The Christians care for the soules safety, or, The wofull losse of the soule compared with the vaine gaine of the world in a sermon lately preached by Iohn Denison ...
Vpon his inconsiderat diswasion, Be it farre from thee Lord, it shall not be so to thee, heard also that sharpe reprehension, Goe behind me Satan. Thus as good Lawes doe arise out of mens euill manners:
Upon his inconsiderate dissuasion, Be it Far from thee Lord, it shall not be so to thee, herd also that sharp reprehension, Go behind me Satan. Thus as good Laws do arise out of men's evil manners:
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Now because this might seeme too bitter a pill to the weake stomakes of the Disciples, he shewes in the next words how dangerous it is to neglect the taking thereof.
Now Because this might seem too bitter a pill to the weak stomachs of the Disciples, he shows in the next words how dangerous it is to neglect the taking thereof.
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For, Whosoeuer will seeke by shunning the Crosse to saue his naturall life, shall lose eternall life; the folly and misery whereof hee propounds in these words.
For, Whosoever will seek by shunning the Cross to save his natural life, shall loose Eternal life; the folly and misery whereof he propounds in these words.
Affirmations, as in that speech of Paul to Agrippa, O King Agrippa beleeuest thou the Prophets? For the Apostle himselfe maks answer. I know that thou beleeuest.
Affirmations, as in that speech of Paul to Agrippa, Oh King Agrippa Believest thou the prophets? For the Apostle himself makes answer. I know that thou Believest.
Negations, as in that to the Romans, Shall we continue in sin that grace may abound? For Saint Paul also answers with vehemency, God forbid. And such is the interrogation in this place.
Negations, as in that to the Roman, Shall we continue in since that grace may abound? For Saint Paul also answers with vehemency, God forbid. And such is the interrogation in this place.
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And what thing is there of more waight then the soule? What more difficult then to win the affections of a carnall man from the loue of the world? Therefore this Interrogation chargeth the wordes strongly, that they may make a battery in the heart of a worldling.
And what thing is there of more weight then the soul? What more difficult then to win the affections of a carnal man from the love of the world? Therefore this Interrogation charges the words strongly, that they may make a battery in the heart of a worldling.
Therefore, whereas Almighty God cals to Adam, Where art thou? Hast thou eaten of the Tree, which I forbad thee? Saint Chrysostom calles this Benignam interrogationem, a gratious interrogation, by which God speakes in effect to Adam, as Christ to the Church of Ephesus, Consider whence thou art fallen.
Therefore, whereas Almighty God calls to Adam, Where art thou? Hast thou eaten of the Tree, which I forbade thee? Saint Chrysostom calls this Benignam interrogationem, a gracious interrogation, by which God speaks in Effect to Adam, as christ to the Church of Ephesus, Consider whence thou art fallen.
And now O Israel, what doth the Lord thy God require of thee? but to feare the Lord thy God, to walke in his wayes, to loue and serue him? Wherein hee apples to their consciences, that their hearts may giue an echo,
And now Oh Israel, what does the Lord thy God require of thee? but to Fear the Lord thy God, to walk in his ways, to love and serve him? Wherein he Apples to their Consciences, that their hearts may give an echo,
his interrogation is like a threed, whereby the Iewels of holy directions are tyed, lest the memory of the hearer, becoming like a leaking vessell, the same should bee lost.
his interrogation is like a thread, whereby the Jewels of holy directions Are tied, lest the memory of the hearer, becoming like a leaking vessel, the same should be lost.
that is, to take the best courses for pressing of our Doctrines vppon the soules and consciences of the hearers, not regarding so much to speake to a curious eare, as to a religious heart.
that is, to take the best courses for pressing of our Doctrines upon the Souls and Consciences of the hearers, not regarding so much to speak to a curious ear, as to a religious heart.
but a sword without a point? wee must therefore charge the Canons of our holy directions both with powder and shot, I meane with matters and forme, (in waighty cases especially), that they may cast downe the strong holds of time, and cause the hearer to fall downe on his face, and worship God, and say, surely God is in these men.
but a sword without a point? we must Therefore charge the Canonas of our holy directions both with powder and shot, I mean with matters and Form, (in weighty cases especially), that they may cast down the strong holds of time, and cause the hearer to fallen down on his face, and worship God, and say, surely God is in these men.
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for if Christ hath beene carefull to speake effectuall, should not wee bee as carefull to hearken diligently? Wee must not bee like the houreglasse, which hath the sand running from one end to another.
for if christ hath been careful to speak effectual, should not we be as careful to harken diligently? we must not be like the hourglass, which hath the sand running from one end to Another.
What we heare should not goe in at one eare, and out at another; neither should our hearts be like the anvile in beating backe the hammer of exhortation.
What we hear should not go in At one ear, and out At Another; neither should our hearts be like the anvil in beating back the hammer of exhortation.
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ponder and consider seriously, what is spoken, perswading our selues, that when matters of waight are thus vehemently vrged, the Lord would haue vs entertaine them with our best attention,
ponder and Consider seriously, what is spoken, persuading our selves, that when matters of weight Are thus vehemently urged, the Lord would have us entertain them with our best attention,
that it may be as a preparatiue to stirre vp your hearts to a diligent consideration of these two mayne points. 1. The vanity of the world. 2. The excellency of the soule.
that it may be as a preparative to stir up your hearts to a diligent consideration of these two main points. 1. The vanity of the world. 2. The excellency of the soul.
And as in commerce and commutation men will consider seriously, & seuerally the worth of those things which are to passe in traffique, by buying or exchanging:
And as in commerce and commutation men will Consider seriously, & severally the worth of those things which Are to pass in traffic, by buying or exchanging:
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If I could set before your eyes all the world as it were in one Sunnebeeame, as it is in that fabulous Dialogue concerning Benedict; If I could shew you in a moment,
If I could Set before your eyes all the world as it were in one Sunnebeeame, as it is in that fabulous Dialogue Concerning Benedict; If I could show you in a moment,
Whatsoeuer is resyding vpon the ponderous center, whatsoeuer is included within the cōpasse of the vast circumference; this NONLATINALPHABET doth comprehend it.
Whatsoever is resyding upon the ponderous centre, whatsoever is included within the compass of the vast circumference; this does comprehend it.
And so must I, in viewing the vanities of the world, as Philo Iudaeas speakes, contriue a great picture in a litle ring, close vp a great building in a small modell,
And so must I, in viewing the vanities of the world, as Philo Iudaeas speaks, contrive a great picture in a little ring, close up a great building in a small model,
The perfumed robe cannot preuent the infected ayer, the noble Garter cannot cure the yrksome Gout, the imperiall Crowne cannot helpe the painefull head-ach, the chayre of estate cannot keepe out cares and feares, the awfull Sword and Scepter cannot keepe off Gods dreadfull iudgements.
The perfumed robe cannot prevent the infected air, the noble Garter cannot cure the irksome Gout, the imperial Crown cannot help the painful headache, the chair of estate cannot keep out Cares and fears, the awful Sword and Sceptre cannot keep off God's dreadful Judgments.
Though Pharaoh would haue resigned his Crowne and Kingdome, hee could not keepe the frogges from his chambers, the blood from the waters, the borches from the body, nor obstinancy from his soule.
Though Pharaoh would have resigned his Crown and Kingdom, he could not keep the frogs from his chambers, the blood from the waters, the borches from the body, nor obstinacy from his soul.
The world is Persona quaedam scenica, and the fashion of it passeth away. Diuers Philosophers, saith Tertullian, were loath to ascribe a beginning to the world,
The world is Persona quaedam scenica, and the fashion of it passes away. Diverse Philosophers, Says Tertullian, were loath to ascribe a beginning to the world,
because that would necessarily inferre an ending, (for ortus is principium interitus; ) But wee by Faith doe knowe the infancy of the world, and behold by experience her declining estate.
Because that would necessarily infer an ending, (for ortus is principium Ruin;) But we by Faith do know the infancy of the world, and behold by experience her declining estate.
They wax and wane like the Moone, they ebbe and flow like the Sea, so saith Nazianzen, Haec vniuersitas fluctuat. And therefore hee fitly calles the world an impostor.
They wax and wane like the Moon, they ebb and flow like the Sea, so Says Nazianzen, Haec vniuersitas fluctuat. And Therefore he fitly calls the world an impostor.
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Are not men ambitious of honours well compared to climers of Nut-trees, some breaking their neckes with climing, others their teeth with cracking the nuttes;
are not men ambitious of honours well compared to Climbers of Nut-trees, Some breaking their necks with climbing, Others their teeth with cracking the nuts;
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When Alexander in the height of his glory kept (as the History saith) conuentum terrarum orbis, a Parliament of the whole world, himselfe was summoned by death to appeare in another world.
When Alexander in the height of his glory kept (as the History Says) conuentum terrarum Orbis, a Parliament of the Whole world, himself was summoned by death to appear in Another world.
Erat res spectaculo digna, saith Iustin, It was a wonderfull precedent of the vanity and variety of humane condition, to see mighty Zerxes flote and fly away in small vessell, who before wanted Searoome for his shippes.
Erat Rest spectaculo Digna, Says Justin, It was a wonderful precedent of the vanity and variety of humane condition, to see mighty Xerxes float and fly away in small vessel, who before wanted Searoome for his ships.
Againe, as they are inconstant for continuance, so are they in possession without content, Quod placiut displicet, that pleaseth vs to day like a fresh nosegay, to morrow doth displease vs as withered flowers;
Again, as they Are inconstant for Continuance, so Are they in possession without content, Quod placiut displicet, that Pleases us to day like a fresh nosegay, to morrow does displease us as withered flowers;
and what greater straite can the poore man bee brought into by his pouerty? The Lacedemonians, more humani ingenij saith the Historian, hauing got Athens, are not content,
and what greater strait can the poor man be brought into by his poverty? The Lacedaemonians, more Humani ingenij Says the Historian, having god Athens, Are not content,
except they be Lords of all Asia. When Pyrhus hath sacked Rome, hee will subdue all Italy; when Italy is subdued, he will conquer Carthage; when Carthage is conquered, he will set vpon Macedonia; and will neuer rest so long as a stone remaines to bee rowled.
except they be lords of all Asia. When Pyrrhus hath sacked Room, he will subdue all Italy; when Italy is subdued, he will conquer Carthage; when Carthage is conquered, he will Set upon Macedonia; and will never rest so long as a stone remains to be rolled.
It is fitly compared by the ancient to the brackish sea, wherein are rockes of Pride, shelues of Presumption, gulfes of despaire, tempests of Vanitie, pirates of iniquitie, sent out by Sathan with Pinaces of infinite temptations.
It is fitly compared by the ancient to the brackish sea, wherein Are Rocks of Pride, shelves of Presumption, gulfs of despair, tempests of Vanity, pirates of iniquity, sent out by Sathan with Pinnaces of infinite temptations.
It is indeede the pandor of vice. It stirred vp Balaam to curse the Israelits; made Demetrius an Orator for Idolatry, inticed Iudas to become a traytor:
It is indeed the pander of vice. It stirred up balaam to curse the Israelites; made Demetrius an Orator for Idolatry, enticed Iudas to become a traitor:
The Farme, the Marriage, the Merchandise, keepe men from the heauenly banquet. And are the things of this world so vaine in vse, so fraile in substance,
The Farm, the Marriage, the Merchandise, keep men from the heavenly banquet. And Are the things of this world so vain in use, so frail in substance,
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so inconstant for continuance, so insufficient for content, so dangerous in fruition? The due meditation of this may cause vs to hearken to Saint Iohns dehortation;
so inconstant for Continuance, so insufficient for content, so dangerous in fruition? The due meditation of this may cause us to harken to Saint Iohns dehortation;
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Like the three children in the third of Daniel, Who (saith Chrysostom) by the wings of Faith had their hearts so eleuated, that they esteemed the Kings Court, Veluti ergastisqualorem: euen as a loathsome prison.
Like the three children in the third of daniel, Who (Says Chrysostom) by the wings of Faith had their hearts so elevated, that they esteemed the Kings Court, Veluti ergastisqualorem: even as a loathsome prison.
yet a small portion of ground will suffice him at the day of his death. Though three kingdomes seeme not enough for great Saladine whilest hee is aliue;
yet a small portion of ground will suffice him At the day of his death. Though three kingdoms seem not enough for great Saladine whilst he is alive;
They meete in the graue, and there poore Codrus is as rich as pompous Craessus. Therefore as Plutarch saith of Demosthenes, Spiritus angustia, &c. His short breath and long periods did not well agree:
They meet in the graven, and there poor Codrus is as rich as pompous Craesus. Therefore as Plutarch Says of Demosthenes, Spiritus angustia, etc. His short breath and long periods did not well agree:
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He can cause all the creatures to haue care of vs, as wee see in the case of Elias. The Rauens, which by name & nature are rauenous, brought him bread & flesh both morning and euening.
He can cause all the creatures to have care of us, as we see in the case of Elias. The Ravens, which by name & nature Are ravenous, brought him bred & Flesh both morning and evening.
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But first, wee must proportion our cares for our soules and the world, as Noah did the creatures for the Arke, he brought in of cleane beasts by seuens, of vncleane by couples.
But First, we must proportion our Cares for our Souls and the world, as Noah did the creatures for the Ark, he brought in of clean beasts by seuens, of unclean by couples.
So wee by bounding and ordering our affections towards the world, and actions in the world, may make it a helpe, which otherwise would be a hinderance to the saluation of our soules.
So we by bounding and ordering our affections towards the world, and actions in the world, may make it a help, which otherwise would be a hindrance to the salvation of our Souls.
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And as the family of Matri was singled out of the Tribe of Beniamin, and Saul out of the family of Matri, being higher then the rest by the shoulders vpward:
And as the family of Matri was singled out of the Tribe of Benjamin, and Saul out of the family of Matri, being higher then the rest by the shoulders upward:
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But heere you must not consider the soule deflowred, like Tamar, by Adams transgression: but like the Kings daughter, all glorious within by the worke of Redemption.
But Here you must not Consider the soul deflowered, like Tamar, by Adams Transgression: but like the Kings daughter, all glorious within by the work of Redemption.
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Yea it is further obseruable, that whereas Almighty God hath left to other creatures a certaine power to produce their like, by an ordinary course of propagation, hee hath reserued to himselfe the creation of euery humane soule to the end of the world.
Yea it is further observable, that whereas Almighty God hath left to other creatures a certain power to produce their like, by an ordinary course of propagation, he hath reserved to himself the creation of every humane soul to the end of the world.
And the Scripture likewise saith, that God breathed into man the breath of life. So that albeit the soule of man be not a part of the Diuine Essence, as the Maniches absurdly held:
And the Scripture likewise Says, that God breathed into man the breath of life. So that albeit the soul of man be not a part of the Divine Essence, as the Maniches absurdly held:
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The Soule likewise resembleth God in respect of Wisedome, Holinesse, Righteousnesse, and other particular attributes of Grace. And concerning her operations and actions, shee is in them,
The Soul likewise resembles God in respect of Wisdom, Holiness, Righteousness, and other particular attributes of Grace. And Concerning her operations and actions, she is in them,
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The body is but like the base Court of Salomons Temple, the Soule is like the Sanctum Sanctorum, the Holy of Holies, wherein were the Cherubins and the mercy seat:
The body is but like the base Court of Solomon's Temple, the Soul is like the Sanctum Sanctorum, the Holy of Holies, wherein were the Cherubim and the mercy seat:
And indeed they are the soules of Gods dearest seruants which hee especially aymes at; Like the King of Syria, who saide to his souldiers, Neither against small or great,
And indeed they Are the Souls of God's dearest Servants which he especially aims At; Like the King of Syria, who said to his Soldiers, Neither against small or great,
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And may not a man conclude likewise the riches and excellency of the soule, from the fierce and violent assaults that Sathan makes vpon the seruants of God for the winning of it?
And may not a man conclude likewise the riches and excellency of the soul, from the fierce and violent assaults that Sathan makes upon the Servants of God for the winning of it?
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In a word, the excellency of the soule is euident in the offices of the Angels, who being the guard of Gods children, doe pitch their tents about them while they liue,
In a word, the excellency of the soul is evident in the Offices of the Angels, who being the guard of God's children, do pitch their tents about them while they live,
and many of you, no doubt, who haue with Socrates beene much exercised in contemplation of that noble substance, can say with the Queene of Sheba to Salomon, Behold the one halfe hath not beene told me.
and many of you, no doubt, who have with Socrates been much exercised in contemplation of that noble substance, can say with the Queen of Sheba to Solomon, Behold the one half hath not been told me.
For though Moses desired to bee blotted out of the booke of life for the nation of the Iewes; yet was not this simply foorth of his compassion to them,
For though Moses desired to be blotted out of the book of life for the Nation of the Iewes; yet was not this simply forth of his compassion to them,
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and who doth not wonder at the folly of our first parents, that would lose Paradise for an Apple? yet alasse, daily experience doth proclaime it that many are so childish, to part with these rich and precious Iewels their Soules,
and who does not wonder At the folly of our First Parents, that would loose Paradise for an Apple? yet alas, daily experience does proclaim it that many Are so childish, to part with these rich and precious Jewels their Souls,
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If men doe thus value their temporal liues, Oy, how highly should they prize eternall life? If skin for skin, and all that a man hath hee will giue for his life, then surely skinne for skinne;
If men do thus valve their temporal lives, Oy, how highly should they prize Eternal life? If skin for skin, and all that a man hath he will give for his life, then surely skin for skin;
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Againe, the consideration of the Soules excellency should cause vs to mourne, when wee see others runne headlong into perdition. It is lamentable to behold:
Again, the consideration of the Souls excellency should cause us to mourn, when we see Others run headlong into perdition. It is lamentable to behold:
And therefore our Sauiour demaunds in the next Verse, What shall a man giue in exchange for his Soule? meaning indeede, that nothing in the world can answere the worth of it.
And Therefore our Saviour demands in the next Verse, What shall a man give in exchange for his Soul? meaning indeed, that nothing in the world can answer the worth of it.
Saint Chrysostome hath well obserued with the Anatomistes, Omnia Deus dedit duplicia, God hath in the frame of the body giuen a man two eyes, two eares, two hands, two feete and the like:
Saint Chrysostom hath well observed with the Anatomists, Omnia Deus dedit duplicia, God hath in the frame of the body given a man two eyes, two ears, two hands, two feet and the like:
When Phineas wife heard of the losse of the Arke as we read, 1. Sam. 4.19. Shee fell in trauell, and though the woman did seeke to comfort her, by telling her she had borne a sonne:
When Phinehas wife herd of the loss of the Ark as we read, 1. Sam. 4.19. Shee fell in travel, and though the woman did seek to Comfort her, by telling her she had born a son:
If thou shouldest be grieuously sicke, saith hee, what comfort could it be to thee to see thy seruants merry and iocund? So if thy Soule be dangerously sicke with sinne, what comfort can it haue, to see thy body to enioy all the pleasures of the earth?
If thou Shouldst be grievously sick, Says he, what Comfort could it be to thee to see thy Servants merry and jocund? So if thy Soul be dangerously sick with sin, what Comfort can it have, to see thy body to enjoy all the pleasures of the earth?
Were the losse of the soule a meere priuation thereof onely; some peraduenture might say desperately, as Hester said religiously: If I perish, I perish.
Were the loss of the soul a mere privation thereof only; Some Peradventure might say desperately, as Esther said religiously: If I perish, I perish.
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And if this sunne of righteousnesse bee ecclipsed to thee, where is thy comfort? thou loosest the presence and protection of the holy Angels, Who are ministring spirits, sent foorth for the good of those that are heyres of saluation.
And if this sun of righteousness be eclipsed to thee, where is thy Comfort? thou loosest the presence and protection of the holy Angels, Who Are ministering spirits, sent forth for the good of those that Are Heirs of salvation.
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Therefore I may say with the ancient Father, Damnatio animae est damnum maximae luctuosum, The damnation of the Soule is the most lamentable dammage that possibly can be.
Therefore I may say with the ancient Father, Damnatio Spirits est damnum maximae luctuosum, The damnation of the Soul is the most lamentable damage that possibly can be.
God forbid therefore that any man, for winning the whole world, should lose his owne Soule, that is impar commercium, no valuable commerce, a bad bargaine.
God forbid Therefore that any man, for winning the Whole world, should loose his own Soul, that is impar commercium, no valuable commerce, a bad bargain.
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Some peraduenture will say vnto me, who doth not preferre his Soule before any thing in the world? but as Samuel saide to Saul, What meanes then this bleating of sheepe in mine eares,
some Peradventure will say unto me, who does not prefer his Soul before any thing in the world? but as Samuel said to Saul, What means then this bleating of sheep in mine ears,
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and the lowing of the oxen? So may I say, what meanes then that curious and fantasticall decking of the body? what meanes those stately buildings, the monuments of pride? what meanes that rising vp earely,
and the lowing of the oxen? So may I say, what means then that curious and fantastical decking of the body? what means those stately buildings, the monuments of pride? what means that rising up early,
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and going late to bed, to get the worldly Mammon, and all with neglect of the Soule? were men and women halfe so industerous and studious in the seruice of God, the practise of piety,
and going late to Bed, to get the worldly Mammon, and all with neglect of the Soul? were men and women half so industerous and studious in the service of God, the practice of piety,
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When men can sorrowe for a small losse, and not mourne for a great sinne, where is their care for the Soule? Whereas God hath selected but one day of the seauen for the mart of the Soule,
When men can sorrow for a small loss, and not mourn for a great sin, where is their care for the Soul? Whereas God hath selected but one day of the seauen for the mars of the Soul,
There are many difficult problems concerning the soule, as appeares by Saint Austins perplexed disputes. But there is none more expedite, and expedient then these:
There Are many difficult problems Concerning the soul, as appears by Saint Austins perplexed disputes. But there is none more expedite, and expedient then these:
Thus many Tradesmen, by dealing deceitfully, dishonestly, vnconscionbly, whilest they say, and sweare, and lye, doe vent their wares but lose their soules.
Thus many Tradesmen, by dealing deceitfully, dishonestly, vnconscionbly, whilst they say, and swear, and lie, do vent their wares but loose their Souls.
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There is neuer vniust gaine, saith Saint Austin, but with iust losse. There is lucrum in area, but damnum in conscientia. There is gaine in the Coffer, but losse in the Conscience.
There is never unjust gain, Says Saint Austin, but with just loss. There is lucrum in Area, but damnum in conscientia. There is gain in the Coffer, but loss in the Conscience.
Yea, some doe engage both body and soule to the Diuell, as Pope Syluester the second, who attained the Popedome, by the Diuels helpe, Ea lege vt totus illius esse, Vpon condition, saith Platina, that hee should be his both body and soule.
Yea, Some do engage both body and soul to the devil, as Pope Sylvester the second, who attained the Popedom, by the Devils help, Ea lege vt totus Illius esse, Upon condition, Says Platina, that he should be his both body and soul.
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Yea some, not onely are prophane and vicious themselues, but corrupt others also, as Ieroboam, Who made all Israel to sinne, and so they lose their soules by a double iniquity,
Yea Some, not only Are profane and vicious themselves, but corrupt Others also, as Jeroboam, Who made all Israel to sin, and so they loose their Souls by a double iniquity,
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if it bee not stopped, it makes somewhat to the Shipwracke of the soule and will in time drowne it in the gulph of eternall perdition, and therefore is carefully to bee auovded.
if it be not stopped, it makes somewhat to the Shipwreck of the soul and will in time drown it in the gulf of Eternal perdition, and Therefore is carefully to be auovded.
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But euery one that feares God and loues his owne soule, should especially pray with the Prophet Dauid, Lord keepe thy servant from presumptuous sinnes:
But every one that fears God and loves his own soul, should especially pray with the Prophet David, Lord keep thy servant from presumptuous Sins:
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It was a poore equiuoting tricke of the Duke de Alba, at the Finke before Harlem, when hauing promised the Souldiers their liues, he caused them to perish with hunger,
It was a poor equiuoting trick of the Duke de Alba, At the Finke before Harlem, when having promised the Soldiers their lives, he caused them to perish with hunger,
When a Christian is negligent in hearing the Word of God, cold and carelesse in prayer, remisse in the actions of mortification, &c. his soule must needes languish.
When a Christian is negligent in hearing the Word of God, cold and careless in prayer, remiss in the actions of mortification, etc. his soul must needs languish.
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If Salomon call it a Vanity for a man to defraude his Soule of temperall blessings, I may truely say, It is a great folly and misery to defraud the Soule of spirituall,
If Solomon call it a Vanity for a man to defraud his Soul of temporal blessings, I may truly say, It is a great folly and misery to defraud the Soul of spiritual,
and wilt thou not maister thy affections for the saluation of thy soule? what greater folly and misery then this? yea the sooner sinne is expelled and purged, the safer shall thy soule be.
and wilt thou not master thy affections for the salvation of thy soul? what greater folly and misery then this? yea the sooner sin is expelled and purged, the safer shall thy soul be.
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And surely it argues either great pouerty of the soule, or extreame neglect of it, when the doores and windowes of it stand continually, or commonly open to sinne.
And surely it argues either great poverty of the soul, or extreme neglect of it, when the doors and windows of it stand continually, or commonly open to sin.
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wee must keepe our mouthes as it were with a bridle, as Dauid did. And as Noah pitched his Arke within and without against the inundation of the waters;
we must keep our mouths as it were with a bridle, as David did. And as Noah pitched his Ark within and without against the inundation of the waters;
The second course to bee taken for the safetie and felicitie of the soule is the entertainment of those Christian duties and graces, wherewith shee is not onely preserued,
The second course to be taken for the safety and felicity of the soul is the entertainment of those Christian duties and graces, wherewith she is not only preserved,
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Obedience is much to the beautifying of the soule. Be feruent and deuout in prayer: for prayer is the same to thy soule, that the soule is to the body,
obedience is much to the beautifying of the soul. Be fervent and devout in prayer: for prayer is the same to thy soul, that the soul is to the body,
euen the life of the soule, Ascendit oratio, descendit Dei miseratio, When our prayers ascend vp to heauen, Gods mercies descend downe vppon our soules, to our vnspeakeable comfort.
even the life of the soul, Ascendit oratio, descendit Dei miseratio, When our Prayers ascend up to heaven, God's Mercies descend down upon our Souls, to our unspeakable Comfort.
The fowle that flyes low is quickly taken, saith Saint Ambrose, but that which soares aloft Nec laqueis capitur, nec visco fallitur, is neither intrapped in the snare, nor intangled in the limebush:
The fowl that flies low is quickly taken, Says Saint Ambrose, but that which soars aloft Nec laqueis capitur, nec visco Fallitur, is neither entrapped in the snare, nor entangled in the Limebush:
Loe these are ornamenta, and nutrimenta, both the nourishment and ornaments of the soule. Lastly, behold heere is singular comfort and encouragement for euery faithfull Minister of Christ.
Loe these Are Ornamenta, and nutrimenta, both the nourishment and Ornament of the soul. Lastly, behold Here is singular Comfort and encouragement for every faithful Minister of christ.
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And no matuell, for what man, (except hee haue shut vp the bowels of compassion) can chuse but grieue, to see some goodly shippe fraught with rich Iewels,
And no matuell, for what man, (except he have shut up the bowels of compassion) can choose but grieve, to see Some goodly ship fraught with rich Jewels,
yea the fleete of diuers congregations ready to perish through neglect of ignorant and negligent Pilots? The consideration of which may stirre vp euery conscionable Minister to be faithfull and carefull in the worke of the Lord:
yea the fleet of diverse congregations ready to perish through neglect of ignorant and negligent Pilots? The consideration of which may stir up every conscionable Minister to be faithful and careful in the work of the Lord:
So is it reasonable, that hee which hitherto hath beene addicted to the world, should now at last deuote himselfe and his best endeauours to the good of his Soule.
So is it reasonable, that he which hitherto hath been addicted to the world, should now At last devote himself and his best endeavours to the good of his Soul.
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and that biessed Spirit who doeth sanctifie them, grant to which blessed Trinity all honour, and glory, dominion and Maiesty bee rendred from henceforth and for euer, Amen, Amen.
and that biessed Spirit who doth sanctify them, grant to which blessed Trinity all honour, and glory, dominion and Majesty be rendered from henceforth and for ever, Amen, Amen.
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