redemption.
and such evils which Are most contrary to the hope's of pardon. 1. He that falls back into those Sins he hath repented of, does grieve the holy Spirit of God by which he was sealed to the day of redemption.
If at the conversion of a sinner there is joy before the beatified Spirits, the Angels of God, and that is the consummation of our pardon and our consignation to felicity,
If At the conversion of a sinner there is joy before the beatified Spirits, the Angels of God, and that is the consummation of our pardon and our consignation to felicity,
and besides, grieving the Spirit of God is an affection that is as contrary to his felicity, as lust is to his holinesse; both which are essentiall to him.
and beside, grieving the Spirit of God is an affection that is as contrary to his felicity, as lust is to his holiness; both which Are essential to him.
Tristitia enim omnium spirituum nequissima est, & pessima servis Dei, & omnium spiritus exterminat, & cruciat Spiritum sanctum, said Hennas: Sadnesse is the greatest enemy to Gods servants;
Tristitia enim omnium spirituum nequissima est, & pessima servis Dei, & omnium spiritus exterminate, & cruciate Spiritum sanctum, said Hennas: Sadness is the greatest enemy to God's Servants;
fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, cc fw-la fw-la vvi, cc n1 fw-la fw-la, vvd n2: n1 vbz dt js n1 p-acp npg1 n2;
Ita enim dica (said Seneca) sacer intra nos Spiritus sedet, bonorum, malorúmque nostrorum observator & custos, hic prout à nobis tractatus est, ita nos ipse tractat.
Ita enim dica (said Senecca) Sacer intra nos Spiritus sedet, Bonorum, malorúmque nostrorum observator & custos, hic prout à nobis Treatise est, ita nos ipse Tractate.
& quiete, & pace tractare, said Tertullian de Spectaculis. The Spirit of God is a loving and a kind Spirit, gentle and easy, chast and pure, righteous and peaceable,
& quiet, & pace tractare, said Tertullian de Spectaculis. The Spirit of God is a loving and a kind Spirit, gentle and easy, chaste and pure, righteous and peaceable,
cc j-jn, cc fw-la fw-la, vvd np1 fw-fr fw-la. dt n1 pp-f np1 vbz dt j-vvg cc dt j n1, j cc j, j cc j, j cc j,
and to snatch us from an intolerable death, and to consign us to the day of redemption, that is, to the resurrection of our bodies from death, corruption,
and to snatch us from an intolerable death, and to consign us to the day of redemption, that is, to the resurrection of our bodies from death, corruption,
and the dishonors of the grave, and to appease all the storms and uneasynesse, and to make us free as the Sons of God, and furnished with the riches of the Kingdome,
and the dishonours of the grave, and to appease all the storms and uneasynesse, and to make us free as the Sons of God, and furnished with the riches of the Kingdom,
cc dt n2 pp-f dt n1, cc pc-acp vvi d dt n2 cc n1, cc p-acp vvb pno12 vvi p-acp dt n2 pp-f np1, cc vvn p-acp dt n2 pp-f dt n1,
and all this with innumerable arts, with difficulty, and in despite of our lusts and reluctancies, with parts and interrupted steps, with waitings and expectations, with watchfulnesse and stratagems, with inspirations and collaterall assistances,
and all this with innumerable arts, with difficulty, and in despite of our Lustiest and Reluctancies, with parts and interrupted steps, with waitings and Expectations, with watchfulness and stratagems, with inspirations and collateral assistances,
cc d d p-acp j n2, p-acp n1, cc p-acp n1 pp-f po12 n2 cc n2, p-acp n2 cc j-vvn n2, p-acp n2 cc n2, p-acp n1 cc n2, p-acp n2 cc j n2,
and scorn to receive life at so great an expence, and love of God, this is so great a basenesse and unworthynesse, that by troubling the tenderest passions, it turns into the most bitter hostilities;
and scorn to receive life At so great an expense, and love of God, this is so great a baseness and unworthiness, that by troubling the Tenderest passion, it turns into the most bitter hostilities;
cc vvb pc-acp vvi n1 p-acp av j dt n1, cc n1 pp-f np1, d vbz av j dt n1 cc n1, cst p-acp vvg dt vv2 n2, pn31 vvz p-acp dt av-ds j n2;
and therefore fell away, not onely against his reason, but also against his interest; and to such a person the Questions of his soul have been so perfectly stated,
and Therefore fell away, not only against his reason, but also against his Interest; and to such a person the Questions of his soul have been so perfectly stated,
cc av vvd av, xx av-j p-acp po31 n1, cc-acp av p-acp po31 n1; cc p-acp d dt n1 dt n2 pp-f po31 n1 vhb vbn av av-j vvn,
and his prejudices and inevitable abuses so cleerly taken off, and he was so made to view the paths of life and death, that if he chooses the way of sin again, it must be, not by weaknesse or the infelicity of his breeding,
and his prejudices and inevitable Abuses so clearly taken off, and he was so made to view the paths of life and death, that if he chooses the Way of since again, it must be, not by weakness or the infelicity of his breeding,
cc po31 n2 cc j n2 av av-j vvn a-acp, cc pns31 vbds av vvn pc-acp vvi dt n2 pp-f n1 cc n1, cst cs pns31 vvz dt n1 pp-f n1 av, pn31 vmb vbi, xx p-acp n1 cc dt n1 pp-f po31 n-vvg,
or the weaknesse of his understanding, but a direct preference or prelation, a preferring sin before grace, the spirit of lust before the purities of the soul, the madnesse of drunkennesse before the fulnesse of the Spirit, money before our friend,
or the weakness of his understanding, but a Direct preference or prelation, a preferring since before grace, the Spirit of lust before the Purities of the soul, the madness of Drunkenness before the fullness of the Spirit, money before our friend,
and the principles of his society, so against his honour, and his promises, and his former discourses and his doctrines, his censuring of men for the same crimes,
and the principles of his society, so against his honour, and his promises, and his former discourses and his doctrines, his censuring of men for the same crimes,
cc dt n2 pp-f po31 n1, av p-acp po31 n1, cc po31 n2, cc po31 j n2 cc po31 n2, po31 vvg pp-f n2 p-acp dt d n2,
and the bitter invectives and reproofs which in the dayes of his health and reason he used against his erring Brethren, that he is now constrained to answer his own arguments, he is intangled in his own discourses, he is shamed with his former conversation;
and the bitter invectives and reproofs which in the days of his health and reason he used against his erring Brothers, that he is now constrained to answer his own Arguments, he is entangled in his own discourses, he is shamed with his former Conversation;
cc dt j n2 cc n2 r-crq p-acp dt n2 pp-f po31 n1 cc n1 pns31 vvd p-acp po31 j-vvg n2, cst pns31 vbz av vvn pc-acp vvi po31 d n2, pns31 vbz vvn p-acp po31 d n2, pns31 vbz vvn p-acp po31 j n1;
and it will be remembred against him, how severely he reproved, and how reasonably he chastised the lust which now he runs to in despite of himself and all his friends.
and it will be remembered against him, how severely he reproved, and how reasonably he chastised the lust which now he runs to in despite of himself and all his Friends.
cc pn31 vmb vbi vvn p-acp pno31, c-crq av-j pns31 vvd, cc c-crq av-j pns31 vvd dt n1 r-crq av pns31 vvz p-acp p-acp n1 pp-f px31 cc d po31 n2.
and that which holds him, the net and his own wings, that is, the Lawes of God and his own conscience and perswasion, he is resolved to do the thing, and seeks excuses afterwards;
and that which holds him, the net and his own wings, that is, the Laws of God and his own conscience and persuasion, he is resolved to do the thing, and seeks excuses afterwards;
cc cst r-crq vvz pno31, dt n1 cc po31 d n2, cst vbz, dt n2 pp-f np1 cc po31 d n1 cc n1, pns31 vbz vvn pc-acp vdi dt n1, cc vvz n2 av;
and if he does not fear concerning himself, yet his condition is fearfull, and the man haih NONLATINALPHABET, a reprobate minde, that is, a judgement corrupted by lust:
and if he does not Fear Concerning himself, yet his condition is fearful, and the man haih, a Reprobate mind, that is, a judgement corrupted by lust:
cc cs pns31 vdz xx vvi vvg px31, av po31 n1 vbz j, cc dt n1 vhz, dt j-jn n1, cst vbz, dt n1 vvn p-acp n1:
his heart is blinde, he is past feeling, his understanding is darkned, then he may walk in the vanity of his minde, and give himself over to lasciviousnesse, and shall work all uncleannesse with greedinesse; then he needs no greater misery:
his heart is blind, he is past feeling, his understanding is darkened, then he may walk in the vanity of his mind, and give himself over to lasciviousness, and shall work all uncleanness with greediness; then he needs no greater misery:
this is the state of evill which his fear ought to have prevented, but now it is past fear, and is to be recovered with sorrow, or else to be run through till death and hell are become his portion;
this is the state of evil which his Fear ought to have prevented, but now it is passed Fear, and is to be recovered with sorrow, or Else to be run through till death and hell Are become his portion;
d vbz dt n1 pp-f j-jn r-crq po31 vvb vmd pc-acp vhi vvn, cc-acp av pn31 vbz p-acp vvb, cc vbz pc-acp vbi vvn p-acp n1, cc av pc-acp vbi vvn p-acp p-acp n1 cc n1 vbr vvn po31 n1;
he throws himself back in the accounts of eternity, and slides to the bottome of the hill, from whence with sweat and labour of his hands and knees he had long been creeping;
he throws himself back in the accounts of eternity, and slides to the bottom of the hill, from whence with sweat and labour of his hands and knees he had long been creeping;
pns31 vvz px31 av p-acp dt n2 pp-f n1, cc vvz p-acp dt n1 pp-f dt n1, p-acp c-crq p-acp n1 cc n1 pp-f po31 n2 cc n2 pns31 vhd av-j vbn vvg;
he descends from the spirit to the flesh, from honour to dishonour, from wise principles to unthrifty practises, like one of the vainer fellowes, who grows a fool,
he descends from the Spirit to the Flesh, from honour to dishonour, from wise principles to unthrifty practises, like one of the vainer Fellows, who grows a fool,
If a servile fear makes us to remove our sins, and so passes us towards our pardon and the receiving such graces which may endear our duty and oblige our affection;
If a servile Fear makes us to remove our Sins, and so passes us towards our pardon and the receiving such graces which may endear our duty and oblige our affection;
cs dt j n1 vvz pno12 pc-acp vvi po12 n2, cc av vvz pno12 p-acp po12 n1 cc dt vvg d n2 r-crq vmb vvi po12 n1 cc vvi po12 n1;
but if this servile fear makes us to desire to be reconcil'd to God, that he may no longer stay at enmity with us, from this fear we shall soon passe to carefulnesse, from carefulnesse to love, from love to diligence, from diligence to perfection; and the enemies shall become servants, and the servants shall become adopted sons, and passe into the society and the participation of the inheritance of Jesus:
but if this servile Fear makes us to desire to be reconciled to God, that he may no longer stay At enmity with us, from this Fear we shall soon pass to carefulness, from carefulness to love, from love to diligence, from diligence to perfection; and the enemies shall become Servants, and the Servants shall become adopted Sons, and pass into the society and the participation of the inheritance of jesus:
SERMON, IX. Part III. IAm now to give account concerning the excesse of fear, not directly and abstractedly as it is a passion, but as it is subjected in Religion, and degenerates into superstition ▪ For so among the Greeks, fear is the ingredient and half of the constitution of that folly;
SERMON, IX. Part III. IAm now to give account Concerning the excess of Fear, not directly and abstractedly as it is a passion, but as it is subjected in Religion, and Degenerates into Superstition ▪ For so among the Greeks, Fear is the ingredient and half of the constitution of that folly;
n1, crd. vvb np1. fw-la av pc-acp vvi n1 vvg dt n1 pp-f n1, xx av-j cc av-vvn c-acp pn31 vbz dt n1, p-acp c-acp pn31 vbz vvn p-acp n1, cc vvz p-acp n1 ▪ p-acp av p-acp dt np1, vvb vbz dt n1 cc n-jn pp-f dt n1 pp-f d n1;
and was to be loved and admired, but not feared at all; and therefore they taught men neither to fear death, nor to fear punishment after death, nor any displeasure of God:
and was to be loved and admired, but not feared At all; and Therefore they taught men neither to Fear death, nor to Fear punishment After death, nor any displeasure of God:
cc vbds pc-acp vbi vvn cc vvn, cc-acp xx vvn p-acp d; cc av pns32 vvd n2 av-d pc-acp vvi n1, ccx pc-acp vvi n1 p-acp n1, ccx d n1 pp-f np1:
His terroribus ab Epicuro soluti non metuimus Deos, said Cicero; and thence came this acceptation of the word, that superstition should signifie an unreasonable fear of God:
His terroribus ab Epicuro Solutions non metuimus Gods, said Cicero; and thence Come this acceptation of the word, that Superstition should signify an unreasonable Fear of God:
po31 fw-la fw-la fw-la n1 fw-fr fw-la fw-la, vvd np1; cc av vvd d n1 pp-f dt n1, cst n1 vmd vvi dt j n1 pp-f np1:
But besides this, there was another part of its definition, NONLATINALPHABET, the superstitious man is also an Idolater, NONLATINALPHABET, one that is afraid of something besides God.
But beside this, there was Another part of its definition,, the superstitious man is also an Idolater,, one that is afraid of something beside God.
cc-acp p-acp d, pc-acp vbds j-jn n1 pp-f po31 n1,, dt j n1 vbz av dt n1,, pi cst vbz j pp-f pi p-acp np1.
it was a worshipping or fearing the spirits of their dead Heroes, quos superstites credebant, whom they thought to be alive after their NONLATINALPHABET or Deification;
it was a worshipping or fearing the spirits of their dead Heroes, quos Superstitious Credebant, whom they Thought to be alive After their or Deification;
and it alludes to that admirable description of old age which Solomon made beyond all the Rhetorick of the Greeks and Romans [ Also they shall be afraid of that which is high,
and it alludes to that admirable description of old age which Solomon made beyond all the Rhetoric of the Greeks and Roman [ Also they shall be afraid of that which is high,
cc pn31 vvz p-acp d j n1 pp-f j n1 r-crq np1 vvn p-acp d dt n1 pp-f dt np1 cc njp2 [ av pns32 vmb vbb j pp-f d r-crq vbz j,
the Scripture addes NONLATINALPHABET a sacrificing to Daemons in St. Paul and in Baruch; where although we usually read it sacrificing to Devils, yet it was but accidentall that they were such;
the Scripture adds a sacrificing to Daemons in Saint Paul and in baruch; where although we usually read it sacrificing to Devils, yet it was but accidental that they were such;
for those indeed were evill spirits who had seduced them, and tempted them to such ungodly rites; (and yet they who were of the Pythagorean sect, pretended a more holy worship,
for those indeed were evil spirits who had seduced them, and tempted them to such ungodly Rites; (and yet they who were of the Pythagorean sect, pretended a more holy worship,
p-acp d av vbdr j-jn n2 r-crq vhd vvn pno32, cc vvd pno32 p-acp d j n2; (cc av pns32 r-crq vbdr pp-f dt np1 n1, vvd dt av-dc j n1,
and therefore it is more fully expressed by St. Paul in a generall signification, they worshipped the creature, NONLATINALPHABET besides the Creator, so it should be read;
and Therefore it is more Fully expressed by Saint Paul in a general signification, they worshipped the creature, beside the Creator, so it should be read;
cc av pn31 vbz av-dc av-j vvn p-acp n1 np1 p-acp dt j n1, pns32 vvd dt n1, p-acp dt n1, av pn31 vmd vbi vvn;
if we worship any creature besides God, worshipping so as the worship of him becomes a part of Religion, it is also a direct superstition; but concerning this part of superstition, I shall not trouble this discourse,
if we worship any creature beside God, worshipping so as the worship of him becomes a part of Religion, it is also a Direct Superstition; but Concerning this part of Superstition, I shall not trouble this discourse,
cs pns12 vvb d n1 p-acp np1, vvg av p-acp dt n1 pp-f pno31 vvz dt n1 pp-f n1, pn31 vbz av dt j n1; p-acp vvg d n1 pp-f n1, pns11 vmb xx vvi d n1,
because I know no Christians blamable in this particular but the Church of Rome, and they that communicate with her in the worshipping of Images, of Angels, and Saints, burning lights and perfumes to them, making offerings, confidences, advocations and vowes to them,
Because I know no Christians blamable in this particular but the Church of Rome, and they that communicate with her in the worshipping of Images, of Angels, and Saints, burning lights and perfumes to them, making offerings, confidences, advocations and vows to them,
c-acp pns11 vvb dx np1 j p-acp d j p-acp dt n1 pp-f np1, cc pns32 cst vvb p-acp pno31 p-acp dt vvg pp-f n2, pp-f n2, cc np1, j-vvg n2 cc n2 p-acp pno32, vvg n2, n2, n2 cc n2 p-acp pno32,
and are of such evill report, that where ever the word Superstition does signifie any thing criminall, these instances must come under the definition of it.
and Are of such evil report, that where ever the word Superstition does signify any thing criminal, these instances must come under the definition of it.
cc vbr pp-f d j-jn n1, cst c-crq av dt n1 n1 vdz vvi d n1 j-jn, d n2 vmb vvi p-acp dt n1 pp-f pn31.
They are NONLATINALPHABET, a cultus superstitum, a cultus Daemonum, and therefore besides that they have NONLATINALPHABET, a proper reproof in Christian Religion, are condemned by all wise men, which call superstition criminall.
They Are, a cultus superstitum, a cultus Daemonum, and Therefore beside that they have, a proper reproof in Christian Religion, Are condemned by all wise men, which call Superstition criminal.
pns32 vbr, dt fw-la fw-la, dt fw-la np1, cc av p-acp cst pns32 vhb, dt j n1 p-acp njp n1, vbr vvn p-acp d j n2, r-crq vvb n1 j-jn.
But as it is superstition to worship any thing NONLATINALPHABET besides the Creator, so it is superstition to worship God NONLATINALPHABET, otherwise then is decent, proportionable or described.
But as it is Superstition to worship any thing beside the Creator, so it is Superstition to worship God, otherwise then is decent, proportionable or described.
p-acp c-acp pn31 vbz n1 pc-acp vvi d n1 p-acp dt n1, av pn31 vbz n1 p-acp n1 np1, av av vbz j, j cc vvn.
the Epicurean cal'd all fear of God superstition, but did not condemn his worship; the other part of wise men cal'd all unreasonable fear, and inordinate worship superstition,
the Epicurean called all Fear of God Superstition, but did not condemn his worship; the other part of wise men called all unreasonable Fear, and inordinate worship Superstition,
dt jp vvn d n1 pp-f np1 n1, cc-acp vdd xx vvi po31 vvb; dt j-jn n1 pp-f j n2 vvn d j n1, cc j n1 n1,
Now because the three great actions of Religion are, to worship God, to fear God, and to trust in him, by the inordination of these three actions, we may reckon three sorts of this crime;
Now Because the three great actions of Religion Are, to worship God, to Fear God, and to trust in him, by the inordination of these three actions, we may reckon three sorts of this crime;
av p-acp dt crd j n2 pp-f n1 vbr, p-acp n1 np1, pc-acp vvi np1, cc pc-acp vvi p-acp pno31, p-acp dt n1 pp-f d crd n2, pns12 vmb vvi crd n2 pp-f d n1;
the excesse of fear, and the obliquity in trust, and the errors in worship, are the three sorts of superstition: the first of which is only pertinent to our present consideration.
the excess of Fear, and the obliquity in trust, and the errors in worship, Are the three sorts of Superstition: the First of which is only pertinent to our present consideration.
1. Fear is the duty we owe to God as being the God of power and Justice, the great Judge of heaven and earth, the avenger of the cause of Widows, the Patron of the poor,
1. fear is the duty we owe to God as being the God of power and justice, the great Judge of heaven and earth, the avenger of the cause of Widows, the Patron of the poor,
it is the mother of consideration, and the nurse of sober counsels, and it puts the soul to fermentation and activity, making it to passe from trembling to caution, from caution to carefulnesse, from carefulnesse to watchfulnesse, from thence to prudence,
it is the mother of consideration, and the nurse of Sobrium Counsels, and it puts the soul to fermentation and activity, making it to pass from trembling to caution, from caution to carefulness, from carefulness to watchfulness, from thence to prudence,
and gives warning to them that laugh loud, and feast in the chambers of rejoycing, where a man cannot consider by reason of the noises of wine, and jest, and musick:
and gives warning to them that laugh loud, and feast in the chambers of rejoicing, where a man cannot Consider by reason of the noises of wine, and jest, and music:
cc vvz n1 p-acp pno32 cst vvb av-j, cc vvi p-acp dt n2 pp-f vvg, c-crq dt n1 vmbx vvi p-acp n1 pp-f dt n2 pp-f n1, cc n1, cc n1:
and the Devill observing, that fear like spare diet starves the feavers of lust, and quenches the flames of hell, endevours to highten this abstinence so much as to starve the man,
and the devil observing, that Fear like spare diet starves the fevers of lust, and quenches the flames of hell, endeavours to heighten this abstinence so much as to starve the man,
cc dt n1 vvg, cst vvb av-j j n1 vvz dt n2 pp-f n1, cc vvz dt n2 pp-f n1, n2 pc-acp vvi d n1 av av-d c-acp pc-acp vvi dt n1,
and break the spirit into timorousnesse and scruple, sadnesse and unreasonable tremblings, credulity and trifling observation, suspicion and false accusations of God;
and break the Spirit into timorousness and scruple, sadness and unreasonable tremblings, credulity and trifling observation, suspicion and false accusations of God;
cc vvi dt n1 p-acp n1 cc n1, n1 cc j n2-vvg, n1 cc j-vvg n1, n1 cc j n2 pp-f np1;
and then vice being turned out at the gate, returns in at the postern, and does the work of hell and death by running too inconsiderately in the paths which seem to lead to heaven.
and then vice being turned out At the gate, returns in At the postern, and does the work of hell and death by running too inconsiderately in the paths which seem to led to heaven.
cc av n1 vbg vvn av p-acp dt n1, vvz p-acp p-acp dt n1, cc vdz dt n1 pp-f n1 cc n1 p-acp vvg av av-j p-acp dt n2 r-crq vvb pc-acp vvi p-acp n1.
But so have I seen a harmlesse dove made dark with an artificiall night, and her eyes ceel'd and lock'd up with a little quill, soaring upward and flying with amazement, fear and an undiscerning wing, she made toward heaven,
But so have I seen a harmless dove made dark with an artificial night, and her eyes ceeled and locked up with a little quill, soaring upward and flying with amazement, Fear and an undiscerning wing, she made towards heaven,
p-acp av vhb pns11 vvn dt j n1 vvd j p-acp dt j n1, cc po31 n2 vvn cc vvn a-acp p-acp dt j n1, vvg av-j cc vvg p-acp n1, n1 cc dt j n1, pns31 vvd p-acp n1,
For if he with reason beleeves God to be his enemy, then the man needs no other argument to prove that he is undone then this, that the fountain of blessing (in this state in which the man is) will never issue any thing upon him but cursings.
For if he with reason believes God to be his enemy, then the man needs no other argument to prove that he is undone then this, that the fountain of blessing (in this state in which the man is) will never issue any thing upon him but cursings.
There are some persons so miserable and scrupulous, such perpetuall tormentors of themselves with unnecessary fears, that their meat and drink is a snare to their consciences;
There Are Some Persons so miserable and scrupulous, such perpetual tormentors of themselves with unnecessary fears, that their meat and drink is a snare to their Consciences;
pc-acp vbr d n2 av j cc j, d j n2 pp-f px32 p-acp j n2, cst po32 n1 cc n1 vbz dt n1 p-acp po32 n2;
For although ignorance is by some persons named the mother of devotion; yet if it fals in a hard ground, it is the mother of Atheisme, if in a soft ground, it is the parent of superstition: but if it proceeds from evill or mean opinions of God, (as such scruples and unreasonable fears do many times) it is an evill of a great impiety,
For although ignorance is by Some Persons nam the mother of devotion; yet if it falls in a hard ground, it is the mother of Atheism, if in a soft ground, it is the parent of Superstition: but if it proceeds from evil or mean opinions of God, (as such scruples and unreasonable fears do many times) it is an evil of a great impiety,
To be God, and to be essentially and infinitely good, is the same thing, and therefore to deny either is to be reckoned among the greatest crimes in the world.
To be God, and to be essentially and infinitely good, is the same thing, and Therefore to deny either is to be reckoned among the greatest crimes in the world.
pc-acp vbi np1, cc pc-acp vbi av-j cc av-j j, vbz dt d n1, cc av pc-acp vvi d vbz pc-acp vbi vvn p-acp dt js n2 p-acp dt n1.
and he that saw Hermolaus converse with Alexander; and Pausanias follow Philip the Macedonian; or Chaereas kissing the feet of Cajus Caligula would have observed how sordid men are made with fear,
and he that saw Hermolaus converse with Alexander; and Pausanias follow Philip the Macedonian; or Chaereas kissing the feet of Cajus Caligula would have observed how sordid men Are made with Fear,
And therefore although the Atheist sayes there is no God, the scrupulous, fearfull, and superstitious man does heartily wish what the other does beleeve.
And Therefore although the Atheist Says there is no God, the scrupulous, fearful, and superstitious man does heartily wish what the other does believe.
cc av cs dt n1 vvz a-acp vbz dx n1, dt j, j, cc j n1 vdz av-j vvi r-crq dt n-jn vdz vvi.
whither shall this man goe? where shall he lay his burden? where shall he take sanctuary? for he fears the Altars as the places where his soul bleeds and dies;
whither shall this man go? where shall he lay his burden? where shall he take sanctuary? for he fears the Altars as the places where his soul bleeds and die;
Almost all ages of the world have observed many instances of fond perswasions and foolish practises proceeding from violent fears and scruples in matter of Religion.
Almost all ages of the world have observed many instances of found persuasions and foolish practises proceeding from violent fears and scruples in matter of Religion.
av d n2 pp-f dt n1 vhb vvn d n2 pp-f j n2 cc j n2 vvg p-acp j n2 cc n2 p-acp n1 pp-f n1.
and the people did so when the Gregorian account began, continuing to call those unlucky dayes which were so signed in their tradition or Erra pater, although the day upon this account fell 10 dayes sooner;
and the people did so when the Gregorian account began, Continuing to call those unlucky days which were so signed in their tradition or Erra pater, although the day upon this account fell 10 days sooner;
cc dt n1 vdd av c-crq dt np1 n1 vvd, vvg pc-acp vvi d j n2 r-crq vbdr av vvn p-acp po32 n1 cc fw-la fw-la, cs dt n1 p-acp d n1 vvd crd ng2 av-c;
which when they are one entertain'd by weaknesse, prevail upon their own strength, and in sad natures and weak spirits have produced effects of great danger and sorrow.
which when they Are one entertained by weakness, prevail upon their own strength, and in sad nature's and weak spirits have produced effects of great danger and sorrow.
r-crq c-crq pns32 vbr crd vvn p-acp n1, vvb p-acp po32 d n1, cc p-acp j n2 cc j n2 vhb vvn n2 pp-f j n1 cc n1.
Aristodemas King of the Messenians in his warre against the Spartans, prevented the sword of the enemies by a violence done upon himself, only because his dogs howl'd like wolves,
Aristodemas King of the Messenians in his war against the Spartans, prevented the sword of the enemies by a violence done upon himself, only Because his Dogs howled like wolves,
and Nicias Generall of the Athenian forces sate with his armes in his bosome, and suffered himself and 40000 men tamely to fall by the insolent enemy, only because he was afraid of the labouring and eclipsed Moon.
and Nicias General of the Athenian forces sat with his arms in his bosom, and suffered himself and 40000 men tamely to fallen by the insolent enemy, only Because he was afraid of the labouring and eclipsed Moon.
cc np1 n1 pp-f dt jp n2 vvd p-acp po31 n2 p-acp po31 n1, cc vvd px31 cc crd n2 av-j pc-acp vvi p-acp dt j n1, av-j c-acp pns31 vbds j pp-f dt j-vvg cc vvn n1.
When Pope Eugenius sang Masse at Rhemes, and some few drops from the Chalice were spilt upon the pavement, it was thought to foretell mischief, warres,
When Pope Eugenius sang Mass At Rheims, and Some few drops from the Chalice were spilled upon the pavement, it was Thought to foretell mischief, wars,
c-crq n1 np1 vvd n1 p-acp np1, cc d d n2 p-acp dt n1 vbdr vvn p-acp dt n1, pn31 vbds vvn pc-acp vvi n1, n2,
and because Thomas Becket Archbishop of Canterbury sang the Masse of Requiem upon the day he was reconcil'd to his Prince, it was thought to foretell his own death by that religious office:
and Because Thomas Becket Archbishop of Canterbury sang the Mass of Requiem upon the day he was reconciled to his Prince, it was Thought to foretell his own death by that religious office:
and if men can listen to such whispers, and have not reason and observation enough to confute such trifles, they shall still be afrighted with the noise of birds,
and if men can listen to such whispers, and have not reason and observation enough to confute such trifles, they shall still be affrighted with the noise of Birds,
cc cs n2 vmb vvi p-acp d n2, cc vhb xx n1 cc n1 av-d pc-acp vvi d n2, pns32 vmb av vbi vvn p-acp dt n1 pp-f n2,
his reason sleeps, and his fears are waking, and all his rest, and his very securities to the fearfull man turn into afrights and insecure expectation of evils, that never shall happen;
his reason sleeps, and his fears Are waking, and all his rest, and his very securities to the fearful man turn into affrights and insecure expectation of evils, that never shall happen;
po31 n1 vvz, cc po31 n2 vbr vvg, cc d po31 n1, cc po31 j n2 p-acp dt j n1 vvi p-acp vvz cc j n1 pp-f n2-jn, cst av-x vmb vvi;
an active head and a restlesse minde, from fear or hope, from wine or passion, from fulnesse or emptinesse, from phantastick remembrances or from som Daemon good or bad:
an active head and a restless mind, from Fear or hope, from wine or passion, from fullness or emptiness, from fantastic remembrances or from Some Daemon good or bad:
dt j n1 cc dt j n1, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1, p-acp j n2 cc p-acp d n1 j cc j:
The dream of the yolk of an egge importeth gold (saith Artemidorus) and they that use to remember such phantastick idols are afraid to lose a friend when they dream their teeth shake,
The dream of the yolk of an egg imports gold (Says Artemidorus) and they that use to Remember such fantastic Idols Are afraid to loose a friend when they dream their teeth shake,
when naturally it will rather signifie a scurvy; for a naturall indisposition and an imperfect sense of the beginning of a disease, may vex the fancy into a symbolicall representation;
when naturally it will rather signify a scurvy; for a natural indisposition and an imperfect sense of the beginning of a disease, may vex the fancy into a symbolical representation;
for want of reason we discourse our selves into folly and weak observation, and give the Devill power over us in those circumstances in which we can least resist him.
for want of reason we discourse our selves into folly and weak observation, and give the devil power over us in those Circumstances in which we can least resist him.
p-acp n1 pp-f n1 pns12 vvb po12 n2 p-acp n1 cc j n1, cc vvi dt n1 n1 p-acp pno12 p-acp d n2 p-acp r-crq pns12 vmb av-ds vvi pno31.
Dominica the wife of Valens the Emperor dreamt that God threatned to take away her only son for her despitefull usage of St. Basil: the fear proceeding from this instance was safe and fortunate;
Dominica the wife of Valens the Emperor dreamed that God threatened to take away her only son for her despiteful usage of Saint Basil: the Fear proceeding from this instance was safe and fortunate;
but if she had dreamt in the behalf of a Heretick, she might have been cousened into a false proposition upon a ground weaker then the discourse of a waking childe.
but if she had dreamed in the behalf of a Heretic, she might have been cozened into a false proposition upon a ground Weaker then the discourse of a waking child.
Let us proceed from causes to effects, from naturall means to ordinary events, and believe felicity not to be a chance but a choice, and evill to be the daughter of sin and the Divine anger, not of fortune and fancy; let us fear God when we have made him angry;
Let us proceed from Causes to effects, from natural means to ordinary events, and believe felicity not to be a chance but a choice, and evil to be the daughter of sin and the Divine anger, not of fortune and fancy; let us Fear God when we have made him angry;
vvb pno12 vvi p-acp n2 p-acp n2, p-acp j n2 p-acp j n2, cc vvi n1 xx pc-acp vbi dt vvb p-acp dt n1, cc j-jn pc-acp vbi dt n1 pp-f vvb cc dt j-jn n1, xx pp-f n1 cc n1; vvb pno12 vvi np1 c-crq pns12 vhb vvn pno31 j;
and the misery of an honest and a weak heart, and is to be cured only by reason and good company, a wise guide and a plain rule, a cheerfull spirit and a contented minde, by joy in God according to the commandements, that is, a rejoycing evermore.
and the misery of an honest and a weak heart, and is to be cured only by reason and good company, a wise guide and a plain Rule, a cheerful Spirit and a contented mind, by joy in God according to the Commandments, that is, a rejoicing evermore.
cc dt n1 pp-f dt j cc dt j n1, cc vbz pc-acp vbi vvn av-j p-acp n1 cc j n1, dt j n1 cc dt j n1, dt j n1 cc dt j-vvn n1, p-acp n1 p-acp np1 vvg p-acp dt n2, cst vbz, dt vvg av.
2. But besides this superstitious fear, there is another fear directly criminall, and it is cald, worldly fear, of which the Spirit of God hath said, But the fearfull and incredulous shall have their part in the lake that burneth with fire and brimstone, which is the second death;
2. But beside this superstitious Fear, there is Another Fear directly criminal, and it is called, worldly Fear, of which the Spirit of God hath said, But the fearful and incredulous shall have their part in the lake that burns with fire and brimstone, which is the second death;
crd p-acp p-acp d j n1, pc-acp vbz j-jn n1 av-j j-jn, cc pn31 vbz vvn, j n1, pp-f r-crq dt n1 pp-f np1 vhz vvn, p-acp dt j cc j vmb vhi po32 n1 p-acp dt n1 cst vvz p-acp n1 cc n1, r-crq vbz dt ord n1;
or leave the robe of Baptisme in the hand of the tempter, and run away by all means. St. Athanasius for 46 years did run and fight, he disputed with the Arrians and fled from their Officers;
or leave the robe of Baptism in the hand of the tempter, and run away by all means. Saint Athanasius for 46 Years did run and fight, he disputed with the Arians and fled from their Officers;
cc vvi dt n1 pp-f n1 p-acp dt n1 pp-f dt n1, cc vvi av p-acp d n2. n1 np1 p-acp crd n2 vdd vvi cc vvi, pns31 vvn p-acp dt n2-jn cc vvd p-acp po32 n2;
but when duty and life cannot stand together, he that then flies a persecution by delivering up his soul, is one that hath no charity, no love to God, no trust in promises, no just estimation of the rewards of a noble contention.
but when duty and life cannot stand together, he that then flies a persecution by delivering up his soul, is one that hath no charity, no love to God, no trust in promises, no just estimation of the rewards of a noble contention.
and when St. Laurence triumph'd over Valerianus, St. Sebastian over Diocletian, St. Vincentius over Dacianus, and the armies of Martyrs over the Proconsuls, accusers,
and when Saint Laurence triumphed over Valerian, Saint Sebastian over Diocletian, Saint Vincentius over Dacianus, and the armies of Martyrs over the Proconsuls, accusers,
and executioners, they shew'd their love to God by triumphing over fear, and leading captivity captive by the strength of their Captain, whose garments were red from Bozrah.
and executioners, they showed their love to God by triumphing over Fear, and leading captivity captive by the strength of their Captain, whose garments were read from Bozrah.
and is called pusillanimity. For some see themselves encompassed with temptations, they observe their frequent fals, their perpetuall returns from good purposes to weak performances, the daily mortifications that are necessary, the resisting naturall appetites,
and is called pusillanimity. For Some see themselves encompassed with temptations, they observe their frequent falls, their perpetual returns from good Purposes to weak performances, the daily mortifications that Are necessary, the resisting natural appetites,
as after labour and expence to lose the Jewell and the charges of their venture. St. Austin compares such men to children and phantastick persons afrighted with phantasmes and specters;
as After labour and expense to loose the Jewel and the charges of their venture. Saint Austin compares such men to children and fantastic Persons affrighted with phantasms and specters;
c-acp p-acp n1 cc n1 pc-acp vvi dt n1 cc dt n2 pp-f po32 n1. n1 np1 vvz d n2 p-acp n2 cc j n2 vvn p-acp n2 cc n2;
To fear the censures of men when God is your Judge, to fear their evill when God is your defence, to fear death when he is the entrance to life and felicity, is unreasonable and pernicious;
To Fear the censures of men when God is your Judge, to Fear their evil when God is your defence, to Fear death when he is the Entrance to life and felicity, is unreasonable and pernicious;
but if you will turn your passion into duty, and joy, and security, fear to offend God, to enter voluntarily into temptation, fear the alluring face of lust,
but if you will turn your passion into duty, and joy, and security, Fear to offend God, to enter voluntarily into temptation, Fear the alluring face of lust,
and when you have recover'd from the share, then infinitely fear to return into that condition, in which whosoever dwels is the heir of fear and eternall sorrow.
and when you have recovered from the share, then infinitely Fear to return into that condition, in which whosoever dwells is the heir of Fear and Eternal sorrow.
cc c-crq pn22 vhb vvn p-acp dt n1, av av-j vvb pc-acp vvi p-acp d n1, p-acp r-crq r-crq vvz vbz dt n1 pp-f n1 cc j n1.
But servile fear is vitious when it still retains the affection of slaves, and when its effects are hatred, wearinesse, displeasure, and want of charity:
But servile Fear is vicious when it still retains the affection of slaves, and when its effects Are hatred, weariness, displeasure, and want of charity:
cc-acp j vvb vbz j c-crq pn31 av vvz dt n1 pp-f n2, cc c-crq po31 n2 vbr n1, n1, n1, cc n1 pp-f n1:
But to the former sort of vertuous fear, some also adde another which they call Angelicall, that is, such a fear as the blessed Angels have, who before God hide their faces,
But to the former sort of virtuous Fear, Some also add Another which they call Angelical, that is, such a Fear as the blessed Angels have, who before God hide their faces,
but for the present, that which will regularly concern all our duty, is this, that when the fear of God is the instrument of our duty, or Gods worship, the greater it is, it is so much the better.
but for the present, that which will regularly concern all our duty, is this, that when the Fear of God is the Instrument of our duty, or God's worship, the greater it is, it is so much the better.
and for the passions or vertues themselves, let them passe from beginning to great progresses, from man to Angel, from the imperfection of man to the perfections of the sons of God;
and for the passion or Virtues themselves, let them pass from beginning to great Progresses, from man to Angel, from the imperfection of man to the perfections of the Sons of God;
but if they swell to great proportions, they passe through the measures of grace, and are united to felicity in the comprehensions of God, in the joyes of an eternall glory.
but if they swell to great proportions, they pass through the measures of grace, and Are united to felicity in the comprehensions of God, in the Joys of an Eternal glory.
FRom the beginning of days Man hath been so crosse to the Divine commandements, that in many cases there can be no reason given why a man should choose some ways,
FRom the beginning of days Man hath been so cross to the Divine Commandments, that in many cases there can be no reason given why a man should choose Some ways,
And when our blessed Saviour hath commanded us to love our enemies, we think we have so much reason against it, that God will easily excuse our disobedience in this case,
And when our blessed Saviour hath commanded us to love our enemies, we think we have so much reason against it, that God will Easily excuse our disobedience in this case,
cc c-crq po12 j-vvn n1 vhz vvn pno12 pc-acp vvi po12 n2, pns12 vvb pns12 vhb av d n1 p-acp pn31, cst np1 vmb av-j vvi po12 n1 p-acp d n1,
and what S. Peter calls [ put to death in the flesh ] St. Paul calls [ crucified through weaknesse; ] and, yee know that through the infirmity of the flesh I preached unto you, said S. Paul: but here, flesh is not opposed to the spirit as a direct enemy, but as a weak servant: for if the flesh be powerfull and opposite, the spirit stays not there:
and what S. Peter calls [ put to death in the Flesh ] Saint Paul calls [ Crucified through weakness; ] and, ye know that through the infirmity of the Flesh I preached unto you, said S. Paul: but Here, Flesh is not opposed to the Spirit as a Direct enemy, but as a weak servant: for if the Flesh be powerful and opposite, the Spirit stays not there:
and therefore here, where the spirit inclining to good, well disposed, and apt to holy counsels, does inhabit in society with the flesh, it means onely a weak and unapt nature,
and Therefore Here, where the Spirit inclining to good, well disposed, and apt to holy Counsels, does inhabit in society with the Flesh, it means only a weak and unapt nature,
cc av av, c-crq dt n1 vvg p-acp j, av vvn, cc j p-acp j n2, vdz vvi p-acp n1 p-acp dt n1, pn31 vvz av-j dt j cc j n1,
1. Therefore we are to consider the infirmities of the flesh naturally. 2. Its weaknesse in the first beginnings of the state of grace, its daily pretensions and temptations, its excuses and lessenings of duty. 3. What remedies there are in the spirit to cure the evils of nature. 4. How far the weaknesses of the flesh can consist with the Spirit of grace in well grown Christians:
1. Therefore we Are to Consider the infirmities of the Flesh naturally. 2. Its weakness in the First beginnings of the state of grace, its daily pretensions and temptations, its excuses and lessenings of duty. 3. What remedies there Are in the Spirit to cure the evils of nature. 4. How Far the Weaknesses of the Flesh can consist with the Spirit of grace in well grown Christians:
for God fitted Horses and Mules with strength, Bees and Pismires with sagacity, Harts and Hares with swiftnesse, Birds with feathers and a light aëry body;
for God fitted Horses and Mules with strength, Bees and Pismires with sagacity, Hearts and Hares with swiftness, Birds with Feathers and a Light aery body;
p-acp np1 vvn n2 cc n2 p-acp n1, n2 cc n2 p-acp n1, n2 cc n2 p-acp n1, n2 p-acp n2 cc dt j j n1;
NONLATINALPHABET, said the Apostle, By nature we were the sons of wrath, that is, we were born heirs of death, which death came upon us from Gods anger for the sin of our first Parents;
, said the Apostle, By nature we were the Sons of wrath, that is, we were born Heirs of death, which death Come upon us from God's anger for the since of our First Parents;
it signifies that our nature of it self is a state of opposition to the spirit of grace, it is privatively opposed, that is, that there is nothing in it that can bring us to felicity;
it signifies that our nature of it self is a state of opposition to the Spirit of grace, it is privatively opposed, that is, that there is nothing in it that can bring us to felicity;
nothing but an obedientiall capacity; our flesh can become sanctified, as the stones can become children unto Abraham, or as dead seed can become living corn;
nothing but an obediential capacity; our Flesh can become sanctified, as the stones can become children unto Abraham, or as dead seed can become living corn;
The Divine love must come upon us and snatch us from our imperfection, enlighten our understanding, move and stirre our affections, open the gates of heaven, turn our nature into grace, entirely forgive our former prevarications, take us by the hand,
The Divine love must come upon us and snatch us from our imperfection, enlighten our understanding, move and stir our affections, open the gates of heaven, turn our nature into grace, entirely forgive our former prevarications, take us by the hand,
so it represents our nature to be weak as a childe, ignorant as infancy, helplesse as an orphan, averse as an uninstructed person, in so geat degrees that God is forced to bring us to a holy life by arts great and many as the power and principles of the Creation;
so it represents our nature to be weak as a child, ignorant as infancy, helpless as an orphan, averse as an uninstructed person, in so geat Degrees that God is forced to bring us to a holy life by arts great and many as the power and principles of the Creation;
even in the two great instances of temptation, pleasure and pain; in both which the flesh is destroyed if it be not helped by a mighty grace, as certainly as the Canes doe bow their heads before the breath of a mighty wind. 1. In pleasure we see it by the publick miseries and follies of the world.
even in the two great instances of temptation, pleasure and pain; in both which the Flesh is destroyed if it be not helped by a mighty grace, as Certainly as the Canes do bow their Heads before the breath of a mighty wind. 1. In pleasure we see it by the public misery's and follies of the world.
An old Greek said well, NONLATINALPHABET, There is amongst men nothing perfect, because men carry themselves as persons that are lesse then money, servants of gain and interest;
an old Greek said well,, There is among men nothing perfect, Because men carry themselves as Persons that Are less then money, Servants of gain and Interest;
and if a temptation of money comes strong and violent, you may as well tye a wilde dog to quietuesse with the guts of a tender Kid, as suppose that most men can doe vertuously when they may sin at a great price.
and if a temptation of money comes strong and violent, you may as well tie a wild dog to quietuesse with the guts of a tender Kid, as suppose that most men can do virtuously when they may sin At a great price.
and Sin waits upon Wealth ready dress'd and fit for action, therefore in some temptations they confesse how little their souls are, they cannot stand that assault;
and since waits upon Wealth ready dressed and fit for actium, Therefore in Some temptations they confess how little their Souls Are, they cannot stand that assault;
cc n1 vvz p-acp n1 j vvn cc vvn p-acp n1, av p-acp d n2 pns32 vvb c-crq av-j po32 n2 vbr, pns32 vmbx vvi d n1;
but because this passion is the daughter of Voluptuousnesse, and very often is but a servant sin, ministring to sensuall pleasures, the great weaknesse of the flesh is more seen in the matter of carnall crimes, Lust and Drunkennesse. Nemo enim se adsuefacit ad vitandum & ex animo evellendum ea quae molesta ei non sunt.
but Because this passion is the daughter of Voluptuousness, and very often is but a servant since, ministering to sensual pleasures, the great weakness of the Flesh is more seen in the matter of carnal crimes, Lust and drunkenness. Nemo enim se adsuefacit ad vitandum & ex animo evellendum ea Quae molesta ei non sunt.
cc-acp c-acp d n1 vbz dt n1 pp-f n1, cc av av vbz p-acp dt n1 n1, j-vvg p-acp j n2, dt j n1 pp-f dt n1 vbz av-dc vvn p-acp dt n1 pp-f j n2, n1 cc n1. np1 fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la.
For you shall see some men fit to governe a Province, sober in their counsells, wise in the conduct of their affaires, men of discourse and reason, fit to sit with Princes,
For you shall see Some men fit to govern a Province, Sobrium in their Counsels, wise in the conduct of their affairs, men of discourse and reason, fit to fit with Princes,
and then to Devils? and is it not published by the sentence and observation of all the world, that the bravest men have been softned into effeminacy by the lisping charms,
and then to Devils? and is it not published by the sentence and observation of all the world, that the Bravest men have been softened into effeminacy by the lisping charms,
cc av p-acp n2? cc vbz pn31 xx vvn p-acp dt n1 cc n1 pp-f d dt n1, cst dt js n2 vhb vbn vvn p-acp n1 p-acp dt j-vvg n2,
and childish noyses of Women and imperfect persons? A faire slave bowed the neck of stout Polydamas, which was stiffe and inflexible to the contentions of an enemy:
and childish noises of Women and imperfect Persons? A fair slave bowed the neck of stout Polydamas, which was stiff and inflexible to the contentions of an enemy:
cc j n2 pp-f n2 cc j n2? dt j n1 vvd dt n1 pp-f j np1, r-crq vbds j cc j p-acp dt n2 pp-f dt n1:
and suppose a man set like the brave boy of the King of Nicomedia in the midst of temptation by a witty beauty, tyed upon a bed with silk and pretty violences, courted with musick and perfumes, with promises and easie postures, invited by opportunity and importunity, by rewards and impunity, by privacy and a guard;
and suppose a man Set like the brave boy of the King of Nicomedia in the midst of temptation by a witty beauty, tied upon a Bed with silk and pretty violences, courted with music and perfumes, with promises and easy postures, invited by opportunity and importunity, by rewards and impunity, by privacy and a guard;
cc vvb dt n1 vvd av-j dt j n1 pp-f dt n1 pp-f np1 p-acp dt n1 pp-f n1 p-acp dt j n1, vvn p-acp dt n1 p-acp n1 cc j n2, vvn p-acp n1 cc n2, p-acp n2 cc j n2, vvn p-acp n1 cc n1, p-acp n2 cc n1, p-acp n1 cc dt n1;
but what can flesh do in such a day of danger? Is it not necessary that we take in auxiliaries from Reason and Religion, from heaven and earth, from observation and experience, from hope and fear,
but what can Flesh do in such a day of danger? Is it not necessary that we take in auxiliaries from Reason and Religion, from heaven and earth, from observation and experience, from hope and Fear,
cc-acp q-crq vmb n1 vdb p-acp d dt n1 pp-f n1? vbz pn31 xx j cst pns12 vvb p-acp n2-j p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc n1,
and of all the world, not the interest of vertue, not the hopes of heaven; we will submit to pain upon no terms, but the basest and most dishonorable;
and of all the world, not the Interest of virtue, not the hope's of heaven; we will submit to pain upon no terms, but the Basest and most dishonourable;
cc pp-f d dt n1, xx dt n1 pp-f n1, xx dt n2 pp-f n1; pns12 vmb vvi p-acp n1 p-acp dx n2, cc-acp dt js cc av-ds j;
and they that are, suffer more within themselves by their fears and their temptations, by their uncertain purposes and violences to Nature, then by the Hang-mans sword; the Martyrdome is within;
and they that Are, suffer more within themselves by their fears and their temptations, by their uncertain Purposes and violences to Nature, then by the Hangmans sword; the Martyrdom is within;
cc pns32 cst vbr, vvi av-dc p-acp px32 p-acp po32 n2 cc po32 n2, p-acp po32 j n2 cc n2 p-acp n1, av p-acp dt ng1 n1; dt n1 vbz a-acp;
And indeed in sicknesse the infirmity is so very great, that God in a manner at that time hath reduced all Religion into one vertue, Patience with its appendages is the summe totall of almost all our duty that is proper to the days of sorrow:
And indeed in sickness the infirmity is so very great, that God in a manner At that time hath reduced all Religion into one virtue, Patience with its appendages is the sum total of almost all our duty that is proper to the days of sorrow:
cc av p-acp n1 dt n1 vbz av av j, cst np1 p-acp dt n1 p-acp d n1 vhz vvn d n1 p-acp crd n1, n1 p-acp po31 n2 vbz dt n1 j pp-f av d po12 n1 cst vbz j p-acp dt n2 pp-f n1:
then a comfort cannot make the body feel it, and the soule is not so abstracted to rejoyce much without its partner ▪ so that the proper joyes of the soul, such as are hope,
then a Comfort cannot make the body feel it, and the soul is not so abstracted to rejoice much without its partner ▪ so that the proper Joys of the soul, such as Are hope,
cs dt n1 vmbx vvi dt n1 vvb pn31, cc dt n1 vbz xx av vvn pc-acp vvi d p-acp po31 n1 ▪ av cst dt j n2 pp-f dt n1, d c-acp vbr n1,
and wise discourses, and satisfactions of reason, and the offices of Religion, are felt, just as we now perceive the joyes of heaven, with so little relish, that it comes as news of a victory to a man upon the Rack,
and wise discourses, and satisfactions of reason, and the Offices of Religion, Are felt, just as we now perceive the Joys of heaven, with so little relish, that it comes as news of a victory to a man upon the Rack,
cc j n2, cc n2 pp-f n1, cc dt n2 pp-f n1, vbr vvn, j c-acp pns12 av vvb dt n2 pp-f n1, p-acp av j n1, cst pn31 vvz p-acp n1 pp-f dt n1 p-acp dt n1 p-acp dt n1,
the proper nature and habitudes of men are so foolish and impotent, so averse and peevish to all good, that a mans will is of it self onely free to choose evils.
the proper nature and habitudes of men Are so foolish and impotent, so averse and peevish to all good, that a men will is of it self only free to choose evils.
dt j n1 cc n2 pp-f n2 vbr av j cc j, av j cc j p-acp d j, cst dt ng1 n1 vbz pp-f pn31 n1 av-j j pc-acp vvi n2-jn.
or to swear, to lie, or to doe little spites to his play-fellow, and can traine him up to infant follies? But the severity of Tutors and the care of Parents, discipline and watchfulnesse, arts and diligence, all is too little to make him love but to say his prayers,
or to swear, to lie, or to do little spites to his playfellow, and can train him up to infant follies? But the severity of Tutors and the care of Parents, discipline and watchfulness, arts and diligence, all is too little to make him love but to say his Prayers,
cc pc-acp vvi, pc-acp vvi, cc pc-acp vdi j n2 p-acp po31 n1, cc vmb vvi pno31 a-acp p-acp n1 n2? p-acp dt n1 pp-f n2 cc dt n1 pp-f n2, n1 cc n1, n2 cc n1, d vbz av j pc-acp vvi pno31 vvi cc-acp pc-acp vvi po31 n2,
the grace of God eases the malignity here, but it cannot be cured but by glory ▪ that is, this freedome of delight or perfect unabated election of evill, which is consequent to the evill manners of the world,
the grace of God eases the malignity Here, but it cannot be cured but by glory ▪ that is, this freedom of delight or perfect unabated election of evil, which is consequent to the evil manners of the world,
he grew up by his nurses milke, and at last having forgot his foster mothers kindnesse, eat that udder which gave him drink and nourishment; Improbit as nullo flectitur obsequio;
he grew up by his Nurse's milk, and At last having forgotten his foster mother's kindness, eat that udder which gave him drink and nourishment; Improbit as nullo flectitur Obsequio;
pns31 vvd a-acp p-acp po31 ng1 n1, cc p-acp ord vhg vvn po31 n1 ng1 n1, vvb d n1 r-crq vvd pno31 vvi cc n1; np1 p-acp n1 fw-la fw-la;
so perfectly given to naturall vices, that by degrees we degenerate into unnaturall, and no education or power of art can make us choose wisely or honestly:
so perfectly given to natural vices, that by Degrees we degenerate into unnatural, and no education or power of art can make us choose wisely or honestly:
av av-j vvn p-acp j n2, cst p-acp n2 pns12 j p-acp j, cc dx n1 cc n1 pp-f n1 vmb vvi pno12 vvi av-j cc av-j:
splendor and zeal are the effects of the first grace, and sometimes the first turnes into pride, and the second unto uncharitablenesse; and either by too dull and slow motions,
splendour and zeal Are the effects of the First grace, and sometime the First turns into pride, and the second unto uncharitableness; and either by too dull and slow motions,
n1 cc n1 vbr dt n2 pp-f dt ord n1, cc av dt ord vvz p-acp n1, cc dt ord p-acp n1; cc av-d p-acp av j cc j n2,
and then they by hating their own follies, begin to despise them that dwell below; It was the tricke of the old Philosophers whom Aristophanes thus describes, NONLATINALPHABET; pale, and barefoot, and proud;
and then they by hating their own follies, begin to despise them that dwell below; It was the trick of the old Philosophers whom Aristophanes thus describes,; pale, and barefoot, and proud;
cc cs pns32 p-acp vvg po32 d n2, vvb pc-acp vvi pno32 cst vvb a-acp; pn31 vbds dt n1 pp-f dt j n2 r-crq np1 av vvz,; j, cc j, cc j;
and violence with desires, and immortifications in all the appetites and prosecutions of the soule. Some think it is enough in all instances, if they pray hugely and fervently;
and violence with Desires, and immortifications in all the appetites and prosecutions of the soul. some think it is enough in all instances, if they pray hugely and fervently;
cc n1 p-acp n2, cc n2 p-acp d dt n2 cc n2 pp-f dt n1. d vvb pn31 vbz av-d p-acp d n2, cs pns32 vvb av-j cc av-j;
that when they demand but reason, they may enforce it by all means; that when they exact duty of their children, they may be imperious and without limit;
that when they demand but reason, they may enforce it by all means; that when they exact duty of their children, they may be imperious and without limit;
and the Fathers authority turns into an uneasie load, by being thrust like an unequall burden to one side, without allowing equall measures to the other:
and the Father's Authority turns into an uneasy load, by being thrust like an unequal burden to one side, without allowing equal measures to the other:
and our tongue speaks one thing and our heart means another; and we are hardly brought to say our prayers, or to undertake a fasting day, or to celebrate a Communion:
and our tongue speaks one thing and our heart means Another; and we Are hardly brought to say our Prayers, or to undertake a fasting day, or to celebrate a Communion:
cc po12 n1 vvz crd n1 cc po12 n1 vvz j-jn; cc pns12 vbr av vvn pc-acp vvi po12 n2, cc pc-acp vvi dt j-vvg n1, cc pc-acp vvi dt n1:
and yet doe them very seldome, and then very coldly, it will be found at the foot of the account, that our flesh and our naturall weaknesse prevailes oftner then our spirituall strengths:
and yet do them very seldom, and then very coldly, it will be found At the foot of the account, that our Flesh and our natural weakness prevails oftener then our spiritual strengths:
cc av vdb pno32 av av, cc av av av-jn, pn31 vmb vbi vvn p-acp dt n1 pp-f dt n1, cst po12 n1 cc po12 j n1 vvz av-c cs po12 j n2:
NONLATINALPHABET, they that are bound long in chains feel such a lamenesse in the first restitutions of their liberty, NONLATINALPHABET, by reason of the long accustomed chain and pressure, that they must stay till Nature hath set them free,
, they that Are bound long in chains feel such a lameness in the First restitutions of their liberty,, by reason of the long accustomed chain and pressure, that they must stay till Nature hath Set them free,
5. But when they have felt their follies, and see the linnen vail rent, some that are desirous to please God, back their resolutions with vows, and then the spirit is fortified,
5. But when they have felt their follies, and see the linen Vail rend, Some that Are desirous to please God, back their resolutions with vows, and then the Spirit is fortified,
crd p-acp c-crq pns32 vhb vvn po32 n2, cc vvi dt n1 vvb n1, d cst vbr j pc-acp vvi np1, av po32 n2 p-acp n2, cc av dt n1 vbz vvn,
and by honour in the more noble, and by conscience in all, have fortified the spirit of Man, that men dare not prevaricate their duty though they be tempted strongly, and invited perpetually;
and by honour in the more noble, and by conscience in all, have fortified the Spirit of Man, that men Dare not prevaricate their duty though they be tempted strongly, and invited perpetually;
cc p-acp vvb p-acp dt av-dc j, cc p-acp n1 p-acp d, vhb vvn dt n1 pp-f n1, cst n2 vvb xx vvi po32 n1 cs pns32 vbb vvn av-j, cc vvd av-j;
and agreeing in nothing but in confederate vices, and grown so remisse in governments, and severe accounts, every thing is left so loose, that honour and publick fame, modesty, and shame, are now so slender guards to the spirit, that the flesh breaks in and makes most men more bold against God then against men,
and agreeing in nothing but in confederate vices, and grown so remiss in governments, and severe accounts, every thing is left so lose, that honour and public fame, modesty, and shame, Are now so slender guards to the Spirit, that the Flesh breaks in and makes most men more bold against God then against men,
cc vvg p-acp pix cc-acp p-acp j-jn n2, cc vvn av j p-acp n2, cc j n2, d n1 vbz vvn av j, cst n1 cc j n1, n1, cc n1, vbr av av j n2 p-acp dt n1, cst dt n1 vvz p-acp cc vvz av-ds n2 av-dc j p-acp np1 av p-acp n2,
9. The spirit is abated and interrupted by the flesh, because the flesh pretends it is not able to doe those ministeries which are appointed in order to Religion;
9. The Spirit is abated and interrupted by the Flesh, Because the Flesh pretends it is not able to do those ministeries which Are appointed in order to Religion;
crd dt n1 vbz vvn cc vvn p-acp dt n1, c-acp dt n1 vvz pn31 vbz xx j pc-acp vdi d n2 r-crq vbr vvn p-acp n1 p-acp n1;
we are not able to fast, or if we watch, it breeds gouts and catarrhes; or charity is a grace too expensive, our necessities are too big to do it; or we cannot suffer pain;
we Are not able to fast, or if we watch, it breeds gouts and catarrhs; or charity is a grace too expensive, our necessities Are too big to do it; or we cannot suffer pain;
pns12 vbr xx j pc-acp vvi, cc cs pns12 vvb, pn31 vvz n2 cc n2; cc n1 vbz dt n1 av j, po12 n2 vbr av j pc-acp vdi pn31; cc pns12 vmbx vvi n1;
And what shall we doe to secure our duty, and to be delivered of our selves, that the body of death which we bear about us may not destroy the life of the spirit?
And what shall we do to secure our duty, and to be Delivered of our selves, that the body of death which we bear about us may not destroy the life of the Spirit?
we must become new creatures, and have another definition, and have new strengths, which we can onely derive from God, whose grace is sufficient for us, and strong enough to prevail over all our follies and infirmities.
we must become new creatures, and have Another definition, and have new strengths, which we can only derive from God, whose grace is sufficient for us, and strong enough to prevail over all our follies and infirmities.
pns12 vmb vvi j n2, cc vhb j-jn n1, cc vhb j n2, r-crq pns12 vmb av-j vvi p-acp np1, rg-crq vvb vbz j p-acp pno12, cc j av-d pc-acp vvi p-acp d po12 n2 cc n2.
Quanto satius est mentem potius eluere quae malis cupiditatibus sordidatur, & uno virtutis as sidei lavacro universa vitia depellere? Better it is by an intire body of vertue, by a living and active faith to cleanse the minde from every vice,
Quanto Satius est mentem potius eluere Quae malis cupiditatibus sordidatur, & Uno virtue as sidei Lavacro universa Vices depellere? Better it is by an entire body of virtue, by a living and active faith to cleanse the mind from every vice,
but as in the superinducing this evill nature, we were thrust forward by the world and the Devill, by all objects from without, and weaknesse from within;
but as in the superinducing this evil nature, we were thrust forward by the world and the devil, by all objects from without, and weakness from within;
cc-acp c-acp p-acp dt vvg d j-jn n1, pns12 vbdr vvn av-j p-acp dt n1 cc dt n1, p-acp d n2 p-acp a-acp, cc n1 p-acp a-acp;
NONLATINALPHABET, said Origen, From him it first began that a divine and humane nature were weaved together, that the humane nature by communication with the celestiall may also become divine, NONLATINALPHABET, Not only in Jesus, but in all that first beleeve in him,
, said Origen, From him it First began that a divine and humane nature were weaved together, that the humane nature by communication with the celestial may also become divine,, Not only in jesus, but in all that First believe in him,
, vvd np1, p-acp pno31 pn31 ord vvd cst dt j-jn cc j n1 vbdr vvd av, cst dt j n1 p-acp n1 p-acp dt j vmb av vvi j-jn,, xx av-j p-acp np1, cc-acp p-acp d cst ord vvi p-acp pno31,
and this is the recovery of our nature, and the restitution of our hopes, and therefore the greatest joy of mankinde. — NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET
and this is the recovery of our nature, and the restitution of our hope's, and Therefore the greatest joy of mankind. —,
cc d vbz dt n1 pp-f po12 n1, cc dt n1 pp-f po12 n2, cc av dt js n1 pp-f n1. —,
our eyes are pleased to see the earth begin to live, and to produce her little issues with particolour'd coats: — NONLATINALPHABET NONLATINALPHABET NONLATINALPHABET
our eyes Are pleased to see the earth begin to live, and to produce her little issues with particoloured coats: —
that it may assist first to distinction, then to order, next to usefulnesse, and from thence to strength, till it arrive at beauty, and a perfect creature:
that it may assist First to distinction, then to order, next to usefulness, and from thence to strength, till it arrive At beauty, and a perfect creature:
cst pn31 vmb vvi ord p-acp n1, av p-acp n1, ord p-acp n1, cc p-acp av p-acp n1, c-acp pn31 vvb p-acp n1, cc dt j n1:
and therefore the proper cure is to be wrought by those generall means of inviting and cherishing, of getting and entertaining Gods Spirit, which when we have observed, we may account our selves sufficiently instructed toward the repair of our breaches,
and Therefore the proper cure is to be wrought by those general means of inviting and cherishing, of getting and entertaining God's Spirit, which when we have observed, we may account our selves sufficiently instructed towards the repair of our Breaches,
cc av dt j n1 vbz pc-acp vbi vvn p-acp d j n2 pp-f vvg cc vvg, pp-f vvg cc vvg ng1 n1, r-crq c-crq pns12 vhb vvn, pns12 vmb vvi po12 n2 av-j vvn p-acp dt n1 pp-f po12 n2,
by faith we are purified, and by faith we are sanctified, and by faith we are justified, and by faith we are saved: by this we have accesse to the throne of grace, and by it our prayers shall prevail for the sick, by it we stand,
by faith we Are purified, and by faith we Are sanctified, and by faith we Are justified, and by faith we Are saved: by this we have access to the throne of grace, and by it our Prayers shall prevail for the sick, by it we stand,
p-acp n1 pns12 vbr vvn, cc p-acp n1 pns12 vbr vvn, cc p-acp n1 pns12 vbr vvn, cc p-acp n1 pns12 vbr vvn: p-acp d pns12 vhb n1 p-acp dt n1 pp-f n1, cc p-acp pn31 po12 n2 vmb vvi p-acp dt j, p-acp pn31 pns12 vvi,
and if faith be such a magazine of spirituall excellencies, of such universall efficacy, nothing can be a greater antidote against the venome of a corrupted nature.
and if faith be such a magazine of spiritual excellencies, of such universal efficacy, nothing can be a greater antidote against the venom of a corrupted nature.
cc cs n1 vbb d dt n1 pp-f j n2, pp-f d j n1, pix vmb vbi dt jc n1 p-acp dt n1 pp-f dt j-vvn n1.
It is not only a beleeving the propositions of Scripture as we beleeve a proposition in the Metaphysicks, concerning which a man is never the honester whether it be true of false;
It is not only a believing the propositions of Scripture as we believe a proposition in the Metaphysics, Concerning which a man is never the Honester whither it be true of false;
but it is a beleef of things that concern us infinitely, things so great that if they be so true as great, no man that hath his reason and can discourse, that can think and choose, that can desire and work towards an end, can possibly neglect.
but it is a belief of things that concern us infinitely, things so great that if they be so true as great, no man that hath his reason and can discourse, that can think and choose, that can desire and work towards an end, can possibly neglect.
cc-acp pn31 vbz dt n1 pp-f n2 cst vvb pno12 av-j, n2 av j cst cs pns32 vbb av j c-acp j, dx n1 cst vhz po31 n1 cc vmb vvi, cst vmb vvi cc vvi, cst vmb vvi cc vvi p-acp dt n1, vmb av-j vvi.
The great object of our faith, to which all other articles do minister, is, resurrection of our bodies and souls to eternall life, and glories infinite. Now is it possible that a man that beleeves this,
The great Object of our faith, to which all other Articles do minister, is, resurrection of our bodies and Souls to Eternal life, and Glories infinite. Now is it possible that a man that believes this,
dt j n1 pp-f po12 n1, p-acp r-crq d j-jn n2 vdb vvi, vbz, n1 pp-f po12 n2 cc n2 p-acp j n1, cc n2 j. av vbz pn31 j cst dt n1 cst vvz d,
and not work for it, and perform such easie conditions upon which it may be obtained? Are not most men of the world made miserable at a lesse price then a thousand pound a year? Do not all the usurers and merchants, all tradesmen and labourers under the Sun toil and care, labour and contrive, venture and plot for a little money,
and not work for it, and perform such easy conditions upon which it may be obtained? are not most men of the world made miserable At a less price then a thousand pound a year? Do not all the usurers and merchant's, all Tradesmen and labourers under the Sun toil and care, labour and contrive, venture and plot for a little money,
cc xx vvi p-acp pn31, cc vvi d j n2 p-acp r-crq pn31 vmb vbi vvn? vbr xx av-ds n2 pp-f dt n1 vvd j p-acp dt av-dc n1 cs dt crd n1 dt n1? vdb xx d dt n2 cc n2, d n2 cc n2 p-acp dt n1 n1 cc n1, n1 cc vvi, vvi cc n1 p-acp dt j n1,
If they did, why do they choose intemperance and a feaver, lust and shame, rebellion and danger, pride and a fall, sacriledge and a curse, gain and passion,
If they did, why do they choose intemperance and a fever, lust and shame, rebellion and danger, pride and a fallen, sacrilege and a curse, gain and passion,
cs pns32 vdd, q-crq vdb pns32 vvi n1 cc dt n1, n1 cc n1, n1 cc n1, n1 cc dt n1, n1 cc dt n1, n1 cc n1,
Fides est velut quoddam aeternitatis exemplar, praeterita simul & praesentia & futura sinu quodam vastissimo comprehendit, ut nihil ei praetereat, nil pereat, praeeat nihil;
Fides est velut Quoddam aeternitatis exemplar, Things past simul & Presence & futura sinu Quodam vastissimo comprehendit, ut nihil ei praetereat, nil pereat, praeeat nihil;
Now, Faith is a certain image of eternity, all things are present to it, things past and things to come, are all so before the eyes of faith, that he in whose eye that candle is enkindled, beholds heaven as present,
Now, Faith is a certain image of eternity, all things Are present to it, things past and things to come, Are all so before the eyes of faith, that he in whose eye that candle is enkindled, beholds heaven as present,
av, n1 vbz dt j n1 pp-f n1, d n2 vbr j p-acp pn31, n2 j cc n2 pc-acp vvi, vbr d av p-acp dt n2 pp-f n1, cst pns31 p-acp rg-crq n1 d n1 vbz vvn, vvz n1 p-acp j,
and his hopes? We labour for that which is uncertain, and distant, and beleeved, and hoped for with many allaies, and seen with diminution, and a troubled ray;
and his hope's? We labour for that which is uncertain, and distant, and believed, and hoped for with many alleys, and seen with diminution, and a troubled ray;
cc po31 n2? pns12 vvb p-acp d r-crq vbz j, cc j, cc vvd, cc vvd p-acp p-acp d n2, cc vvn p-acp n1, cc dt j-vvn n1;
and then, because faith makes heaven to be the end of our desires, and God the object of our love and worshippings, and the Scripture the rule of our actions, and Christ our Lord and Master, and the holy Spirit our mighty assistance and our Counsellour, all the little uglinesses of the world,
and then, Because faith makes heaven to be the end of our Desires, and God the Object of our love and worshippings, and the Scripture the Rule of our actions, and christ our Lord and Master, and the holy Spirit our mighty assistance and our Counselor, all the little uglinesses of the world,
cc av, c-acp n1 vvz n1 pc-acp vbi dt vvb pp-f po12 n2, cc np1 dt n1 pp-f po12 vvb cc n2-vvg, cc dt n1 dt vvb pp-f po12 n2, cc np1 po12 n1 cc n1, cc dt j n1 po12 j n1 cc po12 n1, d dt j n2 pp-f dt n1,
and the follies of the flesh will be uneasie, and unsavory, unreasonable, and a load; and then that grace, the grace of faith, that layes hold upon the holy Trinity,
and the follies of the Flesh will be uneasy, and unsavoury, unreasonable, and a load; and then that grace, the grace of faith, that lays hold upon the holy Trinity,
cc dt n2 pp-f dt n1 vmb vbi j, cc j, j, cc dt n1; cc cs d n1, dt n1 pp-f n1, cst vvz vvb p-acp dt j np1,
and though we cannot in this world be perfect masters, and triumphant persons, yet we be conquerors and more; that is, conquerors of the direct hostility,
and though we cannot in this world be perfect Masters, and triumphant Persons, yet we be conquerors and more; that is, conquerors of the Direct hostility,
cc cs pns12 vmbx p-acp d n1 vbi j n2, cc j n2, av pns12 vbb n2 cc av-dc; cst vbz, n2 pp-f dt j n1,
If you who are evill give good things to your children that aske you, how much more shall your Father from heaven give his holy Spirit to them that aske it? That which in S. Luke is called NONLATINALPHABET, the holy Spirit, is called in St. Matthew, NONLATINALPHABET, good things; that is, the holy Spirit is all that good that we shall need towards our pardon, and our sanctification, and our glory, and this is promised to Prayer;
If you who Are evil give good things to your children that ask you, how much more shall your Father from heaven give his holy Spirit to them that ask it? That which in S. Luke is called, the holy Spirit, is called in Saint Matthew,, good things; that is, the holy Spirit is all that good that we shall need towards our pardon, and our sanctification, and our glory, and this is promised to Prayer;
and though of admirable efficacy towards the obtaining this excellent promise, yet it is to be assisted by the other parts of devotion, to make it a perfect remedy to our great evill.
and though of admirable efficacy towards the obtaining this excellent promise, yet it is to be assisted by the other parts of devotion, to make it a perfect remedy to our great evil.
He that would secure his evill Nature, must be a devout person, and he that is devout, besides, that he prayes frequently, he delights in it as it is a conversation with God ▪ he rejoyces in God,
He that would secure his evil Nature, must be a devout person, and he that is devout, beside, that he prays frequently, he delights in it as it is a Conversation with God ▪ he rejoices in God,
The evill laugh loud, and sigh deeply, they drink drunk, and forget their sorrowes, and all the joyes of an evill man is only arts of forgetfulnesse, devices to cover their sorrow,
The evil laugh loud, and sighs deeply, they drink drunk, and forget their sorrows, and all the Joys of an evil man is only arts of forgetfulness, devices to cover their sorrow,
dt j-jn n1 av-j, cc vvb av-jn, pns32 vvb vvn, cc vvi po32 n2, cc d dt n2 pp-f dt j-jn n1 vbz j n2 pp-f n1, n2 pc-acp vvi po32 n1,
And therefore when this new and stranger appetite, and consequent joy arises in the heart of man, it so fils all the faculties, that there is no gust, no desire left for toads and vipers,
And Therefore when this new and stranger appetite, and consequent joy arises in the heart of man, it so fills all the faculties, that there is no gust, no desire left for toads and vipers,
cc av c-crq d j cc jc n1, cc j n1 vvz p-acp dt n1 pp-f n1, pn31 av vvz d dt n2, cst pc-acp vbz dx n1, dx n1 vvn p-acp n2 cc n2,
and to be pleased with holy meditation, and to desire Gods grace with great passion, and an appetite keen as a Wolf upon the cold plains of the North;
and to be pleased with holy meditation, and to desire God's grace with great passion, and an appetite keen as a Wolf upon the cold plains of the North;
cc pc-acp vbi vvn p-acp j n1, cc pc-acp vvi npg1 n1 p-acp j n1, cc dt n1 j c-acp dt n1 p-acp dt j-jn n2 pp-f dt n1;
3. Because this great cure is to be wrought by the Spirit of God, which is a new nature in us, we must endevour to abstain from those things which by a speciall malignity are directly opposite to the spirit of reason, and the spirit of grace;
3. Because this great cure is to be wrought by the Spirit of God, which is a new nature in us, we must endeavour to abstain from those things which by a special malignity Are directly opposite to the Spirit of reason, and the Spirit of grace;
a man that is a drunkard does perire cito, he perishes quickly, his temptations that come to him make but short work with him; a drunkard is NONLATINALPHABET;
a man that is a drunkard does perire Quick, he Perishes quickly, his temptations that come to him make but short work with him; a drunkard is;
and laughs loud at the childish humours and weak discourses of the man that can do nothing but that for which Dionysius slew Antiphon, and Timagenes did fall from Caesars friendship;
and laughs loud At the childish humours and weak discourses of the man that can do nothing but that for which Dionysius slew Antiphon, and Timagenes did fallen from Caesars friendship;
and rages every day, it desires passionately and prosecutes violently, it hinders businesse and distracts counsell, it brings jealousies and enkindles wars, it sins against the body,
and rages every day, it Desires passionately and prosecutes violently, it hinders business and distracts counsel, it brings jealousies and enkindles wars, it Sins against the body,
cc vvz d n1, pn31 vvz av-j cc vvz av-j, pn31 vvz n1 cc vvz n1, pn31 vvz n2 cc vvz n2, pn31 vvz p-acp dt n1,
and weakens the soul, it defiles a Temple, and drives the holy Spirit forth, and it is so intire a prosecution of the follies and weaknesses of nature, such a snare and a bait to weak and easie fools, that it prevails infinitely,
and weakens the soul, it defiles a Temple, and drives the holy Spirit forth, and it is so entire a prosecution of the follies and Weaknesses of nature, such a snare and a bait to weak and easy Fools, that it prevails infinitely,
cc vvz dt n1, pn31 vvz dt n1, cc vvz dt j n1 av, cc pn31 vbz av j dt n1 pp-f dt n2 cc n2 pp-f n1, d dt n1 cc dt n1 p-acp j cc j n2, cst pn31 vvz av-j,
he therefore that will cure his evill nature, must set himself against his chiefest lust, which when he hath overcome, the lesser enemies will come in of themselves.
he Therefore that will cure his evil nature, must Set himself against his chiefest lust, which when he hath overcome, the lesser enemies will come in of themselves.
Who forc'd him to need the pardon? And when beforehand we know we must change from what we are or do worse, it is a better compendium not to enter in from whence we must uneasily retire.
Who forced him to need the pardon? And when beforehand we know we must change from what we Are or do Worse, it is a better compendium not to enter in from whence we must uneasily retire.
r-crq vvd pno31 pc-acp vvi dt n1? cc c-crq av pns12 vvb pns12 vmb vvi p-acp r-crq pns12 vbr cc vdi av-jc, pn31 vbz dt jc fw-la xx pc-acp vvi p-acp p-acp c-crq pns12 vmb av-j vvi.
The violence of thy own passion is no superinduced necessity from him, and the events of providence in all its strange variety can give no authority or patronage to a foul forbidden action,
The violence of thy own passion is not superinduced necessity from him, and the events of providence in all its strange variety can give no Authority or patronage to a foul forbidden actium,
dt n1 pp-f po21 d n1 vbz xx vvn n1 p-acp pno31, cc dt n2 pp-f n1 p-acp d po31 j n1 vmb vvi dx n1 cc n1 p-acp dt j j-vvn n1,
But Serapis told him, NONLATINALPHABET, I saved you from the wall to reserve you for the wheel; from a short and a private death, to a painfull and disgracefull;
But Serapis told him,, I saved you from the wall to reserve you for the wheel; from a short and a private death, to a painful and disgraceful;
but the body it self shall become spirituall, and the eye shall see intellectuall objects, and the mouth shall feed upon hymns and glorifications of God;
but the body it self shall become spiritual, and the eye shall see intellectual objects, and the Mouth shall feed upon Hymns and glorifications of God;
cc-acp dt n1 pn31 n1 vmb vvi j, cc dt n1 vmb vvi j n2, cc dt n1 vmb vvi p-acp n2 cc n2 pp-f np1;
and therefore we are a huge way off from the Kingdome of God, whose excellencies, whose designs, whose ends, whose constitution is spirituall and holy,
and Therefore we Are a huge Way off from the Kingdom of God, whose excellencies, whose designs, whose ends, whose constitution is spiritual and holy,
cc av pns12 vbr dt j n1 a-acp p-acp dt n1 pp-f np1, rg-crq n2, rg-crq n2, rg-crq n2, rg-crq n1 vbz j cc j,
the imperfection of nature where we stand by our creation, and supervening follies, and that state of felicities whither we are designed by the mercies of God, there is a middle state;
the imperfection of nature where we stand by our creation, and supervening follies, and that state of felicities whither we Are designed by the Mercies of God, there is a middle state;
and even under Moses Law did by the shadow of the ceremony, require the substantiall worship, by cutting off the flesh intended the circumcision of the heart;
and even under Moses Law did by the shadow of the ceremony, require the substantial worship, by cutting off the Flesh intended the circumcision of the heart;
and because while the spirit prevails, we do not to evill purposes of abatement converse with flesh and bloud, this service is also fervent, intense, active, wise,
and Because while the Spirit prevails, we do not to evil Purposes of abatement converse with Flesh and blood, this service is also fervent, intense, active, wise,
cc c-acp cs dt n1 vvz, pns12 vdb xx p-acp j-jn n2 pp-f n1 vvi p-acp n1 cc n1, d n1 vbz av j, zz, j, j,
though their eyes were wanton as Kids, and their thoughts polluted as the springs of the wildernesse when a Panther and a Lionesse descend to drink and lust;
though their eyes were wanton as Kids, and their thoughts polluted as the springs of the Wilderness when a Panther and a Lioness descend to drink and lust;
cs po32 n2 vbdr j-jn c-acp n2, cc po32 n2 vvn p-acp dt n2 pp-f dt n1 c-crq dt n1 cc dt n1 vvb pc-acp vvi cc n1;
this was their righteousnesse which Christ said unlesse we will exceed, we shall not enter into the Kingdome of heaven, where all spirituall perfections are in state and excellency.
this was their righteousness which christ said unless we will exceed, we shall not enter into the Kingdom of heaven, where all spiritual perfections Are in state and excellency.
d vbds po32 n1 r-crq np1 vvd cs pns12 vmb vvi, pns12 vmb xx vvi p-acp dt n1 pp-f n1, c-crq d j n2 vbr p-acp n1 cc n1.
and accordingly required by his Prophets, and particularly in my Text, that his work be done sincerely, and our duty with great affection; and by these two provisions, both the intension and the extension are secured;
and accordingly required by his prophets, and particularly in my Text, that his work be done sincerely, and our duty with great affection; and by these two provisions, both the intention and the extension Are secured;
cc av-vvg vvn p-acp po31 n2, cc av-j p-acp po11 n1, cst po31 n1 vbb vdn av-j, cc po12 n1 p-acp j n1; cc p-acp d crd n2, d dt n1 cc dt n1 vbr vvn;
The intire purpose of both which, I shall represent in its severall parts by so many propositions. 3. I shall consider concerning the measures of zeal, and its inordinations.
The entire purpose of both which, I shall represent in its several parts by so many propositions. 3. I shall Consider Concerning the measures of zeal, and its inordinations.
dt j n1 pp-f d r-crq, pns11 vmb vvi p-acp po31 j n2 p-acp av d n2. crd pns11 vmb vvi vvg dt n2 pp-f n1, cc po31 n2.
2. It advances the powers and concernments of his providence, and confesses all the affairs of men, all their cabinets and their nightly counsels, their snares and two-edged mischiefs to be over-rul'd by him;
2. It advances the Powers and concernments of his providence, and Confesses all the affairs of men, all their cabinets and their nightly Counsels, their snares and two-edged mischiefs to be overruled by him;
crd pn31 vvz dt n2 cc n2 pp-f po31 n1, cc vvz d dt n2 pp-f n2, d po32 n2 cc po32 j n2, po32 n2 cc j n2 pc-acp vbi j p-acp pno31;
3. This service distinguishes our duty towards God from all our conversation with man, and separates the divine commandements from the imperfect decrees of Princes and Republiques;
3. This service Distinguishes our duty towards God from all our Conversation with man, and separates the divine Commandments from the imperfect decrees of Princes and Republics;
crd d n1 vvz po12 n1 p-acp np1 p-acp d po12 n1 p-acp n1, cc vvz dt j-jn n2 p-acp dt j n2 pp-f n2 cc n2;
God by requiring the heart secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God takes account of little things;
God by requiring the heart secures the perpetuity and perseverance of our duty, and its sincerity, and its integrity, and its perfection: for so also God Takes account of little things;
np1 p-acp vvg dt n1 vvz dt n1 cc n1 pp-f po12 n1, cc po31 n1, cc po31 n1, cc po31 n1: p-acp av av np1 vvz n1 pp-f j n2;
Upon these reasons you see it is highly fit that God should require it, and that we should pay the sacrifice of our hearts; and not at all think that God is satisfied with the work of the hands,
Upon these Reasons you see it is highly fit that God should require it, and that we should pay the sacrifice of our hearts; and not At all think that God is satisfied with the work of the hands,
p-acp d n2 pn22 vvb pn31 vbz av-j j cst np1 vmd vvi pn31, cc cst pns12 vmd vvi dt n1 pp-f po12 n2; cc xx p-acp d vvb cst np1 vbz vvn p-acp dt n1 pp-f dt n2,
He that gave his friend counsell to study the Law, when he desired to borrow 20 l. was not so friendly in this counsell as he was uselesse in his charity;
He that gave his friend counsel to study the Law, when he desired to borrow 20 l. was not so friendly in this counsel as he was useless in his charity;
and as your heart must not be wanting in any good profession and pretences, so neither must publick profession be wanting in every good and necessary perswasion.
and as your heart must not be wanting in any good profession and pretences, so neither must public profession be wanting in every good and necessary persuasion.
cc c-acp po22 n1 vmb xx vbi vvg p-acp d j n1 cc n2, av dx n1 j n1 vbb vvg p-acp d j cc j n1.
and am witnesse, and accuser, and party, and guilty, and then God is the Judge, and his anger will be a fierce executioner, because we do the Lords work deceitfully.
and am witness, and accuser, and party, and guilty, and then God is the Judge, and his anger will be a fierce executioner, Because we do the lords work deceitfully.
cc vbm vvb, cc n1, cc n1, cc j, cc av np1 vbz dt n1, cc po31 n1 vmb vbi dt j n1, c-acp pns12 vdb dt n2 vvb av-j.
though in one he sinned often, yet the greater ingredient should prevail, and the number of good works should outweigh the lesser account of evill things;
though in one he sinned often, yet the greater ingredient should prevail, and the number of good works should outweigh the lesser account of evil things;
cs p-acp pi pns31 vvd av, av dt jc n1 vmd vvi, cc dt n1 pp-f j n2 vmd vvi dt jc n1 pp-f j-jn n2;
and place it at the door of fancy, that there he may behold it and consider concerning what he hath parted withall, out of the fears and terrors of religion, and a necessary unavoidable conscience.
and place it At the door of fancy, that there he may behold it and Consider Concerning what he hath parted withal, out of the fears and terrors of Religion, and a necessary unavoidable conscience.
cc vvb pn31 p-acp dt n1 pp-f n1, cst a-acp pns31 vmb vvi pn31 cc vvb vvg r-crq pns31 vhz vvn av, av pp-f dt n2 cc n2 pp-f n1, cc dt j j n1.
How many severe persons, virgins and widows are so pleased with their chastity, and their abstinence even from lawfull mixtures, that by this means they fall into a worse pride? insomuch that I remember St. Austin said, Audeo dicere superbis continentibus expedit cadere, they that are chaste and proud, it is sometimes a remedy for them to fall into sin,
How many severe Persons, Virgins and Widows Are so pleased with their chastity, and their abstinence even from lawful mixtures, that by this means they fallen into a Worse pride? insomuch that I Remember Saint Austin said, Audeo dicere superbis continentibus expedit Cadere, they that Are chaste and proud, it is sometime a remedy for them to fallen into since,
c-crq d j n2, n2 cc n2 vbr av vvn p-acp po32 n1, cc po32 n1 av p-acp j n2, cst p-acp d n2 pns32 vvb p-acp dt jc n1? av cst pns11 vvb n1 np1 vvd, fw-la fw-la fw-la fw-la fw-la fw-la, pns32 cst vbr j cc j, pn31 vbz av dt n1 p-acp pno32 pc-acp vvi p-acp n1,
and therefore he addes, that he did beleeve, God in a severe mercy did permit the barbarous nations, breaking in upon the Roman Empire, to violate many virgins professed in Cloisters and religious Families to be as a mortification of their pride,
and Therefore he adds, that he did believe, God in a severe mercy did permit the barbarous Nations, breaking in upon the Roman Empire, to violate many Virgins professed in Cloisters and religious Families to be as a mortification of their pride,
lest the accidentall advantages of a continent life should bring them into the certain miseries of a spirituall death, by taking away their humility, which was more necessary then their virgin state;
lest the accidental advantages of a continent life should bring them into the certain misery's of a spiritual death, by taking away their humility, which was more necessary then their Virgae state;
And upon this account it is that two of the noblest graces of a Christian are to very many persons made a savour of death, though they were intended for the beginning and the promotion of an eternal life;
And upon this account it is that two of the Noblest graces of a Christian Are to very many Persons made a savour of death, though they were intended for the beginning and the promotion of an Eternal life;
cc p-acp d n1 pn31 vbz cst crd pp-f dt js n2 pp-f dt njp vbr p-acp av d n2 vvd dt n1 pp-f n1, c-acp pns32 vbdr vvn p-acp dt n1 cc dt n1 pp-f dt j n1;
and those are faith and charity; some men think if they have faith, it is enough to answer all the accusations of sin which our consciences or the Devils make against us:
and those Are faith and charity; Some men think if they have faith, it is enough to answer all the accusations of since which our Consciences or the Devils make against us:
cc d vbr n1 cc n1; d n2 vvb cs pns32 vhb n1, pn31 vbz av-d pc-acp vvi d dt n2 pp-f n1 r-crq po12 n2 cc dt n2 vvb p-acp pno12:
But because these men mistake concerning faith, and consider not that charity or a good life is a part of that faith that saves us, they hope to be saved by the Word, they fill their bellies with the story of Frimalcions banquet,
But Because these men mistake Concerning faith, and Consider not that charity or a good life is a part of that faith that saves us, they hope to be saved by the Word, they fill their bellies with the story of Phimosis banquet,
cc-acp c-acp d n2 vvb vvg n1, cc vvb xx d n1 cc dt j n1 vbz dt n1 pp-f d n1 cst vvz pno12, pns32 vvb pc-acp vbi vvn p-acp dt n1, pns32 vvb po32 n2 p-acp dt n1 pp-f n2 n1,
But thus many men do with charity, [ Give almes and all things shall be clean unto you, said our Blessed Saviour: ] and therefore, many keep a sin alive,
But thus many men do with charity, [ Give alms and all things shall be clean unto you, said our Blessed Saviour: ] and Therefore, many keep a since alive,
p-acp av d n2 vdb p-acp n1, [ vvb n2 cc d n2 vmb vbi j p-acp pn22, vvn po12 vvn n1: ] cc av, d vvb dt n1 j,
and the Hospitals that have been built, and the High-wayes mended at the price of souls, are too many for Christendome to boast of in behalf of charity.
and the Hospitals that have been built, and the Highways mended At the price of Souls, Are too many for Christendom to boast of in behalf of charity.
cc dt n2 cst vhb vbn vvn, cc dt n2 vvn p-acp dt n1 pp-f n2, vbr av d c-acp np1 pc-acp vvi pp-f p-acp n1 pp-f n1.
The first had faith without charity, and these have charity without hope; for every one that hath this hope, that is, the hope of receiving the glorious things of God promised in the Gospell, purifies himself even as God is pure ;
The First had faith without charity, and these have charity without hope; for every one that hath this hope, that is, the hope of receiving the glorious things of God promised in the Gospel, Purifies himself even as God is pure;
dt ord vhd n1 p-acp n1, cc d vhb n1 p-acp n1; p-acp d pi cst vhz d n1, cst vbz, dt n1 pp-f vvg dt j n2 pp-f np1 vvd p-acp dt n1, vvz px31 av c-acp np1 vbz j;
But the summe of the Doctrine and case of conscience in this particular is this. 1. Charity is a certain cure of sins that are past, not that are present.
But the sum of the Doctrine and case of conscience in this particular is this. 1. Charity is a certain cure of Sins that Are past, not that Are present.
p-acp dt n1 pp-f dt n1 cc n1 pp-f n1 p-acp d j vbz d. crd n1 vbz dt j n1 pp-f n2 cst vbr j, xx d vbr j.
for it is pity almes, which is one of the noblest services of God, and the greatest mercy to thy Brother, should be spent upon sin, and thrown away upon folly.
for it is pity alms, which is one of the Noblest services of God, and the greatest mercy to thy Brother, should be spent upon since, and thrown away upon folly.
p-acp pn31 vbz n1 n2, r-crq vbz pi pp-f dt js n2 pp-f np1, cc dt js n1 p-acp po21 n1, vmd vbi vvn p-acp n1, cc vvn av p-acp n1.
2. Faith is the remedy of all our evils, but then it is never of force, but when we either have endevoured or undertaken to do all good; this in baptisme, that after: faith and repentance at first;
2. Faith is the remedy of all our evils, but then it is never of force, but when we either have endeavoured or undertaken to do all good; this in Baptism, that After: faith and Repentance At First;
crd n1 vbz dt n1 pp-f d po12 n2-jn, cc-acp av pn31 vbz av pp-f n1, cc-acp c-crq pns12 d vhb vvd cc vvn pc-acp vdi d j; d p-acp n1, cst a-acp: n1 cc n1 p-acp ord;
3. The bigger ingredient of vertue and evill actions will prevail , but it is only when vertue is habituall, and sins are single, interrupted, casuall and seldome ▪ without choice and without affection; that is,
3. The bigger ingredient of virtue and evil actions will prevail, but it is only when virtue is habitual, and Sins Are single, interrupted, casual and seldom ▪ without choice and without affection; that is,
crd dt jc n1 pp-f n1 cc j-jn n2 vmb vvi, cc-acp pn31 vbz j c-crq n1 vbz j, cc n2 vbr j, vvn, j cc av ▪ p-acp j cc p-acp n1; cst vbz,
and the greater ingredient shal prevail, and he shall certainly be pardoned and accepted whose life is so reformed, whose repentance is so active, whose return is so early, that he hath given bigger portions to God then to Gods enemy.
and the greater ingredient shall prevail, and he shall Certainly be pardoned and accepted whose life is so reformed, whose Repentance is so active, whose return is so early, that he hath given bigger portions to God then to God's enemy.
cc dt jc n1 vmb vvi, cc pns31 vmb av-j vbi vvn cc vvd r-crq n1 vbz av vvn, rg-crq n1 vbz av j, rg-crq n1 vbz av av-j, cst pns31 vhz vvn jc n2 p-acp np1 av p-acp ng1 n1.
for they do the work of God deceitfully, who think God sufficiently served with abstinence from evill, and converse not in the acquisition and pursuit of holy charity and religion.
for they do the work of God deceitfully, who think God sufficiently served with abstinence from evil, and converse not in the acquisition and pursuit of holy charity and Religion.
c-acp pns32 vdb dt n1 pp-f np1 av-j, r-crq vvb np1 av-j vvn p-acp n1 p-acp j-jn, cc vvb xx p-acp dt n1 cc n1 pp-f j n1 cc n1.
but if we will be NONLATINALPHABET sons of the kingdome, we must NONLATINALPHABET, Besides this, and supposing a proportionable perfection in such an innocence, we must love our brother and do good to him,
but if we will be Sons of the Kingdom, we must, Beside this, and supposing a proportionable perfection in such an innocence, we must love our brother and do good to him,
and St. Peter [ Having escaped the corruption that is in the world through lust, give all diligence to adde to your faith vertue, to vertue patience, to patience godlinesse, and brotherly kindnesse and charity.
and Saint Peter [ Having escaped the corruption that is in the world through lust, give all diligence to add to your faith virtue, to virtue patience, to patience godliness, and brotherly kindness and charity.
cc n1 np1 [ vhg vvn dt n1 cst vbz p-acp dt n1 p-acp n1, vvb d n1 pc-acp vvi p-acp po22 n1 n1, p-acp n1 n1, p-acp n1 n1, cc j n1 cc n1.
In the mean time like the Laodiceans, they are naked and poor; they have no catalogue of good things registred in heaven, no treasures in the repositories of the poor,
In the mean time like the Laodiceans, they Are naked and poor; they have no catalogue of good things registered in heaven, no treasures in the Repositories of the poor,
A negative Religion is in many things the effects of lawes and the appendage of sexes, the product of education, the issues of company and of the publick,
A negative Religion is in many things the effects of laws and the appendage of sexes, the product of education, the issues of company and of the public,
dt j-jn n1 vbz p-acp d n2 dt n2 pp-f n2 cc dt n1 pp-f n2, dt n1 pp-f n1, dt n2 pp-f n1 cc pp-f dt j,
When a Prince or a Prelate, a noble and a rich person hath reckon'd all his immunities and degrees of innocence from those evils that are incident to inferiour persons,
When a Prince or a Prelate, a noble and a rich person hath reckoned all his immunities and Degrees of innocence from those evils that Are incident to inferior Persons,
c-crq dt n1 cc dt n1, dt j cc dt j n1 vhz vvn d po31 n2 cc n2 pp-f n1 p-acp d n2-jn cst vbr j p-acp j-jn n2,
or the worser sort of their own order, they do the work of the Lord, and their own too, very deceitfully, unlesse they account correspondencies of piety to all their powers and possibilities:
or the Worse sort of their own order, they do the work of the Lord, and their own too, very deceitfully, unless they account correspondencies of piety to all their Powers and possibilities:
cc dt jc n1 pp-f po32 d n1, pns32 vdb dt n1 pp-f dt n1, cc po32 d av, j av-j, cs pns32 vvb n2 pp-f n1 p-acp d po32 n2 cc n2:
And though murderers and lustfull persons, the proud and the covetous, the Heretick and Schismatick are to expect flames and scorpions, pains and smart, (poenam sensus, the Schooles call it) yet the lazic and the imperfect, the harmlesse sleeper and the idle worker shall have poenam damni, the losse of all his hopes,
And though murderers and lustful Persons, the proud and the covetous, the Heretic and Schismatic Are to expect flames and scorpions, pains and smart, (poenam sensus, the Schools call it) yet the lazic and the imperfect, the harmless sleeper and the idle worker shall have poenam damn, the loss of all his hope's,
cc cs n2 cc j n2, dt j cc dt j, dt n1 cc j-jn vbr p-acp vvi n2 cc n2, n2 cc n1, (fw-la fw-la, dt n2 vvb pn31) av dt n1 cc dt j, dt j n1 cc dt j n1 vmb vhi fw-la fw-la, dt n1 pp-f d po31 n2,
and in the summe of affairs it will be no great difference whether we have losse or pain, because there can be no greater pain imaginable then to lose the sight of God to eternall ages.
and in the sum of affairs it will be no great difference whither we have loss or pain, Because there can be no greater pain imaginable then to loose the sighed of God to Eternal ages.
religion against charity, or piety to parents against duty to God, private promises against publick duty, the keeping of an oath against breaking of a Commandement, honour against modesty, reputation against piety, the love of the world in civill instances to countenance enmity against God;
Religion against charity, or piety to Parents against duty to God, private promises against public duty, the keeping of an oath against breaking of a Commandment, honour against modesty, reputation against piety, the love of the world in civil instances to countenance enmity against God;
and a warre in heaven worse then that between Michael and the Dragon; for they divide the Spirit of God, and distinguish his commandements into parties and factions;
and a war in heaven Worse then that between Michael and the Dragon; for they divide the Spirit of God, and distinguish his Commandments into parties and factions;
cc dt n1 p-acp n1 av-jc cs d p-acp np1 cc dt n1; c-acp pns32 vvb dt n1 pp-f np1, cc vvi po31 n2 p-acp n2 cc n2;
by seeking an excuse, sometimes they destroy the integrity and perfect constitution of duty, or they do something whereby the effect and usefulnesse of the duty is hindred:
by seeking an excuse, sometime they destroy the integrity and perfect constitution of duty, or they do something whereby the Effect and usefulness of the duty is hindered:
p-acp vvg dt n1, av pns32 vvb dt n1 cc j n1 pp-f n1, cc pns32 vdb pi q-crq dt n1 cc n1 pp-f dt n1 vbz vvn:
concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty, a duty defective in its constituent parts, can never enjoy God;
Concerning all which this only can be said, they who serve God with a lame sacrifice and an imperfect duty, a duty defective in its constituent parts, can never enjoy God;
2. THe next enquiry, is into the intention of our duty: and here it will not be amisse to change the word fraudulentèr; or dolosè, into that which some of the Latin Copies doe use, Maledictus qui facit opus Dei [ negligentèr, ] Cursed is he that doth the work of the Lord negligently, or remissely: and it implyes, that as our duty must be whole, so it must be fervent;
2. THe next enquiry, is into the intention of our duty: and Here it will not be amiss to change the word fraudulentèr; or dolosè, into that which Some of the Latin Copies do use, Maledictus qui facit opus Dei [ negligentèr, ] Cursed is he that does the work of the Lord negligently, or remissly: and it Implies, that as our duty must be Whole, so it must be fervent;
crd dt ord n1, vbz p-acp dt n1 pp-f po12 n1: cc av pn31 vmb xx vbi av pc-acp vvi dt n1 n1; cc vvb, p-acp d r-crq d pp-f dt jp n2 vdb vvi, fw-la fw-la fw-la fw-la fw-la [ jc-jn, ] j-vvn vbz pns31 cst vdz dt n1 pp-f dt n1 av-j, cc av-j: cc pn31 vvz, cst p-acp po12 n1 vmb vbi j-jn, av pn31 vmb vbi j;
if you summe up the accounts of their religion, they can reckon dayes and months of Religion, various offices, charity and prayers, reading and meditation, faith and knowledge, catechisme and sacraments, duty to God and duty to Princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people;
if you sum up the accounts of their Religion, they can reckon days and months of Religion, various Offices, charity and Prayers, reading and meditation, faith and knowledge, Catechism and Sacraments, duty to God and duty to Princes, paying debts and provision for children, confessions and tears, discipline in families, and love of good people;
cs pn22 n1 p-acp dt n2 pp-f po32 n1, pns32 vmb vvi n2 cc n2 pp-f n1, j n2, n1 cc n2, vvg cc n1, n1 cc n1, n1 cc n2, n1 p-acp np1 cc n1 p-acp n2, vvg n2 cc n1 p-acp n2, n2 cc n2, n1 p-acp n2, cc n1 pp-f j n1;
such are they whom S. Bernard describes, whose spirituall joy is allayed with tediousnesse, whose compunction for sins is short and seldome, whose thoughts are animall,
such Are they whom S. Bernard describes, whose spiritual joy is allayed with tediousness, whose compunction for Sins is short and seldom, whose thoughts Are animal,
their obedience is without devotion, their discourse without profit, their prayer without intention of heart, their reading without instruction, their meditation is without spirituall advantages,
their Obedience is without devotion, their discourse without profit, their prayer without intention of heart, their reading without instruction, their meditation is without spiritual advantages,
and is not the commencement and strengthning of holy purposes; and they are such whom modesty will not restrain, nor reason bridle, nor discipline correct,
and is not the commencement and strengthening of holy Purposes; and they Are such whom modesty will not restrain, nor reason bridle, nor discipline correct,
cc vbz xx dt n1 cc vvg pp-f j n2; cc pns32 vbr d r-crq n1 vmb xx vvi, ccx n1 vvi, ccx n1 vvi,
In every action of Religion God expects such a warmth, and a holy fire to goe along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice;
In every actium of Religion God expects such a warmth, and a holy fire to go along, that it may be able to enkindle the wood upon the altar, and consume the sacrifice;
p-acp d n1 pp-f n1 np1 vvz d dt n1, cc dt j n1 pc-acp vvi a-acp, cst pn31 vmb vbi j pc-acp vvi dt n1 p-acp dt n1, cc vvi dt n1;
Earnestnesse and vivacity, quicknesse and delight, perfect choyce of the service, and a delight in the prosecution, is all that the spirit of a man can yeeld towards his Religion:
Earnestness and vivacity, quickness and delight, perfect choice of the service, and a delight in the prosecution, is all that the Spirit of a man can yield towards his Religion:
n1 cc n1, n1 cc n1, j n1 pp-f dt n1, cc dt n1 p-acp dt n1, vbz d cst dt n1 pp-f dt n1 vmb vvi p-acp po31 n1:
they creep like snakes, and pursue the noblest mysteries of Religion, as Naaman did the mysteries of Rimmon, onely in a complement, or for secular regards;
they creep like snakes, and pursue the Noblest Mysteres of Religion, as Naaman did the Mysteres of Rimmon, only in a compliment, or for secular regards;
but without the mind, and therefore without Zeal; I would thou wert either hot or cold, said the Spirit of God to the Angell or Bishop of Laodicea. In feasts or sacrifices the Ancients did use apponere frigidam or calidam; sometimes they drank hot drink, sometimes they poured cold upon their graves,
but without the mind, and Therefore without Zeal; I would thou Wertenberg either hight or cold, said the Spirit of God to the Angel or Bishop of Laodicea. In feasts or Sacrifices the Ancients did use apponere frigidam or calidam; sometime they drank hight drink, sometime they poured cold upon their graves,
cc-acp p-acp dt n1, cc av p-acp n1; pns11 vmd pns21 vbd2r d j cc j-jn, vvd dt n1 pp-f np1 p-acp dt n1 cc n1 pp-f np1. p-acp n2 cc n2 dt n2-j vdd vvi fw-la fw-la cc n1; av pns32 vvd j n1, av pns32 vvd j-jn p-acp po32 n2,
which expression is the more considerable, because in naturall and superinduc'd progressions, from extreme to extreme, we must necessarily passe through the midst;
which expression is the more considerable, Because in natural and superinduced progressions, from extreme to extreme, we must necessarily pass through the midst;
for God hates it not for its imperfection, and its naturall measures of proceeding; but if it stands still and rests there, it is a state against the designes,
for God hates it not for its imperfection, and its natural measures of proceeding; but if it Stands still and rests there, it is a state against the designs,
p-acp np1 vvz pn31 xx p-acp po31 n1, cc po31 j n2 pp-f vvg; cc-acp cs pn31 vvz av cc vvz a-acp, pn31 vbz dt n1 p-acp dt n2,
and the rewards of his charity, his hours of prayer, and his parts of justice; he confesses his sins and is not pardoned, he is patient, but hath no hope,
and the rewards of his charity, his hours of prayer, and his parts of Justice; he Confesses his Sins and is not pardoned, he is patient, but hath no hope,
cc dt n2 pp-f po31 n1, po31 n2 pp-f n1, cc po31 n2 pp-f n1; pns31 vvz po31 n2 cc vbz xx vvn, pns31 vbz j, cc-acp vhz dx n1,
but if that slip does not awaken his diligence, and his caution, then his ruine begins, vel pravae institutionis deceptus exordio, aut per longam mentis incuriam,
but if that slip does not awaken his diligence, and his caution, then his ruin begins, vel Pravae institutionis deceptus exordio, Or per Longam mentis incuriam,
cc-acp cs d n1 vdz xx vvi po31 n1, cc po31 n1, cs po31 n1 vvz, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la n1 fw-la fw-la,
and dwelt in its joynts, and supplanted the contexture of its pillars, and having stood a while like the antiquated Temple of a deceased Oracle, it fell into a hasty age,
and dwelled in its Joints, and supplanted the contexture of its pillars, and having stood a while like the antiquated Temple of a deceased Oracle, it fell into a hasty age,
but hath superadded unthankfulnesse and carelesnesse, a positive neglect, and a despite of holy things, a setting a low price to the things of God, lazinesse and wretchlesnesse;
but hath superadded unthankfulness and carelessness, a positive neglect, and a despite of holy things, a setting a low price to the things of God, laziness and wretchlessness;
cc-acp vhz vvn n1 cc n1, dt j n1, cc dt n1 pp-f j n2, dt vvg dt j n1 p-acp dt n2 pp-f np1, n1 cc n1;
but be not over-righteous: These men are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progresse, justice enough to need no repentance;
but be not Over-righteous: These men Are such as think they have knowledge enough to need no teacher, devotion enough to need no new fires, perfection enough to need no new progress, Justice enough to need no Repentance;
and then because the spirit of a man and all the things of this world are in perpetuall variety and change, these men decline when they have gone their period;
and then Because the Spirit of a man and all the things of this world Are in perpetual variety and change, these men decline when they have gone their Period;
cc av c-acp dt n1 pp-f dt n1 cc d dt n2 pp-f d n1 vbr p-acp j n1 cc n1, d n2 vvb c-crq pns32 vhb vvn po32 n1;
and Cassian spake a hard saying, Frequentèr vidimus de frigidis & carnalibus ad spiritualem venisse fervorem, de tepidis & animalibus omninò non vidimus:
and Cassian spoke a hard saying, Frequentèr vidimus de frigidis & carnalibus ad spiritualem venisse fervorem, de tepidis & animalibus omninò non vidimus:
cc np1 vvd dt j n-vvg, vvb fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la fw-la, fw-la fw-la cc fw-la fw-la fw-la fw-la:
and sighs under his imperfections, and accounts himself not to have comprehended, but still presses towards the mark of his calling, unlesse (I say) he still increases in his appetites of Religion as he does in his progression, he will think he needs no counsellor,
and sighs under his imperfections, and accounts himself not to have comprehended, but still presses towards the mark of his calling, unless (I say) he still increases in his appetites of Religion as he does in his progression, he will think he needs no Counsellor,
cc n2 p-acp po31 n2, cc vvz px31 xx pc-acp vhi vvn, p-acp av vvz p-acp dt n1 pp-f po31 n-vvg, cs (pns11 vvb) pns31 av vvz p-acp po31 n2 pp-f n1 c-acp pns31 vdz p-acp po31 n1, pns31 vmb vvi pns31 vvz dx n1,
and of Religion, does not stand still, but goes for all that, but whither such a motion will lead him, himself without a timely care shall feel by an intolerable experiment.
and of Religion, does not stand still, but Goes for all that, but whither such a motion will led him, himself without a timely care shall feel by an intolerable experiment.
cc pp-f n1, vdz xx vvi av, cc-acp vvz p-acp d d, cc-acp c-crq d dt n1 vmb vvi pno31, px31 p-acp dt j n1 vmb vvi p-acp dt j n1.
and is advanced beyond him that is cold, and dead, and unconcerned, and therefore speaking absolutely and naturally, is neerer the Kingdome of God then he, that is not yet set out;
and is advanced beyond him that is cold, and dead, and unconcerned, and Therefore speaking absolutely and naturally, is nearer the Kingdom of God then he, that is not yet Set out;
cc vbz vvn p-acp pno31 cst vbz j-jn, cc j, cc vvn, cc av vvg av-j cc av-j, vbz jc dt n1 pp-f np1 cs pns31, cst vbz xx av vvn av;
or ravel'd and intangled in weak discourses, or so false and fallacious by its mixture of interest, that though men usually put most confidences in the pretences of faith,
or raveled and entangled in weak discourses, or so false and fallacious by its mixture of Interest, that though men usually put most confidences in the pretences of faith,
cc vvn cc vvn p-acp j n2, cc av j cc j p-acp po31 n1 pp-f n1, cst cs n2 av-j vvn ds n2 p-acp dt n2 pp-f n1,
When Antisthenes was initiated into the mysteries of Orph•us, the Priest told him, that all that were of that Religion, immediately after death should be perfectly happy;
When Antisthenes was initiated into the Mysteres of Orph•us, the Priest told him, that all that were of that Religion, immediately After death should be perfectly happy;
And therefore all those perswasions against God, and against Religion, are onely the production of vicious passions, of drink or fancy, of confidence and ignorance, of boldnesse or vile appetites, of vanity or fiercenesse, of pride or flatteries;
And Therefore all those persuasions against God, and against Religion, Are only the production of vicious passion, of drink or fancy, of confidence and ignorance, of boldness or vile appetites, of vanity or fierceness, of pride or flatteries;
cc av d d n2 p-acp np1, cc p-acp n1, vbr av-j dt n1 pp-f j n2, pp-f n1 cc n1, pp-f n1 cc n1, pp-f n1 cc j n2, pp-f n1 cc n1, pp-f n1 cc n2;
and Atheisme is a proportion so unnaturall and monstrous, that it can never dwell in a mans heart as faith does, in health and sicknesse, in peace and warre, in company and alone, at the beginning and at the end of a designe;
and Atheism is a proportion so unnatural and monstrous, that it can never dwell in a men heart as faith does, in health and sickness, in peace and war, in company and alone, At the beginning and At the end of a Design;
cc n1 vbz dt n1 av j cc j, cst pn31 vmb av-x vvi p-acp dt ng1 n1 p-acp n1 vdz, p-acp n1 cc n1, p-acp n1 cc n1, p-acp n1 cc j, p-acp dt n1 cc p-acp dt n1 pp-f dt n1;
for since in all the sects and institutions of the world, the professors did in some reasonable sort conform to the rules of the profession (as appears in all the Schooles of Philosophers,
for since in all the Sects and institutions of the world, the professors did in Some reasonable sort conform to the rules of the profession (as appears in all the Schools of Philosophers,
c-acp c-acp p-acp d dt n2 cc n2 pp-f dt n1, dt n2 vdd p-acp d j n1 vvi p-acp dt n2 pp-f dt n1 (c-acp vvz p-acp d dt n2 pp-f n2,
and Religions of the world, and the practises of the Jews, and the usages and the countrey customes of the Turks) it is a strange dishonour to Christianity, that in it alone men should pretend to the faith of it,
and Religions of the world, and the practises of the jews, and the usages and the country customs of the Turks) it is a strange dishonour to Christianity, that in it alone men should pretend to the faith of it,
cc n2 pp-f dt n1, cc dt n2 pp-f dt np2, cc dt n2 cc dt n1 n2 pp-f dt n2) pn31 vbz dt j n1 p-acp np1, cst p-acp pn31 av-j n2 vmd vvi p-acp dt n1 pp-f pn31,
he must grow more confident, and more holy, have fewer doubtings and more vertues, he must be resolute and constant, far from indifferency, and above secular regards;
he must grow more confident, and more holy, have fewer doubtings and more Virtues, he must be resolute and constant, Far from indifferency, and above secular regards;
pns31 vmb vvi av-dc j, cc av-dc j, vhb dc n2 cc av-dc n2, pns31 vmb vbi j cc j, av-j p-acp n1, cc p-acp j n2;
and ready dying, by zeale and patience, by conformity and humility, by reducing words to actions, fair discourses to perfect perswasions, by loving the article,
and ready dying, by zeal and patience, by conformity and humility, by reducing words to actions, fair discourses to perfect persuasions, by loving the article,
cc j j-vvg, p-acp n1 cc n1, p-acp n1 cc n1, p-acp vvg n2 p-acp n2, j n2 p-acp j n2, p-acp vvg dt n1,
and then his faith is not negligent, deceitfull, artificiall and improper, but true, and holy, and reasonable, and usefull, zealous and sufficient, and therefore can never be reproved.
and then his faith is not negligent, deceitful, artificial and improper, but true, and holy, and reasonable, and useful, zealous and sufficient, and Therefore can never be reproved.
cc av po31 n1 vbz xx j, j, j cc j, p-acp j, cc j, cc j, cc j, j cc j, cc av vmb av-x vbi vvn.
we have reason to complain that our minds wander in our prayers, and our diversions are more prevailing then all our arts of application, and detention;
we have reason to complain that our minds wander in our Prayers, and our diversions Are more prevailing then all our arts of application, and detention;
pns12 vhb n1 pc-acp vvi cst po12 n2 vvb p-acp po12 n2, cc po12 n2 vbr av-dc vvg cs d po12 n2 pp-f n1, cc n1;
but as the fires die and desires decay, so the mind steals away and walks abroad to see the little images of beauty and pleasure, which it beholds in the falling stars and little glow-wormes of the world.
but as the fires die and Desires decay, so the mind steals away and walks abroad to see the little Images of beauty and pleasure, which it beholds in the falling Stars and little glowworms of the world.
cc-acp c-acp dt n2 vvb cc vvz n1, av dt n1 vvz av cc vvz av pc-acp vvi dt j n2 pp-f n1 cc n1, r-crq pn31 vvz p-acp dt j-vvg n2 cc j n2 pp-f dt n1.
but when it runs with vigorousnesse and a ful stream, and breaks down every obstacle, making it even as its own brow, it stays not to be tempted by little avocations,
but when it runs with vigorousness and a full stream, and breaks down every obstacle, making it even as its own brow, it stays not to be tempted by little avocations,
cc-acp c-crq pn31 vvz p-acp n1 cc dt j n1, cc vvz a-acp d n1, vvg pn31 av p-acp po31 d n1, pn31 vvz xx pc-acp vbi vvn p-acp j n2,
but when it is carryed upon the wings of passion and strong desires, a swift motion and a hungry appetite, it passes on through all the intermediall regions of clouds,
but when it is carried upon the wings of passion and strong Desires, a swift motion and a hungry appetite, it passes on through all the intermedial regions of Clouds,
cc-acp c-crq pn31 vbz vvn p-acp dt n2 pp-f n1 cc j n2, dt j n1 cc dt j n1, pn31 vvz a-acp p-acp d dt j n2 pp-f n2,
it is called in Scripture NONLATINALPHABET, the labour and travail of love; A friend at a sneese and an almes-basket full of prayers, a love that is lazy,
it is called in Scripture, the labour and travail of love; A friend At a sneese and an almsbasket full of Prayers, a love that is lazy,
and a service that is uselesse, and a pity without support, are the images and colours of that grace, whose very constitution and designe is, beneficence and well-doing.
and a service that is useless, and a pity without support, Are the Images and colours of that grace, whose very constitution and Design is, beneficence and welldoing.
cc dt n1 cst vbz j, cc dt n1 p-acp n1, vbr dt n2 cc n2 pp-f d n1, rg-crq j n1 cc n1 vbz, n1 cc n1.
if we love passionately, we shall doe all this, for love endures labour, and calls it pleasure, it spends all and counts it a gain, it suffers inconveniencies,
if we love passionately, we shall do all this, for love endures labour, and calls it pleasure, it spends all and counts it a gain, it suffers inconveniences,
cs pns12 vvb av-j, pns12 vmb vdi d d, p-acp n1 vvz n1, cc vvz pn31 n1, pn31 vvz d cc vvz pn31 dt n1, pn31 vvz n2,
and a remisse piety, but by severe counsells, and sober actions, by watchfulnesse and prudence, by doing excellent things with holy intentions, and vigorous prosecutions.
and a remiss piety, but by severe Counsels, and Sobrium actions, by watchfulness and prudence, by doing excellent things with holy intentions, and vigorous prosecutions.
cc dt j n1, cc-acp p-acp j n2, cc j n2, p-acp n1 cc n1, p-acp vdg j n2 p-acp j n2, cc j n2.
and therefore Democritus said well, that the painfull and the soft-handed people in Religion differ just as good men and bad; nimirùm spe bonâ, the labouring charity hath a good hope,
and Therefore Democritus said well, that the painful and the softhanded people in Religion differ just as good men and bad; nimirùm See bonâ, the labouring charity hath a good hope,
cc av np1 vvd av, cst dt j cc dt j n1 p-acp n1 vvi av c-acp j n2 cc j; fw-la fw-la fw-la, dt j-vvg n1 vhz dt j n1,
1. No man is fervent and zealous as he ought, but he that preferres Religion before businesse, charity before his own case, the reliefe of his brother before money, heaven before secular regards,
1. No man is fervent and zealous as he ought, but he that prefers Religion before business, charity before his own case, the relief of his brother before money, heaven before secular regards,
Which rule is not to be understood absolutely, and in particular instances, but alwayes generally; and when it descends to particulars, it must be in proportion to circumstances, and by their proper measures: for,
Which Rule is not to be understood absolutely, and in particular instances, but always generally; and when it descends to particulars, it must be in proportion to Circumstances, and by their proper measures: for,
r-crq n1 vbz xx pc-acp vbi vvn av-j, cc p-acp j n2, p-acp av av-j; cc c-crq pn31 vvz p-acp n2-j, pn31 vmb vbi p-acp n1 p-acp n2, cc p-acp po32 j n2: c-acp,
He that hath a state of life in which he cannot at all in fair proportions tend to Religion, must quit great proportions of that, that he may enjoy more of this, this is that which our blessed Saviour calls pulling out the right eye if it offend thee.
He that hath a state of life in which he cannot At all in fair proportions tend to Religion, must quit great proportions of that, that he may enjoy more of this, this is that which our blessed Saviour calls pulling out the right eye if it offend thee.
pns31 cst vhz dt n1 pp-f n1 p-acp r-crq pns31 vmbx p-acp d p-acp j n2 vvb p-acp n1, vmb vvi j n2 pp-f cst, cst pns31 vmb vvi dc pp-f d, d vbz d r-crq po12 j n1 vvz vvg av dt j-jn n1 cs pn31 vvb pno21.
yet our belly and our back, our liberty and our life, our health, and a friend are to be neglected rather then a Duty when it stands in its proper place, and is requir'd.
yet our belly and our back, our liberty and our life, our health, and a friend Are to be neglected rather then a Duty when it Stands in its proper place, and is required.
av po12 n1 cc po12 n1, po12 n1 cc po12 n1, po12 n1, cc dt n1 vbr pc-acp vbi vvn av-c cs dt n1 c-crq pn31 vvz p-acp po31 j n1, cc vbz vvn.
yet we must take heed that we doe not reckon Religion, and orders of worshipping, onely to be the things of God, and all other duties to be the things of the world;
yet we must take heed that we do not reckon Religion, and order of worshipping, only to be the things of God, and all other duties to be the things of the world;
av pns12 vmb vvi n1 cst pns12 vdb xx vvi n1, cc n2 pp-f vvg, av-j pc-acp vbi dt n2 pp-f np1, cc d j-jn n2 pc-acp vbi dt n2 pp-f dt n1;
And although Mary was commended for choosing the better part, yet Mary had done worse if she had been at the foot of her Master when she should have relieved a perishing brother.
And although Marry was commended for choosing the better part, yet Marry had done Worse if she had been At the foot of her Master when she should have relieved a perishing brother.
and sometimes hearing in some circumstances may be more then needs; and some women are troubled with over-much hearing, and then they had better have been serving the necessities of their house.
and sometime hearing in Some Circumstances may be more then needs; and Some women Are troubled with overmuch hearing, and then they had better have been serving the necessities of their house.
cc av vvg p-acp d n2 vmb vbi av-dc cs av; cc d n2 vbr vvn p-acp av vvg, cc av pns32 vhd av-jc vhb vbn vvg dt n2 pp-f po32 n1.
* and if relations to God and Gods Spirit could bring an obligation of giving proportionable civill honour, every holy man might put in some pretence for dignities above some Kings and some Bishops.
* and if relations to God and God's Spirit could bring an obligation of giving proportionable civil honour, every holy man might put in Some pretence for dignities above Some Kings and Some Bishops.
* cc cs n2 p-acp np1 cc npg1 n1 vmd vvi dt n1 pp-f vvg j j n1, d j n1 vmd vvi p-acp d n1 p-acp n2 p-acp d n2 cc d n2.
but because civill excellencies are the proper ground of receiving and exacting civill honors, and spirituall excellencies doe onely claim them accidentally, and indirectly,
but Because civil excellencies Are the proper ground of receiving and exacting civil honours, and spiritual excellencies do only claim them accidentally, and indirectly,
cc-acp c-acp j n2 vbr dt j n1 pp-f vvg cc vvg j n2, cc j n2 vdb av-j vvi pno32 av-j, cc av-j,
therefore in titles of honour and humane regards the civill praeeminence is the appendix of the greatest civill power and imployment, and is to descend in proper measures;
Therefore in titles of honour and humane regards the civil preeminence is the appendix of the greatest civil power and employment, and is to descend in proper measures;
av p-acp n2 pp-f n1 cc j vvz dt j n1 vbz dt n1 pp-f dt js j n1 cc n1, cc vbz pc-acp vvi p-acp j n2;
but if wee descend to make minute and exact proportions, and proportion an inch of temporall to a minute of spirituall, we must needs be hugely deceived,
but if we descend to make minute and exact proportions, and proportion an inch of temporal to a minute of spiritual, we must needs be hugely deceived,
cc-acp cs pns12 vvb pc-acp vvi n1 cc j n2, cc vvi dt n1 pp-f j p-acp dt n1 pp-f j, pns12 vmb av vbi av-j vvn,
* And yet if these measures were taken, it would be unreasonable that the lower of the higher kind should be preferr'd before the most perfect and excellent in a lower order of things.
* And yet if these measures were taken, it would be unreasonable that the lower of the higher kind should be preferred before the most perfect and excellent in a lower order of things.
* cc av cs d n2 vbdr vvn, pn31 vmd vbi j cst dt jc pp-f dt jc n1 vmd vbi vvn p-acp dt av-ds j cc j p-acp dt jc n1 pp-f n2.
Now Kings and Princes are the best in all temporall dignities, and therefore if they had in them no spirituall relations and consequent excellencies (as they have very many) yet are not to be undervalu'd to spirituall relations, which in this world are very imperfect, weak, partiall;
Now Kings and Princes Are the best in all temporal dignities, and Therefore if they had in them no spiritual relations and consequent excellencies (as they have very many) yet Are not to be undervalved to spiritual relations, which in this world Are very imperfect, weak, partial;
av n2 cc n2 vbr dt js p-acp d j n2, cc av cs pns32 vhd p-acp pno32 dx j n2 cc j n2 (c-acp pns32 vhb av d) av vbr xx pc-acp vbi vvn p-acp j n2, r-crq p-acp d n1 vbr av j, j, j;
and he that goes about to distinguish between his duty and his profit, and if he cannot reconcile them, will yet tie them together like a Hyaena and a Dog, this man pretends to Religion,
and he that Goes about to distinguish between his duty and his profit, and if he cannot reconcile them, will yet tie them together like a Hyaena and a Dog, this man pretends to Religion,
cc pns31 cst vvz a-acp pc-acp vvi p-acp po31 n1 cc po31 n1, cc cs pns31 vmbx vvi pno32, vmb av vvi pno32 av av-j dt fw-la cc dt n1, d n1 vvz p-acp n1,
but will find so many excuses and silly devices to omit his duty, such tricks to run from that which will make him happy, he will so watch the eyes of men,
but will find so many excuses and silly devices to omit his duty, such tricks to run from that which will make him happy, he will so watch the eyes of men,
cc-acp vmb vvi av d n2 cc j n2 pc-acp vvi po31 n1, d n2 pc-acp vvi p-acp d r-crq vmb vvi pno31 j, pns31 vmb av vvi dt n2 pp-f n2,
and will have so many devices to defeat his duty; and to cosuen himselfe, that he will certainly manifest that he is afraid of Religion, and secretly hates it;
and will have so many devices to defeat his duty; and to cosuen himself, that he will Certainly manifest that he is afraid of Religion, and secretly hates it;
cc vmb vhi av d n2 pc-acp vvi po31 n1; cc pc-acp vvi px31, cst pns31 vmb av-j vvi cst pns31 vbz j pp-f n1, cc av-jn vvz pn31;
and faints, and dies, yet his spirit, NONLATINALPHABET, the inner man is confident and industrious, and hath a hope by which it lives and works unto the end:
and faints, and die, yet his Spirit,, the inner man is confident and Industria, and hath a hope by which it lives and works unto the end:
cc vvz, cc vvz, av po31 n1,, dt j n1 vbz j cc j, cc vhz dt n1 p-acp r-crq pn31 vvz cc vvz p-acp dt n1:
SERMON, XIV. Part III. 3. SO long as our zeal and forwardnesse in Religion hath only these constituent parts, it hath no more then can keep the duty alive:
SERMON, XIV. Part III. 3. SO long as our zeal and forwardness in Religion hath only these constituent parts, it hath no more then can keep the duty alive:
n1, np1. vvb np1. crd av av-j c-acp po12 n1 cc n1 p-acp n1 vhz av-j d j n2, pn31 vhz dx dc cs vmb vvi dt n1 j:
but beyond this, there are many degrees of earnestnesse and vehemence which are progressions towards the state of perfection, which every man ought to design and desire to be added to his portion:
but beyond this, there Are many Degrees of earnestness and vehemence which Are progressions towards the state of perfection, which every man ought to Design and desire to be added to his portion:
cc-acp p-acp d, pc-acp vbr d n2 pp-f n1 cc n1 r-crq vbr n2 p-acp dt n1 pp-f n1, r-crq d n1 vmd p-acp n1 cc vvb pc-acp vbi vvn p-acp po31 n1:
of this sort I reckon frequency in prayer, and almes above our estate. Concerning which two instances I have these two cautions to insert. 1. Concerning frequency in prayer, it is an act of zeal so ready and prepared for the spirit of a man,
of this sort I reckon frequency in prayer, and alms above our estate. Concerning which two instances I have these two cautions to insert. 1. Concerning frequency in prayer, it is an act of zeal so ready and prepared for the Spirit of a man,
pp-f d n1 pns11 vvb n1 p-acp n1, cc n2 p-acp po12 n1. vvg r-crq crd n2 pns11 vhb d crd n2 pc-acp vvi. crd vvg n1 p-acp n1, pn31 vbz dt n1 pp-f n1 av j cc vvn p-acp dt n1 pp-f dt n1,
so easie and usefull, so without objection, and so fitted for every mans affairs, his necessities and possibilities, that he that prayes but seldome, cannot in any sense pretend to be a religious person. For in Scripture there is no other rule for the frequency of prayer given us,
so easy and useful, so without objection, and so fitted for every men affairs, his necessities and possibilities, that he that prays but seldom, cannot in any sense pretend to be a religious person. For in Scripture there is no other Rule for the frequency of prayer given us,
av j cc j, av p-acp n1, cc av vvn p-acp d ng1 n2, po31 n2 cc n2, cst pns31 cst vvz p-acp av, vmbx p-acp d n1 vvb pc-acp vbi dt j n1. c-acp p-acp n1 a-acp vbz dx j-jn n1 p-acp dt n1 pp-f n1 vvn pno12,
And then, men have so many necessities, that if we should esteem our needs to be the circumstances and positive determination of our times of prayer, we should be very far from admitting limitation of the former words,
And then, men have so many necessities, that if we should esteem our needs to be the Circumstances and positive determination of our times of prayer, we should be very Far from admitting limitation of the former words,
cc av, n2 vhb av d n2, cst cs pns12 vmd vvi po12 n2 pc-acp vbi dt n2 cc j n1 pp-f po12 n2 pp-f n1, pns12 vmd vbi av av-j p-acp vvg n1 pp-f dt j n2,
and if we observe how the world treats her darlings, men of riches and honour, of prosperity and great successe, we cannot but confesse them to be the most miserable of all men,
and if we observe how the world treats her darlings, men of riches and honour, of Prosperity and great success, we cannot but confess them to be the most miserable of all men,
cc cs pns12 vvb c-crq dt n1 vvz po31 n2-jn, n2 pp-f n2 cc n1, pp-f n1 cc j n1, pns12 vmbx p-acp vvi pno32 pc-acp vbi dt av-ds j pp-f d n2,
and the oppression he groans under, and his NONLATINALPHABET, his uneasie, ill sleeping care will make him run to his prayers, that in heaven a new decree may be passed every day for the provisions of his daily bread:
and the oppression he groans under, and his, his uneasy, ill sleeping care will make him run to his Prayers, that in heaven a new Decree may be passed every day for the provisions of his daily bred:
so the greater needs of the rich, their temptations, and their dangers, the flattery and the vanity, the power and the pride, their businesse and evill estate of the whole world upon them, cals upon them to be zealous in this instance that they pray often, that they pray without ceasing; For there is great reason they should do so,
so the greater needs of the rich, their temptations, and their dangers, the flattery and the vanity, the power and the pride, their business and evil estate of the Whole world upon them, calls upon them to be zealous in this instance that they pray often, that they pray without ceasing; For there is great reason they should do so,
av dt jc n2 pp-f dt j, po32 n2, cc po32 n2, dt n1 cc dt n1, dt n1 cc dt n1, po32 n1 cc j-jn n1 pp-f dt j-jn n1 p-acp pno32, vvz p-acp pno32 pc-acp vbi j p-acp d n1 cst pns32 vvb av, cst pns32 vvb p-acp vvg; p-acp pc-acp vbz j n1 pns32 vmd vdi av,
and constantly, deserves the smart of his poverty and the care of it, and the scorne if he be poor, and if he be rich it is fit he should (because he desires it) dye by the evils of his proper danger.
and constantly, deserves the smart of his poverty and the care of it, and the scorn if he be poor, and if he be rich it is fit he should (Because he Desires it) die by the evils of his proper danger.
he also knows that it is a mighty emanation of Gods infinite goodnesse and a strange desire of saving mankinde, that he hath to so easie a duty promised such mighty blessings.
he also knows that it is a mighty emanation of God's infinite Goodness and a strange desire of Saving mankind, that he hath to so easy a duty promised such mighty blessings.
pns31 av vvz cst pn31 vbz dt j n1 pp-f npg1 j n1 cc dt j n1 pp-f vvg n1, cst pns31 vhz p-acp av j dt n1 vvd d j n2.
Opposuisti nubem ne transiret oratio, the mourning Prophet complained there was a cloud passed between heaven and the prayer of Judah; a little thing God knowes;
Opposuisti nubem ne transiret oratio, the mourning Prophet complained there was a cloud passed between heaven and the prayer of Judah; a little thing God knows;
and the smallest article of objection managed and conducted by the Devils arts, and meeting with a wretchlesse, carelesse, indevout spirit, is a Lion in the way, and a deep river;
and the Smallest article of objection managed and conducted by the Devils arts, and meeting with a wretchless, careless, indevout Spirit, is a lion in the Way, and a deep river;
cc dt js n1 pp-f n1 vvn cc vvn p-acp dt ng1 n2, cc vvg p-acp dt j, j, j n1, vbz dt n1 p-acp dt n1, cc dt j-jn n1;
for they that do pray often, and with zeal, and passion and desire, feel no trouble so great as when they are forced to omit their holy offices and hours of prayer.
for they that do pray often, and with zeal, and passion and desire, feel no trouble so great as when they Are forced to omit their holy Offices and hours of prayer.
c-acp pns32 cst vdb vvi av, cc p-acp n1, cc n1 cc n1, vvb dx n1 av j c-acp c-crq pns32 vbr vvn pc-acp vvi po32 j n2 cc n2 pp-f n1.
and the truth of pretences, and the certainty of Theologicall propositions, you should finde your selves taken in a golden snare, which will tye you to nothing but felicity, and safety, and holinesse, and pleasures. But then the caution which I intended to insert is this;
and the truth of pretences, and the certainty of Theological propositions, you should find your selves taken in a golden snare, which will tie you to nothing but felicity, and safety, and holiness, and pleasures. But then the caution which I intended to insert is this;
cc dt n1 pp-f n2, cc dt n1 pp-f j n2, pn22 vmd vvi po22 n2 vvn p-acp dt j n1, r-crq vmb vvi pn22 pc-acp pix cc-acp n1, cc n1, cc n1, cc n2. p-acp av dt n1 r-crq pns11 vvd pc-acp vvi vbz d;
that frequency in prayers, and that part of zeal which relates to it, is to be upon no account but of an holy spirit, a wise heart, and reasonable perswasion; for if it begins upon passion or fear, in imitation of others,
that frequency in Prayers, and that part of zeal which relates to it, is to be upon no account but of an holy Spirit, a wise heart, and reasonable persuasion; for if it begins upon passion or Fear, in imitation of Others,
2. When you are entred into a state of zealous prayer, and a regular devotion, what ever interruption you can meet with, observe their causes and be sure to make them irregular, seldome,
2. When you Are entered into a state of zealous prayer, and a regular devotion, what ever interruption you can meet with, observe their Causes and be sure to make them irregular, seldom,
for nothing ought to be pretended against the zeal of almes, but the certain omissions or the very probable retarding the doing that, to which we are otherwise obliged.
for nothing ought to be pretended against the zeal of alms, but the certain omissions or the very probable retarding the doing that, to which we Are otherwise obliged.
He that is going to pay a debt and in the way meets an indigent person that needs it all, may not give it to him unlesse he knowes by other means to pay the debt;
He that is going to pay a debt and in the Way meets an indigent person that needs it all, may not give it to him unless he knows by other means to pay the debt;
1. Because we are not bound to provide for them in a certain portion, but may do it by the analogies and measures of prudence, in which there is a great latitude. 2. Because our zeal of charity is a good portion for them,
1. Because we Are not bound to provide for them in a certain portion, but may do it by the analogies and measures of prudence, in which there is a great latitude. 2. Because our zeal of charity is a good portion for them,
and layes up a blessing for inheritance. 3. Because the fairest portions of charity are usually short of such sums which can be considerable in the duty of provision for our children. 4. If we for them could be content to take any measure lesse then all, any thing under every thing that we can, we should finde the portions of the poor made ready to our hands sufficiently to minister to zeal,
and lays up a blessing for inheritance. 3. Because the Fairest portions of charity Are usually short of such sums which can be considerable in the duty of provision for our children. 4. If we for them could be content to take any measure less then all, any thing under every thing that we can, we should find the portions of the poor made ready to our hands sufficiently to minister to zeal,
He that does his almes, and resolves that in no case he will suffer inconvenience for his brother whose case it may be is intolerable, should do well to remember that God in some cases requires a greater charity;
He that does his alms, and resolves that in no case he will suffer inconvenience for his brother whose case it may be is intolerable, should do well to Remember that God in Some cases requires a greater charity;
pns31 cst vdz po31 n2, cc vvz d p-acp dx n1 pns31 vmb vvi n1 p-acp po31 n1 rg-crq n1 pn31 vmb vbi vbz j, vmd vdi av pc-acp vvi cst np1 p-acp d n2 vvz dt jc n1;
when we are such good husbands in our Religion, that we will serve all our own conveniences before the great needs of a hungry and afflicted brother, God oftentimes takes from us that which with so much curiosity we would preserve,
when we Are such good Husbands in our Religion, that we will serve all our own conveniences before the great needs of a hungry and afflicted brother, God oftentimes Takes from us that which with so much curiosity we would preserve,
c-crq pns12 vbr d j n2 p-acp po12 n1, cst pns12 vmb vvi d po12 d n2 p-acp dt j av pp-f dt j cc j-vvn n1, np1 av vvz p-acp pno12 d r-crq p-acp av d n1 pns12 vmd vvi,
1. The first measure, by which our zeal may comply with our duty, and its actions become laudable, is charity to our neighbour. For since God receives all that glorification of himself whereby we can serve and minister to his glory, reflected upon the foundation of his own goodnesse, and bounty, and mercy, and all the Allellujahs that are or ever shall be sung in heaven are praises and thank givings,
1. The First measure, by which our zeal may comply with our duty, and its actions become laudable, is charity to our neighbour. For since God receives all that glorification of himself whereby we can serve and minister to his glory, reflected upon the Foundation of his own Goodness, and bounty, and mercy, and all the Hallelujahs that Are or ever shall be sung in heaven Are praises and thank givings,
crd dt ord n1, p-acp r-crq po12 n1 vmb vvi p-acp po12 n1, cc po31 n2 vvb j, vbz n1 p-acp po12 n1. c-acp c-acp np1 vvz d cst n1 pp-f px31 c-crq pns12 vmb vvi cc vvi p-acp po31 n1, vvn p-acp dt n1 pp-f po31 d n1, cc n1, cc n1, cc d dt n2 cst vbr cc av vmb vbi vvn p-acp n1 vbr n2 cc vvb n2,
and that God himself does not receive glory from the acts of his Justice, but then when his creatures will not rejoyce in his goodnesse and mercy, it followes that we imitate this originall excellency and pursue Gods own method, that is, glorifie him in via misericordiae, in the way of mercy, and bounty, charity, and forgivenesse, love, and fair compliances; There is no greater charity in the world then to save a soul, nothing that pleases God better, nothing that can be in our hands greater or more noble, nothing that can be a more lasting and delightfull honour,
and that God himself does not receive glory from the acts of his justice, but then when his creatures will not rejoice in his Goodness and mercy, it follows that we imitate this original excellency and pursue God's own method, that is, Glorify him in via Mercy, in the Way of mercy, and bounty, charity, and forgiveness, love, and fair compliances; There is no greater charity in the world then to save a soul, nothing that Pleases God better, nothing that can be in our hands greater or more noble, nothing that can be a more lasting and delightful honour,
cc cst np1 px31 vdz xx vvi n1 p-acp dt n2 pp-f po31 n1, cc-acp av c-crq po31 n2 vmb xx vvi p-acp po31 n1 cc n1, pn31 vvz cst pns12 vvb d j-jn n1 cc vvi n2 d n1, cst vbz, vvi pno31 p-acp fw-la fw-la, p-acp dt n1 pp-f n1, cc n1, n1, cc n1, n1, cc j n2; a-acp vbz dx jc n1 p-acp dt n1 av pc-acp vvi dt n1, pix cst vvz np1 av-jc, pix cst vmb vbi p-acp po12 n2 jc cc av-dc j, pix cst vmb vbi dt av-dc j-vvg cc j n1,
then that a perishing soul, snatched from the flames of an intolerable Hell, and born to Heaven upon the wings of piety and mercy, by the Ministery of Angels,
then that a perishing soul, snatched from the flames of an intolerable Hell, and born to Heaven upon the wings of piety and mercy, by the Ministry of Angels,
av cst dt j-vvg n1, vvn p-acp dt n2 pp-f dt j n1, cc vvn p-acp n1 p-acp dt n2 pp-f n1 cc n1, p-acp dt n1 pp-f n2,
and every garment that lies by thee and perishes while thy naked brother does so too for want of it, shall be a bill of Inditement against thy unmercifull soul;
and every garment that lies by thee and Perishes while thy naked brother does so too for want of it, shall be a bill of Indictment against thy unmerciful soul;
cc d n1 cst vvz p-acp pno21 cc vvz n1 po21 j n1 vdz av av p-acp n1 pp-f pn31, vmb vbi dt n1 pp-f n1 p-acp po21 j n1;
or encourag'd him in it, or didst not hinder him when thou mightest more frequently then thou hast humbly, and passtonately, and charitably, and zealously bowed thy head,
or encouraged him in it, or didst not hinder him when thou Mightest more frequently then thou hast humbly, and passtonately, and charitably, and zealously bowed thy head,
cc vvd pno31 p-acp pn31, cc vdd2 xx vvi pno31 c-crq pns21 vmd2 av-dc av-j cs pns21 vh2 av-j, cc av-j, cc av-j, cc av-j vvn po21 n1,
and thy heart, and knees to God to redeem that poor soul from hell whither thou seest him descending with as much indifferency as a stone into the bottome of a well.
and thy heart, and knees to God to Redeem that poor soul from hell whither thou See him descending with as much indifferency as a stone into the bottom of a well.
cc po21 n1, cc n2 p-acp np1 pc-acp vvi d j n1 p-acp n1 c-crq pns21 vv2 pno31 vvg p-acp p-acp d n1 p-acp dt n1 p-acp dt n1 pp-f dt av.
But then be carefull that this zeal of thy neighbours amendment be only expressed in waies of charity, not of cruelty or importune justice. He that strikes the Prince for justice, as Solomons expression is, is a companion of murderers;
But then be careful that this zeal of thy neighbours amendment be only expressed in ways of charity, not of cruelty or importune Justice. He that strikes the Prince for Justice, as Solomons expression is, is a Companion of murderers;
p-acp av vbi j cst d n1 pp-f po21 ng1 n1 vbi av-j vvn p-acp n2 pp-f n1, xx pp-f n1 cc j n1. pns31 cst vvz dt n1 p-acp n1, p-acp np1 n1 vbz, vbz dt n1 pp-f n2;
and he that out of zeal of Religion shall go to convert Nations to his opinion by destroying Christians whose faith is intire and summ'd up by the Apostles;
and he that out of zeal of Religion shall go to convert nations to his opinion by destroying Christians whose faith is entire and summed up by the Apostles;
cc pns31 cst av pp-f n1 pp-f n1 vmb vvi pc-acp vvi n2 p-acp po31 n1 p-acp vvg np1 r-crq n1 vbz j cc vvd a-acp p-acp dt n2;
and ministers to envie and cruelty, to errors and mistake, and there comes up nothing but poppies to please the eye and fancy, disputes and hypocrisie, new summaries of Religion estimated by measures of anger, and accursed principles;
and Ministers to envy and cruelty, to errors and mistake, and there comes up nothing but poppies to please the eye and fancy, disputes and hypocrisy, new summaries of Religion estimated by measures of anger, and accursed principles;
cc n2 pc-acp vvi cc n1, p-acp n2 cc n1, cc a-acp vvz a-acp pix cc-acp n2 pc-acp vvi dt n1 cc n1, vvz cc n1, j n2 pp-f n1 vvn p-acp n2 pp-f n1, cc j-vvn n2;
and ingraves them in mens hearts with a ponyard, that it shall be death to beleeve what I innocently and ignorantly am perswaded of, it must needs be unsafe to try the spirits, to try all things, to make inquiry;
and ingraves them in men's hearts with a Poigniard, that it shall be death to believe what I innocently and ignorantly am persuaded of, it must needs be unsafe to try the spirits, to try all things, to make inquiry;
cc vvz pno32 p-acp ng2 n2 p-acp dt n1, cst pn31 vmb vbi n1 pc-acp vvi r-crq pns11 av-jn cc av-j vbm vvn pp-f, pn31 vmb av vbi j p-acp vvb dt n2, p-acp vvb d n2, pc-acp vvi n1;
for his sacred and yet injured person, NONLATINALPHABET, (saith Theophylact) teaches us not to use the sword though in the cause of God, or for God himself;
for his sacred and yet injured person,, (Says Theophylact) Teaches us not to use the sword though in the cause of God, or for God himself;
p-acp po31 j cc av vvd n1,, (vvz vvd) vvz pno12 xx pc-acp vvi dt n1 cs p-acp dt n1 pp-f np1, cc p-acp np1 px31;
and promises, charity and humility, there was a zeal set up against them; the Apostles were zealous for the Gospell, the Jewes were zealous for the Law:
and promises, charity and humility, there was a zeal Set up against them; the Apostles were zealous for the Gospel, the Jews were zealous for the Law:
and see what different effects these two zeals did produce; the zeal of the Law came to this, NONLATINALPHABET, & NONLATINALPHABET & NONLATINALPHABET & NONLATINALPHABET;
and see what different effects these two zeals did produce; the zeal of the Law Come to this,, & & &;
cc vvb r-crq j n2 d crd n2 vdd vvi; dt n1 pp-f dt n1 vvd p-acp d,, cc cc cc;
they stirred up the City, they made tumults, they persecuted this way unto the death, they got letters from the high Priest, they kept Damascus with a Garrison, they sent parties of souldiers to silence and to imprison the Preachers,
they stirred up the city, they made tumults, they persecuted this Way unto the death, they god letters from the high Priest, they kept Damascus with a Garrison, they sent parties of Soldiers to silence and to imprison the Preachers,
they preached publickly and privately, they prayed for all men, they wept to God for the hardnesse of mens hearts, they became all things to all men that they might gain some, they travel'd through deeps and deserts, they indured the heat of the Syrian Starre, and the violence of Euroclydon, winds and tempests, seas and prisons, mockings and scourgings, fastings and poverty, labour and watching, they endured every man and wronged no man, they would do any good thing and suffer any evill if they had but hopes to prevail upon a soul;
they preached publicly and privately, they prayed for all men, they wept to God for the hardness of men's hearts, they became all things to all men that they might gain Some, they traveled through deeps and deserts, they endured the heat of the Syrian Star, and the violence of Euroclydon, winds and tempests, Seas and prisons, mockings and scourgings, Fastings and poverty, labour and watching, they endured every man and wronged no man, they would do any good thing and suffer any evil if they had but hope's to prevail upon a soul;
pns32 vvd av-j cc av-j, pns32 vvd p-acp d n2, pns32 vvd p-acp np1 p-acp dt n1 pp-f ng2 n2, pns32 vvd d n2 p-acp d n2 cst pns32 vmd vvi d, pns32 vvd p-acp n2-jn cc n2, pns32 vvd dt n1 pp-f dt jp n1, cc dt n1 pp-f np1, n2 cc n2, n2 cc n2, n2 cc n2, n2-vvg cc n1, n1 cc vvg, pns32 vvd d n1 cc vvd dx n1, pns32 vmd vdb d j n1 cc vvb d j-jn cs pns32 vhd p-acp n2 pc-acp vvi p-acp dt n1;
2. The next measure of zeal is prudence. For, as charity is the matter of zeal, so is discretion the manner. It must alwaies be for good to our neighbour,
2. The next measure of zeal is prudence. For, as charity is the matter of zeal, so is discretion the manner. It must always be for good to our neighbour,
crd dt ord n1 pp-f n1 vbz n1. p-acp, c-acp n1 vbz dt n1 pp-f n1, av vbz n1 dt n1. pn31 vmb av vbi p-acp j p-acp po12 n1,
and there needs no rules for the conducting of that, provided ▪ the end be consonant to the design, that is, that charity be intended, and charity done.
and there needs no rules for the conducting of that, provided ▪ the end be consonant to the Design, that is, that charity be intended, and charity done.
and many persons through their indiscreet conduct and furious marches, and great loads taken upon tender shoulders and unexperienced, have come to be perfect haters of their joy,
and many Persons through their indiscreet conduct and furious marches, and great loads taken upon tender shoulders and unexperienced, have come to be perfect haters of their joy,
cc d n2 p-acp po32 j n1 cc j n2, cc j n2 vvn p-acp j n2 cc j, vhb vvn pc-acp vbi j n2 pp-f po32 n1,
and these men keep the fires and light of holy propositions within them, but the darknesse of hell, the hardnesse of a vexed heart hath shaded all the light,
and these men keep the fires and Light of holy propositions within them, but the darkness of hell, the hardness of a vexed heart hath shaded all the Light,
cc d n2 vvb dt n2 cc n1 pp-f j n2 p-acp pno32, cc-acp dt n1 pp-f n1, dt n1 pp-f dt j-vvn n1 vhz vvn d dt n1,
and signifies nothing but a forward minde, and an easie heart, and an imprudent head; unlesse these actions can be invested with other ends and usefull purposes.
and signifies nothing but a forward mind, and an easy heart, and an imprudent head; unless these actions can be invested with other ends and useful Purposes.
cc vvz pix cc-acp dt j n1, cc dt j n1, cc dt j n1; cs d n2 vmb vbi vvn p-acp j-jn n2 cc j n2.
so united, so poor, so dressed, that they must live more non saeculari, after the manner of men divore'd from the usuall entercourses of the world, still their desire of single life increased;
so united, so poor, so dressed, that they must live more non saeculari, After the manner of men divoreed from the usual intercourses of the world, still their desire of single life increased;
av vvn, av j, av vvn, cst pns32 vmb vvi av-dc fw-fr fw-la, p-acp dt n1 pp-f n2 vvn p-acp dt j n2 pp-f dt n1, av po32 n1 pp-f j n1 vvd;
for it could not be taken out from their circumstances and be used alone. He therefore that thinks he is a more holy person for being a virgin or a widower,
for it could not be taken out from their Circumstances and be used alone. He Therefore that thinks he is a more holy person for being a Virgae or a widower,
p-acp pn31 vmd xx vbi vvn av p-acp po32 n2 cc vbb vvn av-j. pns31 av cst vvz pns31 vbz dt av-dc j n1 p-acp vbg dt n1 cc dt n1,
or that he is bound to be so because they were so, or that he cannot be a religious person because he is not so, hath zeal indeed, but not according to knowledge.
or that he is bound to be so Because they were so, or that he cannot be a religious person Because he is not so, hath zeal indeed, but not according to knowledge.
cc cst pns31 vbz vvn pc-acp vbi av c-acp pns32 vbdr av, cc cst pns31 vmbx vbi dt j n1 c-acp pns31 vbz xx av, vhz n1 av, cc-acp xx vvg p-acp n1.
and fitted to the end of another grace or essentiall duty of Religion, it will well become a Christian zeal to choose it so long as it can serve the end with advantage and security.
and fitted to the end of Another grace or essential duty of Religion, it will well become a Christian zeal to choose it so long as it can serve the end with advantage and security.
cc vvn p-acp dt n1 pp-f j-jn n1 cc j n1 pp-f n1, pn31 vmb av vvi dt njp n1 pc-acp vvi pn31 av av-j c-acp pn31 vmb vvi dt n1 p-acp n1 cc n1.
and zeal was busie on both sides, and on both sides was mistaken, because they fell not upon the proper remedy, which was to reduce the Law to the usefulnesse and advantages of its first intention.
and zeal was busy on both sides, and on both sides was mistaken, Because they fell not upon the proper remedy, which was to reduce the Law to the usefulness and advantages of its First intention.
cc n1 vbds j p-acp d n2, cc p-acp d n2 vbds vvn, c-acp pns32 vvd xx p-acp dt j n1, r-crq vbds pc-acp vvi dt n1 p-acp dt n1 cc n2 pp-f po31 ord n1.
Some there are who in their first attempts and entries upon Religion while the passion that brought them in remains, undertake things as great as their highest thoughts;
some there Are who in their First attempts and entries upon Religion while the passion that brought them in remains, undertake things as great as their highest thoughts;
d a-acp vbr r-crq p-acp po32 ord n2 cc n2 p-acp n1 cs dt n1 cst vvd pno32 p-acp n2, vvb n2 p-acp j c-acp po32 js n2;
no repentance is sharp enough, no charities expensive enough, no fastings afflictive enough, then totis Quinquatribus orant; and finding some deliciousnesse at the first contest,
no Repentance is sharp enough, no charities expensive enough, no Fastings afflictive enough, then Totis Quinquatribus Orant; and finding Some deliciousness At the First contest,
dx n1 vbz j av-d, dx n2 j av-d, dx n2-vvg j av-d, cs fw-la fw-la j; cc vvg d n1 p-acp dt ord vvi,
and in that activity of their passion, they make vowes to binde themselves for ever to this state of delicacies. The onset is fair: but the event is this.
and in that activity of their passion, they make vows to bind themselves for ever to this state of delicacies. The onset is fair: but the event is this.
cc p-acp d n1 pp-f po32 n1, pns32 vvb n2 pc-acp vvi px32 p-acp av p-acp d n1 pp-f n2. dt n1 vbz j: cc-acp dt n1 vbz d.
but then he considers that all that was not necessary, and therefore he will abate something more and from something to something, at last it will come to just nothing, and the proper effect of this is, indignation and hatred of holy things, an impudent spirit, carelessenesse or despair. Zeal sometimes carries a man into temptation:
but then he considers that all that was not necessary, and Therefore he will abate something more and from something to something, At last it will come to just nothing, and the proper Effect of this is, Indignation and hatred of holy things, an impudent Spirit, carelessness or despair. Zeal sometime carries a man into temptation:
cc-acp cs pns31 vvz cst d cst vbds xx j, cc av pns31 vmb vvi pi av-dc cc p-acp pi p-acp pi, p-acp ord pn31 vmb vvi p-acp j pi2, cc dt j n1 pp-f d vbz, n1 cc n1 pp-f j n2, dt j n1, n1 cc vvb. n1 av vvz dt n1 p-acp n1:
For we that finde so many excuses to untie all our just obligations, and distinguish our duty into so much finenesse, that it becomes like leaf-gold apt to be gone at every breath;
For we that find so many excuses to untie all our just obligations, and distinguish our duty into so much fineness, that it becomes like leaf-gold apt to be gone At every breath;
c-acp pns12 cst vvb av d n2 pc-acp vvi d po12 j n2, cc vvi po12 n1 p-acp av d n1, cst pn31 vvz av-j n1 j pc-acp vbi vvn p-acp d n1;
If we do, the event can be nothing but portions of the former evill, scruple and snares, shamefull retreats and new fantastick principles; In all our undertakings we must consider what is our state of life, what our naturall inclinations, what is our society, and what are our dependencies;
If we do, the event can be nothing but portions of the former evil, scruple and snares, shameful retreats and new fantastic principles; In all our undertakings we must Consider what is our state of life, what our natural inclinations, what is our society, and what Are our dependencies;
but if it be in an outward duty, or relative to our neighbours, or in an instance not necessary, it sometimes spoils the action, and alwaies endangers it.
but if it be in an outward duty, or relative to our neighbours, or in an instance not necessary, it sometime spoils the actium, and always endangers it.
cc-acp cs pn31 vbb p-acp dt j n1, cc j p-acp po12 n2, cc p-acp dt n1 xx j, pn31 av vvz dt n1, cc av vvz pn31.
and the nature of this evill is to be insensible, and the men are farther from a cure because they neither feel their evill, nor perceive their danger.
and the nature of this evil is to be insensible, and the men Are farther from a cure Because they neither feel their evil, nor perceive their danger.
cc dt n1 pp-f d n-jn vbz pc-acp vbi j, cc dt n2 vbr jc p-acp dt n1 c-acp pns32 d vvb po32 n-jn, ccx vvi po32 n1.
and to it, I shall only adde what an old spirituall person told a novice in religion, asking him the cause why he so frequently suffered tediousnesse in his religious offices;
and to it, I shall only add what an old spiritual person told a novice in Religion, asking him the cause why he so frequently suffered tediousness in his religious Offices;
But the Jewes tell that Adam having seen the beauties, and tasted the delicacies of Paradise, repented and mourned upon the Indian Mountains for three hundred years together:
But the Jews tell that Adam having seen the beauty's, and tasted the delicacies of Paradise, repented and mourned upon the Indian Mountains for three hundred Years together:
and we who have a great share in the cause of his sorrowes, can by nothing be invited to a persevering, a great, a passionate religion, more then by remembring what he lost,
and we who have a great share in the cause of his sorrows, can by nothing be invited to a persevering, a great, a passionate Religion, more then by remembering what he lost,
and what is laid up for them whose hearts are burning lamps, and are all on fire with Divine love, whose flames are fann'd with the wings of the holy Dove,
and what is laid up for them whose hearts Are burning lamps, and Are all on fire with Divine love, whose flames Are fanned with the wings of the holy Dove,
started by chance, from the discourses of drink, and thought witty by the undiscerning company, and prevail'd infinitely, because it struck their fancy luckily, and maintained the merry meeting;
started by chance, from the discourses of drink, and Thought witty by the undiscerning company, and prevailed infinitely, Because it struck their fancy luckily, and maintained the merry meeting;
vvd p-acp n1, p-acp dt n2 pp-f n1, cc vvd j p-acp dt j n1, cc vvd av-j, c-acp pn31 vvd po32 n1 av-j, cc vvd dt j n1;
When Seneca describes the spare diet of Epicurus and Metrodorus, he uses this expression; Liberaliora sunt alimenta carceris: sepositos ad capitale supplicium, non tam angustè, qui occisurus est, pascit.
When Senecca describes the spare diet of Epicurus and Metrodorus, he uses this expression; Liberaliora sunt alimenta carceris: sepositos ad capital supplicium, non tam angustè, qui occisurus est, pascit.
so they that mean to cut the throat will think it a vain expence to please it with delicacies, which after the first alteration must be poured upon the ground,
so they that mean to Cut the throat will think it a vain expense to please it with delicacies, which After the First alteration must be poured upon the ground,
And there is also the same proportion of unreasonablenesse, that because men shall die to morrow, and by the sentence and unalterable decree of God, they are now descending to their graves, that therefore they should first destroy their reason,
And there is also the same proportion of unreasonableness, that Because men shall die to morrow, and by the sentence and unalterable Decree of God, they Are now descending to their graves, that Therefore they should First destroy their reason,
cc pc-acp vbz av dt d n1 pp-f n1, cst c-acp n2 vmb vvi p-acp n1, cc p-acp dt n1 cc j n1 pp-f np1, pns32 vbr av vvg p-acp po32 n2, cst av pns32 vmd ord vvi po32 n1,
and in the shades below no numbring of healths by the numerall letters of Philenium 's name, no fat Mullets, no Oysters of Luerinus, no Lesbian or Chian Wines, NONLATINALPHABET,
and in the shades below no numbering of healths by the numeral letters of Philenium is name, no fat Mullets, no Oysters of Luerinus, no Lesbian or Chian Wines,,
for the Sun drives hard, and the shadow is long, and the dayes of mourning are at hand, but the number of the dayes of darknesse and the grave cannot be told.
for the Sun drives hard, and the shadow is long, and the days of mourning Are At hand, but the number of the days of darkness and the grave cannot be told.
for all their arts of providence, and witty securities of pleasure were nothing but unmanly prologues to death, fear and folly, sensuality and beastly pleasures. But they are to be excused rather then we.
for all their arts of providence, and witty securities of pleasure were nothing but unmanly prologues to death, Fear and folly, sensuality and beastly pleasures. But they Are to be excused rather then we.
p-acp d po32 n2 pp-f n1, cc j n2 pp-f n1 vbdr pix cc-acp j n2 p-acp n1, vvb cc n1, n1 cc j n2. p-acp pns32 vbr pc-acp vbi vvn av-c cs pns12.
and know that this time is but a passage to eternity, this body but a servant to the soul, this soul a minister to the Spirit, and the whole man in order to God and to felicity;
and know that this time is but a passage to eternity, this body but a servant to the soul, this soul a minister to the Spirit, and the Whole man in order to God and to felicity;
cc vvb cst d n1 vbz p-acp dt n1 p-acp n1, d n1 p-acp dt n1 p-acp dt n1, d n1 dt n1 p-acp dt n1, cc dt j-jn n1 p-acp n1 p-acp np1 cc p-acp n1;
and to all the principles of a wise Philophy, whereby we are instructed that we may become wise unto salvation. That I may therefore do some assistances towards the curing the miseries of mankinde,
and to all the principles of a wise Philophy, whereby we Are instructed that we may become wise unto salvation. That I may Therefore do Some assistances towards the curing the misery's of mankind,
cc p-acp d dt n2 pp-f dt j n1, c-crq pns12 vbr vvn cst pns12 vmb vvi j p-acp n1. cst pns11 vmb av vdi d n2 p-acp dt vvg dt n2 pp-f n1,
and the hearbs of the field, and of these no good man is destitute, for that share that he can need to fill those appetites and necessities he cannot otherwise avoid:
and the herbs of the field, and of these no good man is destitute, for that share that he can need to fill those appetites and necessities he cannot otherwise avoid:
cc dt n2 pp-f dt n1, cc pp-f d dx j n1 vbz j, c-acp cst n1 cst pns31 vmb vvi pc-acp vvi d n2 cc n2 pns31 vmbx av vvi:
much rather shall we finde that we are secured by the securities proper for the more noble creatures, by that providence that disposes all things, by that mercy that gives us all things, which to other creatures are ministred singly;
much rather shall we find that we Are secured by the securities proper for the more noble creatures, by that providence that disposes all things, by that mercy that gives us all things, which to other creatures Are ministered singly;
d av-c vmb pns12 vvi cst pns12 vbr vvn p-acp dt n2 j p-acp dt av-dc j n2, p-acp d n1 cst vvz d n2, p-acp d n1 cst vvz pno12 d n2, r-crq p-acp j-jn n2 vbr vvn av-j;
by that labour that can procure what we need, by that wisdome that can consider concerning future necessities, by that power that can force it from inferiour creatures,
by that labour that can procure what we need, by that Wisdom that can Consider Concerning future necessities, by that power that can force it from inferior creatures,
p-acp d n1 cst vmb vvi r-crq pns12 vvb, p-acp d n1 cst vmb vvi vvg j-jn n2, p-acp d n1 cst vmb vvi pn31 p-acp j-jn n2,
For it is not certain that if we desire to have the wealth of Susa, or garments stain'd with the bloud of the Tyrian fish, that if we desire to feed like Philoxenus, or to have tables loaden like the boards of Vitellius, that we shall never want.
For it is not certain that if we desire to have the wealth of Susa, or garments stained with the blood of the Tyrian Fish, that if we desire to feed like Philoxenus, or to have tables loaded like the boards of Vitellius, that we shall never want.
And therefore it is that plenty and pleasures are not the proper instruments of felicity. Because felicity is not a jewell that can be lock'd in one mans cabinet.
And Therefore it is that plenty and pleasures Are not the proper Instruments of felicity. Because felicity is not a jewel that can be locked in one men cabinet.
cc av pn31 vbz cst n1 cc n2 vbr xx dt j n2 pp-f n1. p-acp n1 vbz xx dt n1 cst vmb vbi vvn p-acp crd ng1 n1.
and to all men provision of satisfactions by the same meats and drinks, intended that it should not go beyond that measure of good things which corresponds to those desires which all men naturally have.
and to all men provision of satisfactions by the same Meats and drinks, intended that it should not go beyond that measure of good things which corresponds to those Desires which all men naturally have.
cc p-acp d n2 n1 pp-f n2 p-acp dt d n2 cc n2, vvd cst pn31 vmd xx vvi p-acp d n1 pp-f j n2 r-crq vvz p-acp d n2 r-crq d n2 av-j vhi.
and without variety as the Baptist, but in the same proportion it is also true in every man that can be contented with that which is honestly sufficient.
and without variety as the Baptist, but in the same proportion it is also true in every man that can be contented with that which is honestly sufficient.
cc p-acp n1 p-acp dt np1, p-acp p-acp dt d n1 pn31 vbz av j p-acp d n1 cst vmb vbi vvn p-acp d r-crq vbz av-j j.
Maximus Tyrius considers concerning the felicity of Diogenes, a poor Synopean, having not so much nobility as to be born in the better parts of Greece; but he saw that he was compel'd by no Tyrant to speak or do ignobly;
Maximus Tyrius considers Concerning the felicity of Diogenes, a poor Synopean, having not so much Nobilt as to be born in the better parts of Greece; but he saw that he was compelled by no Tyrant to speak or do ignobly;
and fear'd not when the wise Greeks play'd the fool and fought who should be Lord of that field that lay between Thebes and Athens; he laugh'd to see men scramble for dirty silver, and spend 10000. Attick talents for the getting the revenues of 200 Philippics; he went with his staffe and bag into the camp of the Phoconses, and the souldiers reverenc'd his person and despised his poverty,
and feared not when the wise Greeks played the fool and fought who should be Lord of that field that lay between Thebes and Athens; he laughed to see men scramble for dirty silver, and spend 10000. Attic Talents for the getting the revenues of 200 Philippics; he went with his staff and bag into the camp of the Phocensis, and the Soldiers reverenced his person and despised his poverty,
cc vvd xx c-crq dt j np1 vvd dt n1 cc vvd r-crq vmd vbi n1 pp-f d n1 cst vvd p-acp np1 cc np1; pns31 vvd pc-acp vvi n2 vvi p-acp j n1, cc vvi crd j n2 p-acp dt vvg dt n2 pp-f crd n2; pns31 vvd p-acp po31 n1 cc n1 p-acp dt n1 pp-f dt n2, cc dt n2 vvn po31 n1 cc vvd po31 n1,
and the Diadem of Kings, and the Purple of the Emperors, the Mitre of high Priests, and the divining staffe of Soothsayers were things of envie and ambition, the purchase of danger,
and the Diadem of Kings, and the Purple of the Emperor's, the Mitre of high Priests, and the divining staff of Soothsayers were things of envy and ambition, the purchase of danger,
cc dt n1 pp-f n2, cc dt j-jn pp-f dt n2, dt n1 pp-f j n2, cc dt vvg n1 pp-f n2 vbdr n2 pp-f vvi cc n1, dt n1 pp-f n1,
or as Damocles under the Tyrants sword, Nunc lateri incumbens — mox deinde supinus, Nunc cubat in faciem, nunc recto pectore surgens, Sleeping like a condemned man;
or as Damocles under the Tyrants sword, Nunc lateri incumbens — mox Deinde supinus, Nunc cubat in Face, nunc recto pectore surgens, Sleeping like a condemned man;
and let there be what pleasure men can dream of in such broken slumbers, yet the fear of waking from this illusion and parting from this phantastick pleasure, is a pain and torment which the imaginary felicity cannot pay for.
and let there be what pleasure men can dream of in such broken slumbers, yet the Fear of waking from this illusion and parting from this fantastic pleasure, is a pain and torment which the imaginary felicity cannot pay for.
cc vvb pc-acp vbi r-crq n1 n2 vmb vvi pp-f p-acp d j-vvn n2, av dt n1 pp-f vvg p-acp d n1 cc vvg p-acp d j n1, vbz dt n1 cc vvi r-crq dt j n1 vmbx vvi p-acp.
quàm paucissimis autem, Deo proximum, said Socrates. He therefore that hath the fewest desires and the most quiet passions, whose wants are soon provided for,
quàm paucissimis autem, God Proximum, said Socrates. He Therefore that hath the fewest Desires and the most quiet passion, whose Wants Are soon provided for,
fw-la fw-la fw-la, fw-la fw-la, vvd np1. pns31 av cst vhz dt ds n2 cc dt av-ds j-jn n2, rg-crq n2 vbr av vvn p-acp,
and dresses them with strength and ornament, with easinesse and a full stature, but if you thrust a Jessamine there where she would have had a Daisie grow,
and Dresses them with strength and ornament, with easiness and a full stature, but if you thrust a Jessamine there where she would have had a Daisy grow,
cc n2 pno32 p-acp n1 cc n1, p-acp n1 cc dt j n1, cc-acp cs pn22 vvb dt n1 a-acp c-crq pns31 vmd vhi vhn dt n1 vvb,
or bring the tall firre from dwelling in his own countrey, and transport the orange or the almond-tree neer the fringes of the North starre, Nature is displeased,
or bring the tall fir from Dwelling in his own country, and transport the orange or the Almond tree near the fringes of the North star, Nature is displeased,
cc vvi dt j n1 p-acp vvg p-acp po31 d n1, cc vvi dt n1 cc dt n1 av-j dt n2 pp-f dt n1 n1, n1 vbz vvn,
but if you thrust an appetite into her which she intended not, she gives you sickly and uneasie banquets, you must struggle with her for every drop of milk she gives beyond her own needs;
but if you thrust an appetite into her which she intended not, she gives you sickly and uneasy banquets, you must struggle with her for every drop of milk she gives beyond her own needs;
and be attended with all the servants of 127 Provinces, and with all the Princes of Asia. It is like this, that Diogenes went to Corinth in the time of vintage,
and be attended with all the Servants of 127 Provinces, and with all the Princes of Asia. It is like this, that Diogenes went to Corinth in the time of vintage,
cc vbb vvn p-acp d dt n2 pp-f crd n2, cc p-acp d dt n2 pp-f np1. pn31 vbz av-j d, cst npg1 vvd p-acp np1 p-acp dt n1 pp-f n1,
and was pleased in the society of Scholars and learned men, and conversed with the Students of all Asia and Europe. If a man loves privacy, the poor fortune can have that when Princes cannot;
and was pleased in the society of Scholars and learned men, and conversed with the Students of all Asia and Europe. If a man loves privacy, the poor fortune can have that when Princes cannot;
cc vbds vvn p-acp dt n1 pp-f n2 cc j n2, cc vvd p-acp dt n2 pp-f d np1 cc np1. cs dt n1 vvz n1, dt j n1 vmb vhi d c-crq n2 vmbx;
he intended to represent, that in the shades below and in the state of the grave, the Princes and voluptuous have a being different from their present plenty,
he intended to represent, that in the shades below and in the state of the grave, the Princes and voluptuous have a being different from their present plenty,
The result is this, that Tiresias told the Ghost of Menippus enquiring what state of life was nearest to felicity, NONLATINALPHABET, The private life, that which is freest from tumult and vanity, noise and luxury, businesse and ambition, nearest to nature and a just entertainment to our necessities;
The result is this, that Tiresias told the Ghost of Menippus inquiring what state of life was nearest to felicity,, The private life, that which is Freest from tumult and vanity, noise and luxury, business and ambition, nearest to nature and a just entertainment to our necessities;
enjoy the present temperately, and you cannot choose but be pleased to see that you have so little share in the follies and miseries of the intemperate world.
enjoy the present temperately, and you cannot choose but be pleased to see that you have so little share in the follies and misery's of the intemperate world.
vvb dt j av-j, cc pn22 vmbx vvi cc-acp vbi vvn pc-acp vvi cst pn22 vhb av j n1 p-acp dt n2 cc n2 pp-f dt j n1.
and the voluptuous man hath the least of pleasure; and upon this proposition, the consideration is more materiall and more immediately reducible to practise,
and the voluptuous man hath the least of pleasure; and upon this proposition, the consideration is more material and more immediately reducible to practise,
cc dt j n1 vhz dt av-ds pp-f n1; cc p-acp d n1, dt n1 vbz av-dc j-jn cc av-dc av-j j pc-acp vvi,
because in eating and drinking men please themselves so much, and have the necessities of Nature to usher in the inordination of gluttony and drunkennesse,
Because in eating and drinking men please themselves so much, and have the necessities of Nature to usher in the inordination of gluttony and Drunkenness,
c-acp p-acp vvg cc vvg n2 vvb px32 av av-d, cc vhb dt n2 pp-f n1 pc-acp vvi p-acp dt n1 pp-f n1 cc n1,
but while I passe from the trouble of hunger to the quietnesse of satisfaction, in the very passage I am insnared by the cords of my own concupiscence;
but while I pass from the trouble of hunger to the quietness of satisfaction, in the very passage I am Ensnared by the cords of my own concupiscence;
In the mean time, if we remember that the Epicures design is pleasure principally, we may the better reprove his folly by considering that intemperance is a a plain destruction to all that which can give reall and true pleasure.
In the mean time, if we Remember that the Epicureans Design is pleasure principally, we may the better reprove his folly by considering that intemperance is a a plain destruction to all that which can give real and true pleasure.
p-acp dt j n1, cs pns12 vvb cst dt n2 n1 vbz n1 av-jn, pns12 vmb dt av-jc vvi po31 n1 p-acp vvg d n1 vbz av dt j n1 p-acp d d r-crq vmb vvi j cc j n1.
1. It is an enemy to health, without which it is impossible to feel anything of corporall pleasure. 2. A constant full table hath in it lesse pleasure then the temperate provisions of the Hermite,
1. It is an enemy to health, without which it is impossible to feel anything of corporal pleasure. 2. A constant full table hath in it less pleasure then the temperate provisions of the Hermit,
for what content can a full table administer to a man in a feaver? and he that hath a sickly stomach admires at his happinesse that can feast with cheese and garlick, unctious breuuages and the low tasted spinage: Health is the opportunity of wisdome, the fairest scene of Religion, the advantages of the glorifications of God, the charitable ministeries to men;
for what content can a full table administer to a man in a fever? and he that hath a sickly stomach admires At his happiness that can feast with cheese and garlic, unctious breuuages and the low tasted spinage: Health is the opportunity of Wisdom, the Fairest scene of Religion, the advantages of the glorifications of God, the charitable ministeries to men;
as the man that rises from his bed of sorrowes, and considers what an excellent difference he feels from the groans and intolerable accents of yesterday.
as the man that rises from his Bed of sorrows, and considers what an excellent difference he feels from the groans and intolerable accents of yesterday.
The old gluttons among the Romans, Heliogabalus, Tigellius, Crispus, Montanus, notae { que } per oppida buccae, famous Epicures, mingled their meats with vomitings;
The old gluttons among the Roman, Heliogabalus, Tigellius, Crispus, Montanus, Notes { que } per Towns buccae, famous Epicureans, mingled their Meats with vomitings;
so did Vitellius, and enter'd into their baths to digest their Phesants, that they might speedily return to the Mullet and the Eeles of Syene, and then they went home and drew their breath short till the morning,
so did Vitellius, and entered into their baths to digest their Pheasants, that they might speedily return to the Mullet and the Eels of Syene, and then they went home and drew their breath short till the morning,
av vdd np1, cc vvn p-acp po32 n2 pc-acp vvi po32 n2, cst pns32 vmd av-j vvi p-acp dt n1 cc dt n2 pp-f np1, cc av pns32 vvd av-an cc vvd po32 n1 j p-acp dt n1,
or else they are condemned to a Lethargie if their constitutions be dull, and if active, it may be they are wilde with watching. Plurimus hinc aeger moritur vigilando:
or Else they Are condemned to a Lethargy if their constitutions be dull, and if active, it may be they Are wild with watching. Plurimus hinc aeger moritur vigilando:
cc av pns32 vbr vvn p-acp dt n1 cs po32 n2 vbb j, cc cs j, pn31 vmb vbi pns32 vbr j p-acp vvg. fw-la fw-la fw-la fw-la fw-la:
and at last dye with torment. Menander was too soft in his expression, NONLATINALPHABET; that it is indeed a death, but gluttony is a pleasant death, — NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET.
and At last die with torment. Menander was too soft in his expression,; that it is indeed a death, but gluttony is a pleasant death, —,.
cc p-acp ord vvi p-acp n1. np1 vbds av j p-acp po31 n1,; cst pn31 vbz av dt n1, cc-acp n1 vbz dt j n1, —,.
These men are for the present living sinners and walking rottennesse, and hereafter will be dying penitents and perfumed carcasses, and their whole felicity is lost in the confusions of their unnaturall disorder.
These men Are for the present living Sinners and walking rottenness, and hereafter will be dying penitents and perfumed carcases, and their Whole felicity is lost in the confusions of their unnatural disorder.
d n2 vbr p-acp dt j vvg n2 cc vvg n1, cc av vmb vbi vvg n2-jn cc vvn n2, cc po32 j-jn n1 vbz vvn p-acp dt n2 pp-f po32 j n1.
When Cyrus had espyed Astyages and his fellowes coming drunk from a banquet loaden with variety of follies and filthinesse, their legs failing them, their eyes red and staring, cousened ▪ with a moist cloud,
When Cyrus had espied Astyages and his Fellows coming drunk from a banquet loaded with variety of follies and filthiness, their legs failing them, their eyes read and staring, cozened ▪ with a moist cloud,
or to suffer a violent headach, or to lay up heaps big enough for an English Surfeit. Creon in the Tragedy said well, NONLATINALPHABET, NONLATINALPHABET,
or to suffer a violent headache, or to lay up heaps big enough for an English Surfeit. Creon in the Tragedy said well,,,
and in the midst of his loud laughter, the gripes of the belly and the feavers of the brain, Pallor & genae pendulae, oculorum ulcera, tremulae manus, furiales somni, inquies nocturna, as Pliny reckons them, palenesse and hanging cheeks, ulcers of the eyes and trembling hands, dead or distracted sleeps, these speak aloud, that to day you eat and drink, that to morrow you may dye, and dye for ever.
and in the midst of his loud laughter, the gripes of the belly and the fevers of the brain, Pallor & genae pendulae, oculorum ulcera, tremulae manus, furiales Somni, Inquiries nocturna, as pliny reckons them, paleness and hanging cheeks, ulcers of the eyes and trembling hands, dead or distracted sleeps, these speak aloud, that to day you eat and drink, that to morrow you may die, and die for ever.
cc p-acp dt n1 pp-f po31 j n1, dt n2 pp-f dt n1 cc dt n2 pp-f dt n1, np1 cc fw-la fw-la, fw-la fw-la, fw-la fw-la, fw-la fw-la, n2 fw-la, p-acp np1 vvz pno32, n1 cc vvg n2, n2 pp-f dt n2 cc vvg n2, j cc j-vvn n2, d vvb av, cst p-acp n1 pn22 vvi cc vvi, cst p-acp n1 pn22 vmb vvi, cc vvi p-acp av.
because by a spare and severe diet, he had within him no tumult of disorderly humours, no factions in his bloud, no loads of moisture prepared for charnell houses, or the sickly hospitals;
Because by a spare and severe diet, he had within him no tumult of disorderly humours, no factions in his blood, no loads of moisture prepared for charnel houses, or the sickly hospitals;
he had enough for health and study, Philosophy and Religion, for the temples and the Academy, but no superfluities to be spent in groans and sickly nights: And all the world of gluttons is hugely convinced of the excellency of temperance in order to our temporall felicity and health,
he had enough for health and study, Philosophy and Religion, for the Temples and the Academy, but no superfluities to be spent in groans and sickly nights: And all the world of gluttons is hugely convinced of the excellency of temperance in order to our temporal felicity and health,
pns31 vhd d p-acp n1 cc vvb, n1 cc n1, p-acp dt n2 cc dt n1, p-acp dx n2 pc-acp vbi vvn p-acp n2 cc j n2: cc d dt n1 pp-f n2 vbz av-j vvn pp-f dt n1 pp-f n1 p-acp n1 p-acp po12 j n1 cc n1,
and then lost their health, they were forc'd to run to temperance and abstinence for their cure, Vilis enim tenuis { que } mensa (ut loquuntur pueri) sanitatis mater est, Then, a thin diet and a humbled body, fasting and emptinesse,
and then lost their health, they were forced to run to temperance and abstinence for their cure, Vilis enim tenuis { que } mensa (ut loquuntur pueri) sanitatis mater est, Then, a thin diet and a humbled body, fasting and emptiness,
cc av vvd po32 n1, pns32 vbdr vvn pc-acp vvi p-acp n1 cc n1 p-acp po32 n1, fw-la fw-la fw-la { fw-fr } fw-la (fw-la fw-la fw-la) fw-la fw-la fw-la, av, dt j n1 cc dt j-vvn n1, vvg cc n1,
but when they are well, if they return to their full tables and oppressing meals, their sicknesse was but like Vitellius vomiting, that they might eat again;
but when they Are well, if they return to their full tables and oppressing meals, their sickness was but like Vitellius vomiting, that they might eat again;
but so they may entail a fit of sicknesse upon every full moon, till both their virtue and themselves decrease into the corruptions and rottennesse of the grave.
but so they may entail a fit of sickness upon every full moon, till both their virtue and themselves decrease into the corruptions and rottenness of the grave.
cc-acp av pns32 vmb vvi dt n1 pp-f n1 p-acp d j n1, c-acp d po32 n1 cc px32 vvi p-acp dt n2 cc n1 pp-f dt n1.
But if they delight in sharp feavers and horrid potions, in sowre palats and heaps of that which must be carryed forth, they may reckon their wealthy pleasures to be very great and many,
But if they delight in sharp fevers and horrid potions, in sour palates and heaps of that which must be carried forth, they may reckon their wealthy pleasures to be very great and many,
p-acp cs pns32 vvb p-acp j n2 cc j n2, p-acp j n2 cc n2 pp-f d r-crq vmb vbi vvn av, pns32 vmb vvi po32 j n2 pc-acp vbi av j cc d,
if they will but tell them one by one with their sicknesses and the multitude of those evils they shall certainly feel before they have thrown their sorrowes forth.
if they will but tell them one by one with their Sicknesses and the multitude of those evils they shall Certainly feel before they have thrown their sorrows forth.
cs pns32 vmb cc-acp vvi pno32 pi p-acp crd p-acp po32 n2 cc dt n1 pp-f d n2-jn pns32 vmb av-j vvi c-acp pns32 vhb vvn po32 n2 av.
Strange therefore it is that for the stomach which is scarce a span long, there should be provided so many furnaces and ovens, huge fires and an army of cooks, cellars swimming with wine, and granaries sweating with corn;
Strange Therefore it is that for the stomach which is scarce a span long, there should be provided so many furnaces and ovens, huge fires and an army of Cooks, cellars swimming with wine, and granaries sweating with corn;
j av pn31 vbz cst p-acp dt n1 r-crq vbz av-j dt n1 av-j, pc-acp vmd vbi vvn av d n2 cc n2, j n2 cc dt n1 pp-f n2, n2 vvg p-acp n1, cc n2 vvg p-acp n1;
but when they feasted themselves, they had many vessels fill'd with Campanian wine, turtles of Liguria, Sicilian beeves, and wheat from Egypt, wilde boars from Illyrium, and Grecian sheep, variety,
but when they feasted themselves, they had many vessels filled with Campanian wine, Turtle of Liguria, Sicilian beeves, and wheat from Egypt, wild boars from Illyrium, and Grecian sheep, variety,
cc-acp c-crq pns32 vvd px32, pns32 vhd d n2 vvn p-acp jp n1, n2 pp-f np1, jp n2, cc n1 p-acp np1, j n2 p-acp n1, cc jp n1, n1,
but very many have repented that they sate so long, till their bellies swelled, and their health, and their vertue, and their God is departed from them.
but very many have repented that they sat so long, till their bellies swelled, and their health, and their virtue, and their God is departed from them.
cc-acp av d vhb vvn cst pns32 vvd av av-j, c-acp po32 n2 vvd, cc po32 n1, cc po32 n1, cc po32 np1 vbz vvn p-acp pno32.
and men are infinitely mistaken when they despise the poor mans Table, and wonder how he can endure that life that is maintain'd without the excise of pleasure, and that he can suffer his days labour,
and men Are infinitely mistaken when they despise the poor men Table, and wonder how he can endure that life that is maintained without the excise of pleasure, and that he can suffer his days labour,
cc n2 vbr av-j vvn c-crq pns32 vvb dt j ng1 n1, cc vvb c-crq pns31 vmb vvi d n1 cst vbz vvn p-acp dt n1 pp-f n1, cc cst pns31 vmb vvi po31 n2 vvi,
Non est voluptas aqua & polenta, (said a Philosopher) sed summa voluptas est posse ex his capere voluptatem, It is an excellent pleasure to be able to take pleasure in worts and water, in bread and onions;
Non est voluptas aqua & polenta, (said a Philosopher) said summa voluptas est posse ex his capere voluptatem, It is an excellent pleasure to be able to take pleasure in words and water, in bred and onions;
for then a man can never want pleasure when it is so ready for him, that nature hath spread it over all its provisions. Fortune and Art gives delicacies; Nature gives meat and drink;
for then a man can never want pleasure when it is so ready for him, that nature hath spread it over all its provisions. Fortune and Art gives delicacies; Nature gives meat and drink;
c-acp cs dt n1 vmb av-x vvi n1 c-crq pn31 vbz av j p-acp pno31, cst n1 vhz vvn pn31 p-acp d po31 n2. n1 cc n1 vvz n2; n1 vvz n1 cc vvi;
and what nature gives, fortune cannot take away, but every change can take away what onely is given by the bounty of a full fortune; and if in satisfaction and freedome from care,
and what nature gives, fortune cannot take away, but every change can take away what only is given by the bounty of a full fortune; and if in satisfaction and freedom from care,
cc r-crq n1 vvz, n1 vmbx vvi av, cc-acp d vvb vmb vvi av q-crq j vbz vvn p-acp dt n1 pp-f dt j n1; cc cs p-acp n1 cc n1 p-acp n1,
and security and proportions to our own naturall appetite, there can be pleasure, then we may know to value the sober and naturall Tables of the vertuous and wise,
and security and proportions to our own natural appetite, there can be pleasure, then we may know to valve the Sobrium and natural Tables of the virtuous and wise,
cc n1 cc n2 p-acp po12 d j n1, pc-acp vmb vbi n1, cs pns12 vmb vvi pc-acp vvi dt j cc j n2 pp-f dt j cc j,
No man felt a greater pleasure in a goblet of wine, then Lysimachus when he fought against the Getae; and himselfe and his whole Army were compell'd by thirst to yeeld themselves to bondage;
No man felt a greater pleasure in a goblet of wine, then Lysimachus when he fought against the Getae; and himself and his Whole Army were compelled by thirst to yield themselves to bondage;
for in this case he shall find that which enters into him shall defile him more then he can be cleansed by those vain prayers that come from his tongue, and not from his heart.
for in this case he shall find that which enters into him shall defile him more then he can be cleansed by those vain Prayers that come from his tongue, and not from his heart.
p-acp p-acp d n1 pns31 vmb vvi cst r-crq vvz p-acp pno31 vmb vvi pno31 av-dc cs pns31 vmb vbi vvn p-acp d j n2 cst vvb p-acp po31 n1, cc xx p-acp po31 n1.
by faring deliciously every day men become senselesse of the evills of manking, inapprehensive of the troubles of their Brethren, unconcerned in the changes of the world,
by faring deliciously every day men become senseless of the evils of Mankind, inapprehensive of the Troubles of their Brothers, unconcerned in the changes of the world,
but from the delicious beds and banquets of the effeminate and rich feeders. For to maintain plenty and luxury sometimes wars are necessary, and oppressions and violence:
but from the delicious Beds and banquets of the effeminate and rich feeders. For to maintain plenty and luxury sometime wars Are necessary, and oppressions and violence:
cc-acp p-acp dt j n2 cc n2 pp-f dt j cc j n2. p-acp pc-acp vvi n1 cc n1 av n2 vbr j, cc n2 cc n1:
but no Land-lord did ever grinde the face of his Tenants, no Prince ever suck'd bloud from his subjects for the maintenance of a sober and a moderate proportion of good things.
but no Landlord did ever grind the face of his Tenants, no Prince ever sucked blood from his subject's for the maintenance of a Sobrium and a moderate proportion of good things.
And this was intimated by S. James, Doe not rich men oppresse you, and draw you before the Judgment seat? For all men are passionate to live according to that state in which they were born,
And this was intimated by S. James, Do not rich men oppress you, and draw you before the Judgement seat? For all men Are passionate to live according to that state in which they were born,
cc d vbds vvn p-acp np1 np1, vdb xx j n2 vvb pn22, cc vvb pn22 p-acp dt n1 n1? p-acp d n2 vbr j pc-acp vvi vvg p-acp d n1 p-acp r-crq pns32 vbdr vvn,
who live not to God, but to their belly, not to sober counsels, but to an intemperate table, have framed to themselves a manner of living which oftentimes cannot be maintain'd,
who live not to God, but to their belly, not to Sobrium Counsels, but to an intemperate table, have framed to themselves a manner of living which oftentimes cannot be maintained,
but by injustice and violence, which coming from a man whose passions are made big with sensuality and an habituall folly, by pride and forgetfulnesse of the condition and miseries of mankind, are alwayes unreasonable, and sometimes intolerable. — regustatum digito terebrare salinum Contentus perages, si vivere cum Jove tendis.
but by injustice and violence, which coming from a man whose passion Are made big with sensuality and an habitual folly, by pride and forgetfulness of the condition and misery's of mankind, Are always unreasonable, and sometime intolerable. — regustatum digito terebrare salinum Contentus perages, si vivere cum Jove tends.
cc-acp p-acp n1 cc n1, r-crq vvg p-acp dt n1 rg-crq n2 vbr vvn j p-acp n1 cc dt j n1, p-acp n1 cc n1 pp-f dt n1 cc n2 pp-f n1, vbr av j, cc av j. — fw-la fw-la fw-la fw-la fw-la n2, fw-la fw-la fw-la np1 vvz.
Formidable is the state of an intemperate man, whose sin begins with sensuality, and grows up in folly and weak discourses, and is fed by violence and applauded by fooles and parasites, full bellies, and empty heads, servants and flatterers, whose hands are full of flesh and blood, and their hearts empty of pity and naturall compassion; where religion cannot inhabit,
Formidable is the state of an intemperate man, whose since begins with sensuality, and grows up in folly and weak discourses, and is fed by violence and applauded by Fools and Parasites, full bellies, and empty Heads, Servants and Flatterers, whose hands Are full of Flesh and blood, and their hearts empty of pity and natural compassion; where Religion cannot inhabit,
j vbz dt n1 pp-f dt j n1, rg-crq n1 vvz p-acp n1, cc vvz a-acp p-acp n1 cc j n2, cc vbz vvn p-acp n1 cc vvn p-acp n2 cc n2, j n2, cc j n2, n2 cc n2, rg-crq n2 vbr j pp-f n1 cc n1, cc po32 n2 j pp-f vvb cc j n1; c-crq n1 vmbx vvi,
nay worse, NONLATINALPHABET, they are dead all but their throat and belly, so Aristophanes hath fitted them with a character, carkasses above halfe way; Plotinus descends one step lower yet;
nay Worse,, they Are dead all but their throat and belly, so Aristophanes hath fitted them with a character, carcases above half Way; Plotinus descends one step lower yet;
affirming such persons, NONLATINALPHABET, they are made trees, whose whole imployment and life is nothing but to feed and suck juices from the bowels of their Nurse and Mother;
affirming such Persons,, they Are made trees, whose Whole employment and life is nothing but to feed and suck juices from the bowels of their Nurse and Mother;
vvg d n2,, pns32 vbr vvn n2, rg-crq j-jn n1 cc n1 vbz pix p-acp pc-acp vvi cc vvi n2 p-acp dt n2 pp-f po32 n1 cc n1;
And therefore the Navis Agrigentina, the madnesse of the young fellows of Agrigentum, who being drunk, fancyed themselves in a storm, and the house the ship;
And Therefore the Navis Agrigentina, the madness of the young Fellows of Agrigentum, who being drunk, fancied themselves in a storm, and the house the ship;
cc av dt fw-la np1, dt n1 pp-f dt j n2 pp-f np1, r-crq vbg vvn, vvd px32 p-acp dt n1, cc dt n1 dt n1;
The senses languish, the spark of Divinity that dwels within is quenched, and the mind snorts, dead with sleep and fulnesse in the fouler regions of the belly.
The Senses languish, the spark of Divinity that dwells within is quenched, and the mind snorts, dead with sleep and fullness in the Fowler regions of the belly.
NONLATINALPHABET, a cloud of folly and distraction darkens the soul, and makes it crasse and materiall, polluted and heavy, clogg'd and loaden like the body:
, a cloud of folly and distraction darkens the soul, and makes it crasse and material, polluted and heavy, clogged and loaded like the body:
, dt n1 pp-f n1 cc n1 vvz dt n1, cc vvz pn31 j cc j-jn, vvn cc j, vvn cc vvn av-j dt n1:
NONLATINALPHABET, And there cannot be any thing said worse, reason turnes into folly, wine and flesh into a knot of clouds, the soul it self into a body,
, And there cannot be any thing said Worse, reason turns into folly, wine and Flesh into a knot of Clouds, the soul it self into a body,
, cc a-acp vmbx vbi d n1 vvd av-jc, n1 vvz p-acp n1, n1 cc n1 p-acp dt n1 pp-f n2, dt n1 pn31 n1 p-acp dt n1,
they are dull of hearing, slow in apprehension, and to action they are as unable as the hands of a childe, who too hastily hath broken the inclosures of his first dwelling.
they Are dull of hearing, slow in apprehension, and to actium they Are as unable as the hands of a child, who too hastily hath broken the enclosures of his First Dwelling.
But temperance is reasons girdle, and passions bridle, NONLATINALPHABET, so Homer in Stobaeus, that's NONLATINALPHABET, prudence is safe, while the man is temperate,
But temperance is Reasons girdle, and passion bridle,, so Homer in Stobaeus, that's, prudence is safe, while the man is temperate,
and therefore NONLATINALPHABET is opposed NONLATINALPHABET, a temperate man is no fool, for temperance is the NONLATINALPHABET, such as Plato appointed to night-walkers, a prison to restraine their inordinations;
and Therefore is opposed, a temperate man is no fool, for temperance is the, such as Plato appointed to night-walkers, a prison to restrain their inordinations;
cc av vbz vvn, dt j n1 vbz dx n1, p-acp n1 vbz dt, d c-acp np1 vvn p-acp ng1, dt n1 pc-acp vvi po32 n2;
NONLATINALPHABET, so Socrates; NONLATINALPHABET, so Plato; NONLATINALPHABET, so Iämblicus, It is the strength of the soule, the foundation of vertue, the ornament of all good things,
, so Socrates;, so Plato;, so Iämblicus, It is the strength of the soul, the Foundation of virtue, the ornament of all good things,
, av np1;, av np1;, av np1, pn31 vbz dt n1 pp-f dt n1, dt n1 pp-f n1, dt n1 pp-f d j n2,
just as children doe their danger by winking hard, and not looking on. NONLATINALPHABET, To drink sweet drinks and hot, to quaffe great draughts, and to eat greedily;
just as children do their danger by winking hard, and not looking on., To drink sweet drinks and hight, to quaff great draughts, and to eat greedily;
av c-acp n2 vdb po32 n1 p-acp vvg av-j, cc xx vvg p-acp., pc-acp vvi j n2 cc j, pc-acp vvi j n2, cc pc-acp vvi av-j;
And now that I have told you the foulnesse of the Epicures feasts and principles, it will be fit that I describe the measures of our eating and drinking, that the needs of nature may neither become the cover to an intemperate dish,
And now that I have told you the foulness of the Epicureans feasts and principles, it will be fit that I describe the measures of our eating and drinking, that the needs of nature may neither become the cover to an intemperate dish,
and he that does not leave some reserves for temperance, gives all that he can to nature, and nothing at all to grace; For God hath given a latitude in desires and degrees of appetite;
and he that does not leave Some reserves for temperance, gives all that he can to nature, and nothing At all to grace; For God hath given a latitude in Desires and Degrees of appetite;
cc pns31 cst vdz xx vvi d vvz p-acp n1, vvz d cst pns31 vmb p-acp n1, cc pix p-acp d p-acp vvb; p-acp np1 vhz vvn dt n1 p-acp n2 cc n2 pp-f n1;
It is necessary to some men to have garments made of the Calabrian fleece stain'd with the blood of the murex, and to get money to buy pearls round and orient;
It is necessary to Some men to have garments made of the Calabrian fleece stained with the blood of the murex, and to get money to buy Pearls round and orient;
then art, and sophistry, and adulterate dishes invite him to taste and die, NONLATINALPHABET well may a sober man wonder that men should be so much in love with earth and corrution, the parent of rottennesse,
then art, and sophistry, and adulterate Dishes invite him to taste and die, well may a Sobrium man wonder that men should be so much in love with earth and corrution, the parent of rottenness,
cs n1, cc n1, cc j n2 vvb pno31 pc-acp vvi cc vvi, av vmb dt j n1 vvb d n2 vmd vbi av av-d p-acp n1 p-acp n1 cc n1, dt n1 pp-f n1,
and a disease, that even then when by all laws witches and inchanters, murderers and manstealers are chastised and restrain'd with the iron hands of death,
and a disease, that even then when by all laws Witches and enchanters, murderers and manstealers Are chastised and restrained with the iron hands of death,
cc dt n1, cst av av c-crq p-acp d n2 n2 cc n2, n2 cc n2 vbr vvn cc vvn p-acp dt n1 n2 pp-f n1,
Aretinas mentes, so Antidamus calls them, men framed in the furnaces of Etruria, Aretine spirits, beginning and ending in flesh and filthynesse; dirt and clay all over.
Aretinas mentes, so Antidamus calls them, men framed in the furnaces of Etruria, Aretine spirits, beginning and ending in Flesh and filthiness; dirt and clay all over.
npg1 n2, av np1 vvz pno32, n2 vvn p-acp dt n2 pp-f np1, np1 n2, vvg cc vvg p-acp n1 cc n1; n1 cc n1 d a-acp.
and neither can a man (unlesse he be diseased in body or inspirit, in affection or in habit) eat more of naturall and simple food then to the satisfactions of his naturall necessities.
and neither can a man (unless he be diseased in body or inspirit, in affection or in habit) eat more of natural and simple food then to the satisfactions of his natural necessities.
cc dx vmb dt n1 (cs pns31 vbb vvn p-acp n1 cc vvi, p-acp n1 cc p-acp n1) vvb dc pp-f j cc j n1 av p-acp dt n2 pp-f po31 j n2.
though they can talk still or transact the affaires of the world, yet if they be not fitted for the things of the Spirit, they are too full of flesh or wine,
though they can talk still or transact the affairs of the world, yet if they be not fitted for the things of the Spirit, they Are too full of Flesh or wine,
cs pns32 vmb vvi av cc vvi dt n2 pp-f dt n1, av cs pns32 vbb xx vvn p-acp dt n2 pp-f dt n1, pns32 vbr av j pp-f n1 cc n1,
and their colour pale, and their hands trembling, and their feet tormented: (Mullorum leporúm { que } & suminis exitus hic est, Sulphureús { que } color carnificésque pedes.
and their colour pale, and their hands trembling, and their feet tormented: (Mullorum leporúm { que } & suminis exitus hic est, Sulphureús { que } colour carnificésque pedes.
cc po32 n1 j, cc po32 n2 vvg, cc po32 n2 vvn: (np1 vvb { fw-fr } cc fw-la fw-la fw-la fw-la, fw-fr { fw-fr } n1 fw-la vvz.
and folly:) yet under the dominion of the pleasures of sensuality, men are so stript of the use of reason, that they are not onely uselesse in wise counsels and assistances,
and folly:) yet under the dominion of the pleasures of sensuality, men Are so stripped of the use of reason, that they Are not only useless in wise Counsels and assistances,
cc n1:) av p-acp dt n1 pp-f dt n2 pp-f n1, n2 vbr av vvn pp-f dt n1 pp-f n1, cst pns32 vbr xx av-j j p-acp j n2 cc n2,
so neither will the pulse and the leeks, Lavinian sausages, and the Cisalpine tucets or gobbets of condited buls flesh minister such delicate spirits to the thinking man; but his notion will be flat as the noyse of the Arcadian porter,
so neither will the pulse and the leeks, Lavinian sausages, and the Cisalpine tucets or gobbets of condited Bulls Flesh minister such delicate spirits to the thinking man; but his notion will be flat as the noise of the Arcadian porter,
av dx n1 dt n1 cc dt n2, jp n2, cc dt j n2 cc n2 pp-f vvn n2 n1 vvi d j n2 p-acp dt vvg n1; p-acp po31 n1 vmb vbi j c-acp dt n1 pp-f dt jp n1,
and so long as the just end is fairly designed, and aptly ministred to, there ought to be no scruple concerning the quantity or quality of the provision:
and so long as the just end is fairly designed, and aptly ministered to, there ought to be no scruple Concerning the quantity or quality of the provision:
cc av av-j c-acp dt j n1 vbz av-j vvn, cc av-j vvn p-acp, pc-acp vmd p-acp vbi dx n1 vvg dt n1 cc n1 pp-f dt n1:
and he that would stint a Swain by the commons of a Student, and give Philotas the Candian, the leavings of Plato, does but ill serve the ends of temperance,
and he that would stint a Swain by the commons of a Student, and give Philotas the Canaan, the leavings of Plato, does but ill serve the ends of temperance,
as naturally tending to murmur and despair, wearinesse of Religion, and hatred of God, timorousnesse and jealousies, fantastick images of things and superstition;
as naturally tending to murmur and despair, weariness of Religion, and hatred of God, timorousness and jealousies, fantastic Images of things and Superstition;
c-acp av-j vvg pc-acp vvi cc n1, n1 pp-f n1, cc n1 pp-f np1, n1 cc n2, j n2 pp-f n2 cc n1;
and therefore as it is necessary to restrain the feavers of anger, so also to warm the freezings and dulnesse of melancholy by prudent and temperate, but proper and apportion'd diets;
and Therefore as it is necessary to restrain the fevers of anger, so also to warm the freezings and dulness of melancholy by prudent and temperate, but proper and apportioned diets;
cc av c-acp pn31 vbz j pc-acp vvi dt n2 pp-f n1, av av pc-acp vvi dt n2-vvg cc n1 pp-f j-jn p-acp j cc j, cc-acp j cc j-vvn n2;
and if some meats and drinks make men lustfull, or sleepy, or dull, or lazy, or spritely, or merry, so far as meats and drinks can minister to the passion,
and if Some Meats and drinks make men lustful, or sleepy, or dull, or lazy, or spritely, or merry, so Far as Meats and drinks can minister to the passion,
cc cs d n2 cc n2 vvb n2 j, cc j, cc j, cc j, cc j, cc j, av av-j c-acp n2 cc n2 vmb vvi p-acp dt n1,
5. Even when a man hath no necessity upon him, no pungent sorrow, or naturall or artificiall necessity, it is lawfull in some cases of eating and drinking to receive pleasure and intend it.
5. Even when a man hath no necessity upon him, no pungent sorrow, or natural or artificial necessity, it is lawful in Some cases of eating and drinking to receive pleasure and intend it.
crd np1 c-crq dt n1 vhz dx n1 p-acp pno31, dx j n1, cc j cc j n1, pn31 vbz j p-acp d n2 pp-f vvg cc vvg pc-acp vvi n1 cc vvb pn31.
For some constitutions, and some mens customes, and some mens educations, and necessities, and weaknesses are such, that their appetite is to be invited,
For Some constitutions, and Some men's customs, and Some men's educations, and necessities, and Weaknesses Are such, that their appetite is to be invited,
p-acp d n2, cc d ng2 n2, cc d ng2 n2, cc n2, cc n2 vbr d, cst po32 n1 vbz pc-acp vbi vvn,
For so as the more pleasant may better serve for health, and directly to refreshment, so collaterally to Religion: Alwayes provided, that it be in its degree moderate,
For so as the more pleasant may better serve for health, and directly to refreshment, so collaterally to Religion: Always provided, that it be in its degree moderate,
p-acp av c-acp dt av-dc j vmb jc vvi p-acp n1, cc av-j p-acp n1, av av-j p-acp n1: av vvn, cst pn31 vbb p-acp po31 n1 j,
Moeret quòd magna pars felicitatis exclusa esset corporis angustiis; he mourned because the pleasure of eating was not spread over all his body, that he might have been an Epicure in his hands:
Moeret quòd Magna pars felicitatis exclusa esset corporis angustiis; he mourned Because the pleasure of eating was not spread over all his body, that he might have been an Epicure in his hands:
and indeed, if we consider it rightly, great eating and drinking is not the greatest pleasure of the taste, but of the touch; and Philoxenus might feel the unctious juyce slide softly down his throat,
and indeed, if we Consider it rightly, great eating and drinking is not the greatest pleasure of the taste, but of the touch; and Philoxenus might feel the unctious juice slide softly down his throat,
cc av, cs pns12 vvb pn31 av-jn, j n-vvg cc vvg vbz xx dt js n1 pp-f dt n1, p-acp pp-f dt vvb; cc np1 vmd vvi dt j n1 vvi av-j a-acp po31 n1,
and we see that they who mean to feast exactly, or delight the palate, do libare or pitissare, take up little proportions and spread them upon the tongue or palate;
and we see that they who mean to feast exactly, or delight the palate, do libare or pitissare, take up little proportions and spread them upon the tongue or palate;
cc pns12 vvb cst pns32 r-crq vvb pc-acp vvi av-j, cc vvb dt n1, vdb j cc vvb, vvb a-acp j n2 cc vvi pno32 p-acp dt n1 cc n1;
Doe not run to it beforehand, nor chew the chud when the meal is done; delight not in the fancies, and expectations, and remembrances of a pleasant meal;
Do not run to it beforehand, nor chew the chud when the meal is done; delight not in the fancies, and Expectations, and remembrances of a pleasant meal;
vdb xx vvi p-acp pn31 av, ccx vvb dt uh q-crq dt n1 vbz vdn; vvb xx p-acp dt n2, cc n2, cc n2 pp-f dt j n1;
and if we swallow our pleasures without returning the honour and the acknowledegment to God that gave them, we may largè bibere jumentorum modo, drink draughts as large as an Oxe,
and if we swallow our pleasures without returning the honour and the acknowledegment to God that gave them, we may largè bibere jumentorum modo, drink draughts as large as an Ox,
But if our festivall dayes like the Gentile sacrifices end in drunkennesse [ NONLATINALPHABET ] and our joyes in Religion passe into sensuality and beastly crimes, we change the Holy-day into a day of Death,
But if our festival days like the Gentile Sacrifices end in Drunkenness [ ] and our Joys in Religion pass into sensuality and beastly crimes, we change the Holiday into a day of Death,
NONLATINALPHABET. He that greedily puts his hand to a delicious table, shall weep bitterly when he suffers the convulsions and violence by the divided interests of such contrary juices:
. He that greedily puts his hand to a delicious table, shall weep bitterly when he suffers the convulsions and violence by the divided interests of such contrary juices:
and diseases, and dishonor, with an appetite which no reason can restrain. We expect our servants should not dare to touch what we have forbidden to them;
and diseases, and dishonour, with an appetite which no reason can restrain. We expect our Servants should not Dare to touch what we have forbidden to them;
cc n2, cc n1, p-acp dt n1 r-crq dx n1 vmb vvi. pns12 vvb po12 n2 vmd xx vvi pc-acp vvi r-crq pns12 vhb vvn p-acp pno32;
we are watchfull that our children should not swallow poysons, and filthinesse, and unwholesome nourishment; we take care that they should be well manner'd and civil and of fair demeanour;
we Are watchful that our children should not swallow poisons, and filthiness, and unwholesome nourishment; we take care that they should be well mannered and civil and of fair demeanour;
pns12 vbr j cst po12 n2 vmd xx vvi n2, cc n1, cc j n1; pns12 vvb n1 cst pns32 vmd vbi av j-vvn cc j cc pp-f j n1;
when a merry meeting, or a looser feast calls upon the man to act a scene of folly and madnesse, and healthlesnesse and dishonour. We doe to God what we severely punish in our servants;
when a merry meeting, or a looser feast calls upon the man to act a scene of folly and madness, and healthlesnesse and dishonour. We do to God what we severely Punish in our Servants;
c-crq dt j n1, cc dt jc n1 vvz p-acp dt n1 pc-acp vvi dt n1 pp-f n1 cc n1, cc n1 cc n1. pns12 vdb p-acp np1 r-crq pns12 av-j vvi p-acp po12 n2;
and when he is high in drinke or fancy, proud as a Grecian Orator in the midst of his popular noyses, at the same time he shall talk such dirty language, such mean low things,
and when he is high in drink or fancy, proud as a Grecian Orator in the midst of his popular noises, At the same time he shall talk such dirty language, such mean low things,
cc c-crq pns31 vbz j p-acp n1 cc n1, j c-acp dt jp n1 p-acp dt n1 pp-f po31 j n2, p-acp dt d n1 pns31 vmb vvi d j n1, d j j n2,
Doe not the laws of all wise Nations marke the drunkard for a foole, with the meanest and most scornfull punishment? and is there any thing in the world so foolish as a man that is drunk? But good God! what an intolerable sorrow hath seised upon great portions of Mankind, that this folly and madnesse should possesse the greatest spirits,
Do not the laws of all wise nations mark the drunkard for a fool, with the Meanest and most scornful punishment? and is there any thing in the world so foolish as a man that is drunk? But good God! what an intolerable sorrow hath seized upon great portions of Mankind, that this folly and madness should possess the greatest spirits,
vdb xx dt n2 pp-f d j n2 vvb dt n1 p-acp dt n1, p-acp dt js cc av-ds j n1? cc vbz pc-acp d n1 p-acp dt n1 av j c-acp dt n1 cst vbz vvn? p-acp j np1 r-crq dt j n1 vhz vvn p-acp j n2 pp-f n1, cst d n1 cc n1 vmd vvi dt js n2,
and the wittyest men, the best company, the most sensible of the word honour, and the most jealous of loosing the shadow, and the most carelesse of the thing? Is it not a horrid thing, that a wise,
and the Wittiest men, the best company, the most sensible of the word honour, and the most jealous of losing the shadow, and the most careless of the thing? Is it not a horrid thing, that a wise,
cc dt js n2, dt js n1, dt av-ds j pp-f dt n1 n1, cc dt av-ds j pp-f vvg dt n1, cc dt av-ds j pp-f dt n1? vbz pn31 xx dt j n1, cst dt j,
or a crafty, a learned, or a noble person should dishonour himselfe as a foole, destroy his body as a murtherer, lessen his estate as a prodigall, disgrace every good cause that he can pretend to by his relation,
or a crafty, a learned, or a noble person should dishonour himself as a fool, destroy his body as a murderer, lessen his estate as a prodigal, disgrace every good cause that he can pretend to by his Relation,
and become an appellative of scorne, a scene of laughter or derision, and all, for the reward of forgetfulnesse and madnesse? for there are in immoderate drinking no other pleasures.
and become an appellative of scorn, a scene of laughter or derision, and all, for the reward of forgetfulness and madness? for there Are in immoderate drinking no other pleasures.
cc vvi dt j pp-f n1, dt n1 pp-f n1 cc n1, cc d, p-acp dt n1 pp-f n1 cc n1? p-acp a-acp vbr p-acp j n-vvg dx j-jn n2.
or start from their duty to their Prince, and will suffer themselves to be cut in pieces rather then deserve the name of a Traitor or perjur'd? and yet these very men to avoyd the hated name of Glutton or Drunkard, and to preserve their Temperance, shall not deny themselves one luscious morsell,
or start from their duty to their Prince, and will suffer themselves to be Cut in Pieces rather then deserve the name of a Traitor or perjured? and yet these very men to avoid the hated name of Glutton or Drunkard, and to preserve their Temperance, shall not deny themselves one luscious morsel,
cc vvi p-acp po32 n1 p-acp po32 n1, cc vmb vvi px32 pc-acp vbi vvn p-acp n2 av-c av vvi dt n1 pp-f dt n1 cc j-vvn? cc av d j n2 pc-acp vvi dt j-vvn n1 pp-f n1 cc n1, cc pc-acp vvi po32 n1, vmb xx vvi px32 pi j n1,
Me thinks it were but reason, that if to give life to uphold a cause be not too much, they should not think too much to be hungry and suffer thirst for the reputation of that cause;
Me thinks it were but reason, that if to give life to uphold a cause be not too much, they should not think too much to be hungry and suffer thirst for the reputation of that cause;
pno11 vvz pn31 vbdr p-acp n1, cst cs pc-acp vvi n1 pc-acp vvi dt n1 vbb xx av av-d, pns32 vmd xx vvi av av-d pc-acp vbi j cc vvi n1 p-acp dt n1 pp-f d n1;
yet when men are not moved by what is sensible and materiall, by that which smarts and shames presently, they are beyond the cure of Religion, and the hopes of Reason;
yet when men Are not moved by what is sensible and material, by that which smarts and shames presently, they Are beyond the cure of Religion, and the hope's of Reason;
av c-crq n2 vbr xx vvn p-acp r-crq vbz j cc j-jn, p-acp d r-crq vvz cc vvz av-j, pns32 vbr p-acp dt n1 pp-f n1, cc dt n2 pp-f n1;
and therefore they must lie in hell like sheep, death gnawing upon them, and the righteous shall have domination over them in the morning of the resurrection.
and Therefore they must lie in hell like sheep, death gnawing upon them, and the righteous shall have domination over them in the morning of the resurrection.
cc av pns32 vmb vvi p-acp n1 av-j n1, n1 vvg p-acp pno32, cc dt j vmb vhi n1 p-acp pno32 p-acp dt n1 pp-f dt n1.
But he that despises even lawfull pleasures, NONLATINALPHABET, shall not onely sit and feast with God, but reign together with him, and partake of his glorious Kingdome.
But he that despises even lawful pleasures,, shall not only fit and feast with God, but Reign together with him, and partake of his glorious Kingdom.
cc-acp pns31 cst vvz av j n2,, vmb xx av-j vvi cc vvi p-acp np1, cc-acp vvb av p-acp pno31, cc vvi pp-f po31 j n1.
THe first blessing God gave to man was society, and that society was a Marriage, and that Marriage was confederate by God himself, and hallowed by a blessing:
THe First blessing God gave to man was society, and that society was a Marriage, and that Marriage was confederate by God himself, and hallowed by a blessing:
dt ord n1 np1 vvd p-acp n1 vbds n1, cc d n1 vbds dt n1, cc d n1 vbds j-jn p-acp np1 px31, cc vvn p-acp dt n1:
but by a superadded forwardnesse (God himself inspiring the desire) the world was most desirous of children, impatient of barrennesse, accounting single life a curse,
but by a superadded forwardness (God himself inspiring the desire) the world was most desirous of children, impatient of Barrenness, accounting single life a curse,
This was the consequent of the first blessing, Increase and multiply. The next blessing was the promise of the Messias, and that also increased in men and women a wonderfull desire of marriage:
This was the consequent of the First blessing, Increase and multiply. The next blessing was the promise of the Messias, and that also increased in men and women a wonderful desire of marriage:
d vbds dt j pp-f dt ord n1, vvb cc vvi. dt ord n1 vbds dt n1 pp-f dt np1, cc cst av vvd p-acp n2 cc n2 dt j n1 pp-f n1:
for as soon as God had chosen the family of Abraham tobe the blessed line, from whence the worlds Redeemer should descend according to the flesh, every of his daughters hoped to have the honour to be his Mother,
for as soon as God had chosen the family of Abraham tobe the blessed line, from whence the world's Redeemer should descend according to the Flesh, every of his daughters hoped to have the honour to be his Mother,
and the Disciples were to suffer persecution, and to be of an unsetled dwelling, and the Nation of the Jews, in the bosome and society of which the Church especially did dwell, were to be scattered and broken all in pieces with fierce calamities,
and the Disciples were to suffer persecution, and to be of an unsettled Dwelling, and the nation of the jews, in the bosom and society of which the Church especially did dwell, were to be scattered and broken all in Pieces with fierce calamities,
cc dt n2 vbdr pc-acp vvi n1, cc pc-acp vbi pp-f dt j-vvn n1, cc dt n1 pp-f dt np2, p-acp dt n1 cc n1 pp-f r-crq dt n1 av-j vdd vvi, vbdr pc-acp vbi vvn cc vvn d p-acp n2 p-acp j n2,
lest the state of marriage should in that conjunction of things become an accidentall impediment to the dissemination of the Gospell, which cal'd men from a confinement in their domestick charges to travell,
lest the state of marriage should in that conjunction of things become an accidental impediment to the dissemination of the Gospel, which called men from a confinement in their domestic charges to travel,
upon this necessity the Apostles and Apostolicall men published Doctrines, declaring the advantages of single life, not by any commandement of the Lord,
upon this necessity the Apostles and Apostolical men published Doctrines, declaring the advantages of single life, not by any Commandment of the Lord,
p-acp d n1 dt n2 cc j n2 vvn n2, vvg dt n2 pp-f j n1, xx p-acp d n1 pp-f dt n1,
but by the spirit of prudence, NONLATINALPHABET, for the present and then incumbent necessities, and in order to the advantages which did accrew to the publick ministeries and private piety.
but by the Spirit of prudence,, for the present and then incumbent necessities, and in order to the advantages which did accrue to the public ministeries and private piety.
cc-acp p-acp dt n1 pp-f n1,, p-acp dt j cc av vvn n2, cc p-acp n1 p-acp dt n2 r-crq vdd vvi p-acp dt j n2 cc j n1.
for the advantages and the ministery of the Gospell, non ad vitae bonae meritum (as St. Austin in the like case) not that it is a better service of God in it self,
for the advantages and the Ministry of the Gospel, non ad vitae bonae Merit (as Saint Austin in the like case) not that it is a better service of God in it self,
because the unmarryed person does NONLATINALPHABET, is apt to spirituall and Ecclesiasticall imployments: first NONLATINALPHABET and then NONLATINALPHABET, holy in his own person, and then sanctified to publick ministeries;
Because the unmarried person does, is apt to spiritual and Ecclesiastical employments: First and then, holy in his own person, and then sanctified to public ministeries;
c-acp dt j n1 vdz, vbz j p-acp j cc j n2: ord cc av, j p-acp po31 d n1, cc av vvn p-acp j n2;
St. Thecla being converted by St. Paul grew so in love with virginity, that she leap'd back from the marriage of Tamyris where she was lately ingaged.
Saint Thecla being converted by Saint Paul grew so in love with virginity, that she leaped back from the marriage of Tamyris where she was lately engaged.
St. Iphigenia denyed to marry King Hirtacus, and it is said to be done by the advice of St. Matthew. And Susanna the Niece of Diocletian refus'd the love of Maximianus the Emperour;
Saint Iphigenia denied to marry King Hirtacus, and it is said to be done by the Advice of Saint Matthew. And Susanna the Niece of Diocletian refused the love of Maximianus the Emperor;
For although single life hath in it privacy and simplicity of affaires, such solitarinesse and sorrow, such leasure and unactive circumstances of living, that there are more spaces for religion if men would use them to these purposes;
For although single life hath in it privacy and simplicity of affairs, such solitariness and sorrow, such leisure and unactive Circumstances of living, that there Are more spaces for Religion if men would use them to these Purposes;
c-acp cs j n1 vhz p-acp pn31 n1 cc n1 pp-f n2, d n1 cc n1, d n1 cc j n2 pp-f vvg, cst a-acp vbr dc n2 p-acp n1 cs n2 vmd vvi pno32 p-acp d n2;
and because it may have in it much religion and prayers, and must have in it a perfect mortification of our strongest appetites, is therefore a state of great excellency;
and Because it may have in it much Religion and Prayers, and must have in it a perfect mortification of our Strongest appetites, is Therefore a state of great excellency;
cc c-acp pn31 vmb vhi p-acp pn31 d n1 cc n2, cc vmb vhi p-acp pn31 dt j n1 pp-f po12 js n2, vbz av dt n1 pp-f j n1;
marriage was in the world before sin, and is in all ages of the world the greatest and most effective antidote against sin, in which all the world had perished if God had not made a remedy;
marriage was in the world before since, and is in all ages of the world the greatest and most effective antidote against since, in which all the world had perished if God had not made a remedy;
n1 vbds p-acp dt n1 p-acp n1, cc vbz p-acp d n2 pp-f dt n1 dt js cc av-ds j n1 p-acp n1, p-acp r-crq d dt n1 vhd vvn cs np1 vhd xx vvn dt n1;
In two vertues celibate or single life may have the advantage of degrees ordinarily and commonly, that is, in chastity and devotion: but as in some persons this may fail,
In two Virtues celibate or single life may have the advantage of Degrees ordinarily and commonly, that is, in chastity and devotion: but as in Some Persons this may fail,
p-acp crd n2 vvb cc j n1 vmb vhi dt n1 pp-f n2 av-j cc av-j, cst vbz, p-acp n1 cc n1: cc-acp c-acp p-acp d n2 d vmb vvi,
NONLATINALPHABET NONLATINALPHABET. Single life makes men in one instance to be like Angels, but marriage in very many things makes the chast pair to be like to Christ.
. Single life makes men in one instance to be like Angels, but marriage in very many things makes the chaste pair to be like to christ.
and lodges her nigh his own heart, provides for all her necessities, relieves her sorrowes, determines her doubts, guides her wandrings, he is become her head,
and lodges her High his own heart, provides for all her necessities, relieves her sorrows, determines her doubts, guides her wanderings, he is become her head,
cc vvz pno31 av-j po31 d n1, vvz p-acp d po31 n2, vvz po31 n2, vvz po31 n2, vvz po31 n2-vvg, pns31 vbz vvn po31 n1,
and then he marryed the Church of the Gentiles, and by her as by a second venter had a more numerous issue, at { que } una domus est omnium filiorum ejus, all the children dwell in the same house,
and then he married the Church of the Gentiles, and by her as by a second venture had a more numerous issue, At { que } una domus est omnium Filiorum His, all the children dwell in the same house,
cc av pns31 vvd dt n1 pp-f dt n2-j, cc p-acp pno31 a-acp p-acp dt ord n1 vhd dt av-dc j n1, p-acp { fw-fr } fw-la fw-la fw-la fw-la fw-la fw-la, d dt n2 vvb p-acp dt d n1,
Here is the eternall conjunction, the indissoluble knot, the exceeding love of Christ, the obedience of the Spouse, the communicating of goods, the uniting of interests, the fruit of marriage, a celestiall generation, a new creature;
Here is the Eternal conjunction, the indissoluble knot, the exceeding love of christ, the Obedience of the Spouse, the communicating of goods, the uniting of interests, the fruit of marriage, a celestial generation, a new creature;
so that marriage is divine in its institution, sacred in its union, holy in the mystery, sacramentall in its signification, honourable in its appellative, religious in its imployments:
so that marriage is divine in its Institution, sacred in its Union, holy in the mystery, sacramental in its signification, honourable in its appellative, religious in its employments:
but because it is to effect much of that which it signifies, it concerns all that enter into those golden fetters to see that Christ and his Church be in at every of its periods,
but Because it is to Effect much of that which it signifies, it concerns all that enter into those golden fetters to see that christ and his Church be in At every of its periods,
cc-acp c-acp pn31 vbz pc-acp vvi d pp-f d r-crq pn31 vvz, pn31 vvz d cst vvb p-acp d j n2 pc-acp vvi cst np1 cc po31 n1 vbb p-acp p-acp d pp-f po31 n2,
1. I shall propound the duty as it generally relates to Man and Wife in conjunction. 2. The duty and power of the Man. 3. The rights and priviledges and the duty of the Wife.
1. I shall propound the duty as it generally relates to Man and Wife in conjunction. 2. The duty and power of the Man. 3. The rights and privileges and the duty of the Wife.
crd pns11 vmb vvi dt n1 c-acp pn31 av-j vvz p-acp n1 cc n1 p-acp n1. crd dt n1 cc n1 pp-f dt n1 crd dt n2-jn cc n2 cc dt n1 pp-f dt n1.
The Stags in the Greek Epigram, whose knees were clog'd with frozen snow upon the mountains, came down to the brooks of the vallies, NONLATINALPHABET, hoping to thaw their joynts with the waters of the stream;
The Stags in the Greek Epigram, whose knees were clogged with frozen snow upon the Mountains, Come down to the brooks of the valleys,, hoping to thaw their Joints with the waters of the stream;
It is the unhappy chance of many men, finding many inconveniences upon the mountains of single life, they descend into the vallies of marriage to refresh their troubles,
It is the unhappy chance of many men, finding many inconveniences upon the Mountains of single life, they descend into the valleys of marriage to refresh their Troubles,
so do men and women change their liberty for a rich fortune (like Eriphyle the Argive, NONLATINALPHABET, she prefer'd gold before a good man) and shew themselves to be lesse then money by overvaluing that to all the content and wise felicity of their lives:
so do men and women change their liberty for a rich fortune (like Eriphyle the Argive,, she preferred gold before a good man) and show themselves to be less then money by overvaluing that to all the content and wise felicity of their lives:
av vdb n2 cc n2 vvb po32 n1 p-acp dt j n1 (av-j np1 dt jp,, pns31 vvd n1 p-acp dt j n1) cc vvi px32 pc-acp vbi av-dc cs n1 p-acp vvg cst p-acp d dt j cc j n1 pp-f po32 n2:
NONLATINALPHABET NONLATINALPHABET. And they can love no longer but untill the next ague comes, and they are fond of each other but at the chance of fancy,
. And they can love no longer but until the next ague comes, and they Are found of each other but At the chance of fancy,
. cc pns32 vmb vvi av-dx av-jc p-acp p-acp dt ord n1 vvz, cc pns32 vbr j pp-f d n-jn p-acp p-acp dt n1 pp-f n1,
and makes the contract, and joyn'd the hands; for this is commonly the effect of the former, according to the Greek proverb, NONLATINALPHABET, NONLATINALPHABET.
and makes the contract, and joined the hands; for this is commonly the Effect of the former, according to the Greek proverb,,.
cc vvz dt n1, cc vvd dt n2; p-acp d vbz av-j dt n1 pp-f dt j, vvg p-acp dt jp n1,,.
they offer in their maritall sacrifices nothing but the thigh and that which the Priests cut from the goats when they were laid to bleed upon the Altars.
they offer in their marital Sacrifices nothing but the thigh and that which the Priests Cut from the Goats when they were laid to bleed upon the Altars.
Begin therefore with God, Christ is the president of marriage and the holy Ghost is the fountain of purities and chast loves, and he joynes the hearts;
Begin Therefore with God, christ is the president of marriage and the holy Ghost is the fountain of Purities and chaste loves, and he joins the hearts;
vvb av p-acp np1, np1 vbz dt n1 pp-f n1 cc dt j n1 vbz dt n1 pp-f n2 cc j n2, cc pns31 vvz dt n2;
let no impure spirit defile the virgin purities and castifications of the soul, (as St. Peters phrase is) let all such contracts begin with religious affections.
let no impure Spirit defile the Virgae Purities and castifications of the soul, (as Saint Peter's phrase is) let all such contracts begin with religious affections.
vvb dx j n1 vvi dt n1 n2 cc n2 pp-f dt n1, (c-acp n1 npg1 n1 vbz) vvb d d n2 vvb p-acp j n2.
The preservation of a family, the production of children, the avoiding fornication, the refreshment of our sorrowes by the comforts of society, all these are fair ends of marriage and hallow the entrance;
The preservation of a family, the production of children, the avoiding fornication, the refreshment of our sorrows by the comforts of society, all these Are fair ends of marriage and hallow the Entrance;
cujus haec reverentia est, quòd videtur inventa in causa liberorum, and therefore St. Ignatius when he had spoken of Elias, and Titus, and Clement, with an honourable mention of their virgin state,
cujus haec Reverence est, quòd videtur inventa in causa liberorum, and Therefore Saint Ignatius when he had spoken of Elias, and Titus, and Clement, with an honourable mention of their Virgae state,
fw-la fw-la fw-la fw-la, fw-la fw-la fw-la p-acp fw-la fw-la, cc av n1 np1 c-crq pns31 vhd vvn pp-f np1, cc np1, cc j, p-acp dt j n1 pp-f po32 n1 n1,
lest he might seem to have lessened the marryed Apostles, at whose feet in Christs Kingdome he thought himself unworthy to sit, he gives this testimony, they were NONLATINALPHABET, that they might not be disparaged in their great names of holinesse and severity, they were secured by not marrying to satisfie their lower appetites,
lest he might seem to have lessened the married Apostles, At whose feet in Christ Kingdom he Thought himself unworthy to fit, he gives this testimony, they were, that they might not be disparaged in their great names of holiness and severity, they were secured by not marrying to satisfy their lower appetites,
but when by age and consolidation they stiffen into the hardnesse of a stem, and have by the warm embraces of the sun and the kisses of heaven brought forth their clusters, they can endure the storms of the North,
but when by age and consolidation they stiffen into the hardness of a stem, and have by the warm embraces of the sun and the Kisses of heaven brought forth their clusters, they can endure the storms of the North,
cc-acp c-crq p-acp n1 cc n1 pns32 vvb p-acp dt n1 pp-f dt n1, cc vhb p-acp dt j n2 pp-f dt n1 cc dt n2 pp-f n1 vvd av po32 n2, pns32 vmb vvi dt n2 pp-f dt n1,
but NONLATINALPHABET, when the joynts are stiffned and are tyed by a firm compliance and proportion'd bending, scarcely can it be dissolved without fire or the violence of iron.
but, when the Joints Are stiffened and Are tied by a firm compliance and proportioned bending, scarcely can it be dissolved without fire or the violence of iron.
cc-acp, c-crq dt n2 vbr vvn cc vbr vvn p-acp dt j n1 cc vvn vvg, av-j vmb pn31 vbi vvn p-acp n1 cc dt n1 pp-f n1.
and an experience longer then an artifice and pretence can last, there are a great many remembrances and some things present that dash all little unkindnesses in pieces.
and an experience longer then an artifice and pretence can last, there Are a great many remembrances and Some things present that dash all little Unkindnesses in Pieces.
cc dt n1 av-jc cs dt n1 cc n1 vmb vvi, pc-acp vbr dt j d n2 cc d n2 j cst vvb d j n2 p-acp n2.
and the endearments of each other in the course of a long society, and the same relation is an excellent security to redintegrate and to call that love back which folly and trifling accidents would disturb.
and the endearments of each other in the course of a long society, and the same Relation is an excellent security to redintegrate and to call that love back which folly and trifling accidents would disturb.
cc dt n2 pp-f d n-jn p-acp dt n1 pp-f dt j n1, cc dt d n1 vbz dt j n1 p-acp j cc pc-acp vvi d n1 av r-crq n1 cc j-vvg n2 vmd vvi.
ever remembring that discontents proceeding from daily little things, do breed a secret undiscernible disease, which is more dangerous then a feaver proceeding from a discerned notorious surfeit.
ever remembering that discontents proceeding from daily little things, do breed a secret undiscernible disease, which is more dangerous then a fever proceeding from a discerned notorious surfeit.
The ancients in their maritall Hieroglyphicks us'd to depict Mercury strnding by Venus, to signifie, that by fair language and sweet intreaties, the mindes of each other should be united;
The ancients in their marital Hieroglyphics used to depict Mercury strnding by Venus, to signify, that by fair language and sweet entreaties, the minds of each other should be united;
and therefore the Romans forbad any donations to be made between man and wife, because neither of them could transser a new right of those things which already they had in common;
and Therefore the Romans forbade any donations to be made between man and wife, Because neither of them could transser a new right of those things which already they had in Common;
cc av dt np1 vvd d n2 pc-acp vbi vvn p-acp n1 cc n1, c-acp dx pp-f pno32 vmd jc dt j n-jn pp-f d n2 r-crq av pns32 vhd p-acp j;
but the disposing them into portions of inheritance, the assignation of charges and governments, stipends and rewards, annuities and greater donatives are the reserves of the superior right,
but the disposing them into portions of inheritance, the assignation of charges and governments, Stipends and rewards, annuities and greater donatives Are the reserves of the superior right,
cc-acp dt n-vvg pno32 p-acp n2 pp-f n1, dt n1 pp-f n2 cc n2, vvz cc n2, n2 cc jc n2 vbr dt vvz pp-f dt j-jn n-jn,
But in those things where they ought to be common, if the spleen or the belly swels and drawes into its capacity much of that which should be spent upon those parts which have an equall right to be maintain'd, it is a dropsie or a consumption of the whole, something that is evill because it is unnaturall and monstrous.
But in those things where they ought to be Common, if the spleen or the belly Swells and draws into its capacity much of that which should be spent upon those parts which have an equal right to be maintained, it is a dropsy or a consumption of the Whole, something that is evil Because it is unnatural and monstrous.
p-acp p-acp d n2 c-crq pns32 vmd pc-acp vbi j, cs dt n1 cc dt n1 vvz cc vvz p-acp po31 n1 av-d pp-f d r-crq vmd vbi vvn p-acp d n2 r-crq vhb dt j-jn n-jn pc-acp vbi vvn, pn31 vbz dt n1 cc dt n1 pp-f dt j-jn, pi cst vbz j-jn c-acp pn31 vbz j cc j.
and with a mighty love pours it into the hands of her husband, and sayes, NONLATINALPHABET, I have nothing of my own, my goods, my portion, my body and my minde is yours.
and with a mighty love pours it into the hands of her husband, and Says,, I have nothing of my own, my goods, my portion, my body and my mind is yours.
NONLATINALPHABET, all that a woman hath is reckoned to the right of her husband; not her wealth and her person only, but her reputation and her praise;
, all that a woman hath is reckoned to the right of her husband; not her wealth and her person only, but her reputation and her praise;
, d cst dt n1 vhz vbz vvn p-acp dt n-jn pp-f po31 n1; xx po31 n1 cc po31 n1 av-j, cc-acp po31 n1 cc po31 n1;
and yet requires them again to refresh her own needs, and they are deposited between them both in the bosome of a cloud as a common receptacle, that they may cool his flames,
and yet requires them again to refresh her own needs, and they Are deposited between them both in the bosom of a cloud as a Common receptacle, that they may cool his flames,
cc av vvz pno32 av pc-acp vvi pno31 d av, cc pns32 vbr vvn p-acp pno32 d p-acp dt n1 pp-f dt n1 p-acp dt j n1, cst pns32 vmb vvi po31 n2,
and indeed there is scarce any matter of duty, but it concerns them both alike, and is only distinguished by names, and hath its variety by circumstances and little accidents:
and indeed there is scarce any matter of duty, but it concerns them both alike, and is only distinguished by names, and hath its variety by Circumstances and little accidents:
cc av pc-acp vbz av-j d n1 pp-f n1, cc-acp pn31 vvz pno32 d av, cc vbz av-j vvn p-acp n2, cc vhz po31 n1 p-acp n2 cc j n2:
and what in one is call'd love, in the other is called reverence; and what in the wife is obedience, the same in the man is duty. He provides, and she dispenses;
and what in one is called love, in the other is called Reverence; and what in the wife is Obedience, the same in the man is duty. He provides, and she dispenses;
cc r-crq p-acp pi vbz vvn n1, p-acp dt n-jn vbz vvn n1; cc r-crq p-acp dt n1 vbz n1, dt d p-acp dt n1 vbz n1. pns31 vvz, cc pns31 vvz;
& viros, quàm dominos dici, said Valerius in Livie; Husbands should rather be Fathers then Lords. Homer addes more soft appellatives to the character of a husbands duty, NONLATINALPHABET, Thou art to be a father and a mother to her, and a brother:
& viros, quàm dominos dici, said Valerius in Livy; Husbands should rather be Father's then lords. Homer adds more soft appellatives to the character of a Husbands duty,, Thou art to be a father and a mother to her, and a brother:
or else ought to finde all these and more in thee. Medea in Euripides had cause to complain when she found it otherwise. NONLATINALPHABET NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET. Which St. Ambrose well translates:
or Else ought to find all these and more in thee. Medea in Euripides had cause to complain when she found it otherwise.,. Which Saint Ambrose well translates:
cc av vmd p-acp vvi d d cc av-dc p-acp pno21. np1 p-acp npg1 vhd n1 pc-acp vvi c-crq pns31 vvd pn31 av.,. r-crq n1 np1 av vvz:
and therefore the Romans expressed the mans power over his wife but by a gentle word, Nec verò mulieribus praefectus reponatur, qui apud Graecos creari solet,
and Therefore the Roman expressed the men power over his wife but by a gentle word, Nec verò mulieribus praefectus reponatur, qui apud Greeks creari Solent,
said Cicero, let there be no governour of the women appointed but a censor of manners, one to teach the men to moderate their wives, that is, fairly to induce them to the measures of their own proportions.
said Cicero, let there be no governor of the women appointed but a censor of manners, one to teach the men to moderate their wives, that is, fairly to induce them to the measures of their own proportions.
It was rarely observed of Philo, NONLATINALPHABET when Adam made that fond excuse for his folly in eating the forbidden fruit, he said [ The woman thou gavest to be with me she gave me ] He saies not [ the woman which thou gavest to me ] no such thing;
It was rarely observed of Philo, when Adam made that found excuse for his folly in eating the forbidden fruit, he said [ The woman thou Gavest to be with me she gave me ] He Says not [ the woman which thou Gavest to me ] no such thing;
but [ the woman thou gavest to be with me ] that is, to be my partner, the companion of my joyes and sorrowes, thou gavest her for use, not for dominion.
but [ the woman thou Gavest to be with me ] that is, to be my partner, the Companion of my Joys and sorrows, thou Gavest her for use, not for dominion.
but when they are evill, and then also not without some trouble and sorrow; and its government comes only to this, it furnishes the body with light and understanding,
but when they Are evil, and then also not without Some trouble and sorrow; and its government comes only to this, it furnishes the body with Light and understanding,
cc-acp c-crq pns32 vbr j-jn, cc av av xx p-acp d n1 cc n1; cc po31 n1 vvz av-j p-acp d, pn31 vvz dt n1 p-acp n1 cc n1,
the soul governs, because the body cannot else be happy, but the government is no other then provision; as a nurse governs a childe when she causes him to eat and to be warm, and dry and quiet;
the soul governs, Because the body cannot Else be happy, but the government is no other then provision; as a nurse governs a child when she Causes him to eat and to be warm, and dry and quiet;
dt n1 vvz, c-acp dt n1 vmbx av vbi j, cc-acp dt n1 vbz dx j-jn av n1; p-acp dt n1 vvz dt n1 c-crq pns31 vvz pno31 pc-acp vvi cc pc-acp vbi j, cc j cc j-jn;
so is the authority of the wife then most conspicuous when she is separate and in her proper sphere, in Gynaeceo in the nursery and offices of domestick employment;
so is the Authority of the wife then most conspicuous when she is separate and in her proper sphere, in Gynaeceo in the nursery and Offices of domestic employment;
av vbz dt n1 pp-f dt n1 av av-ds j c-crq pns31 vbz j cc p-acp po31 j n1, p-acp fw-la p-acp dt n1 cc n2 pp-f j-jn n1;
but when she is in conjunction with the Sun her Brother, that is, in that place and employment in which his care and proper offices are imployed, her light is not seen, her authority hath no proper businesse;
but when she is in conjunction with the Sun her Brother, that is, in that place and employment in which his care and proper Offices Are employed, her Light is not seen, her Authority hath no proper business;
cc-acp c-crq pns31 vbz p-acp n1 p-acp dt n1 po31 n1, cst vbz, p-acp d n1 cc n1 p-acp r-crq po31 n1 cc j n2 vbr vvn, po31 n1 vbz xx vvn, po31 n1 vhz dx j n1;
for they were barbarous people, among whom wives were in stead of servants, said Spartianus in Caracalla; and it is a sign of impotency and weaknesse to force the camels to kneel for their load, beccuse thou hast not spirit and strength enough to climbe:
for they were barbarous people, among whom wives were in stead of Servants, said Spartianus in Caracalla; and it is a Signen of impotency and weakness to force the Camels to kneel for their load, beccuse thou hast not Spirit and strength enough to climb:
to make the affections and evennesse of a wife bend by the flexures of a servant, is a sign the man is not wise enough to govern, when another stands by.
to make the affections and evenness of a wife bend by the flexures of a servant, is a Signen the man is not wise enough to govern, when Another Stands by.
So many differences as can be in the appellatives of Dominus and Domina, Governour and Governesse, Lord and Lady, Master and Mistresse, the same difference there is in the authority of man and woman, and no more;
So many differences as can be in the appellatives of Dominus and Domina, Governor and Governess, Lord and Lady, Master and Mistress, the same difference there is in the Authority of man and woman, and no more;
av d n2 c-acp vmb vbi p-acp dt n2 pp-f fw-la cc fw-la, n1 cc n1, n1 cc n1, n1 cc n1, dt d n1 a-acp vbz p-acp dt n1 pp-f n1 cc n1, cc dx av-dc;
yet it was so amongst both the Nations, Ac domûs Dominam voca, saies Catullus; Haerebit Dominae vir comes ipse suae, so Martial; and therefore although there is a just measure of subjection and obedience due from the wife to the husband (as I shall after explain) yet nothing of this is expressed in the mans character, or in his duty;
yet it was so among both the nations, Ac domûs Dominion voca, Says Catullus; Haerebit Dominae vir comes ipse suae, so Martial; and Therefore although there is a just measure of subjection and Obedience due from the wife to the husband (as I shall After explain) yet nothing of this is expressed in the men character, or in his duty;
av pn31 vbds av p-acp d dt n2, fw-la fw-la fw-la fw-mi, vvz np1; fw-la fw-la fw-la fw-la fw-la fw-la, av j; cc av cs pc-acp vbz dt j n1 pp-f n1 cc n1 j-jn p-acp dt n1 p-acp dt n1 (c-acp pns11 vmb p-acp vvi) av pix pp-f d vbz vvn p-acp dt ng1 n1, cc p-acp po31 n1;
all his duty is signified by love, by nourishing and cherishing, by being joyned to her in all the unions of charity, by not being bitter to her, by dwelling with her according to knowledge, giving honour to her:
all his duty is signified by love, by nourishing and cherishing, by being joined to her in all the unions of charity, by not being bitter to her, by Dwelling with her according to knowledge, giving honour to her:
d po31 n1 vbz vvn p-acp vvb, p-acp vvg cc vvg, p-acp vbg vvn p-acp po31 p-acp d dt n2 pp-f n1, p-acp xx vbg j p-acp pno31, p-acp vvg p-acp po31 vvg p-acp n1, vvg n1 p-acp pno31:
which is so plain, that if he understands how he treats himself, there needs nothing be added concerning his demeanour towards her, save only that we adde the particulars, in which holy Scripture instances this generall commandement. NONLATINALPHABET. That's the first. Be not bitter against her;
which is so plain, that if he understands how he treats himself, there needs nothing be added Concerning his demeanour towards her, save only that we add the particulars, in which holy Scripture instances this general Commandment.. That's the First. Be not bitter against her;
she quits all her interest for his love, she gives him all that she can give, she is as much the same person as another can be the same, who is conjoyned by love,
she quits all her Interest for his love, she gives him all that she can give, she is as much the same person as Another can be the same, who is conjoined by love,
pns31 vvz d po31 n1 p-acp po31 n1, pns31 vvz pno31 d cst pns31 vmb vvi, pns31 vbz p-acp d dt d n1 c-acp j-jn vmb vbi dt d, r-crq vbz vvn p-acp n1,
They have the same fortune, the same family, the same children, the same religion, the same interest, the same flesh [ erunt duo in carnem unam ] and therefore this the Apostle urges for his NONLATINALPHABET, no man hateth his own flesh, but nourisheth and cherisheth it;
They have the same fortune, the same family, the same children, the same Religion, the same Interest, the same Flesh [ erunt duo in Carnem unam ] and Therefore this the Apostle urges for his, no man hates his own Flesh, but Nourishes and Cherishes it;
pns32 vhb dt d n1, dt d n1, dt d n2, dt d n1, dt d n1, dt d n1 [ fw-la fw-la p-acp fw-la fw-la ] cc av d dt n1 vvz p-acp po31, dx n1 vvz po31 d n1, cc-acp vvz cc vvz pn31;
and he certainly is strangely sacrilegious and a violator of the rights of hospitality and sanctuary, who uses her rudely, who is fled for protection, not only to his house,
and he Certainly is strangely sacrilegious and a violator of the rights of hospitality and sanctuary, who uses her rudely, who is fled for protection, not only to his house,
cc pns31 av-j vbz av-j j cc dt n1 pp-f dt n2-jn pp-f n1 cc n1, r-crq vvz pno31 av-j, r-crq vbz vvn p-acp n1, xx av-j p-acp po31 n1,
and Homer brings in Jupiter sometimes speaking sharply to Juno (according to the Greek liberty and Empire) but made a pause at striking her, NONLATINALPHABET NONLATINALPHABET
and Homer brings in Jupiter sometime speaking sharply to Juno (according to the Greek liberty and Empire) but made a pause At striking her,
cc np1 vvz p-acp np1 av vvg av-j p-acp np1 (vvg p-acp dt jp n1 cc n1) cc-acp vvd dt n1 p-acp vvg pno31,
And the Ancients use to sacrifice to Juno NONLATINALPHABET or the president of Marriage without gall, and St. Basil observes and urges it, by way of upbraiding quarrelling husbands;
And the Ancients use to sacrifice to Juno or the president of Marriage without Gall, and Saint Basil observes and urges it, by Way of upbraiding quarreling Husbands;
cc dt n2-j vvb p-acp n1 p-acp np1 cc dt n1 pp-f n1 p-acp n1, cc n1 np1 vvz cc vvz pn31, p-acp n1 pp-f vvg vvg n2;
etiam vipera virus ob nuptiarum venerationem evomit, the Viper casts all his poison when he marries his female, Tu duritiam animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis? He is worse then a viper who for the reverence of this sacred union will not abstain from such a poisonous bitternesse;
etiam vipera virus ob nuptiarum venerationem evomit, the Viper Cast all his poison when he Marries his female, Tu duritiam animi, tu feritatem, tu crudelitatem ob unionis reverentiam non deponis? He is Worse then a viper who for the Reverence of this sacred Union will not abstain from such a poisonous bitterness;
St. Chrysostome preaching earnestly against this barbarous inhumanity of striking the wife, or reviling her with evill language, saies it is as if a King should beat his Viceroy and use him like a dog;
Saint Chrysostom preaching earnestly against this barbarous inhumanity of striking the wife, or reviling her with evil language, Says it is as if a King should beatrice his Viceroy and use him like a dog;
and the government of the whole family shall be disordered, if blowes be laid upon that shoulder which together with the other ought to bear nothing but the cares and the issues of a prudent government.
and the government of the Whole family shall be disordered, if blows be laid upon that shoulder which together with the other ought to bear nothing but the Cares and the issues of a prudent government.
cc dt n1 pp-f dt j-jn n1 vmb vbi vvn, cs n2 vbb vvn p-acp d n1 r-crq av p-acp dt n-jn vmd pc-acp vvi pix cc-acp dt n2 cc dt n2 pp-f dt j n1.
And if the man cannot endure her talking, how can she endure his striking? But this caution contains a duty in it which none prevaricates but the meanest of the people, fools and bedlams, whose kindnesse is a curse, whose government is by chance and violence,
And if the man cannot endure her talking, how can she endure his striking? But this caution contains a duty in it which none prevaricates but the Meanest of the people, Fools and bedlams, whose kindness is a curse, whose government is by chance and violence,
The maritall love is infinitely removed from all possibility of such rudenesses: it is a thing pure as light, sacred as a Temple, lasting as the world;
The marital love is infinitely removed from all possibility of such Rudenesses: it is a thing pure as Light, sacred as a Temple, lasting as the world;
and of the innocency of an even and a private fortune, or hates peace or a fruitfull year, he hath reaped thorns and thistles from the choicest flowers of Paradise;
and of the innocency of an even and a private fortune, or hates peace or a fruitful year, he hath reaped thorns and thistles from the Choicest flowers of Paradise;
cc pp-f dt n1 pp-f dt j cc dt j n1, cc vvz n1 cc dt j n1, pns31 vhz vvn n2 cc n2 p-acp dt js n2 pp-f n1;
but when a man dwels in love, then the brests of his wife are pleasant as the droppings upon the hill of Hermon, her eyes are fair as the light of heaven, she is a fountain sealed,
but when a man dwells in love, then the breasts of his wife Are pleasant as the droppings upon the hill of Hermon, her eyes Are fair as the Light of heaven, she is a fountain sealed,
No man can tell but he that loves his children, how many delicious accents make a mans heart dance in the pretty conversation of those dear pledges, their childishnesse, their stammering, their little angers, their innocence, their imperfections, their necessities are so many little emanations of joy and comfort to him that delights in their persons and society;
No man can tell but he that loves his children, how many delicious accents make a men heart dance in the pretty Conversation of those dear pledges, their childishness, their stammering, their little anger's, their innocence, their imperfections, their necessities Are so many little emanations of joy and Comfort to him that delights in their Persons and society;
av-dx n1 vmb vvi cc-acp pns31 cst vvz po31 n2, c-crq d j n2 vvb dt ng1 n1 vvi p-acp dt j n1 pp-f d j-jn n2, po32 n1, po32 n-vvg, po32 j n2, po32 n1, po32 n2, po32 n2 vbr av d j n2 pp-f n1 cc vvi p-acp pno31 cst vvz p-acp po32 n2 cc n1;
but it contains in it that the husband should nourish and cherish her, that he should refresh her sorrowes and intice her fears into confidence and pretty arts of rest;
but it contains in it that the husband should nourish and cherish her, that he should refresh her sorrows and entice her fears into confidence and pretty arts of rest;
cc-acp pn31 vvz p-acp pn31 cst dt n1 vmd vvi cc vvi pno31, cst pns31 vmd vvi po31 n2 cc vvi po31 n2 p-acp n1 cc j n2 pp-f n1;
for even the fig-trees that grew in Paradise had sharp pointed leaves, and harshnesses fit to mortifie the too forward lusting after the sweetnesse of the fruit.
for even the figtrees that grew in Paradise had sharp pointed leaves, and harshnesses fit to mortify the too forward lusting After the sweetness of the fruit.
c-acp av dt n2 cst vvd p-acp n1 vhd av-j vvn n2, cc n2 j pc-acp vvi dt av av-j j-vvg p-acp dt n1 pp-f dt n1.
But it will concern the prudence of the husbands love to make the cares and evils as simple and easie as he can, by doubling the joyes and acts of a carefull friendship, by tolerating her infirmities, (because by so doing, he either cures her,
But it will concern the prudence of the Husbands love to make the Cares and evils as simple and easy as he can, by doubling the Joys and acts of a careful friendship, by tolerating her infirmities, (Because by so doing, he either cures her,
or makes himself better) by fairly expounding all the little traverses of society and communication, by taking every thing by the right handle, (as Plutarchs expression is) for there is nothing but may be misinterpreted,
or makes himself better) by fairly expounding all the little traverses of society and communication, by taking every thing by the right handle, (as Plutarchs expression is) for there is nothing but may be Misinterpreted,
cc vvz px31 j) p-acp av-j vvg d dt j vvz pp-f n1 cc n1, p-acp vvg d n1 p-acp dt j-jn n1, (c-acp npg1 n1 vbz) p-acp pc-acp vbz pix p-acp vmb vbi vvn,
and yet if it be capable of a fair construction, it is the office of love to make it. — NONLATINALPHABET NONLATINALPHABET. — NONLATINALPHABET NONLATINALPHABET.
and yet if it be capable of a fair construction, it is the office of love to make it. —. —.
and by the lawes of the Romans, a man might kill his daughter or his wife if he surprised her in the breach of her holy vowes, which are as sacred as the threads of life, secret as the privacies of the sanctuary,
and by the laws of the Roman, a man might kill his daughter or his wife if he surprised her in the breach of her holy vows, which Are as sacred as the threads of life, secret as the privacies of the sanctuary,
and hath not commanded us to forgive an adulterous husband or a wife; but the offended parties displeasure may passe into an eternall separation of society and friendship.
and hath not commanded us to forgive an adulterous husband or a wife; but the offended parties displeasure may pass into an Eternal separation of society and friendship.
cc vhz xx vvn pno12 pc-acp vvi dt j n1 cc dt n1; cc-acp dt j-vvn ng1 n1 vmb vvi p-acp dt j n1 pp-f n1 cc n1.
Now in this grace it is fit that the wisdome and severity of the man should hold forth a pure taper, that his wife may by seeing the beauties and transparency of that Crystall dresse her minde and her body by the light of so pure reflexions;
Now in this grace it is fit that the Wisdom and severity of the man should hold forth a pure taper, that his wife may by seeing the beauty's and transparency of that Crystal dress her mind and her body by the Light of so pure reflexions;
av p-acp d n1 pn31 vbz j cst dt n1 cc n1 pp-f dt n1 vmd vvi av dt j n1, cst po31 n1 vmb p-acp vvg dt n2 cc n1 pp-f d n1 vvi po31 n1 cc po31 n1 p-acp dt n1 pp-f av j n2;
It is certain he will expect it from the modesty and retirement, from the passive nature and colder temper, from the humility and fear, from the honour and love of his wife, that she be pure as the eye of heaven:
It is certain he will expect it from the modesty and retirement, from the passive nature and colder temper, from the humility and Fear, from the honour and love of his wife, that she be pure as the eye of heaven:
and therefore it is but reason that the wisdome and noblenesse, the love and confidence, the strength and severity of the man should be as holy and certain in this grace,
and Therefore it is but reason that the Wisdom and nobleness, the love and confidence, the strength and severity of the man should be as holy and certain in this grace,
cc av pn31 vbz p-acp n1 cst dt n1 cc n1, dt n1 cc n1, dt n1 cc n1 pp-f dt n1 vmd vbi a-acp j cc j p-acp d n1,
These are the little lines of a mans duty, which like threds of light from the body of the Sun do clearly describe all the regions of his proper obligations.
These Are the little lines of a men duty, which like threads of Light from the body of the Sun do clearly describe all the regions of his proper obligations.
Now concerning the womans duty, although it consists in doing whatsoever her husband commands, and so receives measures from the rules of his government,
Now Concerning the woman's duty, although it consists in doing whatsoever her husband commands, and so receives measures from the rules of his government,
av vvg dt ng1 n1, cs pn31 vvz p-acp vdg r-crq po31 n1 vvz, cc av vvz n2 p-acp dt n2 pp-f po31 n1,
but often commanded to her to pay, gives demonstration that it is a voluntary cession that is required, such a cession as must be without coercion and violence on his part,
but often commanded to her to pay, gives demonstration that it is a voluntary session that is required, such a session as must be without coercion and violence on his part,
Inferior Matrona suo sit, Sexte, marito; Non aliter siunt foemina vir { que } pares. For then the soul and body make a perfect man when the soul commands wisely,
Inferior Matron Sue sit, Sexte, marito; Non aliter siunt foemina vir { que } pares. For then the soul and body make a perfect man when the soul commands wisely,
and becomes one government, as themselves are one man. Male and Female created he them, and called their name Adam, saith the holy Scripture; they are but one:
and becomes one government, as themselves Are one man. Male and Female created he them, and called their name Adam, Says the holy Scripture; they Are but one:
cc vvz crd n1, c-acp px32 vbr pi n1. j-jn cc n-jn vvn pns31 pno32, cc vvd po32 n1 np1, vvz dt j n1; pns32 vbr cc-acp crd:
and therefore the severall parts of this one man must stand in the place where God appointed, that the lower parts may do their offices in their own station,
and Therefore the several parts of this one man must stand in the place where God appointed, that the lower parts may do their Offices in their own station,
cc av dt j n2 pp-f d crd n1 vmb vvi p-acp dt n1 c-crq np1 vvd, cst dt jc n2 vmb vdi po32 n2 p-acp po32 d n1,
and promote the common interest of the whole. A ruling woman is intolerable, — Faciunt graviora coactae Imperio sexus — But that's not all; for she is miserable too: for, NONLATINALPHABET NONLATINALPHABET.
and promote the Common Interest of the Whole. A ruling woman is intolerable, — Faciunt graviora coactae Imperial Sex — But that's not all; for she is miserable too: for,.
cc vvd dt j n1 pp-f dt j-jn. dt j-vvg n1 vbz j, — fw-la fw-la fw-la np1 av — cc-acp d|vbz xx d; c-acp pns31 vbz j av: c-acp,.
Effeminati dominabuntur eis. To be ruled by weaker people, NONLATINALPHABET, to have a fool to ones master is the fate of miserable and unblessed people:
Effeminati dominabuntur eis. To be ruled by Weaker people,, to have a fool to ones master is the fate of miserable and unblessed people:
and the wife can be no waies happy, unlesse she be governed by a prudent Lord, whose commands are sober counsels, whose authority is paternall, whose orders are provisions, and whose sentences are charity.
and the wife can be no ways happy, unless she be governed by a prudent Lord, whose commands Are Sobrium Counsels, whose Authority is paternal, whose order Are provisions, and whose sentences Are charity.
It is not ut Dominis, be subject to your husbands as unto Lords, but NONLATINALPHABET, that is, in all religion, in reverence and in love, in duty and zeal, in faith and knowledge;
It is not ut Dominis, be Subject to your Husbands as unto lords, but, that is, in all Religion, in Reverence and in love, in duty and zeal, in faith and knowledge;
pn31 vbz xx fw-la fw-la, vbb j-jn p-acp po22 n2 a-acp p-acp n2, cc-acp, cst vbz, p-acp d n1, p-acp n1 cc p-acp n1, p-acp n1 cc n1, p-acp n1 cc n1;
NONLATINALPHABET, so Clemens Alex. In all things let the wise be subject to the husband, so as to do nothing against his will, those only things excepted in which he is impious or refractary in things pertaining to wisdome and piety.
, so Clemens Alexander In all things let the wise be Subject to the husband, so as to do nothing against his will, those only things excepted in which he is impious or refractory in things pertaining to Wisdom and piety.
, av np1 np1 p-acp d n2 vvb dt j vbi j-jn p-acp dt n1, av c-acp pc-acp vdi pix p-acp po31 n1, d j n2 vvn p-acp r-crq pns31 vbz j cc j p-acp n2 vvg p-acp n1 cc n1.
For although in those things which are of the necessary parts of faith and holy life, the woman is only subject to Christ, who only is and can be Lord of consciences,
For although in those things which Are of the necessary parts of faith and holy life, the woman is only Subject to christ, who only is and can be Lord of Consciences,
so also it will relate very much to the demonstration of their affections to obey his counsels, to imitate his vertues, to be directed by his wisdome, to have her perswasion measured by the lines of his excellent religion NONLATINALPHABET, It were hugely decent (saith Plutarch) that the wife should acknowledge her husband for her teacher and her guide;
so also it will relate very much to the demonstration of their affections to obey his Counsels, to imitate his Virtues, to be directed by his Wisdom, to have her persuasion measured by the lines of his excellent Religion, It were hugely decent (Says Plutarch) that the wife should acknowledge her husband for her teacher and her guide;
Eosdem quos maritus nosse Deos & colere solos uxor debet (said Plutarch.) And the rites which a woman performes severally from her husband are not pleasing to God;
Eosdem quos Maritus nosse Gods & colere solos uxor debet (said Plutarch.) And the Rites which a woman performs severally from her husband Are not pleasing to God;
fw-la fw-la fw-la fw-la fw-la cc fw-la fw-la fw-la fw-la (vvd np1.) cc dt n2 r-crq dt n1 vvz av-j p-acp po31 n1 vbr xx vvg p-acp np1;
and therefore Pomponia Graecina because she entertain'd a stranger religion was permitted to the judgement of her husband Plantius. And this whole affair is no stranger to Christianity.
and Therefore Pomponia Graecina Because she entertained a stranger Religion was permitted to the judgement of her husband Plantius. And this Whole affair is no stranger to Christianity.
cc av np1 np1 c-acp pns31 vvd dt jc n1 vbds vvn p-acp dt n1 pp-f po31 n1 np1. cc d j-jn n1 vbz dx n1 p-acp np1.
that the complyance of the wife, and submission of her understanding to the better rule of her husband in matters of Religion, will help very much to warrant her,
that the compliance of the wife, and submission of her understanding to the better Rule of her husband in matters of Religion, will help very much to warrant her,
yet nothing can warrant her in her separate rites and manners of worshippings, but an invincible necessity of conscience, and a curious infallible truth;
yet nothing can warrant her in her separate Rites and manners of worshippings, but an invincible necessity of conscience, and a curious infallible truth;
av pix vmb vvi pno31 p-acp po31 j n2 cc n2 pp-f n2-vvg, cc-acp dt j n1 pp-f n1, cc dt j j n1;
there dwell jealousies, and divided interests, and differing opinions, and continuall disputes, and we cannot love them so well whom we beleeve to be lesse beloved of God,
there dwell jealousies, and divided interests, and differing opinions, and continual disputes, and we cannot love them so well whom we believe to be less Beloved of God,
pc-acp vvi n2, cc j-vvn n2, cc vvg n2, cc j vvz, cc pns12 vmbx vvi pno32 av av r-crq pns12 vvb pc-acp vbi av-dc vvn pp-f np1,
2. The next line of the womans duty is compliance, which S. Peter cals, the hidden man of the heart, the ornament of a meek and a quiet spirit, and to it he opposes the outward and pompous ornament of the body;
2. The next line of the woman's duty is compliance, which S. Peter calls, the hidden man of the heart, the ornament of a meek and a quiet Spirit, and to it he opposes the outward and pompous ornament of the body;
concerning which as there can be no particular measure set down to all persons, but the propositions are to be measured by the customes of wise people, the quality of the woman,
Concerning which as there can be no particular measure Set down to all Persons, but the propositions Are to be measured by the customs of wise people, the quality of the woman,
Menander in the Comedy brings in a man turning his wife from his house because she stain'd her hair yellow, which was then the beauty, NONLATINALPHABET NONLATINALPHABET.
Menander in the Comedy brings in a man turning his wife from his house Because she stained her hair yellow, which was then the beauty,.
decor occultus, & tecta venustas, that's the Christian womans finenesse, the hidden man of the heart, sweetnesse of manners, humble comportment, fair interpretation of all addresses, ready compliances, high opinion of him, and mean of her self.
decor occultus, & Tecta venustas, that's the Christian woman's fineness, the hidden man of the heart, sweetness of manners, humble comportment, fair Interpretation of all Addresses, ready compliances, high opinion of him, and mean of her self.
And indeed those husbands that are pleased with undecent gayeties of their wives, are like fishes taken with ointments and intoxicating baits, apt and easie for sport and mockery, but uselesse for food:
And indeed those Husbands that Are pleased with undecent Gaieties of their wives, Are like Fish taken with ointments and intoxicating baits, apt and easy for sport and mockery, but useless for food:
cc av d n2 cst vbr vvn p-acp j n2 pp-f po32 n2, vbr av-j n2 vvn p-acp n2 cc j-vvg n2, j cc j p-acp n1 cc n1, cc-acp j c-acp n1:
and when Circe had turned Ulysses companions into hogs and monkies, by pleasures and the inchantments of her bravery and luxury, they were no longer usefull to her, she knew not what to do with them;
and when circe had turned Ulysses Sodales into hogs and monkeys, by pleasures and the enchantments of her bravery and luxury, they were no longer useful to her, she knew not what to do with them;
cc c-crq np1 vhd vvn np1 n2 p-acp n2 cc n2, p-acp n2 cc dt n2 pp-f po31 n1 cc n1, pns32 vbdr av-dx av-jc j p-acp pno31, pns31 vvd xx r-crq pc-acp vdi p-acp pno32;
But those marryed pairs that live, as remembring that they must part again, and give an account how they treat themselves and each other, shall at the day of their death be admitted to glorious espousals,
But those married pairs that live, as remembering that they must part again, and give an account how they Treat themselves and each other, shall At the day of their death be admitted to glorious espousals,
cc-acp d j-vvn n2 cst vvb, c-acp vvg cst pns32 vmb vvi av, cc vvi dt n1 c-crq pns32 vvb px32 cc d n-jn, vmb p-acp dt n1 pp-f po32 n1 vbb vvn p-acp j n2,
and when they shall live again, be marryed to their Lord, and partake of his glories, with Abraham and Joseph, S. Peter and St. Paul, and all the marryed Saints.
and when they shall live again, be married to their Lord, and partake of his Glories, with Abraham and Joseph, S. Peter and Saint Paul, and all the married Saints.
cc c-crq pns32 vmb vvi av, vbb vvn p-acp po32 n1, cc vvi pp-f po31 n2, p-acp np1 cc np1, np1 np1 cc n1 np1, cc d dt j-vvn n2.
NONLATINALPHABET NONLATINALPHABET. All those things that now please us shall passe from us, or we from them, but those things that concern the other life are permanent as the numbers of eternity:
. All those things that now please us shall pass from us, or we from them, but those things that concern the other life Are permanent as the numbers of eternity:
. d d n2 cst av vvb pno12 vmb vvi p-acp pno12, cc pns12 p-acp pno32, cc-acp d n2 cst vvb dt j-jn n1 vbr j c-acp dt n2 pp-f n1:
and even the little conspersions and intertextures of evill accidents in their lives are but like a faing'd note in musick, by an artificiall discord making the ear covetous,
and even the little conspersions and intertextures of evil accidents in their lives Are but like a fainged note in music, by an artificial discord making the ear covetous,
cc av dt j n2 cc n2 pp-f j-jn n2 p-acp po32 n2 vbr cc-acp av-j dt j-vvn n1 p-acp n1, p-acp dt j n1 vvg dt n1 j,
but if the evill of his death, and the change of his present prosperity for an intolerable danger of an uncertain eternity, does not sowre his full chalice;
but if the evil of his death, and the change of his present Prosperity for an intolerable danger of an uncertain eternity, does not sour his full chalice;
and when the son of Hortensius Corbius was prostitute, and the heir of Q. Fabius Maximus was disinherited by the sentence of the city Praetor, as being unworthy to enter into the fields of his glorious Father,
and when the son of Hortensius Corbius was prostitute, and the heir of Q. Fabius Maximus was disinherited by the sentence of the City Praetor, as being unworthy to enter into the fields of his glorious Father,
and such as proclaims to all the world, that the measures of our felicity are not to be taken by the lines of our own person, but of our relations too;
and such as proclaims to all the world, that the measures of our felicity Are not to be taken by the lines of our own person, but of our relations too;
cc d c-acp vvz p-acp d dt n1, cst dt n2 pp-f po12 n1 vbr xx pc-acp vbi vvn p-acp dt n2 pp-f po12 d n1, cc-acp pp-f po12 n2 av;
for it keeps a good house, and is full of company and servants, it is served by the possessions of the world, it is courted by the unhappy, flatter'd by fools, taken into the bosome by the effeminate, made the end of humane designs,
for it keeps a good house, and is full of company and Servants, it is served by the possessions of the world, it is courted by the unhappy, flattered by Fools, taken into the bosom by the effeminate, made the end of humane designs,
But then if we look what are the children of this splendid family, and see what issue sinne produces, NONLATINALPHABET, it may help to unite the charme.
But then if we look what Are the children of this splendid family, and see what issue sin produces,, it may help to unite the charm.
p-acp av cs pns12 vvb r-crq vbr dt n2 pp-f d j n1, cc vvb r-crq n1 n1 vvz,, pn31 vmb vvi pc-acp vvi dt n1.
Sin and concupiscence marry together, and riot and feast it high, but their fruits, the children and production of their filthy union, are ugly and deform'd, foolish and ill natur'd; and the Apostles cals them by their names, shame and death. These are the fruits of Sin, the apples of Sodom, fair outsides,
since and concupiscence marry together, and riot and feast it high, but their fruits, the children and production of their filthy Union, Are ugly and deformed, foolish and ill natured; and the Apostles calls them by their names, shame and death. These Are the fruits of since, the Apples of Sodom, fair outsides,
n1 cc n1 vvb av, cc n1 cc n1 pn31 j, cc-acp po32 n2, dt n2 cc n1 pp-f po32 j n1, vbr j cc vvn, j cc av-jn j-vvn; cc dt n2 vvz pno32 p-acp po32 n2, vvb cc n1. d vbr dt n2 pp-f n1, dt n2 pp-f np1, j n2-an,
In answer to which question we are to consider, 1. What is the summe totall of the pleasure of sin? 2. What fruits and relishes it leaves behinde by its naturall efficiency? 3. What are its consequents by its demerit,
In answer to which question we Are to Consider, 1. What is the sum total of the pleasure of since? 2. What fruits and Relishes it leaves behind by its natural efficiency? 3. What Are its consequents by its demerit,
I will not reckon nor consider concerning envie, which one in Stobaeus cals NONLATINALPHABET, the basest spirit and yet very just, because it punishes the delinquent in the very act of sin, doing as Aelian saies of the Polypus, NONLATINALPHABET,
I will not reckon nor Consider Concerning envy, which one in Stobaeus calls, the Basest Spirit and yet very just, Because it Punishes the delinquent in the very act of since, doing as Aelian Says of the Polypus,,
pns11 vmb xx vvi ccx vvb vvg vvi, r-crq crd p-acp np1 vvz, dt js n1 cc av av j, c-acp pn31 vvz dt n-jn p-acp dt j n1 pp-f n1, vdg c-acp jp vvz pp-f dt np1,,
such are loathing of spirituall things, bitternesse of spirit, rage, greedinesse, confusion of minde, and irresolution, cruelty and despite, slothfulnesse and distrust, unquietnesse and anger, effeminacy and nicenesse, prating and sloth, ignorance and inconstancy, incogitancy and cursing, malignity and fear, forgetfulnesse and rashnesse, pusillanimity and despair, rancour and superstition: if a man were to curse his enemy, he could not wish him a greater evill then these;
such Are loathing of spiritual things, bitterness of Spirit, rage, greediness, confusion of mind, and irresolution, cruelty and despite, slothfulness and distrust, unquietness and anger, effeminacy and niceness, prating and sloth, ignorance and inconstancy, incogitancy and cursing, malignity and Fear, forgetfulness and rashness, pusillanimity and despair, rancour and Superstition: if a man were to curse his enemy, he could not wish him a greater evil then these;
d vbr vvg pp-f j n2, n1 pp-f n1, n1, n1, n1 pp-f n1, cc n1, n1 cc n1, n1 cc vvb, n1 cc n1, n1 cc n1, vvg cc n1, n1 cc n1, n1 cc vvg, n1 cc vvb, n1 cc n1, n1 cc vvb, n1 cc n1: cs dt n1 vbdr pc-acp vvi po31 n1, pns31 vmd xx vvi pno31 dt jc n-jn cs d;
Nothing pretends to pleasure but the lusts of the lower belly, ambition, and revenge; and although the catalogue of sins is numerous as the production of fishes,
Nothing pretends to pleasure but the Lustiest of the lower belly, ambition, and revenge; and although the catalogue of Sins is numerous as the production of Fish,
and yet upon the survey of what fruits they bring, and what taste they have, in the manducation, besides the filthy relish they leave behind, we shall see how miserably they are abused and fool'd, that expend any thing upon such purchases.
and yet upon the survey of what fruits they bring, and what taste they have, in the manducation, beside the filthy relish they leave behind, we shall see how miserably they Are abused and fooled, that expend any thing upon such purchases.
cc av p-acp dt n1 pp-f r-crq n2 pns32 vvb, cc r-crq n1 pns32 vhb, p-acp dt n1, p-acp dt j n1 pns32 vvb a-acp, pns12 vmb vvi c-crq av-j pns32 vbr vvn cc vvn, cst vvb d n1 p-acp d n2.
2. For a man cannot take pleasure in lusts of the flesh, in gluttony, or drunkennesse, unlesse he be helped forward with inconsideration and folly. For we see it evidently that grave and wise persons, men of experience and consideration are extremely lesse affected with lust and loves;
2. For a man cannot take pleasure in Lustiest of the Flesh, in gluttony, or Drunkenness, unless he be helped forward with inconsideration and folly. For we see it evidently that grave and wise Persons, men of experience and consideration Are extremely less affected with lust and loves;
crd p-acp dt n1 vmbx vvi n1 p-acp n2 pp-f dt n1, p-acp n1, cc n1, cs pns31 vbb vvn av-j p-acp n1 cc n1. c-acp pns12 vvb pn31 av-j d j cc j n2, n2 pp-f n1 cc n1 vbr av-jn av-dc vvn p-acp n1 cc n2;
the hare-brain'd boy, the young gentleman that thinks nothing in the world greater then to be free from a Tutor, he indeed courts his folly and enters into the possession of lust without abatement; consideration dwels not there;
the harebrained boy, the young gentleman that thinks nothing in the world greater then to be free from a Tutor, he indeed Courts his folly and enters into the possession of lust without abatement; consideration dwells not there;
if he can consider, he hath so many objections and fears, so many difficulties and impediments, such sharp reasonings and sharper jealousies concerning its event, that if he does at all enter into folly, it pleases him so little, that he is forced to do it in despite of himself;
if he can Consider, he hath so many objections and fears, so many difficulties and impediments, such sharp reasonings and sharper jealousies Concerning its event, that if he does At all enter into folly, it Pleases him so little, that he is forced to do it in despite of himself;
cs pns31 vmb vvi, pns31 vhz av d n2 cc n2, av d n2 cc n2, d j n2-vvg cc jc n2 vvg po31 n1, cst cs pns31 vdz p-acp d vvb p-acp n1, pn31 vvz pno31 av av-j, cst pns31 vbz vvn pc-acp vdi pn31 p-acp n1 pp-f px31;
his very apprehension and instruments of relish are fill'd with fear and contradicting principles, and the deliciousnesse does but affricare cutem, it went but to the skin; but the allay went further;
his very apprehension and Instruments of relish Are filled with Fear and contradicting principles, and the deliciousness does but affricare cutem, it went but to the skin; but the allay went further;
indeed he that stops his nose, may drink down such corrupted waters, and he understood it well who chose rather to be a fool, Dum mala delectent mea me, vel deni { que } fallant, Quàm sapere & ringi —
indeed he that stops his nose, may drink down such corrupted waters, and he understood it well who chosen rather to be a fool, Dum mala delectent mea me, vel Deni { que } fallant, Quàm Sapere & ringi —
av pns31 cst vvz po31 n1, vmb vvi a-acp d j-vvn n2, cc pns31 vvd pn31 av q-crq vvd av-c pc-acp vbi dt n1, fw-la fw-la fw-la fw-la pno11, fw-la fw-la { fw-fr } j-jn, fw-la fw-la cc fw-la —
he rejoyces in the thriving sin, and the swelling fortune of his darling drunkenesse, but his joyes are the joyes of him that knowes and alwayes remembers that he shall infallibly have the biggest damnation;
he rejoices in the thriving since, and the swelling fortune of his darling Drunkenness, but his Joys Are the Joys of him that knows and always remembers that he shall infallibly have the biggest damnation;
4. In these pretenders to pleasure which you see are but few, and they not very prosperous in their pretences, there is mingled so much trouble to bring them to act and injoyment, that the appetite is above half tired before it comes;
4. In these pretenders to pleasure which you see Are but few, and they not very prosperous in their pretences, there is mingled so much trouble to bring them to act and enjoyment, that the appetite is above half tired before it comes;
crd p-acp d n2 pc-acp vvi r-crq pn22 vvb vbr p-acp d, cc pns32 xx av j p-acp po32 n2, pc-acp vbz vvn av av-d vvi pc-acp vvi pno32 pc-acp vvi cc n1, cst dt n1 vbz p-acp n-jn vvn p-acp pn31 vvz;
but if he does not pity, that is, be troubled with himself and wish the things undone, he hath those affections by which the Devill doth rejoyce in destroying souls;
but if he does not pity, that is, be troubled with himself and wish the things undone, he hath those affections by which the devil does rejoice in destroying Souls;
cc-acp cs pns31 vdz xx vvi, cst vbz, vbb vvn p-acp px31 cc vvi dt n2 vvn, pns31 vhz d n2 p-acp r-crq dt n1 vdz vvi p-acp vvg n2;
and by a reall evill he shall dearly pay for the goods that are but airy and phantasticall; It is like a rolling stone, which when a man hath forced up a hill, will return upon him with a greater violence,
and by a real evil he shall dearly pay for the goods that Are but airy and fantastical; It is like a rolling stone, which when a man hath forced up a hill, will return upon him with a greater violence,
something that is within contests against the entertainment, and they sit uneasily upon the spirit when the man is vexed, that they are not lawfull ▪ The Persian King gave Themistocles a goodly pension, assigning Magnesia with the revenue of 50 talents for his bread, Lampsacum for his wine, and Myos for his meat;
something that is within contests against the entertainment, and they fit uneasily upon the Spirit when the man is vexed, that they Are not lawful ▪ The Persian King gave Themistocles a goodly pension, assigning Magnesia with the revenue of 50 Talents for his bred, Lampsacum for his wine, and Myos for his meat;
and at last he mingled poison with his wine, and drank it off, having first intreated his friends to steal for him a private grave in his own countrey.
and At last he mingled poison with his wine, and drank it off, having First entreated his Friends to steal for him a private grave in his own country.
cc p-acp ord pns31 vvd n1 p-acp po31 n1, cc vvd pn31 a-acp, vhg ord vvn po31 n2 pc-acp vvi p-acp pno31 dt j n1 p-acp po31 d n1.
and the pleasures of sin to a contradicting reason, are like the joyes of wine to a condemned man, — Difficile est imitari gaudia falsa, Difficile est tristi fingere mente jocum.
and the pleasures of since to a contradicting reason, Are like the Joys of wine to a condemned man, — Difficile est imitari Gaudia Falsa, Difficile est tristi fingere mente jocum.
6. The pleasure in the acts of these few sins that do pretend to it, is a little limited nothing, confin'd to a single faculty, to one sense, having nothing but the skin for its organ,
6. The pleasure in the acts of these few Sins that do pretend to it, is a little limited nothing, confined to a single faculty, to one sense, having nothing but the skin for its organ,
which two things if a man could endure (and it is but reasonable, a man would think, that we should) he would never lust to drown his heart in seas of wine,
which two things if a man could endure (and it is but reasonable, a man would think, that we should) he would never lust to drown his heart in Seas of wine,
or oppresse his belly with loads of undigested meat, or make himself base as the mixtures of a harlot, by breaking the sweetest limits, and holy festivities of marriage.
or oppress his belly with loads of undigested meat, or make himself base as the mixtures of a harlot, by breaking the Sweetest Limits, and holy festivities of marriage.
cc vvi po31 n1 p-acp n2 pp-f j n1, cc vvi px31 j c-acp dt n2 pp-f dt n1, p-acp vvg dt js n2, cc j n2 pp-f n1.
and all those lusts tend to some direct dissolution of a mans health, or his felicity, his reason, or his religion; it is an enemy that a man carries about him,
and all those Lustiest tend to Some Direct dissolution of a men health, or his felicity, his reason, or his Religion; it is an enemy that a man carries about him,
cc d d n2 vvb p-acp d j n1 pp-f dt ng1 n1, cc po31 n1, po31 n1, cc po31 n1; pn31 vbz dt n1 cst dt n1 vvz p-acp pno31,
and as the spirit of God said concerning Babylon, Quantum in deliciis fuit, tantum dat illi tormentum & luctum, Let her have torment and sorrow according to the measure of her delights;
and as the Spirit of God said Concerning Babylon, Quantum in delicious fuit, Tantum that illi Tormentum & Luctum, Let her have torment and sorrow according to the measure of her delights;
and are very often born away with the impetuous torrent of an inevitable accident, like Xerxes bridge over the Hellespont, and then he is to begin again,
and Are very often born away with the impetuous torrent of an inevitable accident, like Xerxes bridge over the Hellespont, and then he is to begin again,
cc vbr av av vvn av p-acp dt j n1 pp-f dt j n1, av-j npg1 n1 p-acp dt np1, cc av pns31 vbz pc-acp vvi av,
and the unwearied study, and indefatigable diligence of many moneths he enters upon possession, and finds them not of so long abode as one of his cares, which in so vast numbers made so great a portion of his life afflicted? NONLATINALPHABET, The enjoying of sin for a season, St. Paul cals it; he names no pleasures;
and the unwearied study, and indefatigable diligence of many months he enters upon possession, and finds them not of so long Abided as one of his Cares, which in so vast numbers made so great a portion of his life afflicted?, The enjoying of since for a season, Saint Paul calls it; he names no pleasures;
cc dt j n1, cc j n1 pp-f d ng2 pns31 vvz p-acp n1, cc vvz pno32 xx a-acp av j n1 p-acp crd pp-f po31 n2, r-crq p-acp av j n2 vvd av j dt n1 pp-f po31 n1 vvn?, dt n-vvg pp-f n1 p-acp dt n1, n1 np1 vvz pn31; pns31 vvz dx n2;
our English translation uses the word of enjoying pleasures; but if there were any, they were but for that season, that instant, that very transition of the act, which dies in its very birth,
our English Translation uses the word of enjoying pleasures; but if there were any, they were but for that season, that instant, that very transition of the act, which die in its very birth,
and of which we can only say as the minstrell sung of Pacuvius when he was carryed dead from his supper to his bed, NONLATINALPHABET, A man can scarce have time enough to say it is alive, but that it was: nullo non se die extui•t, it died every day, it lived never unto life,
and of which we can only say as the minstrel sung of Pacuvius when he was carried dead from his supper to his Bed,, A man can scarce have time enough to say it is alive, but that it was: nullo non se die extui•t, it died every day, it lived never unto life,
and then let it be considered, what a horrible aggravation it will be to the miseries of damnation, that a man shall for ever perish for that, which if he looks round about he cannot see, nor tell where it is.
and then let it be considered, what a horrible aggravation it will be to the misery's of damnation, that a man shall for ever perish for that, which if he looks round about he cannot see, nor tell where it is.
and in the very little present he findes it an unrewarding interest, to walk seven dayes together over sharp stones only to see a place from whence he must come back in an hour.
and in the very little present he finds it an unrewarding Interest, to walk seven days together over sharp stones only to see a place from whence he must come back in an hour.
Haec mala mentis gaudia. It abides too little a while to be felt, or called pleasure; and if it should abide longer, it would be troublesome as pain, and loath'd like the tedious speech of an Orator pleading against the life of the innocent.
Haec mala mentis Gaudia. It abides too little a while to be felt, or called pleasure; and if it should abide longer, it would be troublesome as pain, and loathed like the tedious speech of an Orator pleading against the life of the innocent.
9. Sin hath in its best advantages but a trifling inconsiderable pleasure: because not only God and reason, conscience and honour, interest and lawes, do sowre it in the sense and gust of pleasure,
9. since hath in its best advantages but a trifling inconsiderable pleasure: Because not only God and reason, conscience and honour, Interest and laws, do sour it in the sense and gust of pleasure,
crd n1 vhz p-acp po31 js n2 p-acp dt j-vvg j n1: c-acp xx av-j np1 cc n1, n1 cc n1, n1 cc n2, vdb j pn31 p-acp dt n1 cc n1 pp-f n1,
but even the devill himself either being over-ruled by God, or by a strange unsignificant malice makes it troublesome and intricate, intangled and involv'd; and one sin contradicts another,
but even the Devil himself either being overruled by God, or by a strange unsignificant malice makes it troublesome and intricate, entangled and involved; and one since contradicts Another,
cc-acp av dt n1 px31 av-d vbg j p-acp np1, cc p-acp dt j j n1 vvz pn31 j cc j, j-vvn cc vvn; cc crd n1 vvz j-jn,
and vexes the man with so great variety of evils, that if in the course of Gods service he should meet with half the difficulty, he would certainly give over the whole imployment.
and vexes the man with so great variety of evils, that if in the course of God's service he should meet with half the difficulty, he would Certainly give over the Whole employment.
Those that St. James speaks of who prayed that they might spend it upon their lusts, were covetous and prodigall, and therefore must endure the torments of one to have the pleasure of another;
Those that Saint James speaks of who prayed that they might spend it upon their Lustiest, were covetous and prodigal, and Therefore must endure the torments of one to have the pleasure of Another;
d cst n1 np1 vvz pp-f r-crq vvd cst pns32 vmd vvi pn31 p-acp po32 n2, vbdr j cc j-jn, cc av vmb vvi dt n2 pp-f crd pc-acp vhi dt n1 pp-f j-jn;
and which is greater, the pleasure of spending, or the displeasure that it is spent, and does not still remain after its consumption, is easie to tell:
and which is greater, the pleasure of spending, or the displeasure that it is spent, and does not still remain After its consumption, is easy to tell:
cc r-crq vbz jc, dt n1 pp-f vvg, cc dt n1 cst pn31 vbz vvn, cc vdz xx av vvi p-acp po31 n1, vbz j pc-acp vvi:
Does not the Devill often tempt men to despair, and by that torment put bars and locks upon them, that they may never return to God? Which what else is it but a plain indication that it is intended, the man should feel the images and dreams of pleasure, no longer but till he be without remedy? Pleasure is but like centries or woodden frames, set under arches, till they be strong by their own weight and consolidation to stand alone;
Does not the devil often tempt men to despair, and by that torment put bars and locks upon them, that they may never return to God? Which what Else is it but a plain indication that it is intended, the man should feel the Images and dreams of pleasure, no longer but till he be without remedy? Pleasure is but like Centuries or wooden frames, Set under arches, till they be strong by their own weight and consolidation to stand alone;
vdz xx dt n1 av vvi n2 pc-acp vvi, cc p-acp d n1 vvn n2 cc n2 p-acp pno32, cst pns32 vmb av-x vvi p-acp np1? r-crq q-crq av vbz pn31 p-acp dt j n1 cst pn31 vbz vvn, dt n1 vmd vvi dt n2 cc n2 pp-f n1, av-dx av-jc cc-acp c-acp pns31 vbb p-acp n1? n1 vbz p-acp j n2 cc j n2, vvn p-acp n2, c-acp pns32 vbb j p-acp po32 d n1 cc n1 pc-acp vvi av-j;
but is pleased that men should begin an early hell, and be tormented before the time. Does not envie punish or destroy flattery; and self-love sometimes torment the drunkard;
but is pleased that men should begin an early hell, and be tormented before the time. Does not envy Punish or destroy flattery; and Self-love sometime torment the drunkard;
cc-acp vbz vvn d n2 vmd vvi dt j n1, cc vbb vvn p-acp dt n1. vdz xx vvi vvi cc vvi n1; cc n1 av vvi dt n1;
But if men did before hand see, what the utmost is, which sinne ministers to please the beastly part of man, it were impossible it should be pursued with so much earnestnesse and disadvantages.
But if men did before hand see, what the utmost is, which sin Ministers to please the beastly part of man, it were impossible it should be pursued with so much earnestness and disadvantages.
And if it be inquired, why men should sin again, after they had experience of the little and great deception? It is to be confessed, it is a wonder they should;
And if it be inquired, why men should sin again, After they had experience of the little and great deception? It is to be confessed, it is a wonder they should;
In the most parts of a mans life he wonders at his own folly, and prodigious madnesse, that it should be ever possible for him to be deluded by such trifles;
In the most parts of a men life he wonders At his own folly, and prodigious madness, that it should be ever possible for him to be deluded by such trifles;
p-acp dt ds n2 pp-f dt ng1 n1 pns31 vvz p-acp po31 d n1, cc j n1, cst pn31 vmd vbi av j p-acp pno31 pc-acp vbi vvn p-acp d n2;
but when his rage had cool'd into the temper of a man, and a clammy moisture had checked the fiery emission of spirits, he wonders at his own boldnesse,
but when his rage had cooled into the temper of a man, and a clammy moisture had checked the fiery emission of spirits, he wonders At his own boldness,
So is the bold and merry sinner, when he is warm with wine and lust, wounded and bleeding with the strokes of hell, he twists with the fatall arm that strikes him, and cares not;
So is the bold and merry sinner, when he is warm with wine and lust, wounded and bleeding with the Strokes of hell, he twists with the fatal arm that strikes him, and Cares not;
np1 vbz dt j cc j n1, c-crq pns31 vbz j p-acp n1 cc n1, vvn cc j-vvg p-acp dt n2 pp-f n1, pns31 vvz p-acp dt j n1 cst vvz pno31, cc vvz xx;
Dion Prusaeus reports that when the Persians had got the victory, they would pick out the noblest slave, NONLATINALPHABET, They make him a King for three dayes,
Dion Prusaeus reports that when the Persians had god the victory, they would pick out the Noblest slave,, They make him a King for three days,
Thus it happens to sinners according to the saying of the Prophet, Qui sacrificant hominem osculabuntur Vitulum, He that gives a man in sacrifice shall kisse the calf, that is, shall be admitted to the seventh chappell of Moloch to kisse the Idoll:
Thus it happens to Sinners according to the saying of the Prophet, Qui sacrificant hominem osculabuntur Vitulum, He that gives a man in sacrifice shall kiss the calf, that is, shall be admitted to the seventh chapel of Moloch to kiss the Idol:
After all this I doe not doubt but these considerations will meet with some persons that think them to be protestatio contra factum, and fine pretences against all experience;
After all this I do not doubt but these considerations will meet with Some Persons that think them to be Declaration contra factum, and fine pretences against all experience;
p-acp d d pns11 vdb xx vvi p-acp d n2 vmb vvi p-acp d n2 cst vvb pno32 pc-acp vbi fw-la fw-la fw-la, cc j n2 p-acp d n1;
and in their case only I come to understand the meaning of those words of Seneca; Malorum ultimum est mala sua amare, ubi turpia non solùm delectant, sed etiam placent.
and in their case only I come to understand the meaning of those words of Senecca; Malorum ultimum est mala sua amare, ubi Turpia non solùm delectant, sed etiam placent.
not only feel the relish with too quick a sense, but also feel none of the objections, nothing of the pungency, the sting, or the lessening circumstances.
not only feel the relish with too quick a sense, but also feel none of the objections, nothing of the pungency, the sting, or the lessening Circumstances.
xx av-j vvi dt n1 p-acp av j dt n1, cc-acp av vvb pix pp-f dt n2, pix pp-f dt n1, dt n1, cc dt vvg n2.
However, to these men I say this only, that if by experience they feel sin pleasant, it is as certain also by experience, that most sins are in their own nature sharpnesses and diseases;
However, to these men I say this only, that if by experience they feel since pleasant, it is as certain also by experience, that most Sins Are in their own nature sharpnesses and diseases;
c-acp, p-acp d n2 pns11 vvb d av-j, cst cs p-acp n1 pns32 vvb n1 j, pn31 vbz a-acp j av p-acp n1, cst ds n2 vbr p-acp po32 d n1 n2 cc n2;
* They are at the best so little, that they are limited as one sense, not spread upon all the faculties like the pleasures of vertue, which make the bones fat by an intellectuall rectitude,
* They Are At the best so little, that they Are limited as one sense, not spread upon all the faculties like the pleasures of virtue, which make the bones fat by an intellectual rectitude,
* They are crossed by one another, and their Parent is their Tormentor, * and when sinnes are tyed in a chain, with that chain they dash one anothers brains out, or make their lodging restlesse.
* They Are crossed by one Another, and their Parent is their Tormentor, * and when Sins Are tied in a chain, with that chain they dash one another's brains out, or make their lodging restless.
* pns32 vbr vvn p-acp crd j-jn, cc po32 n1 vbz po32 n1, * cc q-crq n2 vbr vvn p-acp dt n1, p-acp d n1 pns32 vvb pi ng1-jn n2 av, cc vvi po32 n1 j.
So that if experience can be pretended against experience, there is nothing to be said to it but the words which Phryne desired to be writ on the gates of Thebes, NONLATINALPHABET, Phryne the harlot built it up, but Alexander digg'd it down;
So that if experience can be pretended against experience, there is nothing to be said to it but the words which Phryne desired to be writ on the gates of Thebes,, Phryne the harlot built it up, but Alexander dug it down;
and the relishes tasted by artificiall appetites, by art and cost, by violence and preternaturall desires, by the advantage of deception and evill habits, by expectation and delayes, by dreams and inconsiderations, these are the harlots hands that build the fairy castle, but the hands of reason and religion, sober counsels and the voice of God, experience of wise men,
and the Relishes tasted by artificial appetites, by art and cost, by violence and preternatural Desires, by the advantage of deception and evil habits, by expectation and delays, by dreams and inconsiderations, these Are the harlots hands that built the fairy castle, but the hands of reason and Religion, Sobrium Counsels and the voice of God, experience of wise men,
cc dt vvz vvn p-acp j n2, p-acp n1 cc n1, p-acp n1 cc j n2, p-acp dt n1 pp-f n1 cc j-jn n2, p-acp n1 cc n2, p-acp n2 cc n2, d vbr dt ng1 n2 cst vvb dt n1 n1, p-acp dt n2 pp-f n1 cc n1, j n2 cc dt n1 pp-f np1, n1 pp-f j n2,
and the sighings and intolerable accents of perishing or returning sinners dig it down, and sow salt in the foundations, that they may never spring up in the accounts of men that delight not in the portion of fools and forgetfulnesse.
and the sighings and intolerable accents of perishing or returning Sinners dig it down, and sow salt in the foundations, that they may never spring up in the accounts of men that delight not in the portion of Fools and forgetfulness.
cc dt n2-vvg cc j n2 pp-f vvg cc vvg n2 vvi pn31 a-acp, cc vvi n1 p-acp dt n2, cst pns32 vmb av-x vvi a-acp p-acp dt n2 pp-f n2 cst vvb xx p-acp dt n1 pp-f n2 cc n1.
Neque enim Deus ita viventibus quicquam promisit boni, neque ipsa per se mens humana talium sibi conscia quicquam boni sperare audet. To men that live in sinne God hath promised no good,
Neque enim Deus ita viventibus quicquam Promised boni, neque ipsa per se Mens Humana talium sibi conscia quicquam boni sperare audet. To men that live in sin God hath promised no good,
and if the very colours and instruments of deception, if the fucus and ceruse be so spotted and sullyed, what can we suppose to be under the wrinkled skin, what in the corrupted liver,
and if the very colours and Instruments of deception, if the fucus and ceruse be so spotted and sullied, what can we suppose to be under the wrinkled skin, what in the corrupted liver,
cc cs dt j n2 cc n2 pp-f n1, cs dt n1 cc n1 vbb av vvn cc vvn, q-crq vmb pns12 vvi pc-acp vbi p-acp dt j-vvn n1, r-crq p-acp dt j-vvn n1,
But if we open the body, and see what a confusion of all its parts, what a rebellion and tumult of the humors, what a disorder of the members, what a monstrosity or deformity is all over, we shall be infinitely convinced, that no man can choose a sin,
But if we open the body, and see what a confusion of all its parts, what a rebellion and tumult of the humours, what a disorder of the members, what a monstrosity or deformity is all over, we shall be infinitely convinced, that no man can choose a since,
cc-acp cs pns12 vvb dt n1, cc vvb r-crq dt n1 pp-f d po31 n2, r-crq dt n1 cc n1 pp-f dt n2, r-crq dt n1 pp-f dt n2, r-crq dt n1 cc n1 vbz d a-acp, pns12 vmb vbi av-j vvn, cst dx n1 vmb vvi dt n1,
* When our blessed Saviour shall conduct his Church to the mountains of glory, he shall present it to God without spot or wrinkle, that is, pure and vigorous, intirely freed from the power, and the infection of sin.
* When our blessed Saviour shall conduct his Church to the Mountains of glory, he shall present it to God without spot or wrinkle, that is, pure and vigorous, entirely freed from the power, and the infection of since.
so Peter Lombard. Alexander of Ales sayes it is a privation of the proper beauty and splendor of the soul, with which God adorn'd it in the creation and superaddition of grace;
so Peter Lombard. Alexander of Ales Says it is a privation of the proper beauty and splendour of the soul, with which God adorned it in the creation and superaddition of grace;
and it signifies no more, but as you describing sicknesse, call it a want of health, and folly a want of wisdome; which is indeed to say what a thing is not,
and it signifies no more, but as you describing sickness, call it a want of health, and folly a want of Wisdom; which is indeed to say what a thing is not,
But that I may not be hindred by this consideration, we may observe that the spots and stains of sin are metaphoricall significations of the disorder and evill consequents of sin;
But that I may not be hindered by this consideration, we may observe that the spots and stains of since Are metaphorical significations of the disorder and evil consequents of since;
cc-acp cst pns11 vmb xx vbi vvn p-acp d n1, pns12 vmb vvi d dt n2 cc n2 pp-f n1 vbr j n2 pp-f dt n1 cc n-jn n2-j pp-f n1;
as meeknesse is called an ornament, and faith a shield, and salvation a helmet, and sin it self a wrinkle, corruption, rottennesse, a burden, a wound, death, filthinesse:
as meekness is called an ornament, and faith a shield, and salvation a helmet, and since it self a wrinkle, corruption, rottenness, a burden, a wound, death, filthiness:
c-acp n1 vbz vvn dt n1, cc n1 dt n1, cc n1 dt n1, cc n1 pn31 n1 dt n1, n1, n1, dt n1, dt n1, n1, n1:
But it is not a distinct thing, not an inherent quality, which can be separated from other evill effects of sin, which I shall now reckon by their more proper names;
But it is not a distinct thing, not an inherent quality, which can be separated from other evil effects of since, which I shall now reckon by their more proper names;
that the woman should beleeve the Devill putting on no brighter shape then a snakes skin, she neither being afraid of sin nor afrighted to hear a beast speak,
that the woman should believe the devil putting on no Brighter shape then a snakes skin, she neither being afraid of since nor affrighted to hear a beast speak,
Neither can it be understood how the reasonable soul being immortall both in it self and its essentiall faculties, can lose or be lessened in them, any more then it can die.
Neither can it be understood how the reasonable soul being immortal both in it self and its essential faculties, can loose or be lessened in them, any more then it can die.
av-d vmb pn31 vbi vvn c-crq dt j n1 vbg j av-d p-acp pn31 n1 cc po31 j n2, vmb vvi cc vbi vvn p-acp pno32, d dc cs pn31 vmb vvi.
so nether can evill be known, because whatsoever is truly cognoscible, is good and true; and therefore all the knowledge a man gets by sin is to feel evill:
so neither can evil be known, Because whatsoever is truly cognoscible, is good and true; and Therefore all the knowledge a man gets by since is to feel evil:
av j vmb j-jn vbb vvn, c-acp r-crq vbz av-j j, vbz j cc j; cc av d dt n1 dt n1 vvz p-acp n1 vbz pc-acp vvi j-jn:
not by proposition, but by smart; The Devill doing to man as Esculapius did to Neoclides, NONLATINALPHABET, he gave him a formidable collyrium to torment him more: the effect of which was, NONLATINALPHABET:
not by proposition, but by smart; The devil doing to man as Esculapius did to Neoclides,, he gave him a formidable collyrium to torment him more: the Effect of which was,:
or fearlesse when he hath sinned, or continue in it, or perswade others to it, he must do it by false propositions, by lyings and such weak discourses as none can beleeve but such as are born fools,
or fearless when he hath sinned, or continue in it, or persuade Others to it, he must do it by false propositions, by lyings and such weak discourses as none can believe but such as Are born Fools,
cc av-j c-crq pns31 vhz vvn, cc vvi p-acp pn31, cc vvi n2-jn p-acp pn31, pns31 vmb vdi pn31 p-acp j n2, p-acp n2-vvg cc d j n2 c-acp pix vmb vvi p-acp d c-acp vbr vvn n2,
Who in the world is a verier fool, a more ignorant wretched person then he that is an Atheist? A man may better beleeve there is no such man as himself,
Who in the world is a verier fool, a more ignorant wretched person then he that is an Atheist? A man may better believe there is no such man as himself,
these things are so against Philosophy, and naturall reason, that he must needs be a beast in his understanding that does not assent to them. This is the Atheist:
these things Are so against Philosophy, and natural reason, that he must needs be a beast in his understanding that does not assent to them. This is the Atheist:
d n2 vbr av p-acp n1, cc j n1, cst pns31 vmb av vbi dt n1 p-acp po31 n1 cst vdz xx vvi p-acp pno32. d vbz dt n1:
but either they are monsters in their manners, or mad in their understandings, or ever finde themselves confuted by a thunder or a plague, by danger or death.
but either they Are monsters in their manners, or mad in their understandings, or ever find themselves confuted by a thunder or a plague, by danger or death.
cc-acp d pns32 vbr n2 p-acp po32 n2, cc j p-acp po32 n2, cc av vvi px32 vvn p-acp dt n1 cc dt n1, p-acp n1 cc n1.
he cannot endure it, without beleeving this proposition, that there is in drunkennesse, or lust, pleasure enough, good enough to make him amends for the intolerable pains of damnation.
he cannot endure it, without believing this proposition, that there is in Drunkenness, or lust, pleasure enough, good enough to make him amends for the intolerable pains of damnation.
what childe, what fool can think things more weak, and more unreasonable? And yet if men do not go upon these grounds, upon what account do they sin? sin hath no wiser reasons for it self then these:
what child, what fool can think things more weak, and more unreasonable? And yet if men do not go upon these grounds, upon what account do they sin? since hath no Wiser Reasons for it self then these:
r-crq n1, r-crq n1 vmb vvi n2 av-dc j, cc av-dc j? cc av cs n2 vdb xx vvi p-acp d n2, p-acp r-crq n1 vdb pns32 vvi? n1 vhz dx jc n2 p-acp pn31 n1 av d:
* And the man that takes revenge, relies upon this foolish proposition; that his evill that he hath already suffer'd growes lesse if another suffers the like;
* And the man that Takes revenge, relies upon this foolish proposition; that his evil that he hath already suffered grows less if Another suffers the like;
* cc dt n1 cst vvz n1, vvz p-acp d j n1; d po31 j-jn cst pns31 vhz av vvn vvz av-dc cs j-jn vvz dt j;
that men are moved rather by a fable then by a syllogisme, by parables then by demonstrations, by examples then by precepts, by seeming things then by reall, by shadowes then by substances;
that men Are moved rather by a fable then by a syllogism, by parables then by demonstrations, by Examples then by Precepts, by seeming things then by real, by shadows then by substances;
d n2 vbr vvn av-c p-acp dt n1 av p-acp dt n1, p-acp n2 av p-acp n2, p-acp n2 av p-acp n2, p-acp j-vvg n2 av p-acp j, p-acp n2 av p-acp n2;
that they are credulous to beleeve what they wish, and incredulous of what makes against them, measuring truth or falshood by measures that cannot fit them,
that they Are credulous to believe what they wish, and incredulous of what makes against them, measuring truth or falsehood by measures that cannot fit them,
such as are blindnesse of minde, affected ignorance, and wilfull; neglect of hearing the word of God, resolved incredulity, forgetfulnesse of holy things, lying and beleeving a lye;
such as Are blindness of mind, affected ignorance, and wilful; neglect of hearing the word of God, resolved incredulity, forgetfulness of holy things, lying and believing a lie;
d c-acp vbr n1 pp-f n1, j-vvn n1, cc j; vvb pp-f vvg dt n1 pp-f np1, vvd n1, n1 pp-f j n2, vvg cc vvg dt n1;
and although they sinn'd as weakly and fondly, NONLATINALPHABET, upon as slight grounds and trifling a temptation and as easie a deception as many of us since,
and although they sinned as weakly and fondly,, upon as slight grounds and trifling a temptation and as easy a deception as many of us since,
cc cs pns32 vvd a-acp av-j cc av-j,, p-acp p-acp j n2 cc vvg dt n1 cc p-acp j dt n1 c-acp d pp-f pno12 a-acp,
What man is there in the world that thinks himself covetous or proud? and yet millions are, who like Harpaste think that the house is dark, but not themselves.
What man is there in the world that thinks himself covetous or proud? and yet millions Are, who like Harpaste think that the house is dark, but not themselves.
q-crq n1 vbz a-acp p-acp dt n1 cst vvz px31 j cc j? cc av crd vbr, r-crq av-j n1 vvb cst dt n1 vbz j, cc-acp xx px32.
Vertue makes our desires temperate and regular, it observes our actions, condemns our faults, mortifies our lusts, watches all our dangers and temptations:
Virtue makes our Desires temperate and regular, it observes our actions, condemns our Faults, Mortifies our Lustiest, watches all our dangers and temptations:
n1 vvz po12 n2 j cc j, pn31 vvz po12 n2, vvz po12 n2, vvz po12 n2, vvz d po12 n2 cc n2:
and our whole life hath in it so many weak discourses and trifling propositions, that the whole world of sinners is like the Hospitall of the insensati, madnesse and folly possesses the greater part of mankinde.
and our Whole life hath in it so many weak discourses and trifling propositions, that the Whole world of Sinners is like the Hospital of the insensati, madness and folly Possesses the greater part of mankind.
cc po12 j-jn n1 vhz p-acp pn31 av d j n2 cc j-vvg n2, cst dt j-jn n1 pp-f n2 vbz av-j dt n1 pp-f dt fw-la, n1 cc n1 vvz dt jc n1 pp-f n1.
What greater madnesse is there then to spend the price of a whole farm in contention for three sheaves of corn? and yet tantum pectora caecae noctis habent, this is the wisdome of such as are contentious,
What greater madness is there then to spend the price of a Whole farm in contention for three sheaves of corn? and yet Tantum pectora caecae noctis habent, this is the Wisdom of such as Are contentious,
q-crq jc n1 vbz a-acp av pc-acp vvi dt n1 pp-f dt j-jn n1 p-acp n1 p-acp crd n2 pp-f n1? cc av fw-la fw-la fw-la fw-la fw-la, d vbz dt n1 pp-f d c-acp vbr j,
and often times a duty consists in a negative, as not to be drunk, not to swear, and it is not to be understood that a man hath naturally no power not to do; if there be a naturall disability, it is to action, not to rest or ceasing; and therefore in this case, we cannot reasonably nor justly accuse our Nature, but we have reason to blame our manners which have introduced upon us a morall disability; that is, not that the faculty is impotent and disabled,
and often times a duty consists in a negative, as not to be drunk, not to swear, and it is not to be understood that a man hath naturally no power not to do; if there be a natural disability, it is to actium, not to rest or ceasing; and Therefore in this case, we cannot reasonably nor justly accuse our Nature, but we have reason to blame our manners which have introduced upon us a moral disability; that is, not that the faculty is impotent and disabled,
cc av n2 dt n1 vvz p-acp dt j-jn, c-acp xx pc-acp vbi vvn, xx pc-acp vvi, cc pn31 vbz xx pc-acp vbi vvn cst dt n1 vhz av-j dx n1 xx pc-acp vdi; cs pc-acp vbi dt j n1, pn31 vbz p-acp n1, xx p-acp vvb cc vvg; cc av p-acp d n1, pns12 vmbx av-j ccx av-j vvi po12 n1, p-acp pns12 vhb n1 pc-acp vvi po12 n2 r-crq vhb vvd p-acp pno12 dt j n1; cst vbz, xx d dt n1 vbz j cc vvn,
And indeed in questions of vertue and vice there is no such thing as Nature; or it is so inconsiderable, that it hath in it nothing beyond an inclination which may be reverted;
And indeed in questions of virtue and vice there is no such thing as Nature; or it is so inconsiderable, that it hath in it nothing beyond an inclination which may be reverted;
cc av p-acp n2 pp-f n1 cc n1 pc-acp vbz dx d n1 c-acp n1; cc pn31 vbz av j, cst pn31 vhz p-acp pn31 pix p-acp dt n1 r-crq vmb vbi vvn;
but custome brings in a new nature, and makes a Biass in every faculty. To a vicious man some sins become necessary; Temperance makes him sick; severity is death to him;
but custom brings in a new nature, and makes a Bias in every faculty. To a vicious man Some Sins become necessary; Temperance makes him sick; severity is death to him;
for it is infinitely unreasonable, that when you have discoursed wisely against unchastity, and told, that we are separated from it by a circumvallation of Lawes of God and man, that it dishonours the body,
for it is infinitely unreasonable, that when you have discoursed wisely against unchastity, and told, that we Are separated from it by a circumvallation of Laws of God and man, that it dishonours the body,
Eudemus had so used his stomach to so unnaturall drinks, that, as himself tels the story, he took in one day two and twenty potions in which Hellebore was infused,
Eudemus had so used his stomach to so unnatural drinks, that, as himself tells the story, he took in one day two and twenty potions in which Hellebore was infused,
np1 vhd av vvn po31 n1 p-acp av j n2, cst, c-acp px31 vvz dt n1, pns31 vvd p-acp crd n1 crd cc crd n2 p-acp r-crq n1 vbds vvn,
it will undoe their estates, lose their friends, ruine their fortunes, destroy their body, impoverish the spirit, load the conscience, discompose his rest, confound his reason, amaze him in all his faculties, destroy his hopes, and mischief enough besides;
it will undo their estates, loose their Friends, ruin their fortune's, destroy their body, impoverish the Spirit, load the conscience, discompose his rest, confound his reason, amaze him in all his faculties, destroy his hope's, and mischief enough beside;
and when he considers this, he declares against it; but, Cum bona verba erumpant, affectus tamen ad consuetudinem relabuntur, the man gives good words, but the evill custome prevails;
and when he considers this, he declares against it; but, Cum Bona verba erumpant, affectus tamen ad consuetudinem relabuntur, the man gives good words, but the evil custom prevails;
and it happens as in the case of the Tyrinthians, who to free their nation from a great plague, were bidden only to abstain from laughter, while they offered their sacrifice:
and it happens as in the case of the Corinthians, who to free their Nation from a great plague, were bidden only to abstain from laughter, while they offered their sacrifice:
Do not we daily see how miserable some men make themselves with drunkennesse, and folly? Have not we seen them that have been sick with intemperance, deadly sick, enduring for one drunken meeting, more pain then are in all the fasting dayes of the whole year? and yet do they not the very next day go to it again? Indeed some few are smitten into the beginning of repentance,
Do not we daily see how miserable Some men make themselves with Drunkenness, and folly? Have not we seen them that have been sick with intemperance, deadly sick, enduring for one drunken meeting, more pain then Are in all the fasting days of the Whole year? and yet do they not the very next day go to it again? Indeed Some few Are smitten into the beginning of Repentance,
vdb xx pns12 j vvb c-crq j d n2 vvb px32 p-acp n1, cc n1? vhb xx pns12 vvn pno32 cst vhb vbn j p-acp n1, j j, vvg p-acp crd j n1, dc n1 cs vbr p-acp d dt j-vvg n2 pp-f dt j-jn n1? cc av vdb pns32 xx dt j ord n1 vvb p-acp pn31 av? np1 d d vbr vvn p-acp dt n-vvg pp-f n1,
Opus est aliquâ fortunae indulgentiâ adhuc inter humana luctanti, dum noaumillum exolvit & omne vinculum mortale, for the knot can hardly be untied which a course of evill manners hath bound upon the soul;
Opus est aliquâ Fortunae indulgentiâ Adhoc inter Humana luctanti, dum noaumillum exolvit & omne vinculum mortale, for the knot can hardly be untied which a course of evil manners hath bound upon the soul;
Now this is such a state of slavery, that persons that are sensible ought to complain, NONLATINALPHABET, that they serve worse lords them Egyptian task-masters, there is a lord within that rules and rages, Intus & in jecore aegro pascuntur domini;
Now this is such a state of slavery, that Persons that Are sensible ought to complain,, that they serve Worse Lords them Egyptian taskmasters, there is a lord within that rules and rages, Intus & in jecore aegro pascuntur domini;
av d vbz d dt n1 pp-f n1, cst n2 cst vbr j pi pc-acp vvi,, cst pns32 vvb jc n2 pno32 jp n2, pc-acp vbz dt n1 p-acp d n2 cc n2, fw-la cc p-acp n1 n1 fw-la fw-la;
NONLATINALPHABET, said Marcus Antoninus; The two parts of a man are rent in sunder, and that that prevails is the life, it is the man, it is the eloquence perswading every thing to its own interest.
, said Marcus Antoninus; The two parts of a man Are rend in sunder, and that that prevails is the life, it is the man, it is the eloquence persuading every thing to its own Interest.
, vvd np1 np1; dt crd n2 pp-f dt n1 vbr vvn p-acp av, cc d cst vvz vbz dt n1, pn31 vbz dt n1, pn31 vbz dt n1 vvg d n1 p-acp po31 d n1.
Do not all the world fight for liberty, and at no terms will lay down armes till at least they be cousened with the image and colour of it? NONLATINALPHABET;
Do not all the world fight for liberty, and At no terms will lay down arms till At least they be cozened with the image and colour of it?;
vdb xx d dt n1 vvb p-acp n1, cc p-acp dx n2 vmb vvi a-acp n2 c-acp p-acp ds pns32 vbi vvn p-acp dt n1 cc n1 pp-f pn31?;
NONLATINALPHABET, NONLATINALPHABET, NONLATINALPHABET NONLATINALPHABET Either men are slaves to fortune, or to lust; to covetousnesse, or tyranny; something or other compels him to usages against his will and reason;
,, Either men Are slaves to fortune, or to lust; to covetousness, or tyranny; something or other compels him to usages against his will and reason;
,, av-d n2 vbr n2 p-acp n1, cc p-acp n1; p-acp n1, cc n1; pi cc n-jn vvz pno31 p-acp n2 p-acp po31 n1 cc n1;
3. Sin does naturally introduce a great basenesse upon the spirit, expressed in Scripture in some cases by the Devils entring into a man, as it was in the case of Judas, after he had taken the sop, Satan entred into him;
3. since does naturally introduce a great baseness upon the Spirit, expressed in Scripture in Some cases by the Devils entering into a man, as it was in the case of Judas, After he had taken the sop, Satan entered into him;
and St. Cyprian speaking of them that after Baptisme lapsed into foul crimes, he affirms that spiritu immundo quasi redeunte quatiuntur, ut manifestum sit Diabolum in baptismo side credentis excludi, si sides postmedum defecerit regredi;
and Saint Cyprian speaking of them that After Baptism lapsed into foul crimes, he affirms that spiritu Impure quasi redeunte quatiuntur, ut Manifest sit Diabolum in Baptismo side Credentis excludi, si sides postmedum defecerit regredi;
Faith, and the grace of Baptisme turns the Devill out of possession: but when faith fails, and we loose the bands of Religion, then the Devill returns;
Faith, and the grace of Baptism turns the devil out of possession: but when faith fails, and we lose the bans of Religion, then the devil returns;
n1, cc dt n1 pp-f n1 vvz dt n1 av pp-f n1: cc-acp q-crq n1 vvz, cc pns12 vvb dt n2 pp-f n1, cs dt n1 vvz;
that is, the man is devolved into such sins of which there can be no reason given, which no excuse can lessen, which are set off with no pleasure, advanced by no temptations, which deceive by no allurements and flattering pretences:
that is, the man is devolved into such Sins of which there can be no reason given, which no excuse can lessen, which Are Set off with no pleasure, advanced by no temptations, which deceive by no allurements and flattering pretences:
such as are, u. thankfulnesse, impiety, giving a secret blow, fawning bypocrisie, detraction, impudence, forgetfulnesse of the dead, and forgetting to do that in their absence which we promised to them in presence, NONLATINALPHABET;
such as Are, u. thankfulness, impiety, giving a secret blow, fawning bypocrisie, detraction, impudence, forgetfulness of the dead, and forgetting to do that in their absence which we promised to them in presence,;
Concerning which sorts of unworthinesse it is certain they argue a most degenerous spirit, and they are the effect, the naturall effect of malice and despair,
Concerning which sorts of unworthiness it is certain they argue a most degenerous Spirit, and they Are the Effect, the natural Effect of malice and despair,
I remember that in the Apologues of Phaedrus, it is told concerning an ill natured fellow, that he refused to pay his Symbol, which himself and all the company had agreed should be given for every disease, that each man had;
I Remember that in the Apologues of Phaedrus, it is told Concerning an ill natured fellow, that he refused to pay his Symbol, which himself and all the company had agreed should be given for every disease, that each man had;
Naturall inclination is the first tempter, then compliance, then custome, but this being helped by a consequent folly, dismantles the soul, making it to hate God, to despise Religion, to laugh at severity, to deride sober counsels, to flie from repentance, to resolve against it, to delight in sin without abatement of spirit or purposes:
Natural inclination is the First tempter, then compliance, then custom, but this being helped by a consequent folly, dismantles the soul, making it to hate God, to despise Religion, to laugh At severity, to deride Sobrium Counsels, to fly from Repentance, to resolve against it, to delight in since without abatement of Spirit or Purposes:
and because true peace cannot come, [ for there is no peace, saith my God, to the wicked ] therefore they must make a phantastick peace by a studied cousening of themselves, by false propositions, by carelesnesse, by stupidity, by impudence, by sufferance, and habit; by conversation, and daily acquaintances;
and Because true peace cannot come, [ for there is no peace, Says my God, to the wicked ] Therefore they must make a fantastic peace by a studied cosening of themselves, by false propositions, by carelessness, by stupidity, by impudence, by sufferance, and habit; by Conversation, and daily acquaintances;
when a man is come to the bottome of his wickednsse, he despises all ] such as malice and despite, rancor and impudence, malicious studied ignorance, voluntary contempt of all Religion, hating of good men and good counsels, and taking every wise man and wise action to be his enemy;
when a man is come to the bottom of his wickednsse, he despises all ] such as malice and despite, rancour and impudence, malicious studied ignorance, voluntary contempt of all Religion, hating of good men and good Counsels, and taking every wise man and wise actium to be his enemy;
c-crq dt n1 vbz vvn p-acp dt n1 pp-f po31 n1, pns31 vvz d ] d c-acp n1 cc n1, n1 cc n1, j j-vvn n1, j-jn n1 pp-f d n1, vvg pp-f j n2 cc j n2, cc vvg d j n1 cc j n1 pc-acp vbi po31 n1;
or is like the accursed spirits preserved in chains of darknesse and impieties unto the Judgement of the great Day, NONLATINALPHABET, this man can be nothing but evill;
or is like the accursed spirits preserved in chains of darkness and impieties unto the Judgement of the great Day,, this man can be nothing but evil;
cc vbz av-j dt j-vvn n2 vvn p-acp n2 pp-f n1 cc n2 p-acp dt n1 pp-f dt j n1,, d n1 vmb vbi pix p-acp n-jn;
and a base person, all which sin infallibly makes him; yet there are some sins which are directly shamefull in their nature, and proper disreputation,
and a base person, all which since infallibly makes him; yet there Are Some Sins which Are directly shameful in their nature, and proper disreputation,
cc dt j n1, d r-crq n1 av-j vvz pno31; av a-acp vbr d n2 r-crq vbr av-j j p-acp po32 n1, cc j n1,
The Devils sin was the worst, because it came from the greatest malice: Adams was the worst, because it was of most universall efficacy and dissemination:
The Devils since was the worst, Because it Come from the greatest malice: Adams was the worst, Because it was of most universal efficacy and dissemination:
such as are severally, lying, and swearing. There is a strange poison in the nature of sins, that of so many sorts, every one of them should be the worst. Every sin hath an evill spirit, a Devill of its own to manage, to conduct, and to imbitter it:
such as Are severally, lying, and swearing. There is a strange poison in the nature of Sins, that of so many sorts, every one of them should be the worst. Every since hath an evil Spirit, a devil of its own to manage, to conduct, and to embitter it:
d c-acp vbr av-j, vvg, cc vvg. pc-acp vbz dt j n1 p-acp dt n1 pp-f n2, cst pp-f av d n2, d crd pp-f pno32 vmd vbi dt js. d n1 vhz dt j-jn n1, dt n1 pp-f po31 d pc-acp vvi, pc-acp vvi, cc pc-acp vvi pn31:
and although all these are Gods enemies, and have an appendant shame in their retinue, yet to some sins shame is more appropriate, and a proper ingredient in their constitutions:
and although all these Are God's enemies, and have an appendant shame in their retinue, yet to Some Sins shame is more Appropriate, and a proper ingredient in their constitutions:
cc cs d d vbr n2 n2, cc vhb dt j-jn vvb p-acp po32 n1, av p-acp d n2 n1 vbz av-dc j, cc dt j n1 p-acp po32 n2:
and those punishments which the nations of the world have inflicted upon it, are not smart so much as shame: Lustfull souls are cheap and easie, trifling and despised in all wise accounts;
and those punishments which the Nations of the world have inflicted upon it, Are not smart so much as shame: Lustful Souls Are cheap and easy, trifling and despised in all wise accounts;
cc d n2 r-crq dt n2 pp-f dt n1 vhb vvn p-acp pn31, vbr xx j av av-d c-acp n1: j n2 vbr j cc j, j-vvg cc vvn p-acp d j n2;
It is strange to consider what laborious arts of concealment, what excuses and lessenings, what pretences and fig-leaves men will put before their nakednesse and crimes;
It is strange to Consider what laborious arts of concealment, what excuses and lessenings, what pretences and Fig leaves men will put before their nakedness and crimes;
pn31 vbz j pc-acp vvi r-crq j n2 pp-f n1, r-crq n2 cc n2-vvg, r-crq n2 cc j n2 vmb vvi p-acp po32 n1 cc n2;
shame was the first thing that entred upon the sin of Adam, and when the second world began, there was a strange scene of shame acted by Noah and his sons,
shame was the First thing that entered upon the since of Adam, and when the second world began, there was a strange scene of shame acted by Noah and his Sons,
n1 vbds dt ord n1 cst vvd p-acp dt n1 pp-f np1, cc c-crq dt ord n1 vvd, pc-acp vbds dt j n1 pp-f n1 vvn p-acp np1 cc po31 n2,
What arguments, what hardnesse, what preaching, what necessity can perswade men to confesse their sins? they are so ashamed of them, that to be conceal'd they preferre before their remedy;
What Arguments, what hardness, what preaching, what necessity can persuade men to confess their Sins? they Are so ashamed of them, that to be concealed they prefer before their remedy;
and yet in penitentiall confession the shame is going off, it is like Cato 's coming out of the Theatre, or the Philosopher from the Taverne; it might have been shame to have entred,
and yet in penitential Confessi the shame is going off, it is like Cato is coming out of the Theatre, or the Philosopher from the Tavern; it might have been shame to have entered,
cc av p-acp j n1 dt n1 vbz vvg a-acp, pn31 vbz av-j np1 vbz vvg av pp-f dt n1, cc dt n1 p-acp dt n1; pn31 vmd vhi vbn n1 pc-acp vhi vvn,
But so sometimes we see a decayed beauty besmear'd with a lying fucus, and the chinks fill'd with ceruse; besides that it makes no reall beauty, it spoils the face, and betrayes evill manners;
But so sometime we see a decayed beauty besmeared with a lying fucus, and the chinks filled with ceruse; beside that it makes no real beauty, it spoils the face, and betrays evil manners;
cc-acp av av pns12 vvb dt j-vvn n1 vvn p-acp dt j-vvg n1, cc dt n2 vvn p-acp n1; p-acp cst pn31 vvz dx j n1, pn31 vvz dt n1, cc vvz j-jn n2;
if he lives in disgrace, and that nothing so breaks a mans spirit as dishonour, and the meanest person alive does not think himself fit to be despised;
if he lives in disgrace, and that nothing so breaks a men Spirit as dishonour, and the Meanest person alive does not think himself fit to be despised;
cs pns31 vvz p-acp n1, cc cst pix av vvz dt ng1 n1 p-acp n1, cc dt js n1 j vdz xx vvi px31 j pc-acp vbi vvn;
we are to consider into what an evill condition sin puts us, for which we are not only disgraced and disparaged here, marked with disgracefull punishments, despised by good men, our follies derided, our company avoided,
we Are to Consider into what an evil condition since puts us, for which we Are not only disgraced and disparaged Here, marked with disgraceful punishments, despised by good men, our follies derided, our company avoided,
But in that strange day of recompences, we shall finde the Devill to upbraid the criminall, Christ to disown them, the Angels to drive them from the seat of mercy,
But in that strange day of recompenses, we shall find the devil to upbraid the criminal, christ to disown them, the Angels to drive them from the seat of mercy,
no circumstances concerning the wicked to be considered, but them that aggravate; then the disgrace is not confin'd to the talk of a village, or a province,
no Circumstances Concerning the wicked to be considered, but them that aggravate; then the disgrace is not confined to the talk of a village, or a province,
dx n2 vvg dt j pc-acp vbi vvn, p-acp pno32 cst vvb; av dt n1 vbz xx vvn p-acp dt n1 pp-f dt n1, cc dt n1,
NONLATINALPHABET. No night shall then hide it, for in those regions of darknesse where the dishonoured man shall dwell for ever, there is nothing visible but the shame; there is light enough for that, but darknesse for all things else:
. No night shall then hide it, for in those regions of darkness where the dishonoured man shall dwell for ever, there is nothing visible but the shame; there is Light enough for that, but darkness for all things Else:
all that which troubles his conscience, and all that he willingly forgets, shall be proclaim'd by the trumpet of God, by the voice of an Archangell in the great congregation of spirits and just men.
all that which Troubles his conscience, and all that he willingly forgets, shall be proclaimed by the trumpet of God, by the voice of an Archangel in the great congregation of spirits and just men.
d d r-crq vvz po31 n1, cc d cst pns31 av-j vvz, vmb vbi vvn p-acp dt n1 pp-f np1, p-acp dt n1 pp-f dt np1 p-acp dt j n1 pp-f n2 cc j n2.
3. When the Boeotians asked the Oracle, by what they should become happy? the answer was made, NONLATINALPHABET, wicked and irreligious persons are prosperous:
3. When the Boeotians asked the Oracle, by what they should become happy? the answer was made,, wicked and irreligious Persons Are prosperous:
* that a man should be made sick for receiving the holy Sacrament unworthily, and blinde for resisting the words of an Apostle, a preacher of the Lawes of Jesus,
* that a man should be made sick for receiving the holy Sacrament unworthily, and blind for resisting the words of an Apostle, a preacher of the Laws of jesus,
and dye suddenly for breaking of his vow, and committing sacriledge, and be under the power and scourge of an exterminating Angell for climbing his Fathers bed, these are things beyond the worlds Philosophy.
and die suddenly for breaking of his Voelli, and committing sacrilege, and be under the power and scourge of an exterminating Angel for climbing his Father's Bed, these Are things beyond the world's Philosophy.
cc vvi av-j p-acp vvg pp-f po31 n1, cc vvg n1, cc vbb p-acp dt n1 cc n1 pp-f dt n-vvg n1 p-acp vvg po31 ng1 n1, d vbr n2 p-acp dt ng1 n1.
and that is, an impossibility of being concealed in most cases of heinous crimes; NONLATINALPHABET, let no man suppose that he shall for ever hide his sin:
and that is, an impossibility of being concealed in most cases of heinous crimes;, let no man suppose that he shall for ever hide his since:
cc d vbz, dt n1 pp-f vbg vvn p-acp ds n2 pp-f j n2;, vvb dx n1 vvb cst pns31 vmb p-acp av vvi po31 n1:
a single action may be conveyed away under the covert of an excuse or a privacy, escaping as Ulysses did the search of Polyphemus, and it shall in time be known that it did escape,
a single actium may be conveyed away under the covert of an excuse or a privacy, escaping as Ulysses did the search of Polyphemus, and it shall in time be known that it did escape,
But no wicked man that dwelt and delighted in sin, did ever go off from his scene of unworthinesse without a filthy character, The black veile is thrown over him before his death,
But no wicked man that dwelled and delighted in since, did ever go off from his scene of unworthiness without a filthy character, The black veil is thrown over him before his death,
and in spite shall declare more then he knowes, not more then is true, The Ancients, especially the Scholars of Epicurus, beleev'd that no man could be secured or quiet in his spirit from being discovered.
and in spite shall declare more then he knows, not more then is true, The Ancients, especially the Scholars of Epicurus, believed that no man could be secured or quiet in his Spirit from being discovered.
and besides the undiscernible connexion of the contingencies of providence, many secret crimes have been published by dreams, and talkings in their sleep.
and beside the undiscernible connexion of the contingencies of providence, many secret crimes have been published by dreams, and talkings in their sleep.
cc p-acp dt j n1 pp-f dt n2 pp-f n1, d j-jn n2 vhb vbn vvn p-acp n2, cc n2-vvg p-acp po32 n1.
and the intolerable apprehensions of damnation have open'd the cabinet of sin, and brought to light all that was acted in the curtains of night, Quippe ubi se multis per somnia saepe loquentes, Aut morbo delirantes protrâxe feruntur, Et celata diu in medium peccata dedisse.
and the intolerable apprehensions of damnation have opened the cabinet of since, and brought to Light all that was acted in the curtains of night, Quip ubi se multis per somnia saepe Loquentes, Or morbo delirantes protrâxe feruntur, Et Celata Diu in medium Peccata dedisse.
But there are so many wayes of discovery, and amongst so many, some one does so certainly happen that they are well summ'd up by Sophocles, by saying, that time hears all and tels all, NONLATINALPHABET NONLATINALPHABET.
But there Are so many ways of discovery, and among so many, Some one does so Certainly happen that they Are well summed up by Sophocles, by saying, that time hears all and tells all,.
p-acp pc-acp vbr av d n2 pp-f n1, cc p-acp av d, d pi vdz av av-j vvi cst pns32 vbr av vvd a-acp p-acp np1, p-acp vvg, cst n1 vvz d cc vvz d,.
Many persons have betrayed themselves by their own fears, and knowing themselves never to be secure enough, have gone to purge themselves of what no body suspected them;
Many Persons have betrayed themselves by their own fears, and knowing themselves never to be secure enough, have gone to purge themselves of what no body suspected them;
av-d n2 vhb vvn px32 p-acp po32 d n2, cc vvg px32 av p-acp vbi j av-d, vhb vvn pc-acp vvi px32 pp-f r-crq dx n1 vvn pno32;
Plutarch tels of a young gentleman that destroyed a swallow's nest, pretending to them that reproved him for doing the thing, which in their superstition the Greeks esteemed so ominous, that the little bird accused him for killing his Father.
Plutarch tells of a young gentleman that destroyed a swallow's nest, pretending to them that reproved him for doing the thing, which in their Superstition the Greeks esteemed so ominous, that the little bird accused him for killing his Father.
and had kept this in secret and sure ministry to be as an argument to destroy Atheisme from the face of the earth, by opening the secrets of men with this key of providence.
and had kept this in secret and sure Ministry to be as an argument to destroy Atheism from the face of the earth, by opening the secrets of men with this key of providence.
cc vhd vvn d p-acp n-jn cc j n1 pc-acp vbi p-acp dt n1 pc-acp vvi n1 p-acp dt n1 pp-f dt n1, p-acp vvg dt n2-jn pp-f n2 p-acp d n1 pp-f n1.
Intercepting of letters, mistaking names, false inscriptions, errors of messengers, faction of the parties, fear in the actors, horror in the action, the majesly of the person, the restlesnesse of the minde, distracted looks, wearinesse of the spirit, and all under the conduct of the Divine wisdome,
Intercepting of letters, mistaking names, false inscriptions, errors of messengers, faction of the parties, Fear in the actors, horror in the actium, the Majesty of the person, the Restlessness of the mind, distracted looks, weariness of the Spirit, and all under the conduct of the Divine Wisdom,
and visible as the Chian wines in the purest Crystall. For besides that God takes care of Kings and of the lives of men, NONLATINALPHABET NONLATINALPHABET,
and visible as the Chian wines in the Purest Crystal. For beside that God Takes care of Kings and of the lives of men,,
driving away evill from their persons, and watching as a Mother to keep gnats and flies from her dear boy sleeping in the cradle, there are in the machinations of a mighty mischief,
driving away evil from their Persons, and watching as a Mother to keep gnats and flies from her dear boy sleeping in the cradle, there Are in the machinations of a mighty mischief,
And after all, it was seen and observed by him that stood behinde the cloud, who shall also bring every work of darknesse into light in the day of strange discoveries and fearfull recompences:
And After all, it was seen and observed by him that stood behind the cloud, who shall also bring every work of darkness into Light in the day of strange discoveries and fearful recompenses:
cc p-acp d, pn31 vbds vvn cc vvn p-acp pno31 cst vvd p-acp dt n1, r-crq vmb av vvi d n1 pp-f n1 p-acp n1 p-acp dt n1 pp-f j n2 cc j n2:
I do not here speak of those sins which are naturally consequent to each other, as evill words to evill thoughts, evill actions to evill words, rage to drunkennesse, lust to gluttony, pride to ambition;
I do not Here speak of those Sins which Are naturally consequent to each other, as evil words to evil thoughts, evil actions to evil words, rage to Drunkenness, lust to gluttony, pride to ambition;
pns11 vdb xx av vvi pp-f d n2 r-crq vbr av-j j p-acp d n-jn, p-acp j-jn n2 p-acp j-jn n2, j-jn n2 p-acp j-jn n2, n1 p-acp n1, n1 p-acp n1, n1 p-acp n1;
and Judas his covetousnesse with betraying his Lord, and that betraying with despair, and that despair with self-murder. — NONLATINALPHABET NONLATINALPHABET,
and Judas his covetousness with betraying his Lord, and that betraying with despair, and that despair with self-murder. —,
cc np1 po31 n1 p-acp vvg po31 n1, cc d vvg p-acp n1, cc d n1 p-acp n1. —,
One evill invites another, and when God is angry and withdrawes his grace, and the holy Spirit is grieved and departs from his dwelling, the man is left at the mercy of the mercilesse enemy,
One evil invites Another, and when God is angry and withdraws his grace, and the holy Spirit is grieved and departs from his Dwelling, the man is left At the mercy of the merciless enemy,
pi j-jn vvz n-jn, cc c-crq np1 vbz j cc vvz po31 n1, cc dt j n1 vbz vvn cc vvz p-acp po31 n-vvg, dt n1 vbz vvn p-acp dt n1 pp-f dt j n1,
For it is a certain truth, that he who resists, or that neglects to use Gods grace, shall fall into that evill condition, that when he wants it most, he shall have least.
For it is a certain truth, that he who resists, or that neglects to use God's grace, shall fallen into that evil condition, that when he Wants it most, he shall have least.
p-acp pn31 vbz dt j n1, cst pns31 r-crq vvz, cc d vvz pc-acp vvi npg1 n1, vmb vvi p-acp d j-jn n1, cst c-crq pns31 vvz pn31 av-ds, pns31 vmb vhi ds.
and if ever we finde that a sin succeeds a sin in the same instance, it is because we refuse to repent; but if a sin succeeds a sin in another instance,
and if ever we find that a since succeeds a since in the same instance, it is Because we refuse to Repent; but if a since succeeds a since in Another instance,
For though men in this case grow insensible, and that's part of the disease, NONLATINALPHABET, saith Chrysostome, it is the biggest part of the evill that the man feels it not,
For though men in this case grow insensible, and that's part of the disease,, Says Chrysostom, it is the biggest part of the evil that the man feels it not,
and sometimes God works a miracle, and besides his own rule delights to reform a dissolute person, to force a man from the grave, to draw him against the bent of his evill habits;
and sometime God works a miracle, and beside his own Rule delights to reform a dissolute person, to force a man from the grave, to draw him against the bent of his evil habits;
cc av np1 vvz dt n1, cc p-acp po31 d n1 vvz pc-acp vvi dt j n1, pc-acp vvi dt n1 p-acp dt n1, pc-acp vvi pno31 p-acp dt n1 pp-f po31 j-jn n2;
yet it is so seldome that we are left to consider, that such persons are in a desperate condition, who cannot be saved unlesse God is pleased to work a miracle.
yet it is so seldom that we Are left to Consider, that such Persons Are in a desperate condition, who cannot be saved unless God is pleased to work a miracle.
av pn31 vbz av av cst pns12 vbr vvn pc-acp vvi, cst d n2 vbr p-acp dt j n1, r-crq vmbx vbi vvn cs np1 vbz vvn pc-acp vvi dt n1.
3. Sinne brings in its retinue, fearfull plagues and evill angels, messengers of the displeasure of God, concerning which, NONLATINALPHABET, there are enough of dead;
3. Sin brings in its retinue, fearful plagues and evil Angels, messengers of the displeasure of God, Concerning which,, there Are enough of dead;
and those not only to the lesse perfect, but to the best persons, that it makes demonstration, that every sinner is in a worse condition then he dreams of. For consider;
and those not only to the less perfect, but to the best Persons, that it makes demonstration, that every sinner is in a Worse condition then he dreams of. For Consider;
cc d xx av-j p-acp dt av-dc j, cc-acp p-acp dt js n2, cst pn31 vvz n1, cst d n1 vbz p-acp dt jc n1 cs pns31 vvz pp-f. p-acp vvb;
Did not God punish Zedekiah with suffering his eyes to be put out in the house of bondage? was not God so angry with Valentinian, that he gave him into his enemies hand to be flay'd alive? Have not many persons been struck suddenly in the very act of sin,
Did not God Punish Zedekiah with suffering his eyes to be put out in the house of bondage? was not God so angry with Valentinian, that he gave him into his enemies hand to be flayed alive? Have not many Persons been struck suddenly in the very act of since,
vdd xx np1 vvi np1 p-acp vvg po31 n2 pc-acp vbi vvn av p-acp dt n1 pp-f n1? vbds xx np1 av j p-acp np1, cst pns31 vvd pno31 p-acp po31 ng1 n1 pc-acp vbi vvn j? vhb xx d n2 vbn vvn av-j p-acp dt j n1 pp-f n1,
and yet God was so severely angry that this man was suffered to fall in so big a calamity, that he dyed by the hands of violence, in a manner so seemingly impossible to his condition, that it looked like the biggest sorrow that hath happened to the sons of men? But then let us consider how many and how great crimes we have done;
and yet God was so severely angry that this man was suffered to fallen in so big a calamity, that he died by the hands of violence, in a manner so seemingly impossible to his condition, that it looked like the biggest sorrow that hath happened to the Sons of men? But then let us Consider how many and how great crimes we have done;
cc av np1 vbds av av-j j cst d n1 vbds vvn pc-acp vvi p-acp av j dt n1, cst pns31 vvd p-acp dt n2 pp-f n1, p-acp dt n1 av av-vvg j p-acp po31 n1, cst pn31 vvd av-j dt js n1 cst vhz vvn p-acp dt n2 pp-f n2? p-acp av vvb pno12 vvi c-crq d cc c-crq j n2 pns12 vhb vdn;
what then do we think shall become of this affair? where must we suffer this vengeance? For that it is due, that it is just we suffer it, these sad examples are a perfect demonstration.
what then do we think shall become of this affair? where must we suffer this vengeance? For that it is due, that it is just we suffer it, these sad Examples Are a perfect demonstration.
r-crq av vdb pns12 vvb vmb vvi pp-f d n1? q-crq vmb pns12 vvi d n1? p-acp cst pn31 vbz j-jn, cst pn31 vbz j pns12 vvb pn31, d j n2 vbr dt j n1.
and then let us consider into what a fearfull condition sin hath put us, upon whom a sentence is read, that we shall be plagued like Zedekiah, or Corah, or Dathan, or the King of Spain, or any other King who, were,
and then let us Consider into what a fearful condition since hath put us, upon whom a sentence is read, that we shall be plagued like Zedekiah, or Corah, or Dathan, or the King of Spain, or any other King who, were,
cc av vvb pno12 vvi p-acp r-crq dt j n1 n1 vhz vvn pno12, p-acp ro-crq dt n1 vbz vvn, cst pns12 vmb vbi vvn av-j np1, cc np1, cc np1, cc dt n1 pp-f np1, cc d j-jn n1 r-crq, vbdr,
But then what would become of us, if God should be as angry at our sin as at Zedekiahs, or King Davids? where have we in our body room enough for so many stripes,
But then what would become of us, if God should be as angry At our since as At Zedekiah's, or King Davids? where have we in our body room enough for so many stripes,
p-acp av q-crq vmd vvi pp-f pno12, cs np1 vmd vbi a-acp j p-acp po12 n1 c-acp p-acp njp2, cc n1 np1? c-crq vhb pns12 p-acp po12 n1 n1 av-d p-acp av d n2,
Cujus vulturis hoc erit cadaver? what vultur, what death, what affliction shall destroy this sinner? The sin hath a punishment of its own which usually attends it, as giddinesse does a drunkard.
Cujus vulturis hoc erit cadaver? what vulture, what death, what affliction shall destroy this sinner? The since hath a punishment of its own which usually attends it, as giddiness does a drunkard.
and oppression of widowes hath a sting, for the tears of the oppressed are to the oppressour, like the waters of jealousie, making the belly to swell, and the thigh to rot;
and oppression of Widows hath a sting, for the tears of the oppressed Are to the oppressor, like the waters of jealousy, making the belly to swell, and the thigh to rot;
But therefore God that knowes all our tricks and devices, our stratagems to be undone, hath therefore apportioned out his punishments, by analogies, by proportions, and entaile:
But Therefore God that knows all our tricks and devices, our stratagems to be undone, hath Therefore apportioned out his punishments, by analogies, by proportions, and entail:
p-acp av np1 cst vvz d po12 n2 cc n2, po12 n2 pc-acp vbi vvn, vhz av vvn av po31 n2, p-acp n2, p-acp n2, cc vvi:
And of this the Heathen have been taught something by conversation with the Hebrewes and Christians; unicui { que } nostrum dare paedagogum Deum, said Seneca to Lucilius, non primarium, sed ex eorum numero, quos Ovidius vocat ex plebe deos.
And of this the Heathen have been taught something by Conversation with the Hebrews and Christians; unicui { que } nostrum Dare Pedagogue God, said Senecca to Lucilius, non Primarium, sed ex Their numero, quos Ovidius vocat ex plebe Gods.
cc pp-f d dt j-jn vhb vbn vvn pi p-acp n1 p-acp dt njpg2 cc np1; fw-la { fw-fr } fw-la vvb fw-la fw-la, vvd np1 p-acp np1, fw-fr fw-la, fw-la fw-la fw-la fw-it, fw-la np1 fw-la fw-la n1 fw-la.
and it was the doctrine of the Stoicks, that to every one there was assigned a Genius and a Juno: Quamobrem major coelitum populus etiam quam hominum intelligi potest, quum singuli ex semetipsis totidem Deos faciant, Junones gentos { que } adoptando sibi, said Pliny. Every one does adopt Gods into his family and get a Gunius and a Juno of their own, Junonem meam iratam habeam; it was the oath of Quartilla in Petronius; and Socrates in Plato is said to swear by his Juno; though afterwards among the Romans it became the womans oath, and a note of effeminacy;
and it was the Doctrine of the Stoics, that to every one there was assigned a Genius and a Juno: Therefore Major coelitum populus etiam quam hominum intelligi potest, Whom Singuli ex semetipsis totidem Gods faciant, Juno gentos { que } adoptando sibi, said pliny. Every one does adopt God's into his family and get a Gnossian and a Juno of their own, Junonem meam iratam habeam; it was the oath of Quartilla in Petronius; and Socrates in Plato is said to swear by his Juno; though afterwards among the Romans it became the woman's oath, and a note of effeminacy;
cc pn31 vbds dt n1 pp-f dt njp2, cst p-acp d pi pc-acp vbds vvn dt n1 cc dt np1: fw-la j fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la n1 fw-la fw-la fw-la, np1 n2 { fw-fr } fw-la fw-la, vvd np1. d pi vdz vvi n2 p-acp po31 n1 cc vvi dt np1 cc dt np1 pp-f po32 d, fw-la fw-la fw-la n1; pn31 vbds dt n1 pp-f np1 p-acp np1; cc npg1 p-acp np1 vbz vvn pc-acp vvi p-acp po31 np1; cs av p-acp dt np1 pn31 vvd dt ng1 n1, cc dt n1 pp-f n1;
and concerning St. Peter, the faithfull had an opinion, that it might be his Angell; agreeing to the Doctrine of our blessed Lord, who spake of Angels appropriate to his little ones, to infants, to those that belong to him.
and Concerning Saint Peter, the faithful had an opinion, that it might be his Angel; agreeing to the Doctrine of our blessed Lord, who spoke of Angels Appropriate to his little ones, to Infants, to those that belong to him.
* It makes us to lose all that which Christ purchased for us, all the blessings of his providence, the comforts of his spirit, the aids of his grace, the light of his countenance, the hopes of his glory;
* It makes us to loose all that which christ purchased for us, all the blessings of his providence, the comforts of his Spirit, the aids of his grace, the Light of his countenance, the hope's of his glory;
Well might it be said in the words of God by the Prophet, ponam Babylonem in possessionem Erinacei, Babylon shall be the possession of an Hedgehog: that's a sinners dwelling;
Well might it be said in the words of God by the Prophet, Ponam Babylonem in possessionem Erinacei, Babylon shall be the possession of an Hedgehog: that's a Sinners Dwelling;
I summe up all with the saying of Publius Mimus, Tolerabilior est qui mori jubet quàm qui malè vivere, He is more to be endured that puts a man to death,
I sum up all with the saying of Publius Mimus, Tolerabilior est qui Mori jubet quàm qui malè vivere, He is more to be endured that puts a man to death,
Ephes. 4. 29. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
Ephesians 4. 29. Let no corrupt communication proceed out of your Mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers.
and tomorrow the book is newes, and with its novelties gives him fresh entertainment, while the retaining brain layes the book aside, and is full already.
and tomorrow the book is news, and with its novelties gives him fresh entertainment, while the retaining brain lays the book aside, and is full already.
cc av-an dt n1 vbz n1, cc p-acp po31 n2 vvz pno31 j n1, cs dt vvg n1 vvz dt n1 av, cc vbz j av.
and therefore when the Egyptians sacrificed to Harpocrates their god of Silence, in the midst of their rites they cryed out NONLATINALPHABET, The Tongue is an Angel, good or bad, that's as it happens;
and Therefore when the egyptians sacrificed to Harpocrates their god of Silence, in the midst of their Rites they cried out, The Tongue is an Angel, good or bad, that's as it happens;
for by voices and homilies, by questions and answers, by narratives and invectives, by counsell and reproofe, by praises and hymnes, by prayers and glorifications, we serve Gods glory, and the necessities of men;
for by voices and homilies, by questions and answers, by narratives and invectives, by counsel and reproof, by praises and Hymns, by Prayers and glorifications, we serve God's glory, and the necessities of men;
c-acp p-acp n2 cc n2, p-acp n2 cc n2, p-acp n2 cc n2, p-acp n1 cc n1, p-acp n2 cc n2, p-acp n2 cc n2, pns12 vvb ng1 n1, cc dt n2 pp-f n2;
and declare his praises, and shew forth his glory; it concerns us to take care that nature be changed into grace, necessity into choice, that while we speak the greatnesse of God,
and declare his praises, and show forth his glory; it concerns us to take care that nature be changed into grace, necessity into choice, that while we speak the greatness of God,
and minister to the needs of our neighbor, and doe the works of life and religion, of society and prudence, we may be fitted to bear a part in the songs of Angels,
and minister to the needs of our neighbour, and do the works of life and Religion, of society and prudence, we may be fitted to bear a part in the songs of Angels,
cc vvi p-acp dt n2 pp-f po12 n1, cc vdb dt n2 pp-f n1 cc n1, pp-f n1 cc n1, pns12 vmb vbi vvn pc-acp vvi dt n1 p-acp dt n2 pp-f n2,
and then it sounds like the Scriech-owle, or the groans of death; sorrow and shame, folly and repentance are the notes, and formidable accents of that discord.
and then it sounds like the Screech-owl, or the groans of death; sorrow and shame, folly and Repentance Are the notes, and formidable accents of that discord.
cc av pn31 vvz av-j dt n1, cc dt n2 pp-f n1; n1 cc n1, n1 cc n1 vbr dt n2, cc j n2 pp-f d n1.
and therefore I have sometimes wondred how it came to passe, that some of the Ancients, men wise and modest, chaste and of sober spirits, have faln into a fond liberty of declamation against uncleannesse, using such words which bring that sin upon the stage of fancy,
and Therefore I have sometime wondered how it Come to pass, that Some of the Ancients, men wise and modest, chaste and of Sobrium spirits, have fallen into a found liberty of declamation against uncleanness, using such words which bring that since upon the stage of fancy,
cc av pns11 vhb av vvn c-crq pn31 vvd pc-acp vvi, cst d pp-f dt n2-j, n2 j cc j, j cc pp-f j n2, vhb vvn p-acp dt j n1 pp-f n1 p-acp n1, vvg d vvz r-crq vvb d n1 p-acp dt n1 pp-f n1,
For who can without blushing read Seneca describing the Looking-glasse of Hostius, or the severe but looser words of Persius, or the reproofes of St. Hierom himselfe, that great Patron of virginity,
For who can without blushing read Senecca describing the Looking glass of Hostius, or the severe but looser words of Persius, or the reproofs of Saint Hieronymus himself, that great Patron of virginity,
NONLATINALPHABET, you cannot profit the hearers unlesse you discover the filthinesse, for the withdrawing the curtain is shame and confutation enough for so great a basenesse;
, you cannot profit the hearers unless you discover the filthiness, for the withdrawing the curtain is shame and confutation enough for so great a baseness;
And indeed there is a materiall difference in the designe of him that speaks; if he speaks NONLATINALPHABET, according to his secret affection and private folly, it is certainly intolerable;
And indeed there is a material difference in the Design of him that speaks; if he speaks, according to his secret affection and private folly, it is Certainly intolerable;
cc av pc-acp vbz dt j-jn n1 p-acp dt n1 pp-f pno31 cst vvz; cs pns31 vvz, vvg p-acp po31 j-jn n1 cc j n1, pn31 vbz av-j j;
But the word which the Apostle uses [ NONLATINALPHABET ] means more then this. NONLATINALPHABET, said Eupolis, and so it signifies musty, rotten, and outworn with age;
But the word which the Apostle uses [ ] means more then this., said Eupolis, and so it signifies musty, rotten, and outworn with age;
p-acp dt n1 r-crq dt n1 n2 [ ] vvz av-dc cs d., vvd np1, cc av pn31 vvz j, j-vvn, cc vvn p-acp n1;
NONLATINALPHABET, iusty peace, so Aristophanes: and according to this acception of the word, we are forbidden to use all language that is in any sense corrupted, unreasonable, or uselesse;
, iusty peace, so Aristophanes: and according to this acception of the word, we Are forbidden to use all language that is in any sense corrupted, unreasonable, or useless;
, zz n1, av np1: cc vvg p-acp d n1 pp-f dt n1, pns12 vbr vvn pc-acp vvi d n1 cst vbz p-acp d n1 vvn, j, cc j;
language proceeding from our old iniquity, evill habits, or unworthy customes, called in the style of Scripture the remains of the old man, and by the Greeks, doting or talking fondly; NONLATINALPHABET;
language proceeding from our old iniquity, evil habits, or unworthy customs, called in the style of Scripture the remains of the old man, and by the Greeks, doting or talking fondly;;
the boy talkes like an old dotard. 2. NONLATINALPHABET signifies wicked, filthy, or reproachfull, NONLATINALPHABET, any thing that is in its own nature criminall and disgracefull, any language that ministers to mischief.
the boy talks like an old dotard. 2. signifies wicked, filthy, or reproachful,, any thing that is in its own nature criminal and disgraceful, any language that Ministers to mischief.
dt n1 vvz av-j dt j n1. crd vvz j, j, cc j,, d n1 cst vbz p-acp po31 d n1 j-jn cc j, d n1 cst vvz p-acp n1.
But it is worse then all this: NONLATINALPHABET, it is a deletery, an extinction of all good, for NONLATINALPHABET is NONLATINALPHABET, it is a destruction,
But it is Worse then all this:, it is a deletery, an extinction of all good, for is, it is a destruction,
And therefore under this word is comprised all the evill of the tongue, that wicked instrument of the unclean Spirit, in the capacity of all the appellatives. 1. Here is forbidden the uselesse, vain,
And Therefore under this word is comprised all the evil of the tongue, that wicked Instrument of the unclean Spirit, in the capacity of all the appellatives. 1. Here is forbidden the useless, vain,
cc av p-acp d n1 vbz vvn d dt n-jn pp-f dt n1, cst j n1 pp-f dt j n1, p-acp dt n1 pp-f d dt n2. crd av vbz vvn dt j, j,
and trifling conversation, the NONLATINALPHABET, the god of Flies, so is the Devils name, he rules by these little things, by trifles and vanity, by idle and uselesse words, by the entercourses of a vain conversation. 2. The Devill is NONLATINALPHABET,
and trifling Conversation, the, the god of Flies, so is the Devils name, he rules by these little things, by trifles and vanity, by idle and useless words, by the intercourses of a vain Conversation. 2. The devil is,
cc j-vvg n1, dt, dt n1 pp-f n2, av vbz dt ng1 n1, pns31 vvz p-acp d j n2, p-acp n2 cc n1, p-acp j cc j n2, p-acp dt n2 pp-f dt j n1. crd dt n1 vbz,
an Accuser of the Brethren, and the calumniating, slandering, undervaluing, detracting tongue does his work, that's NONLATINALPHABET, the second that I named,
an Accuser of the Brothers, and the calumniating, slandering, undervaluing, detracting tongue does his work, that's, the second that I nam,
for NONLATINALPHABET is NONLATINALPHABET, so Hesychius; it is slander, hatred, and calumny. 3. But the third is NONLATINALPHABET, the Devils worst appellative, the Destroyer, the dissolute, wanton, tempting, destroying conversation;
for is, so Hesychius; it is slander, hatred, and calumny. 3. But the third is, the Devils worst appellative, the Destroyer, the dissolute, wanton, tempting, destroying Conversation;
p-acp vbz, av np1; pn31 vbz n1, n1, cc n1. crd p-acp dt ord vbz, dt ng1 js j, dt n1, dt j, j-jn, j-vvg, vvg n1;
Of these in order, and first of the trifling, vain, uselesse, and impertinent conversation, NONLATINALPHABET, let no vain communication proceed out of your mouth.
Of these in order, and First of the trifling, vain, useless, and impertinent Conversation,, let no vain communication proceed out of your Mouth.
pp-f d p-acp n1, cc ord pp-f dt j-vvg, j, j, cc j n1,, vvb dx j n1 vvb av pp-f po22 n1.
and full of sweetnesse and justice and noblenesse, but he would read his nonsense verses to all companies at the publick games and in private feasts, in the baths,
and full of sweetness and Justice and nobleness, but he would read his nonsense Verses to all companies At the public games and in private feasts, in the baths,
cc j pp-f n1 cc n1 cc n1, cc-acp pns31 vmd vvi po31 n1 n2 p-acp d n2 p-acp dt j n2 cc p-acp j n2, p-acp dt n2,
for when a sudden silence arose, they said that Mercury was entred, meaning, that he being their loquax numen, their prating god, yet that quitted him not,
for when a sudden silence arose, they said that Mercury was entered, meaning, that he being their Loquax numen, their prating god, yet that quit him not,
And indeed there are some persons so full of nothings, that like the strait sea of Pontus they perpetually empty themselves by their mouth, making every company or single person they fasten on, to be their Propontis; such a one as was Anaximenes, NONLATINALPHABET, He was an Ocean of words, but a drop of understanding.
And indeed there Are Some Persons so full of nothings, that like the strait sea of Pontus they perpetually empty themselves by their Mouth, making every company or single person they fasten on, to be their Propontis; such a one as was Anaximenes,, He was an Ocean of words, but a drop of understanding.
cc av a-acp vbr d n2 av j pp-f pi2x, cst av-j dt j n1 pp-f np1 pns32 av-j vvi px32 p-acp po32 n1, vvg d n1 cc j n1 pns32 vvb a-acp, pc-acp vbi po32 np1; d dt crd c-acp vbds np1,, pns31 vbds dt n1 pp-f n2, cc-acp dt n1 pp-f n1.
And if there were no more in this then the matter of prudence, and the proper measures of civill conversation, it would yet highly concern old men, and young men and women to separate from their persons the reproach of their sex and age, that modesty of speech be the ornament of the youthfull,
And if there were no more in this then the matter of prudence, and the proper measures of civil Conversation, it would yet highly concern old men, and young men and women to separate from their Persons the reproach of their sex and age, that modesty of speech be the ornament of the youthful,
cc cs pc-acp vbdr dx dc p-acp d av dt n1 pp-f n1, cc dt j n2 pp-f j n1, pn31 vmd av av-j vvi j n2, cc j n2 cc n2 pc-acp vvi p-acp po32 n2 dt n1 pp-f po32 n1 cc n1, cst n1 pp-f n1 vbb dt n1 pp-f dt j,
for while he remembers the things of his youth, and not how often he hath told them in his old age, he grows in love with the trifles of his youthfull dayes,
for while he remembers the things of his youth, and not how often he hath told them in his old age, he grows in love with the trifles of his youthful days,
and most commonly will be so ordered that it shall please the company, (and that, truth or honest plainnesse seldome does) or there is a byasse in it, which the more of weight and transportation it hath, the lesse it hath of ingenuity.
and most commonly will be so ordered that it shall please the company, (and that, truth or honest plainness seldom does) or there is a bias in it, which the more of weight and transportation it hath, the less it hath of ingenuity.
cc av-ds av-j vmb vbi av vvn cst pn31 vmb vvi dt n1, (cc cst, n1 cc j n1 av vdz) cc pc-acp vbz dt n1 p-acp pn31, r-crq dt av-dc pp-f n1 cc n1 pn31 vhz, dt av-dc pn31 vhz pp-f n1.
and then they are not beleeved, or at last are found lyars, and such discourses are built up to serve the ministeries or pleasures of the company, but nothing else.
and then they Are not believed, or At last Are found liars, and such discourses Are built up to serve the ministeries or pleasures of the company, but nothing Else.
cc av pns32 vbr xx vvn, cc p-acp ord vbr vvn n2, cc d n2 vbr vvn a-acp pc-acp vvi dt n2 cc n2 pp-f dt n1, cc-acp pix av.
and it will be impossible that the minde should be perpetually present to a perpetuall talker, but they will forget truth and themselves, and their own relations.
and it will be impossible that the mind should be perpetually present to a perpetual talker, but they will forget truth and themselves, and their own relations.
cc pn31 vmb vbi j cst dt n1 vmd vbi av-j j p-acp dt j n1, p-acp pns32 vmb vvi n1 cc px32, cc po32 d n2.
To this purpose are the words of St. Gregory; while the tongue is not restrained from idle words, ad temeritatem stultae increpationis efferatur, it is made wilde, or may be brought forth to rashnesse and folly:
To this purpose Are the words of Saint Gregory; while the tongue is not restrained from idle words, ad temeritatem Foolish increpationis efferatur, it is made wild, or may be brought forth to rashness and folly:
p-acp d n1 vbr dt n2 pp-f n1 np1; cs dt n1 vbz xx vvn p-acp j n2, fw-la fw-la fw-la fw-la fw-la, pn31 vbz vvn j, cc vmb vbi vvn av p-acp n1 cc n1:
and by [ vain ] they understood false or lying, not uselesse or imprudent; and yet so though our blessed Saviour hath not so severely forbidden every empty, unsignificant discourse,
and by [ vain ] they understood false or lying, not useless or imprudent; and yet so though our blessed Saviour hath not so severely forbidden every empty, unsignificant discourse,
cc p-acp [ j ] pns32 vvd j cc vvg, xx j cc j; cc av av c-acp po12 j-vvn n1 vhz xx av av-j vvn d j, j n1,
2. Of every idle word we shal give account, but yet so, that sometimes the NONLATINALPHABET, the judgment shall fall upon the words, not upon the persons; they be hay and stubble, uselesse and impertinent, light and easie, the fire shall consume them,
2. Of every idle word we shall give account, but yet so, that sometime the, the judgement shall fallen upon the words, not upon the Persons; they be hay and stubble, useless and impertinent, Light and easy, the fire shall consume them,
crd pp-f d j n1 pns12 vmb vvi n1, p-acp av av, cst av dt, dt n1 vmb vvi p-acp dt n2, xx p-acp dt n2; pns32 vbb n1 cc n1, j cc j, j cc j, dt n1 vmb vvi pno32,
yet even the capacities of profit are so large and numerous, that no man hath cause to complain that his tongue is too much restrained by this severity.
yet even the capacities of profit Are so large and numerous, that no man hath cause to complain that his tongue is too much restrained by this severity.
av av dt n2 pp-f n1 vbr av j cc j, cst dx n1 vhz n1 pc-acp vvi cst po31 n1 vbz av av-d vvn p-acp d n1.
or the uses of mankinde, he may increase learning, or confirm his notices, cast in his symbol of experience and observation, till the particulars may become a proverbiall sentence and a rule;
or the uses of mankind, he may increase learning, or confirm his notices, cast in his symbol of experience and observation, till the particulars may become a proverbial sentence and a Rule;
cc dt n2 pp-f n1, pns31 vmb vvi n1, cc vvi po31 n2, vvn p-acp po31 n1 pp-f n1 cc n1, c-acp dt n2-j vmb vvi dt j n1 cc dt n1;
he may serve the ends of civility and popular addresses, or may instruct his brother or himselfe, by something which at that time shall not be reduc'd to a precept by way of meditation,
he may serve the ends of civility and popular Addresses, or may instruct his brother or himself, by something which At that time shall not be reduced to a precept by Way of meditation,
pns31 vmb vvi dt n2 pp-f n1 cc j n2, cc vmb vvi po31 n1 cc px31, p-acp pi r-crq p-acp d n1 vmb xx vbi vvn p-acp dt n1 p-acp n1 pp-f n1,
he may counsell or teach, reprove or admonish, call to minde a precept, or disgrace a vice, reprove it by a parable or a story, by way of Idea or witty representment;
he may counsel or teach, reprove or admonish, call to mind a precept, or disgrace a vice, reprove it by a parable or a story, by Way of Idea or witty representment;
pns31 vmb vvi cc vvi, vvi cc vvi, vvb pc-acp vvi dt n1, cc vvi dt n1, vvb pn31 p-acp dt n1 cc dt n1, p-acp n1 pp-f n1 cc j n1;
and expect to give account of his folly in the dayes of recompense. 4. Although in this latitude a mans discourses may be free and safe from judgement,
and expect to give account of his folly in the days of recompense. 4. Although in this latitude a men discourses may be free and safe from judgement,
cc vvb pc-acp vvi n1 pp-f po31 n1 p-acp dt n2 pp-f n1. crd cs p-acp d n1 dt ng1 n2 vmb vbi j cc j p-acp n1,
and in this it was, that St. Bernard gave caution, Nemo parvi aestimet tempus quod in verbis consumitur otiosis, Let no man think it a light matter that he spend his pretious time in idle words;
and in this it was, that Saint Bernard gave caution, Nemo parvi aestimet Tempus quod in verbis consumitur otiosis, Let no man think it a Light matter that he spend his precious time in idle words;
though in all senses of their owne nature and proper relations they be innocent. They are a throwing away something of that which is to be expended for eternity,
though in all Senses of their own nature and proper relations they be innocent. They Are a throwing away something of that which is to be expended for eternity,
cs p-acp d n2 pp-f po32 d n1 cc j n2 pns32 vbb j-jn. pns32 vbr dt vvg av pi pp-f d r-crq vbz pc-acp vbi vvn p-acp n1,
that the talking man makes himselfe artificially deafe, being like a man in the steeple when the bells ring, you talke to a deafe man, though you speake wisely;
that the talking man makes himself artificially deaf, being like a man in the steeple when the Bells' ring, you talk to a deaf man, though you speak wisely;
But this morosity and sullennesse is so far from being imitable and laudable, that if there were no direct prevarication of any commands expressed or intimated in Scripture,
But this morosity and sullenness is so Far from being imitable and laudable, that if there were no Direct prevarication of any commands expressed or intimated in Scripture,
p-acp d n1 cc n1 vbz av av-j p-acp vbg j cc j, cst cs a-acp vbdr dx j n1 pp-f d n2 vvn cc vvn p-acp n1,
yet it must certainly either draw with it, or be it self an infinite omission of duty, especially in the externall glorifications of God, in the institution or advantages of others, in thanksgiving and publick offices,
yet it must Certainly either draw with it, or be it self an infinite omission of duty, especially in the external glorifications of God, in the Institution or advantages of Others, in thanksgiving and public Offices,
av pn31 vmb av-j d vvi p-acp pn31, cc vbi pn31 n1 dt j n1 pp-f n1, av-j p-acp dt j n2 pp-f np1, p-acp dt n1 cc n2 pp-f n2-jn, p-acp n1 cc j n2,
This was to make amends for committing many sins by omitting many duties, and in stead of digging out the offending eye, to pluck out both, that they might neither see the scandall nor the duty;
This was to make amends for committing many Sins by omitting many duties, and in stead of digging out the offending eye, to pluck out both, that they might neither see the scandal nor the duty;
d vbds pc-acp vvi n2 p-acp vvg d n2 p-acp vvg d n2, cc p-acp n1 pp-f vvg av dt j-vvg n1, pc-acp vvi av av-d, cst pns32 vmd av-dx vvi dt n1 ccx dt n1;
and kept it a whole Lent in his religious retirements, cujus facti mei si causam quaeris (said he in his account he gives of it) idcircò à sermone prorsus abstinui, ut sermonibus meis moderari discam;
and kept it a Whole Lent in his religious retirements, cujus facti mei si Causam Quaeris (said he in his account he gives of it) idcircò à sermon prorsus abstinui, ut sermonibus meis moderari discam;
and the itch of prating, so to chastise that petulant member, as if there were a great pleasure in prating, which when it grew inordinate, it was to be restrained and punished like other lusts.
and the itch of prating, so to chastise that petulant member, as if there were a great pleasure in prating, which when it grew inordinate, it was to be restrained and punished like other Lustiest.
cc dt n1 pp-f vvg, av pc-acp vvi d j n1, c-acp cs pc-acp vbdr dt j n1 p-acp vvg, r-crq c-crq pn31 vvd j, pn31 vbds pc-acp vbi vvn cc vvn av-j j-jn n2.
I remember it was reported of St. Paul the Hermit, Scholar of St. Anthony, that having once asked whether Christ or the old Prophets were first, he grew so ashamed of his foolish Question, that he spake not a word for 3 years following:
I Remember it was reported of Saint Paul the Hermit, Scholar of Saint Anthony, that having once asked whither christ or the old prophets were First, he grew so ashamed of his foolish Question, that he spoke not a word for 3 Years following:
Though the pious minde is in such actions highly to be regarded, yet I am no way perswaded of the prudence of such a deadnesse and Libitinarian Religion;
Though the pious mind is in such actions highly to be regarded, yet I am no Way persuaded of the prudence of such a deadness and Libitinarian Religion;
cs dt j n1 vbz p-acp d n2 av-j pc-acp vbi vvn, av pns11 vbm dx n1 vvn pp-f dt n1 pp-f d dt n1 cc j-jn n1;
so such importune silence was called, and understood to be a degree of stupidity and madnesse; for so Physicians among the signes of that disease in dogs, place their not barking;
so such importune silence was called, and understood to be a degree of stupidity and madness; for so Physicians among the Signs of that disease in Dogs, place their not barking;
av d j n1 vbds vvn, cc vvd pc-acp vbi dt n1 pp-f n1 cc n1; p-acp av n2 p-acp dt n2 pp-f d n1 p-acp n2, vvb po32 xx vvg;
yet it is certaine, in silence there is wisdome, and there may be deep religion. So Aretaeus describing the life of a studious man, among others, he inserts this, they are NONLATINALPHABET, without colour, pale and wise,
yet it is certain, in silence there is Wisdom, and there may be deep Religion. So Aretaeus describing the life of a studious man, among Others, he inserts this, they Are, without colour, pale and wise,
av pn31 vbz j, p-acp n1 a-acp vbz n1, cc po32 vmb vbi j-jn n1. av np1 vvg dt n1 pp-f dt j n1, p-acp n2-jn, pns31 vvz d, pns32 vbr, p-acp n1, j cc j,
For so have I heard that all the noyses and prating of the poole, the croaking of frogs and toads is hushed and appeased upon the instant of bringing upon them the light of a candle or torch.
For so have I herd that all the noises and prating of the pool, the croaking of frogs and toads is hushed and appeased upon the instant of bringing upon them the Light of a candle or torch.
p-acp av vhb pns11 vvn cst d dt n2 cc n-vvg pp-f dt n1, dt j-vvg pp-f n2 cc n2 vbz vvn cc vvn p-acp dt n-jn pp-f vvg p-acp pno32 dt n1 pp-f dt n1 cc n1.
but it is also religious, and the greatest mystick rites of any institution are ever the most solemn and the most silent; the words in use are almost made Synonymous; There was silence made in heaven for a while, said St. John, who noted it upon occasion of a great solemnity,
but it is also religious, and the greatest mystic Rites of any Institution Are ever the most solemn and the most silent; the words in use Are almost made Synonymous; There was silence made in heaven for a while, said Saint John, who noted it upon occasion of a great solemnity,
cc-acp pn31 vbz av j, cc dt js j n2 pp-f d n1 vbr av dt av-ds j cc dt av-ds j; dt n2 p-acp n1 vbr av vvn np1; pc-acp vbds n1 vvn p-acp n1 p-acp dt n1, vvd n1 np1, r-crq vvd pn31 p-acp n1 pp-f dt j n1,
And I remember that when Aristophanes describes the Religion in the Temple of Esculapius, NONLATINALPHABET, The Priest commanded great silence when the mysteriousnesse was nigh;
And I Remember that when Aristophanes describes the Religion in the Temple of Esculapius,, The Priest commanded great silence when the mysteriousness was High;
yet it must be NONLATINALPHABET, it must be seasonable, and just, not commenced upon chance or humour, not sullen and ill-natur'd, not proud and full of fancy, not pertinacious and dead, not mad and uncharitable, nam sic etiam tacuisse nocet.
yet it must be, it must be seasonable, and just, not commenced upon chance or humour, not sullen and Ill-natured, not proud and full of fancy, not pertinacious and dead, not mad and uncharitable, nam sic etiam tacuisse nocet.
av pn31 vmb vbi, pn31 vmb vbi j, cc j, xx vvn p-acp n1 cc n1, xx j cc j, xx j cc j pp-f n1, xx j cc j, xx j cc j, fw-la fw-la fw-la fw-la fw-la.
Labia tua sicut vitta coccinea, so Christ commends his Spouse in the Canticles; Thy lips are like a scarlet hair-lace, that is tyed up with modesty from folly and dissolution.
Labia tua sicut vitta coccinea, so christ commends his Spouse in the Canticles; Thy lips Are like a scarlet hairlace, that is tied up with modesty from folly and dissolution.
and if it could be well said of this man who was sparing and severe in talke, it is certain it could not be said of the other, who was a talking bragging person.
and if it could be well said of this man who was sparing and severe in talk, it is certain it could not be said of the other, who was a talking bragging person.
cc cs pn31 vmd vbi av vvn pp-f d n1 r-crq vbds vvg cc j p-acp n1, pn31 vbz j pn31 vmd xx vbi vvn pp-f dt n-jn, r-crq vbds dt vvg j-vvg n1.
SERMON, XXIII. Part II. THe consideration hitherto hath been of the immoderation and generall excesse in speaking without descending to particular cases:
SERMON, XXIII. Part II THe consideration hitherto hath been of the immoderation and general excess in speaking without descending to particular cases:
3. Consideration of the dangers and consequent evills hath some efficacy in nature to restrain our looser talkings, by the help of fear and prudent apprehensions.
3. Consideration of the dangers and consequent evils hath Some efficacy in nature to restrain our looser talkings, by the help of Fear and prudent apprehensions.
crd n1 pp-f dt n2 cc j n2-jn vhz d n1 p-acp n1 pc-acp vvi po12 jc n2-vvg, p-acp dt n1 pp-f n1 cc j n2.
Aelian tels of the geese flying over the mountain Taurus, NONLATINALPHABET, that for fear of Eagles nature hath taught them to carry stones in their mouths, till they be past their danger;
Aelian tells of the geese flying over the mountain Taurus,, that for Fear of Eagles nature hath taught them to carry stones in their mouths, till they be passed their danger;
care of our selves, desire of reputation, appetites of being believed, love of societies and faire complyances, fear of quarrels and misinterpretation, of lawsuits and affronts, of scorne and contempt, of infinite sins,
care of our selves, desire of reputation, appetites of being believed, love of societies and fair compliances, Fear of quarrels and misinterpretation, of lawsuits and affronts, of scorn and contempt, of infinite Sins,
n1 pp-f po12 n2, n1 pp-f n1, n2 pp-f vbg vvn, n1 pp-f n2 cc j n2, n1 pp-f n2 cc n1, pp-f n2 cc vvz, pp-f n1 cc n1, pp-f j n2,
but action and businesse is not the cure alone, unlesse we adde solitarinesse; for the experience of this last age hath made us to feel, that companies of working people have nurs'd up a strange Religion;
but actium and business is not the cure alone, unless we add solitariness; for the experience of this last age hath made us to feel, that companies of working people have nursed up a strange Religion;
cc-acp n1 cc n1 vbz xx dt n1 av-j, cs pns12 vvb n1; p-acp dt n1 pp-f d ord n1 vhz vvn pno12 pc-acp vvi, cst n2 pp-f j-vvg n1 vhb vvd a-acp dt j n1;
For in prayers, multitude of words is sometime foolish, very often dangerous, and of all things in the world we must be carefull we bring not to God the sacrifice of fooles; and the talking much of the things of Scripture hath ministred often to vanity, and divisions.
For in Prayers, multitude of words is sometime foolish, very often dangerous, and of all things in the world we must be careful we bring not to God the sacrifice of Fools; and the talking much of the things of Scripture hath ministered often to vanity, and divisions.
p-acp p-acp n2, n1 pp-f n2 vbz av j, av av j, cc pp-f d n2 p-acp dt n1 pns12 vmb vbi j pns12 vvb xx p-acp np1 dt n1 pp-f n2; cc dt vvg d pp-f dt n2 pp-f n1 vhz vvn av p-acp n1, cc n2.
1. Concerning Stultiloquy, it is to be observed that the Masters of spirituall life meane nor, the talke and uselesse babble of weak and ignorant persons;
1. Concerning Stultiloquy, it is to be observed that the Masters of spiritual life mean nor, the talk and useless babble of weak and ignorant Persons;
or foresight of new necessities, yet being guided by the hand, and counsel'd by the wisdome of the supreme power, their Lord, and ours, doe things with greater nicenesse and exactnesse of art,
or foresight of new necessities, yet being guided by the hand, and counseled by the Wisdom of the supreme power, their Lord, and ours, do things with greater niceness and exactness of art,
cc n1 pp-f j n2, av vbg vvn p-acp dt n1, cc vvd p-acp dt n1 pp-f dt j n1, po32 n1, cc png12, vdb n2 p-acp jc n1 cc n1 pp-f n1,
if they can be rul'd by an understanding without, when they have none within, they shall receive this advantage, that their owne passions shall not transport their mindes,
if they can be ruled by an understanding without, when they have none within, they shall receive this advantage, that their own passion shall not transport their minds,
cs pns32 vmb vbi vvn p-acp dt n1 p-acp, c-crq pns32 vhb pix p-acp, pns32 vmb vvi d n1, cst po32 d n2 vmb xx vvi po32 n2,
But that which is here meant by Stultiloquy, or foolish speaking, is the Lubricum verbi, as St. Ambrose calls it, the slipping with the tongue, which prating people often suffer, whose discourses betray the vanity of their spirit,
But that which is Here meant by Stultiloquy, or foolish speaking, is the Lubricum verbi, as Saint Ambrose calls it, the slipping with the tongue, which prating people often suffer, whose discourses betray the vanity of their Spirit,
but an Angell does not sit by a man, as a nurse by the babies cradle, watching every motion and the lighting of a flie upon the childes lip: and so is prudence;
but an Angel does not fit by a man, as a nurse by the babies cradle, watching every motion and the lighting of a fly upon the child's lip: and so is prudence;
cc-acp dt n1 vdz xx vvi p-acp dt n1, c-acp dt n1 p-acp dt n2 n1, vvg d n1 cc dt n-vvg pp-f dt n1 p-acp dt ng1 n1: cc av vbz n1;
Doe not many men talke themselves into anger, skrewing up themselves with dialogues and fancy, till they forget the company and themselves? and some men hate to be contradicted,
Do not many men talk themselves into anger, screwing up themselves with dialogues and fancy, till they forget the company and themselves? and Some men hate to be contradicted,
vdb xx d n2 vvb px32 p-acp n1, vvg p-acp px32 p-acp n2 cc n1, c-acp pns32 vvb dt n1 cc px32? cc d n2 vvb pc-acp vbi vvd,
or oppresse the reputation of their neighbour, unseasonable repetition of that which neither profits nor delights, trifling contentions about a goats beard,
or oppress the reputation of their neighbour, unseasonable repetition of that which neither profits nor delights, trifling contentions about a Goats beard,
or the blood of an oyster, anger and animosity, spite and rage, scorn and reproach begun upon Questions, which concern neither of the litigants, fierce disputations, strivings for what is past,
or the blood of an oyster, anger and animosity, spite and rage, scorn and reproach begun upon Questions, which concern neither of the litigants, fierce disputations, strivings for what is past,
cc dt n1 pp-f dt n1, n1 cc n1, n1 cc n1, vvb cc n1 vvn p-acp n2, r-crq vvb dx pp-f dt n2, j n2, n2-vvg p-acp r-crq vbz j,
2. The second is Scurrility, or foolish jesting. This the Apostle so joyns with the former NONLATINALPHABET, [ foolish speaking and jestings which are not convenient ] that some think this to be explicative of the other,
2. The second is Scurrility, or foolish jesting. This the Apostle so joins with the former, [ foolish speaking and jestings which Are not convenient ] that Some think this to be explicative of the other,
crd dt ord vbz n1, cc j n-vvg. d dt n1 av vvz p-acp dt j, [ j j-vvg cc n2-vvg r-crq vbr xx j ] cst d vvb d pc-acp vbi j pp-f dt n-jn,
and that St. Paul using the word NONLATINALPHABET (which all men before his time used in a good sense) meanes not that which indeed is witty and innocent, pleasant and apt for institution,
and that Saint Paul using the word (which all men before his time used in a good sense) means not that which indeed is witty and innocent, pleasant and apt for Institution,
cc d n1 np1 vvg dt n1 (r-crq d n2 p-acp po31 n1 vvn p-acp dt j n1) vvz xx d r-crq av vbz j cc j-jn, j cc j p-acp n1,
but that which fooles and Parasites call NONLATINALPHABET, but indeed is NONLATINALPHABET, what they called facetiousnesse and pleasant wit, is indeed to all wise persons a meer Stultiloquy, or talking like a foole;
but that which Fools and Parasites call, but indeed is, what they called facetiousness and pleasant wit, is indeed to all wise Persons a mere Stultiloquy, or talking like a fool;
cc-acp cst r-crq n2 cc n2 vvb, cc-acp av vbz, r-crq pns32 vvd n1 cc j n1, vbz av p-acp d j n2 dt j n1, cc vvg av-j dt n1;
And indeed I am induc'd fully to this understanding of St. Pauls words by the conjunctive particle [ NONLATINALPHABET ] which he uses, NONLATINALPHABET, and filthinesse, and [ foolish talking,
And indeed I am induced Fully to this understanding of Saint Paul's words by the conjunctive particle [ ] which he uses,, and filthiness, and [ foolish talking,
cc av pns11 vbm vvn av-j p-acp d n1 pp-f n1 npg1 n2 p-acp dt j n1 [ ] r-crq pns31 vvz,, cc n1, cc [ j n-vvg,
for by covetousnesse is meant any defraudation; NONLATINALPHABET, fraudator, so St. Cyprian renders it: and NONLATINALPHABET St. Hierom derives from NONLATINALPHABET, to take more then a man should;
for by covetousness is meant any defraudation;, fraudator, so Saint Cyprian renders it: and Saint Hieronymus derives from, to take more then a man should;
c-acp p-acp n1 vbz vvn d n1;, n1, av n1 jp vvz pn31: cc n1 np1 vvz p-acp, pc-acp vvi av-dc cs dt n1 vmd;
and therefore when St. Paul said, Let no man circumvent his brother in any matter, he expounds it of adultery; and in this very place he renders NONLATINALPHABET, stuprum, lust; and indeed it is usuall in Scripture, that Covetousnesse being so universall,
and Therefore when Saint Paul said, Let no man circumvent his brother in any matter, he expounds it of adultery; and in this very place he renders, stuprum, lust; and indeed it is usual in Scripture, that Covetousness being so universal,
cc av c-crq n1 np1 vvd, vvb dx n1 vvi po31 n1 p-acp d n1, pns31 vvz pn31 pp-f n1; cc p-acp d j n1 pns31 vvz, fw-la, n1; cc av pn31 vbz j p-acp n1, cst n1 vbg av j,
This jesting which St. Paul reproves, is a direct NONLATINALPHABET, or the jesting of Mimics and Players, that of the foole in the play, which in those times,
This jesting which Saint Paul reproves, is a Direct, or the jesting of Mimics and Players, that of the fool in the play, which in those times,
d vvg r-crq n1 np1 vvz, vbz dt j, cc dt vvg pp-f n2 cc n2, cst pp-f dt n1 p-acp dt n1, r-crq p-acp d n2,
and long before, and long after, were of that licentiousnesse that they would abuse Socrates or Aristides: and because the rabble were the laughers, they knew how to make them roare aloud with a slovenly and wanton word,
and long before, and long After, were of that licentiousness that they would abuse Socrates or Aristides: and Because the rabble were the laughers, they knew how to make them roar aloud with a slovenly and wanton word,
cc av-j a-acp, cc av-j a-acp, vbdr pp-f d n1 cst pns32 vmd vvi npg1 cc np1: cc c-acp dt n1 vbdr dt n2, pns32 vvd c-crq pc-acp vvi pno32 vvi av p-acp dt j cc j-jn n1,
for he quotes a saying of our blessed Saviour out of the Gospel of the Nazarens, Nunquam laeti sitis nisi cum fratrem vestrum in charitate videritis, Never be merry but when you see your brother in charity:
for he quotes a saying of our blessed Saviour out of the Gospel of the Nazarens, Never laeti sitis nisi cum fratrem Vestrum in charitate videritis, Never be merry but when you see your brother in charity:
such were the ridicularii among the Romanes, and the NONLATINALPHABET among the Greeks; and this trade besides its own unworthinesse, was mingled with infinite impieties;
such were the ridicularii among the Romans, and the among the Greeks; and this trade beside its own unworthiness, was mingled with infinite impieties;
d vbdr dt fw-la p-acp dt njp2, cc dt p-acp dt np1; cc d n1 p-acp po31 d n1, vbds vvn p-acp j n2;
that in this throng of evill circumstances finding a humour placed, which without infinite warinesse could never pretend to innocence, it is no wonder they forbad all;
that in this throng of evil Circumstances finding a humour placed, which without infinite wariness could never pretend to innocence, it is no wonder they forbade all;
and raises his laughter louder then his prayers and yesterdayes groans, for no interest but that he may eat? A Penitent and a Jester is like a Grecian piece of money, on which were stamped a Helena on one side and a Hecuba on the other, a Rose and a deadly Aconite, a Paris and an Aesop, nothing was more contrary;
and raises his laughter Louder then his Prayers and yesterday's groans, for no Interest but that he may eat? A Penitent and a Jester is like a Grecian piece of money, on which were stamped a Helena on one side and a Hecuba on the other, a Rose and a deadly Aconite, a paris and an Aesop, nothing was more contrary;
and upon this account this folly was reproved by St. Hierom, Verum & haec à sanctis viris penitùs propellenda, quibus magis convenit flere atque lugere;
and upon this account this folly was reproved by Saint Hieronymus, Verum & haec à sanctis Viris penitùs propellenda, quibus magis convenit flere atque lugere;
cc p-acp d n1 d n1 vbds vvn p-acp n1 np1, fw-la cc fw-la fw-fr fw-la n1 vbz fw-la, fw-la fw-la fw-la fw-la fw-la fw-la;
3. If it be in an ordinary person, it is dangerous; but if in an eminent, a consecrated, a wise, and extraordinary person, it is scandalous. Inter saeculares nugae sunt, in ore Sacerdotis blasphemiae; so St. Bernard.
3. If it be in an ordinary person, it is dangerous; but if in an eminent, a consecrated, a wise, and extraordinary person, it is scandalous. Inter saeculares nugae sunt, in over Sacerdote Blasphemies; so Saint Bernard.
The Ecclesiasticall History reports that many jests passed between St. Anthony the Father of the Hermits, and his Scholar St. Paul; and St. Hilarion is reported to have been very pleasant,
The Ecclesiastical History reports that many jests passed between Saint Anthony the Father of the Hermit's, and his Scholar Saint Paul; and Saint Hilarion is reported to have been very pleasant,
dt j n1 vvz cst d n2 vvn p-acp n1 np1 dt n1 pp-f dt ng1, cc po31 n1 n1 np1; cc n1 np1 vbz vvn pc-acp vhi vbn av j,
and here in my text our conversation is commanded to be such, NONLATINALPHABET, that it may minister grace, that is, favour, complacence, cheerfulnesse;
and Here in my text our Conversation is commanded to be such,, that it may minister grace, that is, favour, complacence, cheerfulness;
But cheerfulnesse and a festivall spirit fills the soule full of harmony, it composes musick for Churches and hearts, it makes and publishes glorifications of God, it produces thankfulnesse and serves the ends of charity,
But cheerfulness and a festival Spirit fills the soul full of harmony, it composes music for Churches and hearts, it makes and publishes glorifications of God, it produces thankfulness and serves the ends of charity,
p-acp n1 cc dt n1 n1 vvz dt n1 j pp-f n1, pn31 vvz n1 p-acp n2 cc n2, pn31 vvz cc vvz n2 pp-f np1, pn31 vvz n1 cc vvz dt n2 pp-f n1,
and when the oyle of gladnesse runs over, it makes bright and tall emissions of light and holy fires, reaching up to a cloud, and making joy round about:
and when the oil of gladness runs over, it makes bright and tall emissions of Light and holy fires, reaching up to a cloud, and making joy round about:
cc c-crq dt n1 pp-f n1 vvz a-acp, pn31 vvz j cc j n2 pp-f n1 cc j n2, vvg a-acp p-acp dt n1, cc vvg n1 av-j a-acp:
And therefore since it is so innocent, and may be so pious and full of holy advantage, whatsoever can innocently minister to this holy joy does set forward the work of Religion and Charity.
And Therefore since it is so innocent, and may be so pious and full of holy advantage, whatsoever can innocently minister to this holy joy does Set forward the work of Religion and Charity.
cc av c-acp pn31 vbz av j-jn, cc vmb vbi av j cc j pp-f j n1, r-crq vmb av-jn vvi p-acp d j n1 vdz vvi av-j dt n1 pp-f n1 cc n1.
or spends better time *, then it is the drunkennesse of the soul, and makes the spirit fly away, seeking for a Temple where the mirth and the musick is solemne and religious.
or spends better time *, then it is the Drunkenness of the soul, and makes the Spirit fly away, seeking for a Temple where the mirth and the music is solemn and religious.
cc vvz jc n1 *, cs pn31 vbz dt n1 pp-f dt n1, cc vvz dt n1 vvb av, vvg p-acp dt n1 c-crq dt n1 cc dt n1 vbz j cc j.
3. The third instance of the vain trifling conversation, and immoderate talking is, revealing secrets; which is a dismantling and renting off the robe from the privacies of humane entercourse;
3. The third instance of the vain trifling Conversation, and immoderate talking is, revealing secrets; which is a dismantling and renting off the robe from the privacies of humane intercourse;
crd dt ord n1 pp-f dt j j-vvg n1, cc j n-vvg vbz, vvg n2-jn; r-crq vbz dt n1 cc vvg a-acp dt n1 p-acp dt n2 pp-f j n1;
He that intrusts a secret to his friend, goes thither as to sanctuary, and to violate the rites of that is sacriledge, and profanation of friendship, which is the sister of Religion, and the mother of secular blessing;
He that intrusts a secret to his friend, Goes thither as to sanctuary, and to violate the Rites of that is sacrilege, and profanation of friendship, which is the sister of Religion, and the mother of secular blessing;
pns31 cst vvz dt j-jn p-acp po31 n1, vvz av c-acp p-acp n1, cc pc-acp vvi dt n2 pp-f d vbz n1, cc n1 pp-f n1, r-crq vbz dt n1 pp-f n1, cc dt n1 pp-f j n1;
D' Avila tels of a French Marquesse, young and fond, to whom the Duke of Guise had conveyed notice of the intended massacre, which when he had whispered into the Kings ear, where there was no danger of publication,
D' Avila tells of a French Marquess, young and found, to whom the Duke of Guise had conveyed notice of the intended massacre, which when he had whispered into the Kings ear, where there was no danger of publication,
I have nothing more to adde concerning this, but that if this vanity happens in the matters of Religion, it puts on some new circumstances of deformity:
I have nothing more to add Concerning this, but that if this vanity happens in the matters of Religion, it puts on Some new Circumstances of deformity:
And if he that ministers to the souls of men, and is appointed to restore him that is overtaken in a fault, shall publish the secrets of a conscience, he prevaricates the bands of Nature and Religion, in stead of a Father he turns an Accuser, a NONLATINALPHABET, he weakens the hearts of the penitent,
And if he that Ministers to the Souls of men, and is appointed to restore him that is overtaken in a fault, shall publish the secrets of a conscience, he prevaricates the bans of Nature and Religion, in stead of a Father he turns an Accuser, a, he weakens the hearts of the penitent,
and the secrets of the Spirit passe into the shames of the world, and all the sweetnesses by which the severity of the duty are alleviated and made easie, are imbittered and become venemous by the tongue of a talking fool.
and the secrets of the Spirit pass into the shames of the world, and all the Sweetnesses by which the severity of the duty Are alleviated and made easy, Are imbittered and become venomous by the tongue of a talking fool.
cc dt n2-jn pp-f dt n1 vvi p-acp dt n2 pp-f dt n1, cc d dt n2 p-acp r-crq dt n1 pp-f dt n1 vbr vvn cc vvn j, vbr vvn cc vvn j p-acp dt n1 pp-f dt j-vvg n1.
Valerius Soranus was put to death by the old and braver Romanes, ob meritum profanae vocis, quòd contra interdictum Romae nomen eloqui fuit ausus; because by prating he profan'd the secret of their Religion,
Valerius Soranus was put to death by the old and braver Romans, ob Merit profanae Vocis, quòd contra interdictum Rome Nome eloqui fuit ausus; Because by prating he profaned the secret of their Religion,
These I reckon as the proper evils of the vain and trifling tongue; for though the effect passes into further mischief, yet the originall is weaknesse and folly,
These I reckon as the proper evils of the vain and trifling tongue; for though the Effect passes into further mischief, yet the original is weakness and folly,
d pns11 vvb p-acp dt j n2-jn pp-f dt j cc j-vvg n1; c-acp cs dt n1 vvz p-acp jc n1, av dt n-jn vbz n1 cc n1,
and by the number and weight of arguments hath left this testimony, that it is a foolish vice, but hard to be cured; infinitely unreasonable, but strangely prevailing;
and by the number and weight of Arguments hath left this testimony, that it is a foolish vice, but hard to be cured; infinitely unreasonable, but strangely prevailing;
cc p-acp dt n1 cc n1 pp-f n2 vhz vvn d n1, cst pn31 vbz dt j n1, cc-acp av-j pc-acp vbi vvn; av-j j, cc-acp av-j vvg;
it profanes the most holy things, and mingles dirt with the beames of the Sun, follies and trifling talke interweav'd and knit together with the sacred name of God;
it profanes the most holy things, and mingles dirt with the beams of the Sun, follies and trifling talk interweaved and knit together with the sacred name of God;
pn31 vvz dt av-ds j n2, cc vvz n1 p-acp dt n2 pp-f dt n1, n2 cc j-vvg n1 vvn cc vvn av p-acp dt j n1 pp-f np1;
it placeth the most excellent of things in the meanest and basest circumstances, it brings the secrets of heaven into the streets, dead mens bones into a Temple;
it places the most excellent of things in the Meanest and Basest Circumstances, it brings the secrets of heaven into the streets, dead men's bones into a Temple;
The name of God is so sacred, so mighty, that it rends mountains, it opens the bowels of the deepest rocks, it casts out Devils and makes Hell to tremble,
The name of God is so sacred, so mighty, that it rends Mountains, it Opens the bowels of the Deepest Rocks, it Cast out Devils and makes Hell to tremble,
dt n1 pp-f np1 vbz av j, av j, cst pn31 vvz n2, pn31 vvz dt n2 pp-f dt js-jn n2, pn31 vvz av n2 cc vvz n1 pc-acp vvi,
then he taught all the world the majesty and veneration of his Name; and therefore it was, that God made restraints upon our conceptions and expressions of him:
then he taught all the world the majesty and veneration of his Name; and Therefore it was, that God made restraints upon our conceptions and expressions of him:
cs pns31 vvd d dt n1 dt n1 cc n1 pp-f po31 n1; cc av pn31 vbds, cst np1 vvd n2 p-acp po12 n2 cc n2 pp-f pno31:
and therefore as God drew their eyes from vanity, by putting his name amongst them, and representing no shape; so even when he had put his name amongst them, he took it off from the tongue and placed it before the eye;
and Therefore as God drew their eyes from vanity, by putting his name among them, and representing no shape; so even when he had put his name among them, he took it off from the tongue and placed it before the eye;
cc av c-acp np1 vvd po32 n2 p-acp n1, p-acp vvg po31 n1 p-acp pno32, cc vvg dx n1; av av c-crq pns31 vhd vvi po31 n1 p-acp pno32, pns31 vvd pn31 a-acp p-acp dt n1 cc vvd pn31 p-acp dt n1;
Now all these great things concerning the Name of God are infinite reproofes of common and vain swearing by it, Gods name is left us here to pray by, to hope in, to be the instrument and conveyance of our worshippings, to be the witnesse of truth and the Judge of secrets, the end of strife and the avenger of perjury, the discerner of right and the severe exacter of all wrongs;
Now all these great things Concerning the Name of God Are infinite reproofs of Common and vain swearing by it, God's name is left us Here to pray by, to hope in, to be the Instrument and conveyance of our worshippings, to be the witness of truth and the Judge of secrets, the end of strife and the avenger of perjury, the discerner of right and the severe exacter of all wrongs;
av d d j n2 vvg dt n1 pp-f np1 vbr j n2 pp-f j cc j n-vvg p-acp pn31, ng1 n1 vbz vvn pno12 av pc-acp vvi p-acp, pc-acp vvi p-acp, pc-acp vbi dt n1 cc n1 pp-f po12 n2-vvg, pc-acp vbi dt n1 pp-f n1 cc dt n1 pp-f n2-jn, dt n1 pp-f n1 cc dt n1 pp-f n1, dt n1 pp-f n-jn cc dt j n1 pp-f d n2-jn;
and this was noted by St. James, But above all things swear not at all, NONLATINALPHABET, that ye may not fall into condemnation; so we read it, following the Arabian, Syrian, and Latin books, and some Greek Copies;
and this was noted by Saint James, But above all things swear not At all,, that you may not fallen into condemnation; so we read it, following the Arabian, Syrian, and Latin books, and Some Greek Copies;
cc d vbds vvn p-acp n1 np1, cc-acp p-acp d n2 vvb xx p-acp d,, cst pn22 vmb xx vvi p-acp n1; av pns12 vvb pn31, vvg dt jp, jp, cc jp n2, cc d jp n2;
But there is another reading of these words, which hath great emphasis and power, in this article, Swear not at all, NONLATINALPHABET, that you may not fall into hypocrisie, that is, into the disreputation of a lying, deceiving, cousening person;
But there is Another reading of these words, which hath great emphasis and power, in this article, Swear not At all,, that you may not fallen into hypocrisy, that is, into the disreputation of a lying, deceiving, cosening person;
p-acp pc-acp vbz j-jn vvg pp-f d n2, r-crq vhz j n1 cc n1, p-acp d n1, vvb xx p-acp d,, cst pn22 vmb xx vvi p-acp n1, cst vbz, p-acp dt n1 pp-f dt j-vvg, j-vvg, j-vvg n1;
All these things put together may take off our wonder at St. James expression, of NONLATINALPHABET, above all things sweare not, ] it is a thing so highly to be regarded,
All these things put together may take off our wonder At Saint James expression, of, above all things swear not, ] it is a thing so highly to be regarded,
d d n2 vvd av vmb vvi a-acp po12 n1 p-acp n1 np1 n1, pp-f, p-acp d n2 vvb xx, ] pn31 vbz dt n1 av av-j pc-acp vbi vvn,
and yet is so little considered, that it is hard to say, whether there be in the world any instance in which men are so carelesse of their danger and damnation, as in this.
and yet is so little considered, that it is hard to say, whither there be in the world any instance in which men Are so careless of their danger and damnation, as in this.
cc av vbz av av-j vvn, cst pn31 vbz j pc-acp vvi, cs pc-acp vbi p-acp dt n1 d n1 p-acp r-crq n2 vbr av j pp-f po32 n1 cc n1, c-acp p-acp d.
and intricates all wise discourses, and throws a cloud upon the face of truth, and while men contend for truth, error drest in the same habit flips into her chaire,
and intricates all wise discourses, and throws a cloud upon the face of truth, and while men contend for truth, error dressed in the same habit flips into her chair,
cc vvz d j n2, cc vvz dt n1 p-acp dt n1 pp-f n1, cc cs n2 vvb p-acp n1, n1 vvn p-acp dt d n1 vvz p-acp po31 n1,
Nimirùm altercando veritas amittitur: There is noyse but no harmony, fighting but no victory, talking but no learning, all are teachers and all are wilfull, every man is angry,
Nimirùm altercando veritas amittitur: There is noise but no harmony, fighting but no victory, talking but no learning, all Are Teachers and all Are wilful, every man is angry,
fw-la fw-la fw-la fw-la: pc-acp vbz n1 p-acp dx n1, vvg p-acp dx n1, vvg p-acp dx n1, d vbr n2 cc d vbr j, d n1 vbz j,
NONLATINALPHABET, Their mouth is a spear, their language is a two-edged sword, their throat is a shield, (as Nonnus his expression is) and the clamors and noyses of this folly is that which St. Paul reproves in this chapt.
, Their Mouth is a spear, their language is a two-edged sword, their throat is a shield, (as Nonnus his expression is) and the clamours and noises of this folly is that which Saint Paul reproves in this Chapter.
, po32 n1 vbz dt n1, po32 n1 vbz dt j n1, po32 n1 vbz dt n1, (c-acp np1 po31 n1 vbz) cc dt n2 cc n2 pp-f d n1 vbz d r-crq n1 np1 vvz p-acp d j.
Clamor equus est irae, cum prostraveris equitem dejeceris, saith St. Chrysostom, Anger rides upon noyse as upon a horse, still the noyse and the rider is in the dirt;
Clamor equus est irae, cum prostraveris equitem dejeceris, Says Saint Chrysostom, Anger rides upon noise as upon a horse, still the noise and the rider is in the dirt;
But he whose tongue rides upon passion, and is spur'd by violence and contention, is like a horse or mule without a bridle, and without understanding, NONLATINALPHABET, No person that is clamorous can be wise.
But he whose tongue rides upon passion, and is spurred by violence and contention, is like a horse or mule without a bridle, and without understanding,, No person that is clamorous can be wise.
p-acp pns31 rg-crq n1 vvz p-acp n1, cc vbz vvn p-acp n1 cc n1, vbz av-j dt n1 cc n1 p-acp dt n1, cc p-acp n1,, dx n1 cst vbz j vmb vbi j.
and yet it is observable, that although the instances in the beginning be onely vain, yet in the issue and effects they are troublesome and full of mischief:
and yet it is observable, that although the instances in the beginning be only vain, yet in the issue and effects they Are troublesome and full of mischief:
cc av pn31 vbz j, cst cs dt n2 p-acp dt n1 vbb av-j j, av p-acp dt n1 cc n2 pns32 vbr j cc j pp-f n1:
and that we may perceive, that even all effusion and multitude of language and vainer talke cannot be innocent, we may observe that there are many good things which are wholly spoyl'd if they doe but touch the tongue; they are spoyl'd with speaking:
and that we may perceive, that even all effusion and multitude of language and vainer talk cannot be innocent, we may observe that there Are many good things which Are wholly spoiled if they do but touch the tongue; they Are spoiled with speaking:
cc cst pns12 vmb vvi, cst av d n1 cc n1 pp-f n1 cc jc n1 vmbx vbi j-jn, pns12 vmb vvi cst a-acp vbr d j n2 r-crq vbr av-jn vvn cs pns32 vdb p-acp vvi dt n1; pns32 vbr vvn p-acp vvg:
such as is the sweetest of all Christian graces, humility, and the noblest actions of humanity, the doing favors and acts of kindnesse. If you speak of them, you pay your selfe, and lose your kindnesse;
such as is the Sweetest of all Christian graces, humility, and the Noblest actions of humanity, the doing favors and acts of kindness. If you speak of them, you pay your self, and loose your kindness;
d c-acp vbz dt js pp-f d njp n2, n1, cc dt js n2 pp-f n1, dt vdg n2 cc n2 pp-f n1. cs pn22 vvb pp-f pno32, pn22 vvb po22 n1, cc vvb po22 n1;
humility is by talking changed into pride and hypocrisie, and patience passes into peevishnesse, and secret trust into perfidiousnesse, and modesty into dissolution, and judgement into censure; but by silence and a restrained tongue all the first mischiefs are avoyded, and all these graces preserved.
humility is by talking changed into pride and hypocrisy, and patience passes into peevishness, and secret trust into perfidiousness, and modesty into dissolution, and judgement into censure; but by silence and a restrained tongue all the First mischiefs Are avoided, and all these graces preserved.
n1 vbz p-acp vvg vvn p-acp n1 cc n1, cc n1 vvz p-acp n1, cc j-jn n1 p-acp n1, cc n1 p-acp n1, cc n1 p-acp vvi; p-acp p-acp n1 cc dt vvd n1 d dt ord n2 vbr vvn, cc d d n2 vvn.
but there are two spirits worse then these: 1. The spirit of detraction; and 2. The spirit of flattery. The first is NONLATINALPHABET, from whence the Devill hath his name, He is an Accuser of the brethren. But the second is worse;
but there Are two spirits Worse then these: 1. The Spirit of detraction; and 2. The Spirit of flattery. The First is, from whence the devil hath his name, He is an Accuser of the brothers. But the second is Worse;
the first sort of this is that which the Apostle calls whispering, which signifies to abuse our neighbor secretly, by telling a private story of him. — linguáque refert audita susurro,
the First sort of this is that which the Apostle calls whispering, which signifies to abuse our neighbour secretly, by telling a private story of him. — linguáque refert audita susurro,
These are those which the holy Scripture notes by the disgracefull name of Talebearers: Thou shalt not goe up and down as a Talebearer among the people;
These Are those which the holy Scripture notes by the disgraceful name of Talebearers: Thou shalt not go up and down as a Talebearer among the people;
d vbr d r-crq dt j n1 vvz p-acp dt j n1 pp-f n2: pns21 vm2 xx vvi a-acp cc a-acp p-acp dt n1 p-acp dt n1;
This kinde of communication was called NONLATINALPHABET among the Greeks, and was as much hated as the Publicans among the Jewes, NONLATINALPHABET, It is a vile thing, O ye Athenians, it is a vile thing for a man to be a Sycophant, or a Tale-bearer, and the dearest friendships in the world cannot be secure where such whisperers are attended to.
This kind of communication was called among the Greeks, and was as much hated as the Publicans among the Jews,, It is a vile thing, Oh you Athenians, it is a vile thing for a man to be a Sycophant, or a Talebearer, and the dearest friendships in the world cannot be secure where such whisperers Are attended to.
and we have long liv'd together, and obliged each other by mutuall endearments, and I am glad he is acquitted by the criminall Judges, Sed tamen admiror, quo pacto judicium illud Fugerit —
and we have long lived together, and obliged each other by mutual endearments, and I am glad he is acquitted by the criminal Judges, said tamen admiror, quo pacto judicium illud Fugerit —
cc pns12 vhb av-j vvd av, cc vvn d n-jn p-acp j n2, cc pns11 vbm j pns31 vbz vvn p-acp dt j-jn n2, vvd fw-la fw-la, fw-la fw-la fw-la fw-la fw-la —
so Syphax did secretly wound Massinissa, and made Scipio watchfull and implacable against Sophonisba, onely by commending her beauty and her wit, her constancy and unalterable love to her country,
so Syphax did secretly wound Massinissa, and made Scipio watchful and implacable against Sophonisba, only by commending her beauty and her wit, her constancy and unalterable love to her country,
av np1 vdd av-jn vvi np1, cc j-vvn np1 j cc j p-acp np1, av-j p-acp vvg po31 n1 cc po31 n1, po31 n1 cc j n1 p-acp po31 n1,
This is that which the Apostle calls NONLATINALPHABET, a crafty and deceitfull way of hurting, and renders a mans tongue venemous as the tongue of a serpent, that bites even though he be charm'd.
This is that which the Apostle calls, a crafty and deceitful Way of hurting, and renders a men tongue venomous as the tongue of a serpent, that bites even though he be charmed.
d vbz d r-crq dt n1 vvz, dt j cc j n1 pp-f vvg, cc vvz dt ng1 n1 j c-acp dt n1 pp-f dt n1, cst vvz av cs pns31 vbb vvd.
3. But the next is more violent, and that is railing or reviling; which Aristotle in his Rhetoricks says is very often the vice of boys and of rich men, who out of folly or pride, want of manners,
3. But the next is more violent, and that is railing or reviling; which Aristotle in his Rhetorics Says is very often the vice of boys and of rich men, who out of folly or pride, want of manners,
crd p-acp dt ord vbz av-dc j, cc d vbz vvg cc vvg; r-crq np1 p-acp po31 n2 vvz vbz av av dt n1 pp-f n2 cc pp-f j n2, r-crq av pp-f n1 cc n1, n1 pp-f n2,
or want of the measures of a man, wisdome and the just proportions of his brethren, doe use those that erre before them most scornfully and unworthily;
or want of the measures of a man, Wisdom and the just proportions of his brothers, do use those that err before them most scornfully and unworthily;
cc n1 pp-f dt n2 pp-f dt n1, n1 cc dt j n2 pp-f po31 n2, vdb vvi d cst vvb p-acp pno32 av-ds av-j cc av-j;
and Tacitus noted it of the Claudian family in Rome, an old and inbred pride and scornfulnesse made them apt to abuse all that fell under their power and displeasure;
and Tacitus noted it of the Claudian family in Room, an old and inbred pride and scornfulness made them apt to abuse all that fell under their power and displeasure;
cc np1 vvd pn31 pp-f dt jp n1 p-acp vvi, dt j cc j n1 cc n1 vvd pno32 j pc-acp vvi d cst vvd p-acp po32 n1 cc n1;
There have been in these last ages examples of Judges who would reproach the condemned and miserable criminall, deriding his calamity, and reviling his person.
There have been in these last ages Examples of Judges who would reproach the condemned and miserable criminal, deriding his calamity, and reviling his person.
pc-acp vhi vbn p-acp d ord n2 n2 pp-f n2 r-crq vmd vvi dt j-vvn cc j j-jn, vvg po31 n1, cc vvg po31 n1.
Nero did so to Thraseas, and the old Heathens to the primitive Martyrs, pereuntibus addita Iudibria, said Tacitus of them, they crucified them again by putting them to suffer the shame of their fouler language, they rail'd at them when they bowed their heads upon the crosse,
Nero did so to Thraseas, and the old heathens to the primitive Martyrs, pereuntibus addita Iudibria, said Tacitus of them, they Crucified them again by putting them to suffer the shame of their Fowler language, they railed At them when they bowed their Heads upon the cross,
for he that can rule the tongue, is fit also to govern the whole body, that is, the Church or Congregation; Magistrates and the Governours of souls, they are by severity to restraine this inordination, which indeed is a foul one;
for he that can Rule the tongue, is fit also to govern the Whole body, that is, the Church or Congregation; Magistrates and the Governors of Souls, they Are by severity to restrain this inordination, which indeed is a foul one;
p-acp pns31 cst vmb vvi dt n1, vbz j av pc-acp vvi dt j-jn n1, cst vbz, dt n1 cc n1; n2 cc dt n2 pp-f n2, pns32 vbr p-acp n1 pc-acp vvi d n1, r-crq av vbz dt j pi;
Are we not often too imperious against our servants? Do we not entertain and seed our own anger with vile and basest language? Doe not we chastise a servants folly or mistake, his error or his chance, with language fit to be used by none but vile persons,
are we not often too imperious against our Servants? Do we not entertain and seed our own anger with vile and Basest language? Do not we chastise a Servants folly or mistake, his error or his chance, with language fit to be used by none but vile Persons,
vbr pns12 xx av av j p-acp po12 n2? vdb pns12 xx vvi cc vvi po12 d n1 p-acp j cc js n1? vdb xx pns12 vvi dt ng1 n1 cc n1, po31 n1 cc po31 n1, p-acp n1 j pc-acp vbi vvn p-acp pix cc-acp j n2,
and towards none but dogs? Our blessed Saviour restraining the hostility and murther of the tongue, threatens hell fire to them that call their brother foole; meaning, that all language which does really and by intention disgrace him in the greater instances, is as directly against the charity of the Gospel, as killing a man was against the severity and justice of the law. And although the word it self may be us'd to reprove the indiscretions,
and towards none but Dogs? Our blessed Saviour restraining the hostility and murder of the tongue, threatens hell fire to them that call their brother fool; meaning, that all language which does really and by intention disgrace him in the greater instances, is as directly against the charity of the Gospel, as killing a man was against the severity and Justice of the law. And although the word it self may be used to reprove the indiscretions,
and carelesse follies of an idle person, yet it must be used onely in order to his amendment, * by an authorized person, * in the limits of a just reproofe, * upon just occasion, * and so as may not doe him mischief in the event of things.
and careless follies of an idle person, yet it must be used only in order to his amendment, * by an authorized person, * in the Limits of a just reproof, * upon just occasion, * and so as may not do him mischief in the event of things.
cc j n2 pp-f dt j n1, av pn31 vmb vbi vvn av-j p-acp n1 p-acp po31 n1, * p-acp dt vvn n1, * p-acp dt n2 pp-f dt j n1, * p-acp j n1, * cc av c-acp vmb xx vdi pno31 n1 p-acp dt n1 pp-f n2.
For so we finde that our blessed Saviour cal'd his Disciples, NONLATINALPHABET, foolish; and S. James used NONLATINALPHABET, vain man, signifying the same with the forbidden raca, NONLATINALPHABET, vain, uselesse, or empty; and St. Paul calls the Galatians, mad, and foolish, and bewitched; and Christ called Herod, Fox; and St. John called the Pharisees, the generation of vipers;
For so we find that our blessed Saviour called his Disciples,, foolish; and S. James used, vain man, signifying the same with the forbidden raca,, vain, useless, or empty; and Saint Paul calls the Galatians, mad, and foolish, and bewitched; and christ called Herod, Fox; and Saint John called the Pharisees, the generation of vipers;
p-acp av pns12 vvb cst po12 j-vvn n1 vvd po31 n2,, j; cc np1 np1 vvn, j n1, vvg dt d p-acp dt j-vvn fw-la,, j, j, cc j; cc n1 np1 vvz dt np1, j, cc j, cc vvn; cc np1 vvd np1, n1; cc n1 np1 vvn dt np2, dt n1 pp-f n2;
and this also be done prudently, safely, and usefully, it is not contumely; But when men upon all occasions revile an offending person, lessening his value, sowring his spirit,
and this also be done prudently, safely, and usefully, it is not contumely; But when men upon all occasions revile an offending person, lessening his valve, souring his Spirit,
cc d av vbb vdn av-j, av-j, cc av-j, pn31 vbz xx n1; cc-acp c-crq n2 p-acp d n2 vvi dt j-vvg n1, vvg po31 n1, vvg po31 n1,
and his life, despising his infirmities, tragically expressing his lightest misdemeanour, NONLATINALPHABET, being tyrannically declamatory, and intolerably angry for a trifle, these are such, who,
and his life, despising his infirmities, tragically expressing his Lightest misdemeanour,, being tyrannically declamatory, and intolerably angry for a trifle, these Are such, who,
cc po31 n1, vvg po31 n2, av-j vvg po31 js n1,, vbg av-j j, cc av-j j p-acp dt n1, d vbr d, r-crq,
if you chide too long, your reproofe is changed into reproach; if too bitterly, it becomes railing; if too loud, it is immodest; if too publick, it is like a dog. NONLATINALPHABET NONLATINALPHABET,
if you chide too long, your reproof is changed into reproach; if too bitterly, it becomes railing; if too loud, it is immodest; if too public, it is like a dog.,
cs pn22 vvb av av-j, po22 n1 vbz vvn p-acp n1; cs av av-j, pn31 vvz vvg; cs av av-j, pn31 vbz j; cs av j, pn31 vbz av-j dt n1.,
4. The fourth instance of the calumniating filthy communication,, is that which we properly call slander, or the inventing evill things, falsely imputing crimes to our neighbor:
4. The fourth instance of the calumniating filthy communication,, is that which we properly call slander, or the inventing evil things, falsely imputing crimes to our neighbour:
crd dt ord n1 pp-f dt j-vvg j n1,, vbz d r-crq pns12 av-j vvb vvi, cc dt vvg j-jn n2, av-j vvg n2 p-acp po12 n1:
Falsum crimen quasi venenatum telum, (said Cicero) A false tongue or a foul lye against a mans reputation, is like a poysoned arrow, it makes the wound deadly,
Falsum crimen quasi venenatum telum, (said Cicero) A false tongue or a foul lie against a men reputation, is like a poisoned arrow, it makes the wound deadly,
and it was esteemed so vile a thing, that when Jesabel commanded the Elders of Israel to suborn false witnesses against Naboth, she gave them instructions to take two men, the sons of Belial;
and it was esteemed so vile a thing, that when Jezebel commanded the Elders of Israel to suborn false Witnesses against Naboth, she gave them instructions to take two men, the Sons of Belial;
God gave him over to be oppressed by a false witnesse, quoniam coepit abire post sordes, therefore he suffered calumny, and was overthrown in judgement.
God gave him over to be oppressed by a false witness, quoniam Coepit abire post sordes, Therefore he suffered calumny, and was overthrown in judgement.
This was it that humbled Joseph in fetters, and the iron entred into his soule, but it crushed him not so much as the false tongue of his revengefull Mistresse, untill his cause was known,
This was it that humbled Joseph in fetters, and the iron entered into his soul, but it crushed him not so much as the false tongue of his revengeful Mistress, until his cause was known,
d vbds pn31 cst vvd np1 p-acp n2, cc dt n1 vvd p-acp po31 n1, p-acp pn31 vvd pno31 xx av av-d c-acp dt j n1 pp-f po31 j n1, p-acp po31 n1 vbds vvn,
and the Word of the Lord tryed him. This was it that flew Abimelech, and endanger'd David; it was a sword in manu linguae Doeg, in the hand of Doegs tongue.
and the Word of the Lord tried him. This was it that flew Abimelech, and endangered David; it was a sword in manu linguae Doeg, in the hand of Doegs tongue.
and therefore against the dangers of a slandering tongue, all laws have so cautelously arm'd themselves, that besides the severest prohibitions of God often recorded in both Testaments, God hath chosen it to be one of his appellatives to be the Defender of them, a party for those, whose innocency and defencelesse state makes them most apt to be undone by this evill spirit;
and Therefore against the dangers of a slandering tongue, all laws have so cautelously armed themselves, that beside the Severest prohibitions of God often recorded in both Testaments, God hath chosen it to be one of his appellatives to be the Defender of them, a party for those, whose innocency and defenceless state makes them most apt to be undone by this evil Spirit;
cc av p-acp dt n2 pp-f dt vvg n1, d n2 vhb av av-j vvn px32, cst p-acp dt js n2 pp-f np1 av vvn p-acp d n2, np1 vhz vvn pn31 pc-acp vbi crd pp-f po31 n2 pc-acp vbi dt n1 pp-f pno32, dt n1 p-acp d, rg-crq n1 cc j n1 vvz pno32 av-ds j pc-acp vbi vvn p-acp d j-jn n1;
I mean pupils, and widows, the poore, and the oppressed. And in pursuance of this charity the Imperiall laws have invented a juramentum de calumniâ on oath to be exhibited to the Actor or Plaintiff, that he beleevs himself to have a just cause,
I mean pupils, and Widows, the poor, and the oppressed. And in pursuance of this charity the Imperial laws have invented a juramentum de calumniâ on oath to be exhibited to the Actor or Plaintiff, that he beleevs himself to have a just cause,
pns11 vvb n2, cc n2, dt j, cc dt vvn. cc p-acp n1 pp-f d n1 dt j-jn n2 vhb vvn dt fw-la fw-la fw-la p-acp n1 pc-acp vbi vvn p-acp dt n1 cc n1, cst pns31 n2 px31 pc-acp vhi dt j n1,
and as if this were not sufficient, God hath in severall ages wrought miracles, and raised the dead to life, that by such strange appearances they might relieve the oppressed Innocent,
and as if this were not sufficient, God hath in several ages wrought Miracles, and raised the dead to life, that by such strange appearances they might relieve the oppressed Innocent,
cc c-acp cs d vbdr xx j, np1 vhz p-acp j n2 vvn n2, cc vvd dt j p-acp n1, cst p-acp d j n2 pns32 vmd vvi dt j-vvn j-jn,
and so it was in the case of Gregory Bishop of Agrigentum, falsely accused by Sabinus and Crescentius; Gods power cast the Devill out of Eudocia, the Devill or spirit of Slander,
and so it was in the case of Gregory Bishop of Agrigentum, falsely accused by Sabinus and Crescentius; God's power cast the devil out of Eudocia, the devil or Spirit of Slander,
cc av pn31 vbds p-acp dt n1 pp-f np1 n1 pp-f np1, av-j vvn p-acp np1 cc np1; n2 n1 vvd dt n1 av pp-f np1, dt n1 cc n1 pp-f n1,
yet it is very materiall which Eusebius relates of the three false witnesses accusing Narcissus Bishop of Jerusalem, of an infamous crime, which they did, affirming it under severall curses:
yet it is very material which Eusebius relates of the three false Witnesses accusing Narcissus Bishop of Jerusalem, of an infamous crime, which they did, affirming it under several curses:
the first being surprised with fire in his owne roofe, amaz'd and intricated, confounded and despairing, paid the price of his slander with the pains of most fearfull flames:
the First being surprised with fire in his own roof, amazed and Intricated, confounded and despairing, paid the price of his slander with the pains of most fearful flames:
dt ord vbg vvn p-acp n1 p-acp po31 d n1, vvn cc vvn, vvn cc j-vvg, vvd dt n1 pp-f po31 n1 p-acp dt n2 pp-f ds j n2:
In the Temple at Smyrna there were Looking-glasses which represented the best face as crooked, ugly, and deformed; the Greeks call these NONLATINALPHABET:
In the Temple At Smyrna there were Looking-glasses which represented the best face as crooked, ugly, and deformed; the Greeks call these:
For he that works by Thessalic ceremonies, by charmes, and non-sense words, by figures and insignificant characterismes, by images and by rags, by circles and imperfect noyses, hath more advantage and reall title to the opportunities of mischief, by the cursing tongue;
For he that works by Thessalic ceremonies, by charms, and nonsense words, by figures and insignificant characterismes, by Images and by rags, by Circles and imperfect noises, hath more advantage and real title to the opportunities of mischief, by the cursing tongue;
c-acp pns31 cst vvz p-acp jp n2, p-acp n2, cc n1 n2, p-acp n2 cc j n2, p-acp n2 cc p-acp n2, p-acp n2 cc j n2, vhz dc n1 cc j n1 p-acp dt n2 pp-f n1, p-acp dt j-vvg n1;
but he gives some over to punishment, and chastises the follies of rage, and the madnesse of the tongue by suffering it to passe into a further mischief then the harsh sound and horrible accents of the evill language.
but he gives Some over to punishment, and chastises the follies of rage, and the madness of the tongue by suffering it to pass into a further mischief then the harsh found and horrible accents of the evil language.
cc-acp pns31 vvz d a-acp p-acp n1, cc vvz dt n2 pp-f n1, cc dt n1 pp-f dt n1 p-acp vvg pn31 pc-acp vvi p-acp dt jc n1 cs dt j n1 cc j n2 pp-f dt j-jn n1.
By the tongue we blesse God and curse men (saith St. James) NONLATINALPHABET, reproaching is cursing; and both of them opposed to NONLATINALPHABET, to blessing; and there are many times and seasons in which both of them passe into reall effect.
By the tongue we bless God and curse men (Says Saint James), reproaching is cursing; and both of them opposed to, to blessing; and there Are many times and seasons in which both of them pass into real Effect.
p-acp dt n1 pns12 vvb np1 cc n1 n2 (vvz n1 np1), vvg vbz vvg; cc d pp-f pno32 vvd p-acp, p-acp n1; cc pc-acp vbr d n2 cc n2 p-acp r-crq d pp-f pno32 vvi p-acp j n1.
and heaps objections diligently, and aggravates bitterly, and with all his powers endeavors to represent the separate souls to God as polluted and unfit to come into his presence,
and heaps objections diligently, and aggravates bitterly, and with all his Powers endeavors to represent the separate Souls to God as polluted and unfit to come into his presence,
cc n2 n2 av-j, cc vvz av-j, cc p-acp d po31 n2 n2 pc-acp vvi dt j n2 p-acp np1 c-acp vvn cc j pc-acp vvi p-acp po31 n1,
But though this accusation of us cannot hurt them who will not hurt themselves, yet this malice is prevailing when the spirit of flattery is let forth upon us.
But though this accusation of us cannot hurt them who will not hurt themselves, yet this malice is prevailing when the Spirit of flattery is let forth upon us.
cc-acp cs d n1 pp-f pno12 vmbx vvi pno32 r-crq vmb xx vvi px32, av d n1 vbz vvg c-crq dt n1 pp-f n1 vbz vvn av p-acp pno12.
but certainly not exactly, for it signifieth easinesse, complying foolishly, and flattering, Charity flattereth not, NONLATINALPHABET, saith Suidas out of St. Basil, it signifies any thing that serves rather for ornament then for use, for pleasure then for profit.
but Certainly not exactly, for it signifies easiness, complying foolishly, and flattering, Charity Flattereth not,, Says Suidas out of Saint Basil, it signifies any thing that serves rather for ornament then for use, for pleasure then for profit.
cc-acp av-j xx av-j, p-acp pn31 vvz n1, vvg av-j, cc vvg, n1 vvz xx,, vvz np1 av pp-f n1 np1, pn31 vvz d n1 cst vvz av-c p-acp n1 av p-acp n1, p-acp n1 av p-acp n1.
And this is it which St. Paul sayes is against charity. For it to call a man foole and vitious, be so high an injury, we may thence esteem what a great calamity it is to be so; and therefore he that makes him so,
And this is it which Saint Paul Says is against charity. For it to call a man fool and vicious, be so high an injury, we may thence esteem what a great calamity it is to be so; and Therefore he that makes him so,
cc d vbz pn31 r-crq n1 np1 vvz vbz p-acp n1. p-acp pn31 pc-acp vvi dt n1 n1 cc j, vbb av j dt n1, pns12 vmb av vvi r-crq dt j n1 pn31 vbz pc-acp vbi av; cc av pns31 cst vvz pno31 av,
He that persuades an ugly, deformed man, that he is handsome, a short man that he is tall, a bald man that he hath a good head of hair, makes him to become ridiculous and a foole, but does no other mischief.
He that persuades an ugly, deformed man, that he is handsome, a short man that he is tall, a bald man that he hath a good head of hair, makes him to become ridiculous and a fool, but does not other mischief.
or that his loosenesse is a signe of a quick spirit, or that it is not dangerous but easily pardonable, a trick of youth, a habit that old age will lay aside as a man pares his nailes, this man hath given great advantage to his friends mischief;
or that his looseness is a Signen of a quick Spirit, or that it is not dangerous but Easily pardonable, a trick of youth, a habit that old age will lay aside as a man pares his nails, this man hath given great advantage to his Friends mischief;
cc cst po31 n1 vbz dt n1 pp-f dt j n1, cc cst pn31 vbz xx j cc-acp av-j j, dt n1 pp-f n1, dt n1 cst j n1 vmb vvi av p-acp dt n1 vvz po31 n2, d n1 vhz vvn j n1 p-acp po31 ng1 n1;
By my flattery I lay a snare to get 20 l. and rather then lose this contemptible sum of money, I will throw him that shall give it me (as far as I can) into hell, there to roar beyond all the measures of time or patience.
By my flattery I lay a snare to get 20 l. and rather then loose this contemptible sum of money, I will throw him that shall give it me (as Far as I can) into hell, there to roar beyond all the measures of time or patience.
and on purpose rushed one against another, and overthrew the meat as it was served to his table, onely because the Prince was shortsighted, they gave them sufficient instances in what state of affaires they stood with them that waited;
and on purpose rushed one against Another, and overthrew the meat as it was served to his table, only Because the Prince was shortsighted, they gave them sufficient instances in what state of affairs they stood with them that waited;
and what proportions or wayes can such great personages have towards felicity, when their vice shall be allowed and praised, every action that is but tolerable shall be accounted heroicall,
and what proportions or ways can such great Personages have towards felicity, when their vice shall be allowed and praised, every actium that is but tolerable shall be accounted heroical,
cc r-crq n2 cc n2 vmb d j n2 vhb p-acp n1, c-crq po32 n1 vmb vbi vvn cc vvn, d n1 cst vbz cc-acp j vmb vbi vvn j,
that Princes and great personages never learn to doe any thing perfectly well, but to ride the great horse, quia scil. ferociens bestia adulari non didicit, because the proud beast knows not how to flatter,
that Princes and great Personages never Learn to do any thing perfectly well, but to ride the great horse, quia scil. ferociens Beast adulari non Didicat, Because the proud beast knows not how to flatter,
d n2 cc j n2 av-x vvb pc-acp vdi d n1 av-j av, cc-acp pc-acp vvi dt j n1, fw-la n1. fw-fr fw-la fw-la fw-la fw-la, p-acp dt j n1 vvz xx c-crq pc-acp vvi,
and commends all that he sees, and tempts to mischief, and cares not, so his friend may but perish pleasantly. And indeed that is a calamity that undoes many a soul;
and commends all that he sees, and tempts to mischief, and Cares not, so his friend may but perish pleasantly. And indeed that is a calamity that undoes many a soul;
cc vvz d cst pns31 vvz, cc vvz p-acp n1, cc vvz xx, av po31 n1 vmb p-acp vvb av-j. cc av cst vbz dt n1 cst vvz d dt n1;
in the mean time we are carelesse whether indeed it be so or no, and therefore we give pensions to fools and vile persons to abuse us, and cousen us of felicity.
in the mean time we Are careless whither indeed it be so or no, and Therefore we give pensions to Fools and vile Persons to abuse us, and Cousin us of felicity.
p-acp dt j n1 pns12 vbr j cs av pn31 vbb av cc uh-dx, cc av pns12 vvb n2 p-acp n2 cc j n2 pc-acp vvi pno12, cc vvi pno12 pp-f n1.
and but secretly perceive the complyance and tendernesse to serve the ends of your folly? perit procari, si latet, said Plancus, If you be not perceived, you lose your reward;
and but secretly perceive the compliance and tenderness to serve the ends of your folly? perit procari, si latet, said Plancus, If you be not perceived, you loose your reward;
cc p-acp av-jn vvb dt n1 cc n1 pc-acp vvi dt n2 pp-f po22 n1? fw-la fw-la, fw-la fw-la, vvd np1, cs pn22 vbb xx vvn, pn22 vvb po22 n1;
This put buskins upon Nero, and made him fidle in all the great Towns of Greece. When their Lords were Drunkards, they called them Bacchus; when they were Wrestlers, they saluted them by the name of Hercules; and some were so vain as to think themselves commended,
This put buskin's upon Nero, and made him fiddle in all the great Towns of Greece. When their lords were Drunkards, they called them Bacchus; when they were Wrestlers, they saluted them by the name of Hercules; and Some were so vain as to think themselves commended,
np1 vvd n2 p-acp np1, cc vvd pno31 n1 p-acp d dt j n2 pp-f np1. c-crq po32 n2 vbdr n2, pns32 vvd pno32 np1; c-crq pns32 vbdr n2, pns32 vvd pno32 p-acp dt n1 pp-f np1; cc d vbdr av j c-acp pc-acp vvi px32 vvn,
when their Flatterers told aloud, that they had drunk more then Alexander the Conquerour. And indeed nothing more abuses easie fooles that onely seek for an excuse for their wickednesse, a Patron for their vice, a warrant for their sleepy peace,
when their Flatterers told aloud, that they had drunk more then Alexander the Conqueror. And indeed nothing more Abuses easy Fools that only seek for an excuse for their wickedness, a Patron for their vice, a warrant for their sleepy peace,
When old Cato commended meretricious mixtures, and to prevent adulteries permitted fornication, the youth of the succeeding ages had warrant enough to goe ad olentes fornices, into their chambers of filthy pleasure;
When old Cato commended meretricious mixtures, and to prevent adulteries permitted fornication, the youth of the succeeding ages had warrant enough to go and olentes fornices, into their chambers of filthy pleasure;
And it would passe the goblets in a freer circle, if a flattering man shall but say, Narratur & prisci Catonis saepè mero caluisse virtus, that old Cato would drink hard at sun-set.
And it would pass the goblets in a freer circle, if a flattering man shall but say, Narratur & prisci Catonis saepè mero caluisse virtus, that old Cato would drink hard At sunset.
When Varro had noted, that wise and severe Salust, who by excellent sententious words had reproved the follies of lust, was himselfe taken in adultery, The Romane youth did hug their vice,
When Varro had noted, that wise and severe Sallust, who by excellent sententious words had reproved the follies of lust, was himself taken in adultery, The Roman youth did hug their vice,
This sort of flattery is therefore more dangerous, because it makes the temptation ready for mischief, apted and dressed with proper, materiall, and imitable circumstances.
This sort of flattery is Therefore more dangerous, Because it makes the temptation ready for mischief, apted and dressed with proper, material, and imitable Circumstances.
d n1 pp-f n1 vbz av av-dc j, c-acp pn31 vvz dt n1 j p-acp n1, vvn cc vvn p-acp j, j-jn, cc j n2.
and when Plato saw his scholars stoop in the shoulders, and Aristotle observed his to stammer, they began to be lesse troubled with those imperfections which they thought common to themselves and others.
and when Plato saw his Scholars stoop in the shoulders, and Aristotle observed his to stammer, they began to be less troubled with those imperfections which they Thought Common to themselves and Others.
cc c-crq np1 vvd po31 n2 vvi p-acp dt n2, cc np1 vvd po31 p-acp vvi, pns32 vvd pc-acp vbi av-dc vvn p-acp d n2 r-crq pns32 vvd j p-acp px32 cc n2-jn.
They pretend they love not to dissemble, and therefore they cannot hide their thoughts; let their friend take it how he will, they must commend that which is commendable;
They pretend they love not to dissemble, and Therefore they cannot hide their thoughts; let their friend take it how he will, they must commend that which is commendable;
pns32 vvb pns32 vvb xx pc-acp vvi, cc av pns32 vmbx vvi po32 n2; vvb po32 n1 vvi pn31 c-crq pns31 vmb, pns32 vmb vvi d r-crq vbz j;
and so man that is willing to dye quietly, is content with the honest heartynesse and downright simplicity of him that with an artificial rudenesse dress'd the flattery.
and so man that is willing to die quietly, is content with the honest heartynesse and downright simplicity of him that with an artificial rudeness dressed the flattery.
cc av n1 cst vbz j pc-acp vvi av-jn, vbz j p-acp dt j n1 cc j n1 pp-f pno31 cst p-acp dt j n1 vvd dt n1.
6. Some will laugh and make a sport of a vice, and can hear their friend tell the cursed narrative of his adultery, of his drunkennesse, of his craft and unjust purchases;
6. some will laugh and make a sport of a vice, and can hear their friend tell the cursed narrative of his adultery, of his Drunkenness, of his craft and unjust purchases;
crd d vmb vvi cc vvi dt n1 pp-f dt n1, cc vmb vvi po32 n1 vvi dt j-vvn j-jn pp-f po31 n1, pp-f po31 n1, pp-f po31 n1 cc j n2;
I have this one thing onely to insert, and then the caution will be sufficient, viz. that we doe not think all praise given to our friend to be flattery,
I have this one thing only to insert, and then the caution will be sufficient, viz. that we do not think all praise given to our friend to be flattery,
pns11 vhb d crd n1 av-j pc-acp vvi, cc av dt n1 vmb vbi j, n1 cst pns12 vdb xx vvi d n1 vvn p-acp po12 n1 pc-acp vbi n1,
and therefore Plutarch well compared friendship to medicinall oyntments, which however delicious they be, yet they are also usefull, and minister to healing.
and Therefore Plutarch well compared friendship to medicinal ointments, which however delicious they be, yet they Are also useful, and minister to healing.
cc av np1 av vvn n1 p-acp j n2, r-crq c-acp j pns32 vbb, av pns32 vbr av j, cc vvi p-acp vvg.
I onely adde this advice, that since selfe-love is the serpents milk that feeds this viper flattery, we should doe well to choke it with its mothers milk;
I only add this Advice, that since Self-love is the Serpents milk that feeds this viper flattery, we should do well to choke it with its mother's milk;
pns11 av-j vvb d n1, cst c-acp n1 vbz dt ng1 n1 cst vvz d n1 n1, pns12 vmd vdi av pc-acp vvi pn31 p-acp po31 ng1 n1;
For he that because he loves himselfe, loves to be flattered, does, because he loves himself, love to entertain a man to abuse him, to mock him, and to destroy him finally.
For he that Because he loves himself, loves to be flattered, does, Because he loves himself, love to entertain a man to abuse him, to mock him, and to destroy him finally.
For although garrulity and foolish inordinate talking is a conjunction of folly and sin, and the prating man while he desires to get the love of them he converses with, incurres their hatred;
For although garrulity and foolish inordinate talking is a conjunction of folly and since, and the prating man while he Desires to get the love of them he converses with, incurs their hatred;
and therefore the practicall life of Ecclesiasticall Governors being found in the way of holinesse and zeale, is called status perfectionis, a more excellent and perfect condition of life,
and Therefore the practical life of Ecclesiastical Governors being found in the Way of holiness and zeal, is called status perfectionis, a more excellent and perfect condition of life,
cc av dt j n1 pp-f j n2 vbg vvn p-acp dt n1 pp-f n1 cc n1, vbz vvn n1 fw-la, dt av-dc j cc j n1 pp-f n1,
and farre beyond the retirements and inoffensive life of those innocent persons which doe so much lesse of profit, by how much charity is better then meditation,
and Far beyond the retirements and inoffensive life of those innocent Persons which do so much less of profit, by how much charity is better then meditation,
cc av-j p-acp dt n2 cc j n1 pp-f d j-jn n2 r-crq vdb av av-d av-dc pp-f n1, p-acp c-crq d n1 vbz jc cs n1,
1. We must speak that which is good ] NONLATINALPHABET, any thing that may serve the ends of our God and of our Neighbour, in the measures of Religion and usefulnesse.
1. We must speak that which is good ], any thing that may serve the ends of our God and of our Neighbour, in the measures of Religion and usefulness.
crd pns12 vmb vvi d r-crq vbz j ], d n1 cst vmb vvi dt n2 pp-f po12 n1 cc pp-f po12 n1, p-acp dt n2 pp-f n1 cc n1.
And therefore when we are commanded to love God, by this love Christ understands obedience; when we are commanded to honour God, it is by singing and reciting his praises,
And Therefore when we Are commanded to love God, by this love christ understands Obedience; when we Are commanded to honour God, it is by singing and reciting his praises,
cc av c-crq pns12 vbr vvn p-acp vvb np1, p-acp d vvb np1 vvz n1; c-crq pns12 vbr vvn p-acp vvb np1, pn31 vbz p-acp vvg cc vvg po31 n2,
for so it must be NONLATINALPHABET, good speech, such as is NONLATINALPHABET, for the edification of necessity: the phrase is an Hebraisme, where the genitive case of a substantive is put for the adjective;
for so it must be, good speech, such as is, for the edification of necessity: the phrase is an Hebraism, where the genitive case of a substantive is put for the adjective;
that is, that we so order our communication, that it be apt to instruct the ignorant, to strengthen the weak, to recall the wanderer, to restraine the vicious, to comfort the disconsolate, to speak a word in season to every mans necessity, NONLATINALPHABET, that it may minister grace, something that may please and profit them, according as they shall need;
that is, that we so order our communication, that it be apt to instruct the ignorant, to strengthen the weak, to Recall the wanderer, to restrain the vicious, to Comfort the disconsolate, to speak a word in season to every men necessity,, that it may minister grace, something that may please and profit them, according as they shall need;
For since all our hopes on our part depend upon our obedience to God, and conformity to our Lord Jesus, by whom our endevours are sanctified and accepted,
For since all our hope's on our part depend upon our Obedience to God, and conformity to our Lord jesus, by whom our endeavours Are sanctified and accepted,
p-acp p-acp d po12 n2 p-acp po12 n1 vvb p-acp po12 n1 p-acp np1, cc n1 p-acp po12 n1 np1, p-acp ro-crq po12 n2 vbr vvn cc vvn,
there being nothing, or not enough to warrant and strengthen great resolutions, to reconcile our affections to difficulties, to make us patient of affronts, to receive deeper mortifications,
there being nothing, or not enough to warrant and strengthen great resolutions, to reconcile our affections to difficulties, to make us patient of affronts, to receive Deeper mortifications,
a-acp vbg pix, cc xx av-d pc-acp vvi cc vvi j n2, pc-acp vvi po12 n2 p-acp n2, pc-acp vvi pno12 j pp-f vvz, pc-acp vvi avc-jn n2,
and though every argument which the Spirit of God hath made and recorded in holy Scripture, is of it selfe inducement great enough to endear obedience;
and though every argument which the Spirit of God hath made and recorded in holy Scripture, is of it self inducement great enough to endear Obedience;
cc cs d n1 r-crq dt n1 pp-f np1 vhz vvn cc vvn p-acp j n1, vbz pp-f pn31 n1 n1 j av-d pc-acp vvi n1;
but in the treasures of the Spirit, in the heaps and variety of institution, and wise discourses, there will not onely be enough to make a man without excuse,
but in the treasures of the Spirit, in the heaps and variety of Institution, and wise discourses, there will not only be enough to make a man without excuse,
cc-acp p-acp dt n2 pp-f dt n1, p-acp dt n2 cc n1 pp-f n1, cc j n2, pc-acp vmb xx av-j vbi av-d pc-acp vvi dt n1 p-acp n1,
for although Gods sufficient grace is present to all that can use it, yet if there be no more then that, it is a sad consideration to remember, that there are but few that will be saved,
for although God's sufficient grace is present to all that can use it, yet if there be no more then that, it is a sad consideration to Remember, that there Are but few that will be saved,
and capacities to lay up treasures of notices and instructions in their brothers soul, that by some argument or other they may be met withall and taken in every corner of their conversation.
and capacities to lay up treasures of notices and instructions in their Brother's soul, that by Some argument or other they may be met withal and taken in every corner of their Conversation.
cc n2 pc-acp vvi a-acp n2 pp-f n2 cc n2 p-acp po32 ng1 n1, cst p-acp d n1 cc n-jn pns32 vmb vbi vvn av cc vvn p-acp d n1 pp-f po32 n1.
and the persuasions of men are strangely divided, and the interests of men are a violent and preternaturall declination from the strictnesses of vertue,
and the persuasions of men Are strangely divided, and the interests of men Are a violent and preternatural declination from the Strictnesses of virtue,
cc dt n2 pp-f n2 vbr av-j vvn, cc dt n2 pp-f n2 vbr dt j cc j n1 p-acp dt n2 pp-f n1,
and we shall perceive that men generally need knowledge enough to over-power all their passions, to root out their vitious inclinations, to master their prejudice, to answer objections, to resist temptations, to refresh their wearynesse, to fixe their resolutions, and to determine their doubts;
and we shall perceive that men generally need knowledge enough to overpower all their passion, to root out their vicious inclinations, to master their prejudice, to answer objections, to resist temptations, to refresh their wearynesse, to fix their resolutions, and to determine their doubts;
cc pns12 vmb vvi d n2 av-j vvb n1 av-d pc-acp vvi d po32 n2, pc-acp vvi av po32 j n2, pc-acp vvi po32 n1, pc-acp vvi n2, pc-acp vvi n2, pc-acp vvi po32 n1, pc-acp vvi po32 n2, cc pc-acp vvi po32 n2;
and therefore to see your brother in a state of ignorance, is to see him unfurnished and unprepared to all good works, a person safe no longer then till a temptation comes,
and Therefore to see your brother in a state of ignorance, is to see him unfurnished and unprepared to all good works, a person safe no longer then till a temptation comes,
cc av pc-acp vvi po22 n1 p-acp dt n1 pp-f n1, vbz pc-acp vvi pno31 j-vvn cc j p-acp d j n2, dt n1 j av-dx av-jc cs p-acp dt n1 vvz,
for how can it be possible for those who could not account concerning the stories of Christs life and death, the ministeries of their redemption, the foundation of all their hopes, the great argument of all their obediences;
for how can it be possible for those who could not account Concerning the stories of Christ life and death, the ministeries of their redemption, the Foundation of all their hope's, the great argument of all their obediences;
c-acp q-crq vmb pn31 vbi j p-acp d r-crq vmd xx vvi vvg dt n2 pp-f npg1 n1 cc n1, dt n2 pp-f po32 n1, dt n1 pp-f d po32 n2, dt j n1 pp-f d po32 n2;
and the World, and their owne follies daily present to them in the course of every dayes conversation? And it will be an ill return to say, that God will require no more of them then he hath given them;
and the World, and their own follies daily present to them in the course of every days Conversation? And it will be an ill return to say, that God will require no more of them then he hath given them;
cc dt n1, cc po32 d n2 av-j j p-acp pno32 p-acp dt n1 pp-f d ng1 n1? cc pn31 vmb vbi dt j-jn n1 pc-acp vvi, cst np1 vmb vvi av-dx dc pp-f pno32 av pns31 vhz vvn pno32;
The third person of the holy Trinity is known to us by the name and dignity of the Holy Ghost the Comforter, and God glories in the appellative, that he is the Father of mercies, and the God of all comfort, and therefore to minister in the office is to become like God,
The third person of the holy Trinity is known to us by the name and dignity of the Holy Ghost the Comforter, and God Glories in the appellative, that he is the Father of Mercies, and the God of all Comfort, and Therefore to minister in the office is to become like God,
dt ord n1 pp-f dt j np1 vbz vvn p-acp pno12 p-acp dt n1 cc n1 pp-f dt j n1 dt n1, cc np1 n2 p-acp dt j, cst pns31 vbz dt n1 pp-f n2, cc dt n1 pp-f d n1, cc av pc-acp vvi p-acp dt n1 vbz pc-acp vvi av-j np1,
and the endearments of society, and pleasantness of conversation, and powers of seasonable discourse, arguments to allay the sorrow, by abating our apprehensions and taking out the sting,
and the endearments of society, and pleasantness of Conversation, and Powers of seasonable discourse, Arguments to allay the sorrow, by abating our apprehensions and taking out the sting,
cc dt n2 pp-f n1, cc n1 pp-f n1, cc n2 pp-f j n1, n2 pc-acp vvi dt n1, p-acp vvg po12 n2 cc vvg av dt n1,
and dance a while in the aire, to tell that there is joy within, and that the great mother of creatures will open the stock of her new refreshment, become usefull to mankinde,
and dance a while in the air, to tell that there is joy within, and that the great mother of creatures will open the stock of her new refreshment, become useful to mankind,
and God is pleased with no musick from below so much as in the thanksgiving songs of relieved Widows, of supported Orphans, of rejoycing, and comforted, and thankfull persons.
and God is pleased with no music from below so much as in the thanksgiving songs of relieved Widows, of supported Orphans, of rejoicing, and comforted, and thankful Persons.
cc np1 vbz vvn p-acp dx n1 p-acp a-acp av av-d c-acp p-acp dt n1 n2 pp-f j-vvn n2, pp-f vvn n2, pp-f vvg, cc vvn, cc j n2.
This part of communication does the work of God and of our Neighbors, and bears us to heaven in streams of joy made by the overflowings of our brothers comfort.
This part of communication does the work of God and of our Neighbours, and bears us to heaven in streams of joy made by the overflowings of our Brother's Comfort.
d n1 pp-f n1 vdz dt n1 pp-f np1 cc pp-f po12 n2, cc vvz pno12 p-acp n1 p-acp n2 pp-f n1 vvn p-acp dt n2-vvg pp-f po12 ng1 n1.
But therefore in proportion to this I may tell the excellency of the imployment, and the duty of that charity which bears the dying and languishing soul from the fringes of hell to the seat of the brightest stars, where Gods face shines and reflects comforts for ever and ever.
But Therefore in proportion to this I may tell the excellency of the employment, and the duty of that charity which bears the dying and languishing soul from the fringes of hell to the seat of the Brightest Stars, where God's face shines and reflects comforts for ever and ever.
p-acp av p-acp n1 p-acp d pns11 vmb vvi dt n1 pp-f dt n1, cc dt n1 pp-f d n1 r-crq vvz dt j-vvg cc vvg n1 p-acp dt n2 pp-f n1 p-acp dt n1 pp-f dt js n2, c-crq npg1 n1 vvz cc vvz n2 p-acp av cc av.
yet God does not alwayes send Angels on these embassies, but sends a man ut sit homo homini Deus, that every good man in his season may be to his brother in the place of God, to comfort and restore him;
yet God does not always send Angels on these embassies, but sends a man ut sit homo Homini Deus, that every good man in his season may be to his brother in the place of God, to Comfort and restore him;
av np1 vdz xx av vvi n2 p-acp d n2, cc-acp vvz dt n1 fw-la fw-la fw-la fw-la fw-la, cst d j n1 p-acp po31 n1 vmb vbi p-acp po31 n1 p-acp dt n1 pp-f np1, pc-acp vvi cc vvi pno31;
and that it may appear how much it is the duty of us all to minister comfort to our brother, we may remember that the same words and the same arguments doe oftentimes more prevaile upon our spirits when they are applyed by the hand of another,
and that it may appear how much it is the duty of us all to minister Comfort to our brother, we may Remember that the same words and the same Arguments do oftentimes more prevail upon our spirits when they Are applied by the hand of Another,
cc cst pn31 vmb vvi c-crq av-d pn31 vbz dt n1 pp-f pno12 d pc-acp vvi n1 p-acp po12 n1, pns12 vmb vvi d dt d n2 cc dt d n2 vdb av av-dc vvi p-acp po12 n2 c-crq pns32 vbr vvd p-acp dt n1 pp-f j-jn,
for the wounds of a friend are better then the kisses of an enemy (saith Solomon:) we imitate the office of the great Shepheard and Bishop of souls, if we goe to seek and save that which was lost;
for the wounds of a friend Are better then the Kisses of an enemy (Says Solomon:) we imitate the office of the great Shepherd and Bishop of Souls, if we go to seek and save that which was lost;
it will alter slander into piety, detraction into counsell, revenge into friendly and most usefull offices, that the Vipers flesh may become Mithridate, and the Devill be defeated in his malicious imployment of our language.
it will altar slander into piety, detraction into counsel, revenge into friendly and most useful Offices, that the Vipers Flesh may become Mithridate, and the devil be defeated in his malicious employment of our language.
why should not himself be glad of the same chairty?) he is also proud, and Scorner is his name; he thinks himself exempt from the condition and failings of men,
why should not himself be glad of the same Charity?) he is also proud, and Scorner is his name; he thinks himself exempt from the condition and failings of men,
q-crq vmd xx px31 vbi j pp-f dt d j?) pns31 vbz av j, cc n1 vbz po31 n1; pns31 vvz px31 j p-acp dt n1 cc n2-vvg pp-f n2,
but get to himselfe a Reprover on purpose, whose warrant shall be liberty, whose thanks shall be amendment, whose entertainment shall be obedience; for a flattering word is like a bright sun-shine to a sore Eye, it increases the trouble, and lessens the sight;
but get to himself a Reprover on purpose, whose warrant shall be liberty, whose thanks shall be amendment, whose entertainment shall be Obedience; for a flattering word is like a bright sunshine to a soar Eye, it increases the trouble, and lessens the sighed;
for when it comes afterwards in case of contumacy to be declared in publick, it passes from fraternall correption to Ecclesiasticall discipline. When Socrates reproved Plato at a feast, Plato told him, it had been better he had told him his fault in private;
for when it comes afterwards in case of contumacy to be declared in public, it passes from fraternal correption to Ecclesiastical discipline. When Socrates reproved Plato At a feast, Plato told him, it had been better he had told him his fault in private;
And for this indiscretion Aristomenes the Tutor of Ptolemy, who before the Corinthian Embassadors reproved the King for sleeping at the solemne audience, profited nothing,
And for this indiscretion Aristomenes the Tutor of Ptolemy, who before the Corinthian ambassadors reproved the King for sleeping At the solemn audience, profited nothing,
For 1. a publick and an authoriz'd person, may doe it publickly, and may name the person as himself shall judge expedient. — secuit Lucilius urbem: Te Lupe, te Muti; & genuinum fregit in illis: Omne vafer vitium —
For 1. a public and an authorized person, may do it publicly, and may name the person as himself shall judge expedient. — secuit Lucilius urbem: Te Lupe, te Muti; & genuinum fregit in illis: Omne vafer Vitium —
p-acp crd dt j cc dt j-vvn n1, vmb vdi pn31 av-j, cc vmb vvi dt n1 p-acp px31 vmb vvi j. — n1 np1 fw-la: fw-la np1, fw-la fw-la; cc fw-la fw-la p-acp fw-la: fw-la n1 fw-la —
if otherwise he cannot well be taught his danger, and his duty. 3. There are some circumstances of person in which by interpretation, duty or custome a leave is indulged or presum'd, that liberty may be prudently used, publickly to reprove the publick vices:
if otherwise he cannot well be taught his danger, and his duty. 3. There Are Some Circumstances of person in which by Interpretation, duty or custom a leave is indulged or presumed, that liberty may be prudently used, publicly to reprove the public vices:
cs av pns31 vmbx av vbi vvn po31 n1, cc po31 n1. crd pc-acp vbr d n2 pp-f n1 p-acp r-crq p-acp n1, n1 cc n1 dt n1 vbz vvn cc vvn, cst n1 vmb vbi av-j vvn, av-j pc-acp vvi dt j n2:
When the friend of Philotimus the Physician came to him to be cured of a sore finger, he told him, Heus tu, non tibi cum reduvia est negotium, he let his finger alone,
When the friend of Philotimus the physician Come to him to be cured of a soar finger, he told him, Heus tu, non tibi cum reduvia est Negotium, he let his finger alone,
But when a vice stains his soule, when he is a foole in his manners, when he is proud, and impatient of contradiction, when he disgraces himselfe by talking weakly,
But when a vice stains his soul, when he is a fool in his manners, when he is proud, and impatient of contradiction, when he disgraces himself by talking weakly,
So Solon reproved Croesus, and Socrates Alcibiades, and Cyrus chid Cyaxares, and Plato told to Dion that of all things in the world he should beware of that folly, by which men please themselves, and despise a better judgement:
So Solon reproved Croesus, and Socrates Alcibiades, and Cyrus Child Cyaxares, and Plato told to Dion that of all things in the world he should beware of that folly, by which men please themselves, and despise a better judgement:
np1 np1 vvd np1, cc np1 np1, cc npg1 vvn np1, cc np1 vvd p-acp np1 d pp-f d n2 p-acp dt n1 pns31 vmd vvi pp-f d n1, p-acp r-crq n2 vvb px32, cc vvi dt jc n1:
But severe and biting language is then out of season, and it is like putting vineger to an enflamed and smarting eye, it increases the anguish, and tempts unto impatience.
But severe and biting language is then out of season, and it is like putting vinegar to an inflamed and smarting eye, it increases the anguish, and tempts unto impatience.
cc-acp j cc j-vvg n1 vbz av av pp-f n1, cc pn31 vbz av-j vvg n1 p-acp dt vvn cc j-vvg n1, pn31 vvz dt n1, cc vvz p-acp n1.
and so wrought upon the criminal, and wilde Demetrius; and he moved him to repentance, who if he had been chidden (as he expected) would have scorn'd the manners of the Cynic, and hated his presence and institution;
and so wrought upon the criminal, and wild Demetrius; and he moved him to Repentance, who if he had been chidden (as he expected) would have scorned the manners of the Cynic, and hated his presence and Institution;
cc av vvn p-acp dt j-jn, cc j np1; cc pns31 vvd pno31 p-acp n1, r-crq cs pns31 vhd vbn vvn (c-acp pns31 vvd) vmd vhi vvn dt n2 pp-f dt n1, cc vvd po31 n1 cc n1;
Hieron invited Epicharmus to supper, and he knowing that Hieron had unfortunately kil'd his friend, replyed to his invitation, At { que } nuper cum amicos immolares non vorasti, I think I may come,
Hieron invited Epicharmus to supper, and he knowing that Hieron had unfortunately killed his friend, replied to his invitation, At { que } nuper cum amicos immolares non vorasti, I think I may come,
for when thou didst sacrifice thy friends thou didst not devour them. This was a bitter sarcasme, and might with more prudence and charity have been avoyded.
for when thou didst sacrifice thy Friends thou didst not devour them. This was a bitter sarcasm, and might with more prudence and charity have been avoided.
c-acp c-crq pns21 vdd2 vvi po21 n2 pns21 vdd2 xx vvi pno32. d vbds dt j n1, cc vmd p-acp dc n1 cc n1 vhb vbn vvn.
They that intend charitably and conduct wisely, take occasions and proper seasons of reproof, they doe it by way of question and similitude, by narrative and apologues, by commending something in him that is good,
They that intend charitably and conduct wisely, take occasions and proper seasons of reproof, they do it by Way of question and similitude, by narrative and apologues, by commending something in him that is good,
pns32 cst vvb av-j cc vvb av-j, vvb n2 cc j n2 pp-f n1, pns32 vdb pn31 p-acp n1 pp-f n1 cc n1, p-acp j-jn cc n2, p-acp vvg pi p-acp pno31 cst vbz j,
Ammonius observing that his Scholars were nice and curious in their diet, and too effeminate for a Philosophicall life, caused his freed man to chastise his boy for not dining without vinegar,
Ammonius observing that his Scholars were Nicaenae and curious in their diet, and too effeminate for a Philosophical life, caused his freed man to chastise his boy for not dining without vinegar,
np1 vvg cst po31 n2 vbdr j cc j p-acp po32 n1, cc av j c-acp dt j n1, vvd po31 j-vvn n1 pc-acp vvi po31 n1 p-acp xx vvg p-acp n1,
Some use to mingle prayses with their reprehensions, and to invite their friends patience to endure remedy, by ministring some pleasure with their medicine;
some use to mingle praises with their reprehensions, and to invite their Friends patience to endure remedy, by ministering Some pleasure with their medicine;
d n1 pc-acp vvi n2 p-acp po32 n2, cc pc-acp vvi po32 n2 n1 pc-acp vvi n1, p-acp j-vvg d n1 p-acp po32 n1;
not by changing his manners, his principles, and the consequences of his discourse, (as Alcibiades was supposed to doe) for it is best to keep the severity of our owne principles,
not by changing his manners, his principles, and the consequences of his discourse, (as Alcibiades was supposed to do) for it is best to keep the severity of our own principles,
for so Plato lived at Syracuso, just as he lived in the Academy; he was the same to Dionysius that he was to Dion: But this I mean, that he who meanes to win soules,
for so Plato lived At Syracuso, just as he lived in the Academy; he was the same to Dionysius that he was to Dion: But this I mean, that he who means to win Souls,
if therefore men would as willingly be vertuous as be healthfull, as willingly doe no evill as suffer none, be as desirous of heaven as of a long life on earth, all the difficulties and temptations against this duty of reproving our sinning brother would soon be conceal'd;
if Therefore men would as willingly be virtuous as be healthful, as willingly do not evil as suffer none, be as desirous of heaven as of a long life on earth, all the difficulties and temptations against this duty of reproving our sinning brother would soon be concealed;
cs av n2 vmd p-acp av-j vbi j p-acp vbi j, c-acp av-j vdb xx j-jn p-acp vvi pix, vbb a-acp j pp-f n1 c-acp pp-f dt j n1 p-acp n1, d dt n2 cc n2 p-acp d n1 pp-f vvg po12 vvg n1 vmd av vbi vvn;
And for the other part, those I mean who ought to be reproved, they are to remember, that themselves give pensions to Preacher on purpose to be reproved if they shall need it*, that God hath instituted a holy Order of men to that very purpose*, that they should be severally told of all that is amisse*, that themselves chide their children and their servants for their good,
And for the other part, those I mean who ought to be reproved, they Are to Remember, that themselves give pensions to Preacher on purpose to be reproved if they shall need it*, that God hath instituted a holy Order of men to that very purpose*, that they should be severally told of all that is amisse*, that themselves chide their children and their Servants for their good,
and endure the cutting off a limbe to preserve their lives *, and therefore that it is a strange witchcraft and a prodigious folly, that at so easie a mortification as the suffering of a plain friendly reproofe, they will not set forward their interest of heaven,
and endure the cutting off a limb to preserve their lives *, and Therefore that it is a strange witchcraft and a prodigious folly, that At so easy a mortification as the suffering of a plain friendly reproof, they will not Set forward their Interest of heaven,
cc vvi dt n-vvg a-acp dt n1 pc-acp vvi po32 n2 *, cc av cst pn31 vbz dt j n1 cc dt j n1, cst p-acp av j dt n1 p-acp dt n-vvg pp-f dt j j n1, pns32 vmb xx vvi av-j po32 n1 pp-f n1,
And when all remember that flattery and importune silence suffer the mighty to perish like fooles and inconsiderate persons, it ought to awake our spirits,
And when all Remember that flattery and importune silence suffer the mighty to perish like Fools and inconsiderate Persons, it ought to awake our spirits,
cc c-crq d vvb cst n1 cc j n1 vvi dt j pc-acp vvi av-j n2 cc j n2, pn31 vmd pc-acp vvi po12 n2,
It was a strange thing that Valentinian should in the midst of so many Christian Prelates make a law to establish Polygamy, and that no Bishop should dare to reprehend him.
It was a strange thing that Valentinian should in the midst of so many Christian Prelates make a law to establish Polygamy, and that no Bishop should Dare to reprehend him.
I end this with the saying of a wise person, advising to every one concerning the use of the tongue, aut lucrentur vitam loquendo, aut tacendo abscondant scientiam;
I end this with the saying of a wise person, advising to every one Concerning the use of the tongue, Or lucrentur vitam Loquendo, Or tacendo abscondant scientiam;
pns11 vvb d p-acp dt n-vvg pp-f dt j n1, vvg p-acp d pi vvg dt n1 pp-f dt n1, fw-la fw-la fw-la fw-la, fw-la fw-la fw-fr fw-la;
Quemlibet hominem cui non est uxor, minimè esse hominem, cum etiam in Scriptura digatur, Masculum & foeminam creavit eos & vocavit no men corum Adam self hominem. R. Eliezer dixit in Gem. Bab. Quicun { que } negligit praecepium de multiplicatione humani generis habendum esse veluti homicidam.
Quemlibet hominem cui non est uxor, minimè esse hominem, cum etiam in Scripture digatur, Masculine & foeminam Created eos & vocavit no men corum Adam self hominem. R. Eliezer dixit in Gem. Bab. Quicun { que } negligit praecepium de multiplication Humani Generis habendum esse Veluti homicidam.
Christiani & apud Athenas, NONLATINALPHABET refert Julius Pollux l. 3. NONLATINALPHABET. Idem ctiam Laccdaemoue & Romae. vide Festum verb. uxorium, at { que } ibi Joseph. Scat.
Christians & apud Athenas, refert Julius Pollux l. 3.. Idem ctiam Laccdaemoue & Rome. vide Festum verb. uxorium, At { que } There Joseph. Scat.
Etiam Judaei qui praeceptum esse viris NONLATINALPHABET aiunt uno ore concedunt tamen dispensatum esse cum ils qui assiduo legis studio vacare volunt, aliàs etiam immunibus ab acriori carnis stimulo. Maimon. cap. 15. Halach. Ishoth.
Etiam Judaei qui Precept esse Viris Aiunt Uno over concedunt tamen dispensatum esse cum ils qui Assiduo Legis study vacare volunt, alias etiam immunibus ab acriori carnis stimulo. Maimon. cap. 15. Halach. Ishoth.
NONLATINALPHABET. Ignatius epislol. dd Philadelph. Et Clemens idem ait a pud Eusebiumbist. Eccles. lib. 3. sed tamen eam non circumduxit sicut Petrus: probat autem eae Philip. 4.
. Ignatius epislol. dead Philadelphia. Et Clemens idem ait a pud Eusebiumbist. Eccles. lib. 3. sed tamen eam non circumduxit sicut Peter: Probat autem Each Philip. 4.
Siquis patriam majorem parentem extinguit, in eo culpa est, quod facit prosua parte quise eunuchat aut aliquâ liberos producit, i. e. differt eorum procreationem. Varro in lege Maenia.
Siquis Patriam majorem parentem extinguit, in eo culpa est, quod facit prosua parte quise eunuchat Or aliquâ Liberos producit, i. e. Differt Their procreationem. Varro in lege Maenia.
Non ego illam mihi dotem duco esse quae dos dicitur, Sed pudicitiam & pudorem, & sedatum cupidinem, Deûm metum, parentum amorem, & cognatûm concordiam. Plaut. in Amphit.
Non ego Illam mihi dotem duco esse Quae dos dicitur, said pudicitiam & Pudorem, & sedatum cupidinem, Deûm metum, Parents amorem, & cognatûm concordiam. Plautus. in Amphit.
fw-fr fw-la fw-la fw-la fw-la fw-la fw-la fw-la vdz fw-la, vvd fw-la cc fw-la, cc fw-la fw-la, vvb fw-la, fw-la fw-la, cc fw-la fw-la. np1. p-acp n1.
Ah lapis est, ferrum { que }, suam quicun { que } pucllam Verberat, è coelo diripit ille Deos. Sit satis è membus tenuem praescindere vestem, Sit satis ornatus dissoluisse cemas, Sit lachrymas movisse satis, quater ille beatus, Quo tenera irato flere puella potest. Sed manibus qui saeviu erit, scutúm { que } sudem { que } It gerat, & miti sit procul à Venere. Tibull.
Ah lapis est, ferrum { que }, suam quicun { que } pucllam Verberat, è coelo diripit Isle Gods Fit satis è membus tenuem praescindere Vestment, Sit satis Ornatus dissoluisse cemas, Fit lachrymas movisse satis, quater Isle beatus, Quo tenera irato flere puella potest. said manibus qui saeviu erit, scutúm { que } sudem { que } It gerat, & miti sit procul à Venere. Tibull.
Quid juvat ornato procedere vitta capillo, Te { que } peregrinis vendere muneribus, Naturae { que } decus mercato perdere cultu, Nec sinere in proprils membra nitere bonis? Propert. l. 1. cl. 1.
Quid Juvat ornato procedere vitta capillo, To { que } peregrinis vendere muneribus, Naturae { que } decus mercato Perdere cultu, Nec sinere in proprils membra nitere bonis? Propertius l. 1. cl. 1.
