The Gregorian account, or, The spiritual watch a sermon preached to the society of the Gregories dwelling in and about the city of London and assembled in the Church of St. Michael Cornhill, June 19, 1673 / by Francis Gregory.
(Matt. 27.65.) what's that? NONLATINALPHABET, saith Theophylact, a guard of sixty souldiers. Thus the ancient Jews divided their Night into three several Watches;
(Matt. 27.65.) what's that?, Says Theophylact, a guard of sixty Soldiers. Thus the ancient jews divided their Night into three several Watches;
whereas Euripides mentions NONLATINALPHABET, intimating that the Graecians, and from them the Romans and later Jews, had four: accordingly the Evangelist mentions NONLATINALPHABET, the fourth watch of the night (Matt. 14.25.) But this civil or military Watch we shall pass by,
whereas Euripides mentions, intimating that the Greeks, and from them the Romans and later jews, had four: accordingly the Evangelist mentions, the fourth watch of the night (Matt. 14.25.) But this civil or military Watch we shall pass by,
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1. There is a Religious Watch that's proper: when the Night, or some considerable part thereof, is redeemed from sleep, and spent in holy Duties. This Watch I find observed sometimes by single persons. Thus Christ himself;
1. There is a Religious Watch that's proper: when the Night, or Some considerable part thereof, is redeemed from sleep, and spent in holy Duties. This Watch I find observed sometime by single Persons. Thus christ himself;
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But these Religious Vigils, that were originally occasioned by the Tyranny of persecuting Emperours, and afterwards kept up onely by the voluntary Devotion and Zeal of Christians, though they were laudable in themselves, frequented by Saints, and commended by several Fathers; yet notwithstanding, to prevent Scandals and gross Abuses, that had crept in, they were much disused and discountenanced,
But these Religious Vigils, that were originally occasioned by the Tyranny of persecuting emperors, and afterwards kept up only by the voluntary Devotion and Zeal of Christians, though they were laudable in themselves, frequented by Saints, and commended by several Father's; yet notwithstanding, to prevent Scandals and gross Abuses, that had crept in, they were much disused and discountenanced,
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2. There is a Religious Watch that's metaphorical; Vigilia mentis, the Watch, not of man's eye, but of his soul; that Watch which St. Austine doth mention and recommend too, Corde vigila, Watch with thy heart. And this is the Watch which my Text requires;
2. There is a Religious Watch that's metaphorical; Vigilia mentis, the Watch, not of Man's eye, but of his soul; that Watch which Saint Augustine does mention and recommend too, Cord vigila, Watch with thy heart. And this is the Watch which my Text requires;
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namely, our diligent care, our greatest caution, our exactest vigilance and circumspection about those high concerns which respect our God and our selves. And this is the business of the Text, and that great thing which our Blessed Saviour requires in this expression, What I say unto you, I say unto all, Watch.
namely, our diligent care, our greatest caution, our Exactest vigilance and circumspection about those high concerns which respect our God and our selves. And this is the business of the Text, and that great thing which our Blessed Saviour requires in this expression, What I say unto you, I say unto all, Watch.
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Who must watch? The Text answers: 1. the Apostles, NONLATINALPHABET, I say unto you; 2. every person whatsoever, NONLATINALPHABET, I say unto all, Watch.
Who must watch? The Text answers: 1. the Apostles,, I say unto you; 2. every person whatsoever,, I say unto all, Watch.
There's no Watchman but hath his Walk or Station. The Bishop, who is the great Watchman of the Church, hath his Diocese; the Minister, who is the Bishop 's Substitute, Trustee and Deputy, hath his Parish; the Justice hath his County; the Mayor hath his Corporation: Every Watchman hath his Charge, his Ward; and what then is ours? where must we watch? and what? I answer.
There's no Watchman but hath his Walk or Station. The Bishop, who is the great Watchman of the Church, hath his Diocese; the Minister, who is the Bishop is Substitute, Trustee and Deputy, hath his Parish; the justice hath his County; the Mayor hath his Corporation: Every Watchman hath his Charge, his Ward; and what then is ours? where must we watch? and what? I answer.
1. There's no man but stands obliged to watch over his Brother, his Friend, his Neighbour. It was but an uncharitable and saucy reply which Cain made to God, Am I my brother's keeper? (Gen. 4.9.) Yea, NONLATINALPHABET, saith St. Chrysostom, Man should be his Brother's keeper: but if not, 'tis like he may prove in one sense what Cain was in another, his murtherer too.
1. There's no man but Stands obliged to watch over his Brother, his Friend, his Neighbour. It was but an uncharitable and saucy reply which Cain made to God, Am I my Brother's keeper? (Gen. 4.9.) Yea,, Says Saint Chrysostom, Man should be his Brother's keeper: but if not, it's like he may prove in one sense what Cain was in Another, his murderer too.
'Tis St. Paul 's Command, Exhort one another; (Heb. 3.13.) and again, Edifie one another; (1 Thess. 5.11.) and yet again, Admonish one another; (Rom. 15.14.) What mean all these Commands,
It's Saint Paul is Command, Exhort one Another; (Hebrew 3.13.) and again, Edify one Another; (1 Thess 5.11.) and yet again, Admonish one Another; (Rom. 15.14.) What mean all these Commands,
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(Jos. 24.15.) This good man concerns himself for his Family; and doubtless there is not a soul within our walls but is our particular charge. Thus St. Austin, Ʋnusquisque in domo sua Episcopus:
(Jos. 24.15.) This good man concerns himself for his Family; and doubtless there is not a soul within our walls but is our particular charge. Thus Saint Austin, Ʋnusquisque in domo sua Episcopus:
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3. There is no man but stands obliged to watch over Himself. And methinks 'tis our shame, and against the common principles of nature, that man should need to be thus commanded over and over. Take heed unto your selves;
3. There is no man but Stands obliged to watch over Himself. And methinks it's our shame, and against the Common principles of nature, that man should need to be thus commanded over and over. Take heed unto your selves;
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and that, NONLATINALPHABET, about your selves. And the truth is, were this Watchman in the Text another Argus, had man as many eyes as the Heavens have stars; yet even then would he need no Charge, no Precinct, no other Ward to oversee, guard and watch,
and that,, about your selves. And the truth is, were this Watchman in the Text Another Argus, had man as many eyes as the Heavens have Stars; yet even then would he need no Charge, no Precinct, no other Ward to oversee, guard and watch,
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First, 'Tis our great concern, and must be our daily task, and an hard one 'tis, to guard and set a watch upon our Senses, and Outward man. If these be not carefully lookt to, 'tis ten to one but they prove our eternal ruine.
First, It's our great concern, and must be our daily task, and an hard one it's, to guard and Set a watch upon our Senses, and Outward man. If these be not carefully looked to, it's ten to one but they prove our Eternal ruin.
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1. 'Tis the great concern, and must be the daily care of man, to set a Watch upon his Eye. It's true, the Eye itself is Nature's Centinel; 'tis purposely placed in man's upper Region, as in a Tower, to be his Watchman. Yea,
1. It's the great concern, and must be the daily care of man, to Set a Watch upon his Eye. It's true, the Eye itself is Nature's Centinel; it's purposely placed in Man's upper Region, as in a Tower, to be his Watchman. Yea,
but how ready this very Watchman of ours is to undoe us, methinks the God of nature himself seems to inform us, by providing and lending us a guard to secure it.
but how ready this very Watchman of ours is to undo us, methinks the God of nature himself seems to inform us, by providing and lending us a guard to secure it.
'Tis the observation of St. Ambrose, Deus oculum munivit, God hath set a fence about man's Eye, he hath clapped upon it a Lid, like a Trap-door; and that not onely to prevent the entrance of an Enemy, but to anticipate the dangerous excursions and sallies of the Eye it self.
It's the observation of Saint Ambrose, Deus Oculum munivit, God hath Set a fence about Man's Eye, he hath clapped upon it a Lid, like a Trap-door; and that not only to prevent the Entrance of an Enemy, but to anticipate the dangerous excursions and sallies of the Eye it self.
And that this little Centinel of ours is apt enough most basely to betray us, our Saviour hath given us this fair intimation, If thine eye offend thee — (Matt. 5.29.) What's that? Si ad delinquendum incitat, saith Grotius, if it provoke thee to sin; perhaps the sin of Envy.
And that this little Centinel of ours is apt enough most basely to betray us, our Saviour hath given us this fair intimation, If thine eye offend thee — (Matt. 5.29.) What's that? Si ad delinquendum incitat, Says Grotius, if it provoke thee to sin; perhaps the since of Envy.
Is thine eye evil? (Matt. 20.15.) Evil how? NONLATINALPHABET, saith St. Chrysostom; is it an eye of envy and malice? Solomon mentions NONLATINALPHABET, the proud and lofty eyes.
Is thine eye evil? (Matt. 20.15.) Evil how?, Says Saint Chrysostom; is it an eye of envy and malice? Solomon mentions, the proud and lofty eyes.
(Prov. 6.17.) There is another Eye which Pineda styles animae lenonem, the baud and pander of the soul: NONLATINALPHABET, saith Saint Peter, an eye full of the adulteress. (1 Pet. 2.14.) This eye David did not guard.
(Curae 6.17.) There is Another Eye which Pineda styles Spirits lenonem, the baud and pander of the soul:, Says Saint Peter, an eye full of the adulteress. (1 Pet. 2.14.) This eye David did not guard.
(Jos. 7.21.) Achan declares, as Masius observes, progrediendi ordinem, the Order, Method and Progress of his sin ▪ à visu ad animum, ab animo ad opus.
(Jos. 7.21.) achan declares, as Masius observes, progrediendi ordinem, the Order, Method and Progress of his since ▪ à visu ad animum, ab animo ad opus.
And sure we are, though the natural Camel, with a bunch and a load upon his back, could not pass that narrow gate of Hierusalem which (as some say, though Erasmus laugh at it) was called the Needle's eye; yet this moral Camel, this huge and mighty sin, Covetousness, Theft, Sacrilege, though never so much laden, doth often pass the Eye of man.
And sure we Are, though the natural Camel, with a bunch and a load upon his back, could not pass that narrow gate of Jerusalem which (as Some say, though Erasmus laugh At it) was called the Needle's eye; yet this moral Camel, this huge and mighty since, Covetousness, Theft, Sacrilege, though never so much laden, does often pass the Eye of man.
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And if so, if this Eye, which Nature hath given us to be our Watchman, do thus prove a Traitour, and let in our sorest Enemies, let us with Job indent and article with it;
And if so, if this Eye, which Nature hath given us to be our Watchman, do thus prove a Traitor, and let in our Sorest Enemies, let us with Job indent and article with it;
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(Jam. 3.6.) Mark his expression, NONLATINALPHABET, it defiles and fires: it blacks and sullies like the smoak; but withall, it scorcheth and burneth like the flame. I remember the Psalmist compares the language of an ill Tongue to Coals of Juniper. (Psal. 120.4.) But why to them? 'Tis observed, that whilest the Juniper is preserved fresh and green, it affordeth the coolest shade; but when 'tis cut down and burnt, it yields the hottest Coal. 'Tis thus with the Tongue of man:
(Jam. 3.6.) Mark his expression,, it defiles and fires: it blacks and sullies like the smoke; but withal, it scorcheth and burns like the flame. I Remember the Psalmist compares the language of an ill Tongue to Coals of Juniper. (Psalm 120.4.) But why to them? It's observed, that whilst the Juniper is preserved fresh and green, it affords the Coolest shade; but when it's Cut down and burned, it yields the hottest Coal. It's thus with the Tongue of man:
If it be well used and rightly governed, it refresheth, like some welcome shade; but if not, it strongly burns. And as it fires whatever else is round about it,
If it be well used and rightly governed, it refresheth, like Some welcome shade; but if not, it strongly burns. And as it fires whatever Else is round about it,
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When an house is burnt, though the main flame be extinguished, yet if there be some few coals left glowing within the rubbish, to prevent any farther danger, 'tis duly watched, till all fear be over.
When an house is burned, though the main flame be extinguished, yet if there be Some few coals left glowing within the rubbish, to prevent any farther danger, it's duly watched, till all Fear be over.
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but the LXX thus, NONLATINALPHABET, I have set a guard upon my mouth. But lest David 's own guard should prove too weak for this unruly member, he begs some auxiliaries from Heaven, Set a watch, O Lord, before my mouth.
but the LXX thus,, I have Set a guard upon my Mouth. But lest David is own guard should prove too weak for this unruly member, he begs Some auxiliaries from Heaven, Set a watch, Oh Lord, before my Mouth.
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for, besides two Lips without the Mouth, she hath placed within NONLATINALPHABET, as Homer words it, (NONLATINALPHABET.) a double row of Teeth, like so many Palisadoes, or little Pike-men, to keep in the Tongue: and yet notwithstanding, David thinks all this guard too weak, and his Tongue too strong; and therefore doth thus petition his God yet once again, Keep thou the door of my lips.
for, beside two Lips without the Mouth, she hath placed within, as Homer words it, (.) a double row of Teeth, like so many Palisadoes, or little Pikemen, to keep in the Tongue: and yet notwithstanding, David thinks all this guard too weak, and his Tongue too strong; and Therefore does thus petition his God yet once again, Keep thou the door of my lips.
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(Ibid.) Man's Lips, like a Door, must be sometimes open, sometimes shut. 'Tis a Door of such constant use, that it cannot possibly be blocked, nailed, or quite walled up:
(Ibid) Man's Lips, like a Door, must be sometime open, sometime shut. It's a Door of such constant use, that it cannot possibly be blocked, nailed, or quite walled up:
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(Acts 22.26.) Such counsel St. Paul gave Timothy, Take heed to thy self, (1 Tim. 4.16.) that is, to thy Conversation. Thus David, I will take heed to my ways, (Psal. 39.1) that is, to the course, tenour and actions of my life.
(Acts 22.26.) Such counsel Saint Paul gave Timothy, Take heed to thy self, (1 Tim. 4.16.) that is, to thy Conversation. Thus David, I will take heed to my ways, (Psalm 39.1) that is, to the course, tenor and actions of my life.
(Mark 13.33.) Yet once more, Take heed that ye doe not your alms so and so. (Matt. 6.1.) We must take heed, not onely how we curse, but how we pray; not onely how we speak what's naught, but how we hear what's good; not onely how we rob the rich, but even how we relieve the poor too.
(Mark 13.33.) Yet once more, Take heed that you do not your alms so and so. (Matt. 6.1.) We must take heed, not only how we curse, but how we pray; not only how we speak what's nought, but how we hear what's good; not only how we rob the rich, but even how we relieve the poor too.
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the Eye was a Supervisor, the Foot wants a Guide, the Ear wants a Monitour, the Tongue wants a Curb, the Hand wants a Restraint; but above all, here lieth our main care.
the Eye was a Supervisor, the Foot Wants a Guide, the Ear Wants a Monitour, the Tongue Wants a Curb, the Hand Wants a Restraint; but above all, Here lies our main care.
Keep thy heart, saith Solomon. (Prov. 4.23.) But how must that be kept? The Text answers, Keep thy heart with all diligence: NONLATINALPHABET saith the Hebrew, NONLATINALPHABET saith the Greek; Keep thy heart with all keeping: omni cautelâ saith the Arabick, with the utmost care and caution that can be used.
Keep thy heart, Says Solomon. (Curae 4.23.) But how must that be kept? The Text answers, Keep thy heart with all diligence: Says the Hebrew, Says the Greek; Keep thy heart with all keeping: omni cautelâ Says the Arabic, with the utmost care and caution that can be used.
What swarms of Thoughts, and evil ones too, are found in the Heart of man, our Blessed Saviour hath thus informed us, Out of the heart proceed evil thoughts, murthers, adulteries, fornications, thefts, &c. (Matt. 15.19) Tell me, what strange guests are these, that they should find the least harbour within the noble Soul of man! Murthers! Adulteries! Thefts!
What swarms of Thoughts, and evil ones too, Are found in the Heart of man, our Blessed Saviour hath thus informed us, Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, etc. (Matt. 15.19) Tell me, what strange guests Are these, that they should find the least harbour within the noble Soul of man! Murders! Adulteries! Thefts!
Methinks, whereever we catch an Adulterer, a Robber, a Murtherer, we should immediately clap strong guards upon them. One great reason why the Officer doth search suspected houses,
Methinks, wherever we catch an Adulterer, a Robber, a Murderer, we should immediately clap strong guards upon them. One great reason why the Officer does search suspected houses,
'tis like enough there sneaks the Adulterer, there lurks the Thief, there 's hid the Murtherer: and if we find this cursed crew lodged within us, Custodiendae sunt vigiliae super cogitationum gregem, saith St. Bernard, we must set a guard upon these desperate Villains; such brutish and devillish Thoughts must be shackled, chained, dislodged, condemned, & crucified.
it's like enough there sneaks the Adulterer, there lurks the Thief, there is hid the Murderer: and if we find this cursed crew lodged within us, Custodiendae sunt Vigil super cogitationum gregem, Says Saint Bernard, we must Set a guard upon these desperate Villains; such brutish and devilish Thoughts must be shackled, chained, dislodged, condemned, & Crucified.
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Such a caution hath Moses left us, Beware that there be not a thought in thy wicked heart, saying thus or thus. (Deut. 15.9.) The expression imports, that although men make light of wicked Thoughts,
Such a caution hath Moses left us, Beware that there be not a Thought in thy wicked heart, saying thus or thus. (Deuteronomy 15.9.) The expression imports, that although men make Light of wicked Thoughts,
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and yet their base unworthy Designs, their NONLATINALPHABET, their desire of a little applause and vain-glory, provoked God to disown their persons that were so plausible, and to reject all that service that was so pompous.
and yet their base unworthy Designs, their, their desire of a little applause and vainglory, provoked God to disown their Persons that were so plausible, and to reject all that service that was so pompous.
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and the proposal of sinister Ends, render themselves but gilded Hypocrites. 'Tis but sad that such splendid shews of Devotion, such strict observations of Sabbaths, such frequent Prayers, and such set and solemn Fastings, should rather, through their low Designs, provoke our God then please him;
and the proposal of sinister Ends, render themselves but gilded Hypocrites. It's but sad that such splendid shows of Devotion, such strict observations of Sabbaths, such frequent Prayers, and such Set and solemn Fastings, should rather, through their low Designs, provoke our God then please him;
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And lest this should prove our own condition, lest all our services should miscarry, and God should say unto us, as once he did to the Jews, When ye fasted and mourned, did ye at all fast to me,
And lest this should prove our own condition, lest all our services should miscarry, and God should say unto us, as once he did to the jews, When you fasted and mourned, did you At all fast to me,
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lest perhaps some mean and wicked End should corrupt our holy Duties, lest some degenerous and ignoble Aims should turn our Gold into dirt, our sacrifice into sin, and make our sweetest incense goe ••t and stink with God, as if it were but so mu•• snuff.
lest perhaps Some mean and wicked End should corrupt our holy Duties, lest Some degenerous and ignoble Aims should turn our Gold into dirt, our sacrifice into since, and make our Sweetest incense go ••t and stink with God, as if it were but so mu•• snuff.
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That there are, and ever were and will be, whatever the Stoicks dream, whatever some Fathers think, such and such Affections found within the Heart of man, 'tis sure enough.
That there Are, and ever were and will be, whatever the Stoics dream, whatever Some Father's think, such and such Affections found within the Heart of man, it's sure enough.
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St. Bernard thus complains, Intellectus & Affectus quandoque sibi adversantur, man's Passion contradicts his Reason: Parere nescit, saith Seneca, it will not obey:
Saint Bernard thus complains, Intellectus & Affectus quandoque sibi adversantur, Man's Passion contradicts his Reason: Parere nescit, Says Senecca, it will not obey:
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And methinks, if our Affections, instead of being loyal Subjects, are thus like to invade and usurp our Reason 's throne; if our Passions, which were designed by God to be the servants of our Ʋnderstandings, are like to become domineering Lords and Tyrants; if these blind and boisterous Rebells endeavour to seise the captive Soul, and then use it even at pleasure;
And methinks, if our Affections, instead of being loyal Subject's, Are thus like to invade and usurp our Reason is throne; if our Passion, which were designed by God to be the Servants of our Ʋnderstandings, Are like to become domineering lords and Tyrants; if these blind and boisterous Rebels endeavour to seize the captive Soul, and then use it even At pleasure;
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This Text doth not command our anger, as a Duty, but doth rather suppose it, as a natural and lawfull Passion. Si irascimini; so Muis: Si contingat irasci;
This Text does not command our anger, as a Duty, but does rather suppose it, as a natural and lawful Passion. Si You are angry; so Muis: Si contingat Irascible;
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What then? Cavete, beware, set a watch, lest perhaps it exceed its bounds, and so become a sin. The same course must be taken with other Passions too.
What then? Beware, beware, Set a watch, lest perhaps it exceed its bounds, and so become a since. The same course must be taken with other Passion too.
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Hannibal ad portas; if an enemy be at the Gate, if Thieves and Robbers beset the house, 'tis no time then to snort and sleep. This argument is not mine, but St. Peter 's; Be sober, be vigilant:
Hannibal ad portas; if an enemy be At the Gate, if Thieves and Robbers beset the house, it's no time then to snort and sleep. This argument is not mine, but Saint Peter is; Be Sobrium, be vigilant:
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and shall man lie secure? the Devil himself doth roar, and is not man concerned to look about him? 'Tis observable that the Devil is styled a Lion, a beast nullius ferè somni, saith Coelius Rhodiginus, one that sleeps but little: and if the Devil himself doth watch, how dares the Sinner slumber?
and shall man lie secure? the devil himself does roar, and is not man concerned to look about him? It's observable that the devil is styled a lion, a beast Nullius ferè Somni, Says Coelius Rhodiginus, one that sleeps but little: and if the devil himself does watch, how dares the Sinner slumber?
its Pleasures, its Profits, its Honours, its Sons of Belial, what are all these but so many Traps and Ginns to catch and ruine Souls? Hostes sacrilegi, animi mei fures; so Socrates rightly called them.
its Pleasures, its Profits, its Honours, its Sons of Belial, what Are all these but so many Traps and Gins to catch and ruin Souls? Hosts Sacrilegious, animi mei fures; so Socrates rightly called them.
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As St. John is styled by the Greek Father NONLATINALPHABET, Christ 's bosom friend: so may our Flesh be styled NONLATINALPHABET, man's bosom foe. Hence the Apostle thus exhorts us, Abstain from fleshly lusts: why? NONLATINALPHABET they war against the Soul. (1 Pet. 2.11.) And methinks,
As Saint John is styled by the Greek Father, christ is bosom friend: so may our Flesh be styled, Man's bosom foe. Hence the Apostle thus exhorts us, Abstain from fleshly Lustiest: why? they war against the Soul. (1 Pet. 2.11.) And methinks,
if the Soul of man be thus opposed by the Flesh, besieged by the World, assaulted by the Devil; if it be surrounded with Enemies, that are strong, cruel, malicious, and strangely politick; it must needs want the strictest Watch and the strongest Guards that can be thought on.
if the Soul of man be thus opposed by the Flesh, besieged by the World, assaulted by the devil; if it be surrounded with Enemies, that Are strong, cruel, malicious, and strangely politic; it must needs want the Strictest Watch and the Strongest Guards that can be Thought on.
what's this to the generality of Christians? Tell me, Sirs, are we indeed grown such Giants in Grace that we need no guard? are we grown such strong men in Christ that we need not fear to be surprized by the Flesh, World, or Devil? Sure I am, the Devil was too hard for Judas, though an Apostle; the World was too hard for Demas, though a great Professour; and the Flesh was too hard for David, though an eminent Saint; nay, a poor Maid servant was too hard for him who is styled by St. Chrysostom NONLATINALPHABET, the prime and chief of all the Apostles.
what's this to the generality of Christians? Tell me, Sirs, Are we indeed grown such Giants in Grace that we need no guard? Are we grown such strong men in christ that we need not Fear to be surprised by the Flesh, World, or devil? Sure I am, the devil was too hard for Judas, though an Apostle; the World was too hard for Demas, though a great Professor; and the Flesh was too hard for David, though an eminent Saint; nay, a poor Maid servant was too hard for him who is styled by Saint Chrysostom, the prime and chief of all the Apostles.
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And methinks, if such a man as Peter, that professed Champion of his dear Lord and ours, was thus miserably foiled by a pitiful wench; we should not grow secure,
And methinks, if such a man as Peter, that professed Champion of his dear Lord and ours, was thus miserably foiled by a pitiful wench; we should not grow secure,
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as if we were strong enough to deal with the Anakims of our Flesh, the Zamzummins of the World, and the Devil himself, that greater and worse Goliah. The truth is, we are generally such babes in Christ, such weaklings in Faith, such pulings and dwarfs in Grace, that we may too justly complain in the words of Baynus, Quàm facilè vincimur? quàm nullo negotio huc illuc impellimur? How easily is the heart of man conquered? how quickly is it taken? There's scarce a Temptation that's strong, but is prevalent too;
as if we were strong enough to deal with the Anakims of our Flesh, the Zamzummins of the World, and the devil himself, that greater and Worse Goliath. The truth is, we Are generally such babes in christ, such Weaklings in Faith, such pulings and dwarfs in Grace, that we may too justly complain in the words of Baynus, Quàm facilè vincimur? quàm nullo negotio huc Illuc impellimur? How Easily is the heart of man conquered? how quickly is it taken? There's scarce a Temptation that's strong, but is prevalent too;
I marvel that ye are so soon removed, to be overthrown, and that so quickly too. (Gal. 1.6.) Surely 'tis but a slender Garrison that holds not out one day; 'tis a weak Fort that holds not out one hour. Such a Fort is the Heart of man;
I marvel that you Are so soon removed, to be overthrown, and that so quickly too. (Gal. 1.6.) Surely it's but a slender Garrison that holds not out one day; it's a weak Fort that holds not out one hour. Such a Fort is the Heart of man;
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no sooner doth the Devil demand a surrender, but it sometimes yields in a moment. But what's the reason? The Prophet tells us, The whole heart is faint:
no sooner does the devil demand a surrender, but it sometime yields in a moment. But what's the reason? The Prophet tells us, The Whole heart is faint:
(Esa. 1.5.) and if so, where our royal Fort is weak, there our Guard should be the stronger. Thus Cartwright, Diurnas & nocturnas excubias hîc collocemus;
(Isaiah 1.5.) and if so, where our royal Fort is weak, there our Guard should be the Stronger. Thus Cartwright, Diurnas & nocturnas Excubias hîc collocemus;
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since man's Soul is thus infirm and impotent, and yet must expect the strongest assaults imaginable, we must watch by day, we must watch by night: nay more, Quaterniones augeamus, we are concerned to double and treble those Guards which we set upon it.
since Man's Soul is thus infirm and impotent, and yet must expect the Strongest assaults imaginable, we must watch by day, we must watch by night: nay more, Quaterniones augeamus, we Are concerned to double and triple those Guards which we Set upon it.
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3. The Soul of man is false and treacherous. Thus Nazianzene, NONLATINALPHABET, the Soul of man is perfidious and faithless, and so must rather be watched then trusted. 'Tis thus in the world;
3. The Soul of man is false and treacherous. Thus Nazianzene,, the Soul of man is perfidious and faithless, and so must rather be watched then trusted. It's thus in the world;
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The heart is deceitfull: but how? and in what measure? NONLATINALPHABET, above all things. 'Tis worse then Laban. Your father hath deceived me ten times, saith Jacob: (Gen. 31.7.) but, alas!
The heart is deceitful: but how? and in what measure?, above all things. It's Worse then Laban. Your father hath deceived me ten times, Says Jacob: (Gen. 31.7.) but, alas!
Is thy servant a dog, that he should doe this great thing? (2 Reg. 8.13.) Poor Hazael! he took himself to be a man, but really proved that very dog which he thus disowned and scorned. And methinks,
Is thy servant a dog, that he should do this great thing? (2 Reg. 8.13.) Poor hazael! he took himself to be a man, but really proved that very dog which he thus disowned and scorned. And methinks,
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if the Heart of man be so false and traitorous, if it hath already betrayed and cheated us over and over, we should never trust it more without the strictest Watch and strongest Guard.
if the Heart of man be so false and traitorous, if it hath already betrayed and cheated us over and over, we should never trust it more without the Strictest Watch and Strongest Guard.
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Secondly, The Soul of man, as it greatly needs, so doth it highly deserve the strictest Watch and strongest Guard that can be thought on. See why in 2 Particulars.
Secondly, The Soul of man, as it greatly needs, so does it highly deserve the Strictest Watch and Strongest Guard that can be Thought on. See why in 2 Particulars.
'Tis not to be disputed but we stand obliged to tender the Concerns of our Blessed Saviour, who hath already shewed such a tender respect to us and ours. One would think that mere Ingenuity, Gratitude and the Gentileness of a Christian spirit should engage us, to our very utmost power, to secure all the Interests of that Holy Jesus, who hath already been at so much cost and pains to secure all that which we call ours.
It's not to be disputed but we stand obliged to tender the Concerns of our Blessed Saviour, who hath already showed such a tender respect to us and ours. One would think that mere Ingenuity, Gratitude and the Gentleness of a Christian Spirit should engage us, to our very utmost power, to secure all the Interests of that Holy jesus, who hath already been At so much cost and pains to secure all that which we call ours.
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I answer, Whatever Interest Christ hath throughout the world, there's nothing so exposed to hazard, there is nothing that he doth so entirely love and so highly prize, as the Soul of man.
I answer, Whatever Interest christ hath throughout the world, there's nothing so exposed to hazard, there is nothing that he does so entirely love and so highly prize, as the Soul of man.
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(1 Cor. 6.20.) The Soul of man is the Fruit of Christ 's Sufferings, 'tis the Travail of his soul, 'tis the Reward of his obedience, 'tis the Purchace of his tears, his groans, his sweat, his agony, his Cross, yea and his bloud too.
(1 Cor. 6.20.) The Soul of man is the Fruit of christ is Sufferings, it's the Travail of his soul, it's the Reward of his Obedience, it's the Purchase of his tears, his groans, his sweat, his agony, his Cross, yea and his blood too.
And methinks, since our Blessed Saviour hath pay'd such a vast price for the Soul of man, we should not easily see it lost: since this is the thing which Christ makes his grand concern, and yet we find it in the midst of enemies, we should not think much to watch and guard it.
And methinks, since our Blessed Saviour hath paid such a vast price for the Soul of man, we should not Easily see it lost: since this is the thing which christ makes his grand concern, and yet we find it in the midst of enemies, we should not think much to watch and guard it.
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I am confident there is not a man amongst us so ill-natured, but he would gladly secure the Interest of his Friend. I reade that Abraham, with no greater army then his own house could raise him, adventured to encounter four Kings to rescue Lot, that was his Nephew. Tell me, Sirs, who amongst you would not save an ordinary neighbour 's beast from drowning? nay more, who amongst you would not gladly be instrumental to save your very enemie 's house from being robbed or burnt to ashes?
I am confident there is not a man among us so ill-natured, but he would gladly secure the Interest of his Friend. I read that Abraham, with no greater army then his own house could raise him, adventured to encounter four Kings to rescue Lot, that was his Nephew. Tell me, Sirs, who among you would not save an ordinary neighbour is beast from drowning? nay more, who among you would not gladly be instrumental to save your very enemy is house from being robbed or burned to Ashes?
And certainly, if we have this respect for an Enemy, we should have much more for our dearest Friends: if we are thus tender of an ordinary Neighbour, how much more tender should we be of that Blessed Jesus, who deserves it better? Remember, the Soul of man is the great interest of him that loves you;
And Certainly, if we have this respect for an Enemy, we should have much more for our dearest Friends: if we Are thus tender of an ordinary Neighbour, how much more tender should we be of that Blessed jesus, who deserves it better? remember, the Soul of man is the great Interest of him that loves you;
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'tis that which he counts his Treasure, 'tis that which he calleth his Jewel, 'tis that which he owns for his Spouse, 'tis that which he esteems as one of his Members: and if so,
it's that which he counts his Treasure, it's that which he calls his Jewel, it's that which he owns for his Spouse, it's that which he esteems as one of his Members: and if so,
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if the Treasure of Heaven doth lie in danger, if the Jewels of God are like to be lost, if the Spouse of Christ is like to be ravished, if the Members of his body are like to be rent and torn in pieces,
if the Treasure of Heaven does lie in danger, if the Jewels of God Are like to be lost, if the Spouse of christ is like to be ravished, if the Members of his body Are like to be rend and torn in Pieces,
or, which is all one, if the Soul of man be like to miscarry; we are obliged to be at least so kind to our Blessed Saviour as to watch and guard that Soul, which is the Purchace of his bloud, and the onely thing on this side Heaven which he dearly loves.
or, which is all one, if the Soul of man be like to miscarry; we Are obliged to be At least so kind to our Blessed Saviour as to watch and guard that Soul, which is the Purchase of his blood, and the only thing on this side Heaven which he dearly loves.
Experience tells us, that the more considerable things are, the more carefully are they looked to. The poor Fisherman is not so solicitous to provide a Convoy for his little Boat, as the wealthy Merchant is for his Ships that are richly laden. The Beggar, that hath nothing on his cupboard but an earthen dish, nothing in his wardrobe but rags, nothing in his yard but a few sticks and straws, what cares he for Watch and ward? but as for the moneyed Citizen, the Banker, the Jeweller, the man that deals in things of value, his doors and windows must be secured; his locks, bolts and bars must be strong; nor is this enough without a considerable Watch in the streets too.
Experience tells us, that the more considerable things Are, the more carefully Are they looked to. The poor Fisherman is not so solicitous to provide a Convoy for his little Boat, as the wealthy Merchant is for his Ships that Are richly laden. The Beggar, that hath nothing on his cupboard but an earthen dish, nothing in his wardrobe but rags, nothing in his yard but a few sticks and straws, what Cares he for Watch and ward? but as for the moneyed Citizen, the Banker, the Jeweller, the man that deals in things of valve, his doors and windows must be secured; his locks, bolts and bars must be strong; nor is this enough without a considerable Watch in the streets too.
Gold and Silver are but so much dirt; Pearls, Diamonds and Rubies are but so much rubbish. What if I tell you that those very Pearls, which the world counts pretious, are little better then the wens, the excrescencies, nay the scabs of a poor fish? and if so, what pittifull things are these compared with Souls?
Gold and Silver Are but so much dirt; Pearls, Diamonds and Rubies Are but so much rubbish. What if I tell you that those very Pearls, which the world counts precious, Are little better then the wens, the Excrescences, nay the scabs of a poor Fish? and if so, what pitiful things Are these compared with Souls?
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What the Soul of man is Macarius tells us, NONLATINALPHABET, a creature that's wonderfull, high and noble: 'tis NONLATINALPHABET, saith Nazianzene, 'tis somewhat near, somewhat of kin to God.
What the Soul of man is Macarius tells us,, a creature that's wonderful, high and noble: it's, Says Nazianzene, it's somewhat near, somewhat of kin to God.
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Tell me then, shall we carefully secure a little contemptible dirt, and yet expose our choicer Treasure? shall we set a guard upon an handfull of earth, and yet hazard our richest Jewel? 'Tis not thus in cases of common danger.
Tell me then, shall we carefully secure a little contemptible dirt, and yet expose our choicer Treasure? shall we Set a guard upon an handful of earth, and yet hazard our Richest Jewel? It's not thus in cases of Common danger.
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If an House be fired, whatever becomes of lumber, the best furniture shall be secured: if an Enemy invade a Kingdom, every man will send his Treasure into that Garrison that's best fortified & most strongly manned. That's our case.
If an House be fired, whatever becomes of lumber, the best furniture shall be secured: if an Enemy invade a Kingdom, every man will send his Treasure into that Garrison that's best fortified & most strongly manned. That's our case.
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if we lose our Estates, our Reputation, nay, our very Lives, 'tis no great matter: but if our Soul be lost, whatever else be kept, we are undone for ever:
if we loose our Estates, our Reputation, nay, our very Lives, it's no great matter: but if our Soul be lost, whatever Else be kept, we Are undone for ever:
if we lose our Souls, we lose our share in glory, we lose a Crown, we lose the society of Saints and Angels, we lose the enjoyment of Christ, and the Vision of God; and if so, where is our Guard? where's our Watch?
if we loose our Souls, we loose our share in glory, we loose a Crown, we loose the society of Saints and Angels, we loose the enjoyment of christ, and the Vision of God; and if so, where is our Guard? where's our Watch?
Thirdly, 'Tis very uncertain when our great Lord will come to Judgement. Thus the very Judge himself hath told us, Of that day and hour no man knoweth, no not the Angels,
Thirdly, It's very uncertain when our great Lord will come to Judgement. Thus the very Judge himself hath told us, Of that day and hour no man Knoweth, no not the Angels,
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Thus the Evangelist, the Son of man cometh, (Matt. 24.44.) NONLATINALPHABET, he is coming: the expression sounds as if he were already set out and upon his way;
Thus the Evangelist, the Son of man comes, (Matt. 24.44.), he is coming: the expression sounds as if he were already Set out and upon his Way;
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(Matt. 24.42.) Should he come and surprize us in our beds of security, O what would become of us then? 'Tis recorded of a certain Commander, that finding one of his Centinels fast asleep, without more adoe he ran him through; and for that severity said no more but onely this, Qualem inveni, talem reliqui, Asleep I found him,
(Matt. 24.42.) Should he come and surprise us in our Beds of security, Oh what would become of us then? It's recorded of a certain Commander, that finding one of his Centinels fast asleep, without more ado he ran him through; and for that severity said no more but only this, Qualem Inveni, talem reliqui, Asleep I found him,
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and fast asleep I left him, and that for ever. Yea, that of Virgil, which is onely unhappy in other cases, is very just in this, Caeduntur vigiles — If the man that is obliged and undertakes to watch be found false to his trust,
and fast asleep I left him, and that for ever. Yea, that of Virgil, which is only unhappy in other cases, is very just in this, Caeduntur Vigiles — If the man that is obliged and undertakes to watch be found false to his trust,
to be awake is to be alive. There's much of truth in that of Plato, NONLATINALPHABET, A man that is fast asleep differs but very little from that man that is dead. And certain it is,
to be awake is to be alive. There's much of truth in that of Plato,, A man that is fast asleep differs but very little from that man that is dead. And certain it is,
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if we desire to live with God, we must not sleep in sin: if we desire to live for ever in another world, we must for ever be awake in this. 'Tis a concerning expression that of St. Paul, Awake thou that sleepest, and arise from the dead.
if we desire to live with God, we must not sleep in since: if we desire to live for ever in Another world, we must for ever be awake in this. It's a Concerning expression that of Saint Paul, Awake thou that Sleepest, and arise from the dead.
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if he find us rocked and lulled asleep in sin, what the event will be St. Austine tells us, Dormitando casurus es, such a spiritual slumber and lethargy will even quite undoe us;
if he find us rocked and lulled asleep in since, what the event will be Saint Augustine tells us, Dormitando casurus es, such a spiritual slumber and lethargy will even quite undo us;
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if we will but once awake, if we will but up and be doing, if our Lord shall find us at our work, upon our Guard and our Watch; what then? Blessed is that servant whom his Lord when he cometh shall find so doing. But,
if we will but once awake, if we will but up and be doing, if our Lord shall find us At our work, upon our Guard and our Watch; what then? Blessed is that servant whom his Lord when he comes shall find so doing. But,
I remember that person who hath written the Life of our incomparable Bishop Jewel observes out of St. Chrysostom, that there lieth a great Treasury in Names, and that the excellent worth of several persons hath been conspicuous in them;
I Remember that person who hath written the Life of our incomparable Bishop Jewel observes out of Saint Chrysostom, that there lies a great Treasury in Names, and that the excellent worth of several Persons hath been conspicuous in them;
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as, the Heavenly gifts of Theodosius, the Divine spirit of Ambrose, the sweet vein of Lactantius, the shining style of Fulgentius, the golden mouth of Chrysostom, &c.
as, the Heavenly Gifts of Theodosius, the Divine Spirit of Ambrose, the sweet vein of Lactantius, the shining style of Fulgentius, the golden Mouth of Chrysostom, etc.
And certainly, Names of excellence are bestowed but ill where they are not answered well. To bear a good name is matter of credit; but to live contrary to it, 'tis matter of shame. 'Tis but a sad expression, Thou hast a name to live, and art dead. (Apoc. 3.1.) Alas!
And Certainly, Names of excellence Are bestowed but ill where they Are not answered well. To bear a good name is matter of credit; but to live contrary to it, it's matter of shame. It's but a sad expression, Thou hast a name to live, and art dead. (Apocalypse 3.1.) Alas!
what's the name without the thing? what• s a name to be rich, if a man be really poor? what's a name to be saved, and yet he damned? So here, What's the name of a Watchman, if we are found fast asleep?
what's the name without the thing? what• s a name to be rich, if a man be really poor? what's a name to be saved, and yet he damned? So Here, What's the name of a Watchman, if we Are found fast asleep?
(Esa. 12.5.) As is his Name, so are his Works, and so is He; Thou art more glorious and excellent, &c. (Psal. 76.4.) Yea, God answers this and all his other names to the very full;
(Isaiah 12.5.) As is his Name, so Are his Works, and so is He; Thou art more glorious and excellent, etc. (Psalm 76.4.) Yea, God answers this and all his other names to the very full;
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Thou shalt call his name Jesus, (Matt. 1.21.) that is, Saviour, saith the Angel. But will Christ make good this Name? Yea, he shall save; he shall doe what his name imports. Yet farther;
Thou shalt call his name jesus, (Matt. 1.21.) that is, Saviour, Says the Angel. But will christ make good this Name? Yea, he shall save; he shall do what his name imports. Yet farther;
Dionysius tells us that Thrones is a name of Height, Cherubim a name of Knowledge, Seraphim a name of Ardency, Dominations a name of Power; and in general, NONLATINALPHABET, the names of the whole Hierarchy of Heaven are NONLATINALPHABET, declarations of those choice Endowments that are certainly found in the persons of those Angels to whom they belong.
Dionysius tells us that Thrones is a name of Height, Cherubin a name of Knowledge, Seraphim a name of Ardency, Dominations a name of Power; and in general,, the names of the Whole Hierarchy of Heaven Are, declarations of those choice Endowments that Are Certainly found in the Persons of those Angels to whom they belong.
I could mention several Namesakes of ours that were no Sleepers. Gregory Bishop of Neocaesarea is styled by Eusebius NONLATINALPHABET, of all the Bishops of that Age the most famous: NONLATINALPHABET, a Disciple of the Gospel; so Nyssene: NONLATINALPHABET, a glorius Light;
I could mention several Namesakes of ours that were no Sleepers. Gregory Bishop of Neocaesarea is styled by Eusebius, of all the Bishops of that Age the most famous:, a Disciple of the Gospel; so Nyssene:, a glorious Light;
I could tell you of Gregory Nyssene too, a man styled NONLATINALPHABET, a great Example of Vertue, NONLATINALPHABET, the Ornament of Mankind; nay more, NONLATINALPHABET, a man ranked with Angels: concerning whom Nazianzene writes thus,
I could tell you of Gregory Nyssene too, a man styled, a great Exampl of Virtue,, the Ornament of Mankind; nay more,, a man ranked with Angels: Concerning whom Nazianzene writes thus,
and was styled Gregorius Magnus, Gregory the Great; a man of the choicest Piety, and withall so Humble, that he opposed that proud Title of Ʋniversal Bishop, which Boniface the Third procured, and the Pope still retains.
and was styled Gregorius Magnus, Gregory the Great; a man of the Choicest Piety, and withal so Humble, that he opposed that proud Title of Ʋniversal Bishop, which Boniface the Third procured, and the Pope still retains.
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So far from this Ambition was this Namesake of ours, that he was the very first Roman Bishop that ever styled himself Servus servorum Dei, the Servant of the servants of God.
So Far from this Ambition was this Namesake of ours, that he was the very First Roman Bishop that ever styled himself Servus Servorum Dei, the Servant of the Servants of God.
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Though we cannot be Bishops, yet we may and must be Saints, as well as they: though we cannot be as Learned, yet let us be as Holy: though we have not the same Knowledg in our Heads,
Though we cannot be Bishops, yet we may and must be Saints, as well as they: though we cannot be as Learned, yet let us be as Holy: though we have not the same Knowledge in our Heads,
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Let not the world have occasion, through any of us, to report the Vices of some Gregories, since it finds cause to admire the Graces and Vertues of others.
Let not the world have occasion, through any of us, to report the Vices of Some Gregories, since it finds cause to admire the Graces and Virtues of Others.
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Let's but remember that our very Name doth import and promise Vigilance. Let's remember also that there is in our Coat of Arms a Lion, who is not onely the most generous, but the most watchfull Creature;
Let's but Remember that our very Name does import and promise Vigilance. Let's Remember also that there is in our Coat of Arms a lion, who is not only the most generous, but the most watchful Creature;
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And methinks, since we bear the Lion, that Embleme of Nobility and Vigilance, in our Arms, it would be dishonourable for us to entertain any ignoble Dormouse, any dull, sottish and lethargicall Humour in our Bosomes. What a discredit would it be to our whole Race and Family, should any person who bears the Name of a Gregory be found a mere Endymion, a sluggish Drone, a sleepy Sot? No;
And methinks, since we bear the lion, that Emblem of Nobilt and Vigilance, in our Arms, it would be dishonourable for us to entertain any ignoble Dormouse, any dull, sottish and lethargical Humour in our Bosoms. What a discredit would it be to our Whole Raze and Family, should any person who bears the Name of a Gregory be found a mere Endymion, a sluggish Drone, a sleepy Sot? No;
let's up and be doing: let's be active for the Honour of our God and our selves: let's live to the Credit of our Religion and our Name: let not so much as one Hildebrand be found amongst us:
let's up and be doing: let's be active for the Honour of our God and our selves: let's live to the Credit of our Religion and our Name: let not so much as one Hildebrand be found among us:
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let us hate Vice, and embrace Vertue; that what was once said of Nazianzene, that Great Namesake of ours, may be said of us too, NONLATINALPHABET, This Gregory was a real lover of every man and every thing that is good. Yea, here's an Example fit for our Imitation indeed:
let us hate Vice, and embrace Virtue; that what was once said of Nazianzene, that Great Namesake of ours, may be said of us too,, This Gregory was a real lover of every man and every thing that is good. Yea, here's an Exampl fit for our Imitation indeed:
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and if we will but tread in the steps of such pious and holy persons, we shall recover the decayed Reputation of our Church; we shall maintain the Credit of our Families and the just Honour of our Name; we shall approve ourselves God 's Watchmen now,
and if we will but tread in the steps of such pious and holy Persons, we shall recover the decayed Reputation of our Church; we shall maintain the Credit of our Families and the just Honour of our Name; we shall approve ourselves God is Watchmen now,
Let us so order the whole Course of our Conversation with that signall Piety towards our God, that ready Obedience towards our Governours, that exemplary Charity towards our Neighbours, and that strict Sobriety towards ourselves; that as we are this day met together in the Church, to serve and worship our Holy God, so we may one day meet again in Heaven, to enjoy him, his Angels, his Saints, and ourselves, his faithfull Gregories, for ever and ever. Δόξα Θεῶ
Let us so order the Whole Course of our Conversation with that signal Piety towards our God, that ready obedience towards our Governors, that exemplary Charity towards our Neighbours, and that strict Sobriety towards ourselves; that as we Are this day met together in the Church, to serve and worship our Holy God, so we may one day meet again in Heaven, to enjoy him, his Angels, his Saints, and ourselves, his faithful Gregories, for ever and ever. Δόξα Θεῶ
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NONLATINALPHABET. Theophylactus in Matt. 14.25. Vigilia una tres horas habet, ac per hoc nox quatuor vigilias habet, ternis horis per singulas vigilias distributis. August. in Matth. serm. 14. Judaei veteres, dum penès ipsos jus armorum fuit, noctem in ternas vigilias diviserunt. Grot. in Matt. 14.25.
. Theophylactus in Matt. 14.25. Vigilia una tres horas habet, ac per hoc nox quatuor vigilias habet, ternis horis per singulas vigilias distributis. August. in Matthew sermon. 14. Judaei veteres, dum penès ipsos jus armorum fuit, noctem in ternas vigilias diviserunt. Grot. in Matt. 14.25.
Vigilando, orando, psallendo in nocte opera diei peregimus. Augustinus in concione ad Catechumenos, tom. 6. Plinius Secundus allegans, praeter obstinationem sacrificandi, nihil aliud se de Sacramentis eorum (Christianorum) comperisse quàm Coetus antelucanos ad canendum Deo & Christo, &c. Tertullianus in Apolog. c. 2. NONLATINALPHABET. Chrysoft. in Act. 12.12. NONLATINALPHABET. Euseb. Hist. Eccl. l. 2. c. 17. Quis nocturnis Convocationibus, si ità oportuerit, à latere suo Conjugem adimi libenter feret? Tertullian. l. 2. ad Uxorem, c. 4.
Vigilando, Praying, psallendo in nocte opera Die peregimus. Augustine in Consorting ad Catechumens, tom. 6. Pliny Secundus allegans, praeter obstinationem sacrificandi, nihil Aliud se de Sacramentis Their (Christians) comperisse quàm Coetus antelucanos ad canendum God & Christ, etc. Tertullian in Apology c. 2.. Chrysoft. in Act. 12.12.. Eusebius Hist. Ecclesiastes l. 2. c. 17. Quis nocturnis Convocationibus, si ità oportuerit, à later Sue Conjugem adimi Libenter Feret? Tertullian. l. 2. ad Uxorem, c. 4.
Patresnostri vigilabant per noctem, & ad Ecclesiam ludendo & chorizando convenichant; qoud detestabile erat & malum. De qua turpi consuetudine dolebat, &c. Aug. ad Fratres in eremo, serm. 25. Institutum est à Patre nostro Sancto Ambrosio, ut vigiliae cessarent, ut homicidia & fornicationes à fidelibus deponerentur. Aug. ibid.
Patresnostri vigilabant per noctem, & ad Church ludendo & chorizando convenichant; quoth detestabile erat & malum. De qua turpi Consuetudine dolebat, etc. Aug. ad Brothers in eremo, sermon. 25. Institutum est à Patre nostro Sancto Ambrosio, ut Vigil cessarent, ut homicidia & fornicationes à fidelibus deponerentur. Aug. Ibid.
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Corde vigila, fide vigila, spe vigila, charitate vigila, operibus vigila; & quando corpore dormieris, veniet tempus ut surgas. August. in Luc. serm. 23. NONLATINALPHABET. Theophyl. in Matt. 24.42. NONLATINALPHABET. Chrysost. in Matt. 24.42.
Corde vigila, fide vigila, See vigila, charitate vigila, operibus vigila; & quando corpore dormieris, Come Tempus ut surgas. August. in Luke sermon. 23.. Theophylact. in Matt. 24.42.. Chrysostom in Matt. 24.42.
NONLATINALPHABET. Chrysost. 19 Homil. in Genesin. Quanta inhumanitas & feritas est omnem fraterni amoris affectum exuisse & abjecisse? an aequum non erat ut major natu frater minoris tutelam & custodiam gereret? Pererius in Gen. 4.9. In omnibus peccantibus-pecco, quando eos quos seio peccâsse five peccare, quadam crudelis animi malignitate, non increpo. Prosper de Vita contemplat. 3.23. NONLATINALPHABET. Theophylact. in Ep. prior. ad Thessal. c. 5. v. 11.
. Chrysostom 19 Homily in Genesis. Quanta inhumanitas & feritas est omnem fraterni amoris affectum exuisse & abjecisse? an Aequum non erat ut Major Natu frater minoris tutelam & custodiam gereret? Pererius in Gen. 4.9. In omnibus peccantibus-pecco, quando eos quos Seio peccâsse five Peccare, Quadam crudelis animi malignitate, non increpo. Prosper de Vita Contemplate. 3.23.. Theophylact in Epistle prior. ad Thessal. c. 5. v. 11.
Quòd non de se solo, verùm de sua quoque familia, voti istius sponsionem facit in eo exemplum vel maximè infigne nobis proponitor gubernandae familiae nostrae. Equidem sic semper statui, conjunctionem eam quae famulis nostris nobiscum est permagnam esse, & propè filiorum conjunctioni parem, &c. Masius in Jos. 24.15. NONLATINALPHABET (NONLATINALPHABET) NONLATINALPHABET. Chris. Hom. 42. in Gen. Prisci Patres, qui Legem Mosis praegressi sunt, solebant vivâ voce & per domesticam institutionem & disciplinam docere filios & posteros suos quaecunque ad consequendam animae salutem, &c. Pererius in Gen. 18.19.
Quòd non de se solo, verùm de sua quoque familia, voti This sponsionem facit in eo exemplum vel maximè infigne nobis proponitor gubernandae Familiae Nostrae. Equidem sic semper statui, conjunctionem eam Quae famulis nostris nobiscum est permagnam esse, & propè Filiorum conjunctioni Parem, etc. Masius in Jos. 24.15. (). Chris. Hom. 42. in Gen. Prisci Patres, qui Legem Moses praegressi sunt, Solebant vivâ voce & per domesticam institutionem & Disciplinam docere Sons & posteros suos quaecunque ad consequendam Spirits salutem, etc. Pererius in Gen. 18.19.
Quod in Coelo Sol & Luna, ipsum id sunt in homine Oculi. Sol & Luna duo mundi lumina; Oculi certissima in carne sydera fulgent è sublimi, perinde ac in statione speculatores, interdiu noctúque nobis excubantes. Coel. Rhodig. l. 3. c. 28. Oculi & Cor peccati proxenetae. Drusius in Eccles. 4.8. NONLATINALPHABET, &c. Greg. Nyssen. de Hominis opificio, orat. 2.
Quod in Coelo Sol & Luna, ipsum id sunt in homine Oculi. Sol & Luna duo mundi lumina; Oculi certissima in Carnem sydera fulgent è sublimi, Perinde ac in station Speculators, interdiu noctúque nobis excubantes. Coel Rhodig. l. 3. c. 28. Oculi & Cor peccati proxenetae. Drusius in Eccles. 4.8., etc. Greg. Nyssen. de Hominis Opificio, Orat. 2.
NONLATINALPHABET. Nazianzen. Orat. 53. Nihilest quod sordidus dens, & felle non lita, sed macerata, vox non concutiat. Coel. Rhod. l. 26. c. 25. Nihil est tam volucre quàm maledictum; nihil faciliùs emittitur, nihil citiùs expicitur, latiùs dissipatur. Cicero pro Planc. NONLATINALPHABET. Nazianzen. Orat. 40. NONLATINALPHABET. Idem Epist. 191. Quotidiana fornax nostra est humana lingua. August. Confession. l. 10. c. 37. NONLATINALPHABET. Chrysost. in Ps. 120.4.
. Nazianzen. Orat 53. Nihilist quod sordidus dens, & fell non lita, sed macerata, vox non concutiat. Coel Rhodes l. 26. c. 25. Nihil est tam volucre quàm Maledictum; nihil faciliùs emittitur, nihil citiùs expicitur, latiùs dissipatur. Cicero Pro Planc.. Nazianzen. Orat 40.. Idem Epistle 191. Quotidian fornax nostra est Humana lingua. August. Confessi. l. 10. c. 37.. Chrysostom in Ps. 120.4.
NONLATINALPHABET. Eustathius in Hom. NONLATINALPHABET. Accepisti dentes ad macellum corrodendum: cur non potiùs ad omnem hiatum & rictum tuum coronandum? cur non potiùs ad pulsus linguae temperandos? Tertullian. de Resurrect. carnis.
. Eustathius in Hom.. Accepisti dentes ad macellum corrodendum: cur non potiùs ad omnem hiatum & rictum tuum coronandum? cur non potiùs ad Pulsus linguae temperandos? Tertullian. the Resurrect. carnis.
NONLATINALPHABET, &c. Basil. Magn. in Apend. concione 23. de Anima: & rursus, NONLATINALPHABET. Ibid. Prae omnibus rebus quas oculatissimè servare solemus, oportet cor & animam servare, nè vel errore ullo inficiatur, vel ad vitia declinet. Baynus in Prov. 4.23.
, etc. Basil. Magn in Append. Consorting 23. de Anima: & Rursus,. Ibid Prae omnibus rebus quas oculatissimè servare Solmus, oportet cor & animam servare, nè vel Error ullo inficiatur, vel ad Vices Declinet. Baynus in Curae 4.23.
Cavaemus Cogitationes inutiles, ut animarum nostrarum facies decora permaneat. Quòd si tamen aliquando noxia aliqua Cogitatio mentem subîerit, totâ solicitudine laboremus citiùs abluere sordem quâ nos maculari conspicimus Bernard. Flor. c. 41. NONLATINALPHABET. Origenes in Matthaeum.
Cavaemus Cogitations inutiles, ut animarum nostrarum fancies decora permaneat. Quòd si tamen aliquando Noxia Any Cogitatio mentem subîerit, totâ solicitudine laboremus citiùs abluere sordem quâ nos maculari conspicimus Bernard. Flor c. 41.. Origenes in Matthaeum.
