# bib

id: A45646
author: Harris, John, 1667?-1719.
date: 1698
extension: .xml
mime: application/xml
words: 9268
sentence: 269
flesch: 57
cache: cache/A45646.xml
txt: txt/A45646.txt
title:
  A refutation of the objections against moral good and evil in a sermon preach'd at the Cathedral-Church of St. Paul, October the third, 1698 : being the seventh of the lecture for that year, founded by the Honourable Robert Boyle, Esq. / by John Harris.

summary:
  For when you upbraid them with a Disbelief of Revelation , they will say , that 't is enough for any Man to live up to the Principles of Natural Religion , and to adhere inviolably to all things , ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for those are things that are Obligatory on all Mankind , and not like Revealed Truths , mere Political and Topical Institutions . If I say after all this , there be no such things as Moral Virtue and Goodness , but that all Things and Actions , both in us and the Deity , are purely and in their own Natures Indifferent ; 't is plain , Reason is the most ridiculous thing in the World , a Guide that serves to no manner of Purpose but to bewilder us in the Infinite Mazes of Errour , and to expose us to Roam and Float about in the boundless Ocean of Scepticism , where we can never find our Way certainly to any Place , nor direct our Course to the Discovery of any Truth whatsoever .


id: A37996
author: Edwards, John, 1637-1716.
date: 1699
extension: .xml
mime: application/xml
words: 9976
sentence: 360
flesch: 64
cache: cache/A37996.xml
txt: txt/A37996.txt
title:
  The eternal and intrinsick reasons of good and evil a sermon preach'd at the commencement at Cambridge, on Sunday the 2d day of July, 1699 / by John Edwards ...

summary:
  The Royal Prophet directing here his words to God , calls these his Righteousness and his Law , and he adds that this Righteousness is Everlasting , and that this Law is the Truth . This I will evince 1. From the Nature of God.


id: A53057
author: Newcastle, Margaret Cavendish, Duchess of, 1624?-1674.
title: Philosophicall fancies. Written by the Right Honourable, the Lady Newcastle.
date: 1653
extension: .xml
mime: application/xml
words: 16209
sentence: 736
flesch: 74
cache: cache/A53057.xml
txt: txt/A53057.txt
summary:
  But as an equall motion makes light , and a perturb'd motion makes colour , which is between Light , & Darknesse : So Darknesse is an Opposite Motion to those Motions that make light ; for though Light is an equall Motion , yet it is such a kind , or sort of Motion . What makes a Naturall Aversion from some Creatures to others , and what causes an unnaturalnsse to their owne kind and Breed ? What Motion makes Thunder , Lightning , VVinde , Earthquakes , Cold , Ice , Snow , Haile , Rain , what Motions makes drought , Heat .


id: A52171
author: Mason, John, fl. 1676-1683.
date: 1676
extension: .xml
mime: application/xml
words: 26877
sentence: 996
flesch: 75
cache: cache/A52171.xml
txt: txt/A52171.txt
title:
  Mentis humanæ metamorphosis, sive conversio, The history of the young converted gallant, or, Directions to the readers of that divine poem written by Benjamin Keach, intituled Warre with the devil here shewing the readers thereof how to read the same poem aright in these four respects, viz. I. in reference to the substance or history thereof, II. in reference to the intent or mystery thereof, III. in reference to the consequent doctrine thereof, IV. in reference to practical application thereof / compiled in a poem by J. Mason, Gent. ...

summary:
  The Second Mortifying Grace , or Virtue ; or the second Step and Degree in his Conversion , Descending ; Namely , Impartiality in Iudgment , Concerning Sin , and Errour , Vice and Vanity , and every Evil. Thus , this enlightned Convert doth begin , To judge aright of Vanity and Sin ; To pass a Righteous Sentence on Truth 's side , And not Prevaricate with Pomp , and Pride :


id: A30567
author: Burroughs, Jeremiah, 1599-1646.
date: 1668
extension: .xml
mime: application/xml
words: 30912
sentence: 674
flesch: 59
cache: cache/A30567.xml
txt: txt/A30567.txt
title:
  The difference between the spots of the godly and of the wicked preached by Mr. Jeremiah Burroughs at Cripple Gate.

summary:
  you will say , who is not corrupted ? who is not without sin ? O but were it but onely some human frailty , were not so much ; but they have so corrupte● themselves , that Their spot is not the spot of my Children ; It is beyond that could have been expected ; for those that had so near a Relation to God as this people had ! they are bespotted and defiled with their sin , and so , as this spot of theirs is not the spot of his Children . The mingling of Gold with Silver , doth not defile the Silver ; but mingling of Lead with Silver , doth defile the Silver , because the Lead is worse than Silver : So the Communion that the soul hath with God , and as it were , the mingling of the heart in God , and with Divine things , doth not defile it , but make it better ; but the mingling of the heart with the world , it doth defile the soul , because the soul is mingled with that that 's worse than it self ; It is a defiling-spot : You know what it is to have the Body besmear'd with dirt , and have Clothes bespotted with filth and dirt ; look how it is with your Bodies besmear'd with dirt , or your Clothes , so it is with the Face of your Soul in the Presence of God , when sin is upon you ; It 's a defiling-spot .


id: A09465
author: Perkins, William, 1558-1602.
date: 1607
extension: .xml
mime: application/xml
words: 30512
sentence: 1167
flesch: 74
cache: cache/A09465.xml
txt: txt/A09465.txt
title:
  A treatise of mans imaginations Shewing his naturall euill thoughts: His want of good thoughts: The way to reforme them. Framed and preached by M. Wil. Perkins.

summary:
  Secondly , here consider the impulsiue cause that moued God to curse the earth by a flood : it was not in the earth , but in men : I wil henceforth curse the earth no more for man , that is , for mans sinnes . There is a strange desire , not of earthly but of spirituall powers : after the possession of mans heart : God saith , b , my sonne giue me thy heart ; and to him indeed the right belongs : Yet thorough mans transgressiō Satan hath got such hold therof , that vnlesse it be by diuine power hee will not be kept out ; & though we heare not Satans voice , yet his c dealing bewraies his meaning , that aboue all things in man he desires the heart .


id: A49761
author: Lawrence, Henry, 1600-1664.
date: 1649
extension: .xml
mime: application/xml
words: 69109
sentence: 1668
flesch: 59
cache: cache/A49761.xml
txt: txt/A49761.txt
title:
  An history of angells being a theologicall treatise of our communion and warre with them : handled on the 6th chapter of the Ephesians, the 11, 12, 13, 14, 15, 16, 17, 18 verses / by Henry Lawrence ...

summary:
  The question is onely of the last whether they understand as wee , by species or images received from things or otherwise ; It is certaine they know not all things by their owne essence , as God doth , for God containes all things in himselfe , and is himselfe the likenes and copie of all other things , and therefore knowing himselfe as hee doth most perfectly , hee knowes every thing , els of which hee is the copie : Something 's they know by their owne essence , as the eye sees the light by it self , not by any image of it ; so the Angells know themselves , by their owne essence , but of things without them , they know them by species , and representations not which they take of from the things , but such as are put into them , by God ; Wee take of the image of God first by our outward sences , as the eye takes of the image , of what ever it sees , then by our fancy , and lastly wee forme a kinde of intelligible species sutable and proportionable to the things wee would know : Remigius reports that of all the moneys , that the witches that fell under his examination , acknowledge to have received from the Divell , there were but three stivers prooved currant , the rest were leaves , or sand , when it came to use ; hee doth the same in effect with all earthly men , either hee deludes their hopes , they get not what they expected , hee makes them labour for that hee knowes they shall not obtaine , or deceives them in their enjoyments , they make nothing of what they possesse , and it is all one , not to have and not to enjoye , in truth , that is out of his power : The comfort of things , the good of things hee cannot give if hee would , and hee would not if hee could , the Divell incourageth us to cracke the nut , but God takes away the kirnell , gives it to them that are good , before him ; comfort and enjoyment and delight are the portion of his people , A mans life stands not in the abundance of the things that hee possesseth , that is , the good and happinesse of life , and therefore , A litle that a righteous man hath , is better then the revenues of many wicked , Eccles. 2.26 .


id: A26847
author: Baxter, Benjamin, Preacher of the Gospel.
date: 1662
extension: .xml
mime: application/xml
words: 73584
sentence: 4211
flesch: 83
cache: cache/A26847.xml
txt: txt/A26847.txt
title:
  A posing question, put by the wise man, viz. Solomon, to the wisest men concerning making a judgment of the temporal conditions : wherein you have the ignorance of man (in knowing, what is good, or evil, for man in this life) discovered, together, with the mistakes that flow from it : and the great question resolved, viz. whether the knowledg of, what is good for a man in this life, be so hid from man, that no man can attain it / preached at the weekly lecture at Upton ... by Benjamin Baxter ...

summary:
  WHEREIN YOU HAVE The Ignorance of Man ( in knowing , What is Good , or Evil , for man in this Life ) DISCOVERED ; Together , with the Mistakes that flow from it : 5. God turned it into a Blessing . Josephs brethren intended evil against him , but God turned it into good , Gen. 50. 20. And upon this account it is , that God hides the knowledg of what is good for a man in this life from man , that he may have a freedom and liberty of declaring his Wisdom and Power when he please , both in turning evill into good , and good into evill , contrary to mans apprehensions , hopes , and expectations .


