A discourse of the excellency of the soul, and the care every Christian ought to have of it in a sermon preach'd in Spanish / by Dr. Joseph de Barzia & Zambrana ...
A Discourse of the Excellency of the Soul, and the Care every Christian ought to have of it. Ecclesiasticus, cap. 10. ver. 31. Fili, in mansuetudine serva Animam tuam, & da illi honorem secundum meritum suum.
A Discourse of the Excellency of the Soul, and the Care every Christian ought to have of it. Ecclesiasticus, cap. 10. ver. 31. Fili, in Mildness Serva Animam tuam, & da illi Honor secundum Merit suum.
and was so altogether delivered up to the Appetites of his Flesh, that those gross Provisions, which he had hoarded up for his Body, he design'd should serve for his Soul too.
and was so altogether Delivered up to the Appetites of his Flesh, that those gross Provisions, which he had hoarded up for his Body, he designed should serve for his Soul too.
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Tam improvidus es erga bona Animae, ut escas corporeas Animae tribuas. And, what is the greatest Misery, this blind Inconsiderateness, we find every where,
Tam improvidus es Erga Bona Spirits, ut escas corporeas Spirits tribuas. And, what is the greatest Misery, this blind Inconsiderateness, we find every where,
but only because they neglect the knowledge of their Souls? Of this we are inform'd from the Words of Christ, threatning the Soul, which is the Spouse.
but only Because they neglect the knowledge of their Souls? Of this we Are informed from the Words of christ, threatening the Soul, which is the Spouse.
If thou know'st not thy self, thou fairest among Women, that is (as Origen has it) if thou know'st not, O Soul, thy own great Beauty, thy own Excellency above all corporeal Beings,
If thou Knowest not thy self, thou Fairest among Women, that is (as Origen has it) if thou Knowest not, Oh Soul, thy own great Beauty, thy own Excellency above all corporeal Beings,
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But this is not all, whither must a Soul go, that is a Stranger to it self? Abi post vestigia gregum, Go follow after the Steps of the Flocks, Go behind the Beasts,
But this is not all, whither must a Soul go, that is a Stranger to it self? Abi post vestigia gregum, Go follow After the Steps of the Flocks, Go behind the Beasts,
But that Soul, which has liv'd in a stupid ignorance of the Greatness and Excellency of its own Being, with Death is to expect yet greater Miseries, in Punishment of its Neglect.
But that Soul, which has lived in a stupid ignorance of the Greatness and Excellency of its own Being, with Death is to expect yet greater Misery's, in Punishment of its Neglect.
And for this reason, the four living Creatures, which Ezekiel saw, (the Symbol of Holy Men, according to St. Gregory ) being moved by the force of the Spirit, Went every one before his Face; Coram Facie suâ ambulabat:
And for this reason, the four living Creatures, which Ezekielem saw, (the Symbol of Holy Men, according to Saint Gregory) being moved by the force of the Spirit, Went every one before his Face; Coram Fancy suâ ambulabat:
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Because the first thing he recommends to her is, to understand her self; that so being sensible of her own Perfection, she may entertain such noble Thoughts of her self,
Because the First thing he recommends to her is, to understand her self; that so being sensible of her own Perfection, she may entertain such noble Thoughts of her self,
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Come therefore, Christians, raise your Thoughts, for a while, above all vain and terrene Objects, that so your Minds may be wholly taken up in the Contemplation of that Greatness, which you possess within ye.
Come Therefore, Christians, raise your Thoughts, for a while, above all vain and terrene Objects, that so your Minds may be wholly taken up in the Contemplation of that Greatness, which you possess within you.
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Fili, in Mansuetudine serva animam tuam, & da illi honorem secundum meritum suum. Son, in Mildness keep thy Soul, and give him Honour according to his Desert. Eccl. c. 10. v. 31.
Fili, in Mildness Serva animam tuam, & da illi Honor secundum Merit suum. Son, in Mildness keep thy Soul, and give him Honour according to his Desert. Ecclesiastes c. 10. v. 31.
if with these external Lineaments of Men, I see the Actions and Customs of Beasts, how can I reckon you amongst the Number of Men? Qua ratione in hominum •e possum numerum collocare? Tell me therefore, Sinner, hast thou the Soul of a man? But I fear, thou hast not yet consider'd,
if with these external Lineaments of Men, I see the Actions and Customs of Beasts, how can I reckon you among the Number of Men? Qua ratione in hominum •e possum Numerum collocare? Tell me Therefore, Sinner, hast thou the Soul of a man? But I Fear, thou hast not yet considered,
nor understand who was his Father or Mother, or what Country he was born in? If this then would be strange Brutishness, incomparably greater is that which is found in us,
nor understand who was his Father or Mother, or what Country he was born in? If this then would be strange Brutishness, incomparably greater is that which is found in us,
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But when Man comes to be made, we don't read that God should say, that he was good. And what can be the Reason of this? Is Man less deserving than the other Works of the Creation? Shall they be welcom'd into the World with a Blessing, and is there none for Man, who contains the Perfections of them all? Are the Beasts, the Birds, the Fishes, more priviledg'd than Man, who is their Lord and Sovereign? No, says St. Ambrose, they are not.
But when Man comes to be made, we don't read that God should say, that he was good. And what can be the Reason of this? Is Man less deserving than the other Works of the Creation? Shall they be welcomed into the World with a Blessing, and is there none for Man, who contains the Perfections of them all? are the Beasts, the Birds, the Fish, more privileged than Man, who is their Lord and Sovereign? No, Says Saint Ambrose, they Are not.
Because at their first step into a Being, they are perfect, and compleat as to their Substance, without any dependance of any free Operation or Choice, of which they are incapable.
Because At their First step into a Being, they Are perfect, and complete as to their Substance, without any dependence of any free Operation or Choice, of which they Are incapable.
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But Man, though he comes like them, thus compleat into the World, yet he cannot be said to be perfect; because his Perfection and last Accomplishment has a Dependance on his own free Will. For,
But Man, though he comes like them, thus complete into the World, yet he cannot be said to be perfect; Because his Perfection and last Accomplishment has a Dependence on his own free Will. For,
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if he will, by the Grace of God, he may be good; and if he will, through his own Malice, he may become evil. So that though at the first Instant of his Creation, he was equally the Work of God with other Creatures,
if he will, by the Grace of God, he may be good; and if he will, through his own Malice, he may become evil. So that though At the First Instant of his Creation, he was equally the Work of God with other Creatures,
yet having not exercis'd his Liberty in the choice of Good, his Approbation is suspended, till it appears to which side he apply himself, making choice either of Good or Evil. Ideo homo non ante laudatur, says St. Ambrose, quia non in forensi pelle,
yet having not exercised his Liberty in the choice of Good, his Approbation is suspended, till it appears to which side he apply himself, making choice either of Good or Evil. Ideo homo non ante laudatur, Says Saint Ambrose, quia non in forensi pelle,
that hence they might understand, that if at their Return they expected Rewards of the Senate, they should so behave themselves in the War, that with the description of their own Gests and Atchievements, they might fill up the White of their Shields. And for this Reason, says Rabbanus, they were call'd in Latine, Scuta; Scutum dictum, quasi Sculptum, quod in ipso, Antiqui sua facta signabant. The Roman Souldier therefore, must take care how he behaves himself in the War, being to expect no greater Honour at his Return,
that hence they might understand, that if At their Return they expected Rewards of the Senate, they should so behave themselves in the War, that with the description of their own Gests and Achievements, they might fill up the White of their Shields. And for this Reason, Says Rabbanus, they were called in Latin, Scuta; Scutum dictum, quasi Sculptum, quod in ipso, Antiqui sua facta signabant. The Roman Soldier Therefore, must take care how he behaves himself in the War, being to expect no greater Honour At his Return,
as it were, a white Buckler; that so, by a true Christian Valour, having won many Victories over Vice and the Devil, they may be all engraven and displayed on it;
as it were, a white Buckler; that so, by a true Christian Valour, having wone many Victories over Vice and the devil, they may be all engraven and displayed on it;
for so long 'tis since you enter'd the Campagne with your white Shields. What is it that you have engraven on them? How have you employ'd your free Will? Have you made War against Vice,
for so long it's since you entered the Campagne with your white Shields. What is it that you have engraven on them? How have you employed your free Will? Have you made War against Vice,
or Vertue? Have you follow'd the Colours of Satan, or the Standard of Jesus Christ? In what Condition are your Souls? Are they defil'd with the Abominations of Sin? O base and unworthy Choice!
or Virtue? Have you followed the Colours of Satan, or the Standard of jesus christ? In what Condition Are your Souls? are they defiled with the Abominations of since? O base and unworthy Choice!
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How can you ever expect the Welcome and Approbation of your Maker? 'Tis a thing St. Augustin could never cease to admire, That Man should desire every thing that is for his service, to be good about him,
How can you ever expect the Welcome and Approbation of your Maker? It's a thing Saint Augustin could never cease to admire, That Man should desire every thing that is for his service, to be good about him,
Quid te offendisti? complains the same holy Father, Quid de te, tu ipse meruisti? What Injury has thy Soul done thee? What is the Reason, thou hast deserved so ill of thy self? That being industrious to provide every thing that's good, thou hast Patience to see only one thing ill about thee,
Quid te offendisti? complains the same holy Father, Quid de te, tu ipse meruisti? What Injury has thy Soul done thee? What is the Reason, thou hast deserved so ill of thy self? That being Industria to provide every thing that's good, thou hast Patience to see only one thing ill about thee,
But that thou may'st see, that thy Soul deserves not this Neglect from thy Hands, the Holy Ghost says to you to day, Da illi honorem secundum meritum suum;
But that thou Mayest see, that thy Soul deserves not this Neglect from thy Hands, the Holy Ghost Says to you to day, Dam illi Honor secundum Merit suum;
One of the principal Duties of a Christian, is, to esteem all things according to their Worth and Dignity, giving to them the Place that is due to them, either as to Love, or Hatred. And this the Holy Spouse, in the Canticles, reckons for one of the chief Presents she had receiv'd from the Divine Spirit;
One of the principal Duties of a Christian, is, to esteem all things according to their Worth and Dignity, giving to them the Place that is due to them, either as to Love, or Hatred. And this the Holy Spouse, in the Canticles, reckons for one of the chief Presents she had received from the Divine Spirit;
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So that whosoever bears a Love to that which he ought to hate, or gives the first Place in his Affections to what should only have the last, does not only not do like a Christian,
So that whosoever bears a Love to that which he ought to hate, or gives the First Place in his Affections to what should only have the last, does not only not do like a Christian,
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When Aeneas fled from his Country, now going into Ashes, his Enemies gave him leave to take with him out of that common Ruine, the thing which was most dear unto him:
When Aeneas fled from his Country, now going into Ashes, his Enemies gave him leave to take with him out of that Common Ruin, the thing which was most dear unto him:
and he immediately made choice of his Gods. And this his Zeal was so well liked by the Grecians, that upon this, 'twas permitted him to save something else: then he took his Father.
and he immediately made choice of his God's And this his Zeal was so well liked by the Greeks, that upon this, 'twas permitted him to save something Else: then he took his Father.
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At which Order in his Affections, they were so well satisfied, that he had forthwith leave to redeem every thing that belong'd to him, from those Flames.
At which Order in his Affections, they were so well satisfied, that he had forthwith leave to Redeem every thing that belonged to him, from those Flames.
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Now see Christian, God created the Soul, he form'd the Body, and gave a Being to all other things, for the Service of Man; but so, that all was to be subordinate to the Soul. Now the business of a Christian is, to see that the Soul has the Precedency in all Occasions,
Now see Christian, God created the Soul, he formed the Body, and gave a Being to all other things, for the Service of Man; but so, that all was to be subordinate to the Soul. Now the business of a Christian is, to see that the Soul has the Precedency in all Occasions,
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Let Life, let Honour, let Possessions, let Friends and all go, rather than for the saving of these, to hazard the loss of his Soul. For, What can it profit a man, according to our B. Redeemer's Words, to gain the whole World,
Let Life, let Honour, let Possessions, let Friends and all go, rather than for the Saving of these, to hazard the loss of his Soul. For, What can it profit a man, according to our B. Redeemer's Words, to gain the Whole World,
Seeing that the Soul of Man, according to the Psalmist, is a Spirit like to the Angels, what can be the Reason, that God should confine and shut up this so noble a Creature, within the Limits of a Body,
Seeing that the Soul of Man, according to the Psalmist, is a Spirit like to the Angels, what can be the Reason, that God should confine and shut up this so noble a Creature, within the Limits of a Body,
and liv'd alone, as the Angels do, she had been freed from the Treachery of her Companion, the Flesh. But no, says the great Nazianzen, this was not agreeable to the Divine Providence; Ne sicut Angelus, homo superbiret, & periret.
and lived alone, as the Angels do, she had been freed from the Treachery of her Companion, the Flesh. But no, Says the great Nazianzen, this was not agreeable to the Divine Providence; Ne sicut Angelus, homo superbiret, & periret.
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Such therefore, O Christian, is the Greatness of thy Soul, that God thought fit to cast over it, a gross and heavy Body, that so it might be out of danger of losing it self, in the Contemplation of its own Beauty and Perfection. This is the Poise which, Job says, God made to the Winds, to wit, the Souls of Men, as St. Gregory expounds it;
Such Therefore, Oh Christian, is the Greatness of thy Soul, that God Thought fit to cast over it, a gross and heavy Body, that so it might be out of danger of losing it self, in the Contemplation of its own Beauty and Perfection. This is the Poise which, Job Says, God made to the Winds, to wit, the Souls of Men, as Saint Gregory expounds it;
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and frustrate all the Attempts of Pride, endeavouring to raise her above her self; so much care has the Soul cost her Creator, in providing means for her security.
and frustrate all the Attempts of Pride, endeavouring to raise her above her self; so much care has the Soul cost her Creator, in providing means for her security.
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And according to this Doctrine now, What is the Body? But only the Case of this Jewel, the Slave of this Empress, the Ballast of this Ship. This is the Order they hold from the Appointment of God.
And according to this Doctrine now, What is the Body? But only the Case of this Jewel, the Slave of this Empress, the Ballast of this Ship. This is the Order they hold from the Appointment of God.
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Give that Deference to the Soul which is due to it, as being the Chief. Honor animae debitus est, (writes C. A. lapide) ut illa quasi Regina imperet Corpori,
Give that Deference to the Soul which is due to it, as being the Chief. Honour Spirits Debitus est, (writes C. A. Lapide) ut illa quasi Regina imperet Corpori,
and the Soul, a Queen and Monarch, should be made to drudge? What a monstrous kind of Disorder is this, says St. Bernard? Could any Christian, with Patience, see this in his House? Why then does he suffer and allow of that within himself, which in his Family, 'tis not possible he should endure? There are three things, says Solomon, which disturb the Earth, and the fourth it cannot sustain.
and the Soul, a Queen and Monarch, should be made to drudge? What a monstrous kind of Disorder is this, Says Saint Bernard? Could any Christian, with Patience, see this in his House? Why then does he suffer and allow of that within himself, which in his Family, it's not possible he should endure? There Are three things, Says Solomon, which disturb the Earth, and the fourth it cannot sustain.
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But what is that which is insufferable, and cannot be sustain'd? Per ancillam, cum fuerit haeres Dominae suae; which the Septuagint read thus; Serva, cum Dominam suam ejecerit.
But what is that which is insufferable, and cannot be sustained? Per ancillam, cum fuerit haeres Dominae suae; which the septuagint read thus; Serva, cum Dominion suam ejecerit.
Domina est Ratio, ancilla est sensualitas, quam etiam terra sustinere non potest, cum sibi ipsi dominationem usurpaverit Rationis. But I'll come now to Particulars.
Domina est Ratio, ancilla est sensualitas, quam etiam terra Sustain non potest, cum sibi ipsi dominationem usurpaverit Rationis. But I'll come now to Particulars.
you, who, according to the Character of St. Ambrose, water your Fields with the Tears of the Poor; you, who concluding your selves Lords and Sovereigns of all that God has lent you for your use, shut your Ears to the Cries of the Needy,
you, who, according to the Character of Saint Ambrose, water your Fields with the Tears of the Poor; you, who concluding your selves lords and Sovereigns of all that God has lent you for your use, shut your Ears to the Cries of the Needy,
Dormierunt somnum suum, & nihil invenerunt omnes viri divitiarum in manibus suis. They slept their sleep, says he, and all the men of Riches found nothing in their hands.
Dormierunt somnum suum, & nihil invenerunt omnes viri divitiarum in manibus suis. They slept their sleep, Says he, and all the men of Riches found nothing in their hands.
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Bene viros divitiarum appellat, non divitias virorum, there being a great difference between the Riches of Men and Men of Riches. We must see therefore, which belongs to which: Does the Master belong to his Servant, or the Servant to his Master? 'Tis out of doubt, the Servant is his Master ' s.
Bene viros divitiarum appellate, non Riches virorum, there being a great difference between the Riches of Men and Men of Riches. We must see Therefore, which belongs to which: Does the Master belong to his Servant, or the Servant to his Master? It's out of doubt, the Servant is his Master ' s.
Now let us look into the House of a Covetous Man, and we shall be soon satisfied as to our Query: there we shall behold his Bags, his Treasure, laid up, and oh!
Now let us look into the House of a Covetous Man, and we shall be soon satisfied as to our Query: there we shall behold his Bags, his Treasure, laid up, and o!
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In this, his Memory is wholly taken up, 'tis the Concern of his Ʋnderstanding, and his Will and Affections are in a perpetual rack. And now, which here belongs to which? Which the Servant, which the Master? He's slaving it all day,
In this, his Memory is wholly taken up, it's the Concern of his Ʋnderstanding, and his Will and Affections Are in a perpetual rack. And now, which Here belongs to which? Which the Servant, which the Master? He's slaving it all day,
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'Tis certain therefore, the Riches are not of the Man, but he's the Man of his Riches. Viri divitiarum, says St. Ambrose, ut ostenderet eos, non possessores divitiarum esse, sed à suis divitiis possideri, aliena custodit ut famulus, non tanquam Dominis suis utitur.
It's certain Therefore, the Riches Are not of the Man, but he's the Man of his Riches. Viri divitiarum, Says Saint Ambrose, ut ostenderet eos, non possessores divitiarum esse, sed à suis divitiis possideri, Aliena Custodit ut famulus, non tanquam Dominis suis utitur.
but its Slaves. And is not this an intolerable Blindness of Men, that whenas God has given them Souls, that should command and rule, they subject them to the Body, and make them Servants to dross? O base Slavery of Covetousness!
but its Slaves. And is not this an intolerable Blindness of Men, that whenas God has given them Souls, that should command and Rule, they Subject them to the Body, and make them Servants to dross? O base Slavery of Covetousness!
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did God create thee to serve the Body in these filthy and brutal Desires? Is it not strange, that a Soul so noble, which its Maker enrich'd with a Memory to reflect on his Benefits, with an Ʋnderstanding to know his Greatness,
did God create thee to serve the Body in these filthy and brutal Desires? Is it not strange, that a Soul so noble, which its Maker enriched with a Memory to reflect on his Benefits, with an Ʋnderstanding to know his Greatness,
and Affections, in serving the Body in its Uncleanness, and waiting on it, in those its swinish Delights? O Baseness, to be lamented with Tears of Blood!
and Affections, in serving the Body in its Uncleanness, and waiting on it, in those its swinish Delights? O Baseness, to be lamented with Tears of Blood!
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Now 'tis plain, that she was not only his Master's Wife, but also Joseph's Mistress, and Joseph was her Servant. And it had been a more compendious Expression, to have stil'd her his Mistress than his Master's Wife. 'Tis true, says St. Ambrose, it had been more compendious, but not so proper: for why should she be call'd a Mistress who was such a Slave to her Lust? No, rather his Master's Wife, Ʋxor Domini, is more agreeable;
Now it's plain, that she was not only his Masters Wife, but also Joseph's Mistress, and Joseph was her Servant. And it had been a more compendious Expression, to have Styled her his Mistress than his Masters Wife. It's true, Says Saint Ambrose, it had been more compendious, but not so proper: for why should she be called a Mistress who was such a Slave to her Lust? No, rather his Masters Wife, Ʋxor Domini, is more agreeable;
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Rectè Ʋxor Domini, (they are the Words of St. Ambrose) non ipsa Domina dicitur — Quomodo Domina, quae dominandi non habebat affectum, quae servilis libidinis incentiva praestabat? Scorn therefore, Christian, to be led along by a Beast. Be asham'd thus to debase thy Soul, and to make it a Servant to thy Body, which it ought to command.
Rectè Ʋxor Domini, (they Are the Words of Saint Ambrose) non ipsa Domina dicitur — Quomodo Domina, Quae dominandi non habebat affectum, Quae Servile libidinis incentiva praestabat? Scorn Therefore, Christian, to be led along by a Beast. Be ashamed thus to debase thy Soul, and to make it a Servant to thy Body, which it ought to command.
Tell me, Christian, what would'st thou say, if thou should'st see, passing through the Streets, a Horse nobly deck'd, his Saddle embroider'd with Gold, his Bridle of Silver, his Trappings wrought with Diamonds,
Tell me, Christian, what Wouldst thou say, if thou Shouldst see, passing through the Streets, a Horse nobly decked, his Saddle embroidered with Gold, his Bridle of Silver, his Trappings wrought with Diamonds,
and the Owner on his Back scarcely cover'd with Rags? Would'st not thou think that he had lost his Judgment? And what if thou should'st behold the Sight which the Wise-man saw;
and the Owner on his Back scarcely covered with Rags? Wouldst not thou think that he had lost his Judgement? And what if thou Shouldst behold the Sighed which the Wiseman saw;
and yet no other Madness than thou art guilty of, when pamp'ring thy Body, and giving it all Respect and Attendance imaginable, thou neglect'st thy Soul, leaving it basely disfigur'd,
and yet no other Madness than thou art guilty of, when pampering thy Body, and giving it all Respect and Attendance imaginable, thou neglectest thy Soul, leaving it basely disfigured,
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an Empress created for the Possession of the Kingdom of Heaven, to be basely dragg'd through all the Mazes of Sin, in Obedience to the slavish Commands of thy unruly Flesh.
an Empress created for the Possession of the Kingdom of Heaven, to be basely dragged through all the Mazes of since, in obedience to the slavish Commands of thy unruly Flesh.
What Sense would'st thou have, Christian, of such a monstrous Spectacle? A noble Man, a Prince, one admirable both in Learning and Arms, to be at the Command of a Bit, while a Brute has the Management of the Bridle!
What Sense Wouldst thou have, Christian, of such a monstrous Spectacle? A noble Man, a Prince, one admirable both in Learning and Arms, to be At the Command of a Bit, while a Brute has the Management of the Bridle!
What would'st thou say, Christian, but that such an one is only fit Company for Madmen? Why then, say it to thy self, Thou art he. For what is thy Body, but a kind of Animal, void of Reason and Understanding? and what is thy Soul, a Spirit, Prince of all Creatures,
What Wouldst thou say, Christian, but that such an one is only fit Company for Madmen? Why then, say it to thy self, Thou art he. For what is thy Body, but a kind of Animal, void of Reason and Understanding? and what is thy Soul, a Spirit, Prince of all Creatures,
and capable of enjoying God? and thou permittest thy Body, with its bestial Appetities, to lead thy Soul, without either Law or Reason, wheresoever they list.
and capable of enjoying God? and thou permittest thy Body, with its bestial Appetites, to led thy Soul, without either Law or Reason, wheresoever they list.
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What is this, Sinner, what is this luxurious Man? Where is thy Understanding? and whither wilt thou go at last, drag'd by this wild and untam'd Beast? whither,
What is this, Sinner, what is this luxurious Man? Where is thy Understanding? and whither wilt thou go At last, dragged by this wild and untamed Beast? whither,
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but to thy eternal Ruine? And what can be the Conclusion of this disorder'd Government, where the whole Command is in the hand of a Slave? Give ear a little.
but to thy Eternal Ruin? And what can be the Conclusion of this disordered Government, where the Whole Command is in the hand of a Slave? Give ear a little.
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Ninus, then King, blind in Love, oblig'd himself to grant her whatsoever she should ask: she desir'd, that she might have the Management of the Empire for one day;
Ninus, then King, blind in Love, obliged himself to grant her whatsoever she should ask: she desired, that she might have the Management of the Empire for one day;
and immediately, by his Consent, the Slave was rais'd to be a Sovereign. And being thus enthron'd, she ordered several things, and was forthwith obey'd.
and immediately, by his Consent, the Slave was raised to be a Sovereign. And being thus Enthroned, she ordered several things, and was forthwith obeyed.
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For what else could be expected where Slavery rul'd the Scepter, but Blood and Tyranny? And what is to be expected, Sinner, from this Dominion which thou hast delivered to thy Flesh? What is to be the end of this Obedience which thou yieldest to thy lustful Appetites? What,
For what Else could be expected where Slavery ruled the Sceptre, but Blood and Tyranny? And what is to be expected, Sinner, from this Dominion which thou hast Delivered to thy Flesh? What is to be the end of this obedience which thou yieldest to thy lustful Appetites? What,
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And you, O Christian Souls, who are over-rul'd by your Slaves, by your carnal Appetites, what Conclusion can you expect? Death and eternal Torments wait for you.
And you, Oh Christian Souls, who Are overruled by your Slaves, by your carnal Appetites, what Conclusion can you expect? Death and Eternal Torments wait for you.
Stay a while, and give ear to the Cries of those miserable Souls, who are in Hell Flames, there condemn'd to suffer for all Eternity; hear what they say;
Stay a while, and give ear to the Cries of those miserable Souls, who Are in Hell Flames, there condemned to suffer for all Eternity; hear what they say;
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Erravi sicut ovis. I have erred, says David; and, We have erred, is the Cry of the Damned. David pronounc'd it in season, it being in him the Voice of Repentance;
Erravi sicut ovis. I have erred, Says David; and, We have erred, is the Cry of the Damned. David pronounced it in season, it being in him the Voice of Repentance;
and abus'd their Souls, like Slaves. And this it is which they now fruitlesly lament, in the middle of their Torments: Justitiae lumen non luxit nobis;
and abused their Souls, like Slaves. And this it is which they now fruitlessly lament, in the middle of their Torments: Justitiae lumen non luxit nobis;
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Merito conqueruntur, says a Learned Author, in inferno damnati, se justitiae lumine caruisse, quia verè mali nesciunt unicuique rei debitam aestimationem tribuere;
Merito conqueruntur, Says a Learned Author, in inferno Condemned, se justitiae lumine caruisse, quia verè mali nesciunt unicuique rei debitam aestimationem tribuere;
Who is there of you so unreasonable, that if he should see his House on Fire, his Servants in danger, his Wife expos'd to the Flames, would be first sollicitous in saving his Servants? And yet, you Sinners, who have your Souls ready to be seiz'd on by Hell-fire,
Who is there of you so unreasonable, that if he should see his House on Fire, his Servants in danger, his Wife exposed to the Flames, would be First solicitous in Saving his Servants? And yet, you Sinners, who have your Souls ready to be seized on by Hell-fire,
or the Water of vain Delights and unlawful Pleasures, to extinguish, or rather satisfie the fire of your own Lust? O Misery, to thrust your Souls more into the Flames, that your Bodies may be at ease!
or the Water of vain Delights and unlawful Pleasures, to extinguish, or rather satisfy the fire of your own Lust? O Misery, to thrust your Souls more into the Flames, that your Bodies may be At ease!
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and shall no Pains be taken, that the Soul may have her Support? Da illi honorem. Is it the Soul of a Beast that you have within you, that it seems so unworthy of your Care? Who ever saw a Souldier receive the Dart in his Breast that he might preserve his Shield untouch'd? The Serpent exposes his Body to the Blow, to secure his Head, wherein his Soul resides:
and shall no Pains be taken, that the Soul may have her Support? Dam illi Honor. Is it the Soul of a Beast that you have within you, that it seems so unworthy of your Care? Who ever saw a Soldier receive the Dart in his Breast that he might preserve his Shield untouched? The Serpent exposes his Body to the Blow, to secure his Head, wherein his Soul resides:
and is it beseeming a Christian, to let his Soul lye open to all the Assaults of the Devil, that his Body may be kept harmless? No, the Body was intended to receive the Blows, and the Soul for Honour:
and is it beseeming a Christian, to let his Soul lie open to all the Assaults of the devil, that his Body may be kept harmless? No, the Body was intended to receive the Blows, and the Soul for Honour:
Da illi honorem. And if thou can'st not comply so far, as to let thy Soul be the chief part of thy care, at least, let it have an equal share with thy Body.
Dam illi Honor. And if thou Canst not comply so Far, as to let thy Soul be the chief part of thy care, At least, let it have an equal share with thy Body.
But thy Soul, lying under a Complication of Distempers, how little Concern for her Delivery? Why is she thus neglected? If thy House be in danger of falling, thou do'st not let every Trifle divert thee from preventing the Ruine;
But thy Soul, lying under a Complication of Distempers, how little Concern for her Delivery? Why is she thus neglected? If thy House be in danger of falling, thou dost not let every Trifle divert thee from preventing the Ruin;
Da illi honorem. For the laying open this, make a short Reflection, Christians, how great an Esteem Men generally have for any Picture or Statue, of the hand of any famous and excellent Artist.
Dam illi Honor. For the laying open this, make a short Reflection, Christians, how great an Esteem Men generally have for any Picture or Statue, of the hand of any famous and excellent Artist.
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but by opening a Breach in that part of the Wall where stood a Picture, the Workmanship of the great Protogenes; he, not to injure the Piece, immediately commanded the Siege to be rais'd;
but by opening a Breach in that part of the Wall where stood a Picture, the Workmanship of the great Protogenes; he, not to injure the Piece, immediately commanded the Siege to be raised;
chusing rather to omit the making himself Master of so considerable a Post, than to prejudice the work of that great Master. Parcentemque Picturae fugit occasio victoriae.
choosing rather to omit the making himself Master of so considerable a Post, than to prejudice the work of that great Master. Parcentemque Picturae Fugitive Occasion Victories.
And was not this Piece of Protogenes highly valued by Demetrius? And how much higher Value yet ought we to put upon our Souls for being the Work of God? it being certain, that whensoever our Vicious Appetites are drawing forth in opposition to the Divine Law,
And was not this Piece of Protogenes highly valued by Demetrius? And how much higher Valve yet ought we to put upon our Souls for being the Work of God? it being certain, that whensoever our Vicious Appetites Are drawing forth in opposition to the Divine Law,
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and our wicked Desires are making an Attack on the City of God, 'tis impossible we should proceed in these Designs without defacing and even ruining our Souls, made by the hand of that Divine Artist.
and our wicked Desires Are making an Attack on the city of God, it's impossible we should proceed in these Designs without defacing and even ruining our Souls, made by the hand of that Divine Artist.
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Manus tuae secerunt me. Thy hands have made me. Let us have therefore a respect for our Souls, due to the Greatness of the Omnipotent hand that made us.
Manus tuae secerunt me. Thy hands have made me. Let us have Therefore a respect for our Souls, due to the Greatness of the Omnipotent hand that made us.
and the reason was, as Aristotle relates it, because in the Shield of the Goddess, the Author had so ingeniously wrought his own Image, that 'twas impossible to efface this, without quite ruining the whole. How much more have we to say for our selves, Christians, having Souls whose whole Substance is the very Image of their Creator? Ad imaginem & similitudinem nostram? How much greater is our Priviledge, bearing stamp'd in our Humane Being, the Pourtraiture of our God:
and the reason was, as Aristotle relates it, Because in the Shield of the Goddess, the Author had so ingeniously wrought his own Image, that 'twas impossible to efface this, without quite ruining the Whole. How much more have we to say for our selves, Christians, having Souls whose Whole Substance is the very Image of their Creator? Ad imaginem & similitudinem nostram? How much greater is our Privilege, bearing stamped in our Humane Being, the Portraiture of our God:
Signatum est super nos lumen vultus tui Domine? But 'twill not be amiss now, to hear from the Mouths of the Holy Fathers, in what manner our Soul is made after God's own Image.
Signatum est super nos lumen vultus tui Domine? But it'll not be amiss now, to hear from the Mouths of the Holy Father's, in what manner our Soul is made After God's own Image.
God has a Being, he has Life and Ʋnderstanding: the Heavens and Elements partake of his Being; the Plants and Beasts, of Life; and Angels of his Ʋnderstanding. But the Soul has a share of all together, it is ennobled with a Being, with Life and Ʋnderstanding, all Excellencies of God himself.
God has a Being, he has Life and Ʋnderstanding: the Heavens and Elements partake of his Being; the Plants and Beasts, of Life; and Angels of his Ʋnderstanding. But the Soul has a share of all together, it is ennobled with a Being, with Life and Ʋnderstanding, all Excellencies of God himself.
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Agnosce, O Christiane, says St. Leo, dignitatem tuam, & divinae consors factus naturae, noli in veterem vilitatem degeneri conversatione redire. Ʋnderstand, says he, and acknowledge thy own Excellency;
Agnosce, Oh Christian, Says Saint Leo, dignitatem tuam, & Divinae consors factus naturae, noli in veterem vilitatem degeneri Conversation Redire. Ʋnderstand, Says he, and acknowledge thy own Excellency;
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and at that time, when thou did'st commit thy Iniquities, thou didst wipe off from thy Soul, that Likeness of the Blessed Trinity, which till then it wore, by the Grace of thy Maker.
and At that time, when thou didst commit thy Iniquities, thou didst wipe off from thy Soul, that Likeness of the Blessed Trinity, which till then it wore, by the Grace of thy Maker.
For just so has God stamp'd on the Soul of Man, as in Wax, the likeness of his own Divine Being. But when a Sinner, unmindful of his Duty, offends against his Creator, O what a sudden change, how this likeness soon disappears!
For just so has God stamped on the Soul of Man, as in Wax, the likeness of his own Divine Being. But when a Sinner, unmindful of his Duty, offends against his Creator, Oh what a sudden change, how this likeness soon disappears!
Sicut fluit cera à facie ignis, sic pereant peccatores à facie Dei. Let any one take into his hand a piece of Wax, that has a Figure stamp'd on it, of a Lamb, a Dove, &c. let him hold it to the Fire;
Sicut fluit Wax à fancy ignis, sic pereant Peccatores à fancy Dei. Let any one take into his hand a piece of Wax, that has a Figure stamped on it, of a Lamb, a Dove, etc. let him hold it to the Fire;
The Soul, when 'tis in Grace, is nobly beautified with God's own Image; but approaching to the Fire of Concupiscence, of Anger, of Pride, the Soul begins, in a manner to melt away, to be dissolv'd;
The Soul, when it's in Grace, is nobly beautified with God's own Image; but approaching to the Fire of Concupiscence, of Anger, of Pride, the Soul begins, in a manner to melt away, to be dissolved;
if thou should see, in the middle of the Street, some wicked Jew, or any other profane Miscreant, treading under his feet the Image of our Blessed Redeemer;
if thou should see, in the middle of the Street, Some wicked Jew, or any other profane Miscreant, treading under his feet the Image of our Blessed Redeemer;
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and full of Contempt and Spite defacing it with a thousand irreligious Blows? What would'st thou say, Christian, in this case? Would not thy Zeal put thee on to rescue it from such an unchristian Abuse,
and full of Contempt and Spite defacing it with a thousand irreligious Blows? What Wouldst thou say, Christian, in this case? Would not thy Zeal put thee on to rescue it from such an unchristian Abuse,
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and the Respect thou owest to him whom it represents, oblige thee to place it some where with Decency out of the reach of such a hellish Malice? Why look then, Sinner, see where thy Soul is;
and the Respect thou owest to him whom it represents, oblige thee to place it Some where with Decency out of the reach of such a hellish Malice? Why look then, Sinner, see where thy Soul is;
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Do'st thou know it? Cujus est Imago haec? Whose is this Image? Is it not the Image of thy God, and of thy Maker and Redeemer? See how 'tis abus'd, how disfigur'd;
Dost thou know it? Cujus est Imago haec? Whose is this Image? Is it not the Image of thy God, and of thy Maker and Redeemer? See how it's abused, how disfigured;
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Why do'st not thou, without delay, redeem it from these Injuries? How can'st thou have Patience to see it trampled on by these infernal Furies? Ah! force it away, snatch it up,
Why dost not thou, without Delay, Redeem it from these Injuries? How Canst thou have Patience to see it trampled on by these infernal Furies? Ah! force it away, snatch it up,
St. Hilary, after a thorough Consideration of this Point, says, that the Son of God gave so much for the Soul, that it seems in some manner to be worth even God himself:
Saint Hilary, After a thorough Consideration of this Point, Says, that the Son of God gave so much for the Soul, that it seems in Some manner to be worth even God himself:
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Thou art that precious Drachm that was lost, for the regaining of which, that inaccessible Light, the second Person in the Blessed Trinity, was brought forth in our Humanity; God being made Man,
Thou art that precious Drachm that was lost, for the regaining of which, that inaccessible Light, the second Person in the Blessed Trinity, was brought forth in our Humanity; God being made Man,
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for the Redemption of Man. Thou art that precious Jewel, for the purchasing of which, the Divine Lapidary, who knew well its Value, gave all that he had:
for the Redemption of Man. Thou art that precious Jewel, for the purchasing of which, the Divine Lapidary, who knew well its Valve, gave all that he had:
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See then, Christian, how much thou ought'st to prize thy Soul, since Jesus Christ valued it at so high a rate, that he did not only lay down his Life for thee,
See then, Christian, how much thou Ought to prize thy Soul, since jesus christ valued it At so high a rate, that he did not only lay down his Life for thee,
But, thou, Sinner, tell me after all this, to whom does thy Soul belong, to whom hast thou deliver'd it? Imagine with thy self, that here comes in at present Jesus Christ on one side,
But, thou, Sinner, tell me After all this, to whom does thy Soul belong, to whom hast thou Delivered it? Imagine with thy self, that Here comes in At present jesus christ on one side,
The Devil gives thee a little Smoak which he calls Honour; a little Dross, which he calls Interest; a short Imagination which he calls Gust or Pleasure.
The devil gives thee a little Smoke which he calls Honour; a little Dross, which he calls Interest; a short Imagination which he calls Gust or Pleasure.
But stay, Sinner, what do'st thou do? Do'st thou make a delivery of thy Soul to the Devil, being a Jewel which cost the Son of God no less a price than his own Blood? Give ear a little to David, at that time when the Philistins had laid Siege to Bethlehem; O siquis mihi daret potum aquae de cisterna, quae est in Bethlehem.
But stay, Sinner, what dost thou do? Dost thou make a delivery of thy Soul to the devil, being a Jewel which cost the Son of God no less a price than his own Blood? Give ear a little to David, At that time when the philistines had laid Siege to Bethlehem; Oh siquis mihi dart potum Water de cisterna, Quae est in Bethlehem.
and an uninterrupted toil of 33 Years, but even with the Life and Blood of Jesus Christ? Quanti quaeso, says a Learned Author, facienda est salus nostra, non quidem hausta periculo sanguinis, & vitae puri hominis,
and an uninterrupted toil of 33 years, but even with the Life and Blood of jesus christ? Quanti quaeso, Says a Learned Author, facienda est salus nostra, non quidem hausta periculo Blood, & vitae puri hominis,
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and that not of Man, but of thy Redeemer, God and Man. And this Soul which has been so dearly purchas'd, thou basely deliverest into the hands of thy greatest Enemy.
and that not of Man, but of thy Redeemer, God and Man. And this Soul which has been so dearly purchased, thou basely deliverest into the hands of thy greatest Enemy.
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and how many times even for less? how many times without Gain, without Gust, without Honour? how many times hast thou laid it down before hand; sinning to day, on some design for the next Year? and how many times without all Hopes of any advantage,
and how many times even for less? how many times without Gain, without Gust, without Honour? how many times hast thou laid it down before hand; sinning to day, on Some Design for the next Year? and how many times without all Hope's of any advantage,
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and like the Apostate-Disciple, invited the Devils to take thy Soul at their own rate? Quid vultis mihi dare, & ego eum vobis tradam? What delight will you give in Exchange of my Soul? O unreasonable Vileness of Sinners! O monstrous Ingratitude!
and like the Apostate-Disciple, invited the Devils to take thy Soul At their own rate? Quid Wills mihi Dare, & ego Eum vobis Tradam? What delight will you give in Exchange of my Soul? O unreasonable Vileness of Sinners! O monstrous Ingratitude!
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and the wicked Christian delivers his without any Agreement, but standing wholly to the Devil's Courtesie? Quis furor tam viles habere animas, quas etiam Daemon pretiosas habet!
and the wicked Christian delivers his without any Agreement, but standing wholly to the Devil's Courtesy? Quis Furor tam viles habere animas, quas etiam Daemon pretiosas habet!
But tell me, Sinner, what would'st thou take to be a Slave under the inhumane Turks, where thou art to expect nothing but a most cruel Usage, Hunger, Blows,
But tell me, Sinner, what Wouldst thou take to be a Slave under the inhumane Turks, where thou art to expect nothing but a most cruel Usage, Hunger, Blows,
Quare tibi tam vilis es, qui tam pretiosus es Deo? Why, says St. Chrysologus, art thou so base to thy self, who art so highly esteem'd by the God? Think of this with Shame and Confusion;
Quare tibi tam vilis es, qui tam pretiosus es God? Why, Says Saint Chrysologus, art thou so base to thy self, who art so highly esteemed by the God? Think of this with Shame and Confusion;
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The Respect due to the Soul is rais'd yet one degree higher, inasmuch as the design of its first Creation was for the Enjoyment of an eternal Felicity, being made capable of God himself,
The Respect due to the Soul is raised yet one degree higher, inasmuch as the Design of its First Creation was for the Enjoyment of an Eternal Felicity, being made capable of God himself,
Ochozias, King of Juda, being dead, Athalia his Mother, full of Cruelty, and the Ambition of Ruling, immediately slew all the King's Sons, excepting only Joas, who was snatch'd from the Slaughter by Josaba his Aunt, who, keeping him in Disguise six Years, brought him up in the Temple, till at length he was crowned King.
Ochozias, King of Juda, being dead, Athalia his Mother, full of Cruelty, and the Ambition of Ruling, immediately slew all the King's Sons, excepting only Joash, who was snatched from the Slaughter by Josaba his Aunt, who, keeping him in Disguise six years, brought him up in the Temple, till At length he was crowned King.
and reputed as ordinary: Ab iis (says the Eusebius of our Age) qui filium Regis noverant, magno habebatur honore, non quia regiis ornabatur insignibus, sed quia ornandus erat. O Christian Souls!
and reputed as ordinary: Ab iis (Says the Eusebius of our Age) qui Son Regis noverant, magno habebatur honore, non quia regiis ornabatur insignibus, sed quia ornandus erat. Oh Christian Souls!
but have you, Christian, made any Reflection upon this Excellency of your Soul? I wish the gross and foggy Delights of this transitory Life, have not rais'd a Mist before your eyes, and quite clouded your Understanding.
but have you, Christian, made any Reflection upon this Excellency of your Soul? I wish the gross and foggy Delights of this transitory Life, have not raised a Missed before your eyes, and quite clouded your Understanding.
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Now 'tis beyond all doubt, says a learned Modern, that if any one had come and assured him, that he was not the Son of his reputed Country-Father, but of a great Monarch;
Now it's beyond all doubt, Says a learned Modern, that if any one had come and assured him, that he was not the Son of his reputed Country-Father, but of a great Monarch;
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Filii hominum (or as another Reading has it) Filii viri inclyti; ut quid diligitis vanitatem? Christian Souls, Children of God, shut up within this poor Cottage of Clay,
Sons hominum (or as Another Reading has it) Sons viri inclyti; ut quid diligitis vanitatem? Christian Souls, Children of God, shut up within this poor Cottage of Clay,
and that he ought to remember, he was born to a Crown? Souls of Christians, you are Heirs to a Kingdom; Haeredes quidem Dei: Lay aside these vain concerns,
and that he ought to Remember, he was born to a Crown? Souls of Christians, you Are Heirs to a Kingdom; Haeredes quidem Dei: Lay aside these vain concerns,
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so much inferiour to your Greatness: Ʋt quid diligitis vanitatem? Why do you so disesteem and neglect that right to Glory which Jesus Christ has purchas'd for you? The Title you have to any Temporal Estate, to any Lordship,
so much inferior to your Greatness: Ʋt quid diligitis vanitatem? Why do you so disesteem and neglect that right to Glory which jesus christ has purchased for you? The Title you have to any Temporal Estate, to any Lordship,
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why don't you cry out in an humble and hearty Confession? Why don't you, in penitent sighs, call upon him who alone is able to relieve you? And why, instead of this, do you disable your selves from laying any claim to Heaven,
why don't you cry out in an humble and hearty Confessi? Why don't you, in penitent sighs, call upon him who alone is able to relieve you? And why, instead of this, do you disable your selves from laying any claim to Heaven,
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to mind us, that we have but one. 'Tis one, says the Spouse in the Canticles, Ʋna est columba mea. 'Tis only one, says David; De manu Canis Ʋnicam meam.
to mind us, that we have but one. It's one, Says the Spouse in the Canticles, Ʋna est Columbam mea. It's only one, Says David; De manu Canis Ʋnicam meam.
Why then should we be so inconsiderate, as to hazard this every moment, and to put it to the venture of a remediless Eternity of Miseries? In Noblemens Houses 'tis customary at night, to have two or three Lights in their Presence, that so if by any Accident one should fail, they may not remain in Darkness,
Why then should we be so inconsiderate, as to hazard this every moment, and to put it to the venture of a remediless Eternity of Misery's? In Noblemen's Houses it's customary At night, to have two or three Lights in their Presence, that so if by any Accident one should fail, they may not remain in Darkness,
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He demanded Justice at the King's hands, for that a Rich man in the City, who abounded in Sheep and Oxen, took away from a certain Poor man a little Ewe, whose Stock went not beyond this one, and of this made a Feast for the entertainment of a Stranger that came to his House;
He demanded justice At the King's hands, for that a Rich man in the city, who abounded in Sheep and Oxen, took away from a certain Poor man a little Ewe, whose Stock went not beyond this one, and of this made a Feast for the entertainment of a Stranger that Come to his House;
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is it not that which God created, redeem'd, and has design'd for his Eternal Glory? And this thou offerest to the Devil thy Guest; thou makest of it a Banquet, to entertain Lucifer, being only one, and which has cost thy God so dear.
is it not that which God created, redeemed, and has designed for his Eternal Glory? And this thou offerest to the devil thy Guest; thou Makest of it a Banquet, to entertain Lucifer, being only one, and which has cost thy God so dear.
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And dost not thou in this provoke the omnipotent hand of God against thee? Thou hast one only Jewel, and this thou mortgagest every day more and more, by thy Offences:
And dost not thou in this provoke the omnipotent hand of God against thee? Thou hast one only Jewel, and this thou mortgagest every day more and more, by thy Offences:
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Miserere Animae tuae, take Compassion on thy poor Soul. Enter a while, retire within thy self, says St. Augustin, and thou wilt find thy Soul, necessitous and miserable, asking thee an Alms, begging for Relief.
miserere Spirits tuae, take Compassion on thy poor Soul. Enter a while, retire within thy self, Says Saint Augustin, and thou wilt find thy Soul, necessitous and miserable, asking thee an Alms, begging for Relief.
Redi ad conscientiam tuam, & ibi invenies, egentem, & mendicantem animam tuam. Look in, and thou wilt behold the Mistress serving, and the Slave commanding.
Redi ad conscientiam tuam, & There Invenies, egentem, & mendicantem animam tuam. Look in, and thou wilt behold the Mistress serving, and the Slave commanding.
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Miserere animae tuae, Take pity on thy Soul. Behold her made a publick Mansion of Devils, where they enter and dwell without any opposition, by wicked Thoughts, profane Words, and worse Works. Fac ergo eleemosynam animae tuae.
miserere Spirits tuae, Take pity on thy Soul. Behold her made a public Mansion of Devils, where they enter and dwell without any opposition, by wicked Thoughts, profane Words, and Worse Works. Fac ergo Eleemosynary Spirits tuae.
and immediately taking him into the Air, he disappear'd, and hurried him into the bottomless Pit of Hell, where he is now consuming in those never-ending Flames,
and immediately taking him into the Air, he disappeared, and hurried him into the bottomless Pit of Hell, where he is now consuming in those never-ending Flames,
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Come then, make haste to revoke thy Word, and undoe so unjust a Bargain. Alledge that there was fraud in the Sale, that the Purchaser has abus'd the Jewel, and cheated the Owner.
Come then, make haste to revoke thy Word, and undo so unjust a Bargain. Allege that there was fraud in the Sale, that the Purchaser has abused the Jewel, and cheated the Owner.
Let the abundance of thy Tears cancel the Writings, and the Intenseness of thy Repentance make void all the Obligations, by which thou delivered'st thy self to the Power of Satan. Christian, there's enough of Blindness.
Let the abundance of thy Tears cancel the Writings, and the Intenseness of thy Repentance make void all the Obligations, by which thou delivered'st thy self to the Power of Satan. Christian, there's enough of Blindness.
