nay, who himself condescended to be made Man, that man might ascend into the participation of his divine nature? Blessed Apostle, can any man be so wretchedly cursed,
nay, who himself condescended to be made Man, that man might ascend into the participation of his divine nature? Blessed Apostle, can any man be so wretchedly cursed,
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and being asked (by one that passed by and over-heard him) the cause of that his lamentation, I weep (saith he) to think that the Lord Jesus should do so much for us men,
and being asked (by one that passed by and overheard him) the cause of that his lamentation, I weep (Says he) to think that the Lord jesus should do so much for us men,
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or by fraud and rapine, or per jury and other scandalous actions dishonour him, & NONLATINALPHABET, expose him to the obloquies of Jews & Heathens? Ecce quinam sunt qui se Christianos vocant:
or by fraud and rapine, or per jury and other scandalous actions dishonour him, &, expose him to the Obloquies of jews & heathens? Ecce quinam sunt qui se Christians Vocant:
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how can we think the Master to be good, whose Disciples we see to be so bad? He that looks upon the lives of Christians amongst us at this day, must conclude as Doctor Whitaker, Aut hoc non est Evangelium, aut nos non sumus Evangelici;
how can we think the Master to be good, whose Disciples we see to be so bad? He that looks upon the lives of Christians among us At this day, must conclude as Doctor Whitaker, Or hoc non est Evangelium, Or nos non sumus Evangelici;
which is a damnable Cheat that the Devil hath put upon them, and which (if I were at leasure) might be easily convinced of most grosse absurdities from the very heathen Philosophers.
which is a damnable Cheat that the devil hath put upon them, and which (if I were At leisure) might be Easily convinced of most gross absurdities from the very heathen Philosophers.
for many times knowledge puffeth up with pride. There is none more knowing then the Spirit of pride, who is therefore called NONLATINALPHABET, quasi NONLATINALPHABET.
for many times knowledge Puffeth up with pride. There is none more knowing then the Spirit of pride, who is Therefore called, quasi.
And if you scruple at these blinde mens reasons, I will tell you what my divine Apostle says in this case (1 Cor. 13, 1, 2, 3.) Though I speak with the tongues of men and of Angels,
And if you scruple At these blind men's Reasons, I will tell you what my divine Apostle Says in this case (1 Cor. 13, 1, 2, 3.) Though I speak with the tongues of men and of Angels,
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and have not charity, I am become as sounding brasse, or a tinkling Cymball: And though I have the gift of prophesy, and understand all mysteries and all knowledge;
and have not charity, I am become as sounding brass, or a tinkling Cymbal: And though I have the gift of prophesy, and understand all Mysteres and all knowledge;
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shew me one that dresseth himself at that spotlesse Glasse of beauty, that purifieth himself even as he is pure, that draweth all the lines of his life according to that glorious Sampler of vertue and holinesse.
show me one that dresseth himself At that spotless Glass of beauty, that Purifieth himself even as he is pure, that draws all the lines of his life according to that glorious Sampler of virtue and holiness.
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Shew me but one such Christian as Clemens Alexandrinus describes his Gnostick, NONLATINALPHABET, who lives a pure holy life merely out of pure love to God, who will not violate the least divine law NONLATINALPHABET,
Show me but one such Christian as Clemens Alexandrian describes his Gnostic,, who lives a pure holy life merely out of pure love to God, who will not violate the least divine law,
NONLATINALPHABET, For shame (says Epictetus to his Stoicks ) either live as Stoicks, or leave off the name of Stoicks. So shal I say to you (Christians) either love Christ as becomes Christiās,
, For shame (Says Epictetus to his Stoics) either live as Stoics, or leave off the name of Stoics. So shall I say to you (Christians) either love christ as becomes Christiās,
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Who can with patience see Apes in the habit of Nobles? (sayes Lucianus. ) Who can brook with the impudency of such Hypocrisie? To see (sayes Julianus the Emperour) people pretend to be adorers of Jupiter, Hospitall Jupiter, and yet themselves in their actions more inhumane and barbarous then the Scythians: to see them flock into Jupiter's Temple, and to sacrifice to him,
Who can with patience see Apes in the habit of Nobles? (Says Lucianus.) Who can brook with the impudence of such Hypocrisy? To see (Says Lulianus the Emperor) people pretend to be adorers of Jupiter, Hospital Jupiter, and yet themselves in their actions more inhumane and barbarous then the Scythians: to see them flock into Jupiter's Temple, and to sacrifice to him,
For the more clear illustration of which words, I shall discusse these two Quaeres. 1. What he means by these aenigmaticall terms, Anathema, Maran-atha. 2. Why he lets fly such Thunderbolts against that man that does not love the Lord Jesus Christ.
For the more clear illustration of which words, I shall discuss these two Quaeres. 1. What he means by these enigmatical terms, Anathema, Maranatha. 2. Why he lets fly such Thunderbolts against that man that does not love the Lord jesus christ.
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It is of the same deadly rankling nature that NONLATINALPHABET of old in the Synagogue, which (say the Jewish Doctors) was the second species of Excommunication,
It is of the same deadly rankling nature that of old in the Synagogue, which (say the Jewish Doctors) was the second species of Excommunication,
and much more dreadfull then the first, the NONLATINALPHABET (nidui) separation or remotion adquatuor passus, not suffering any man to come within four paces of him that was under that censure;
and much more dreadful then the First, the (Nidui) separation or remotion adquatuor passus, not suffering any man to come within four paces of him that was under that censure;
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as Josephus observes of those whom the Esseni (a pure Sect amongst the Jewes ) cast out of their Congregation, NONLATINALPHABET, being taken in some notorious sin;
as Josephus observes of those whom the Essenes (a pure Sect among the Jews) cast out of their Congregation,, being taken in Some notorious since;
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as over them that were dead (sayes Origen: ) for so was the Apostolicall constitution (sayes Clemens; ) Every one that is irreclamable, NONLATINALPHABET turn out of the Church, NONLATINALPHABET with grief and mourning.
as over them that were dead (Says Origen:) for so was the Apostolical constitution (Says Clemens;) Every one that is irreclaimable, turn out of the Church, with grief and mourning.
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and (2 Cor. 12.21.) I am afraid least when I come, I shall bewail many amongst you that have sinned and have not repented, that is (as that NONLATINALPHABET does interpret it) I shall be forced to exercise severity among you, to inflict Censures on them.
and (2 Cor. 12.21.) I am afraid lest when I come, I shall bewail many among you that have sinned and have not repented, that is (as that does interpret it) I shall be forced to exercise severity among you, to inflict Censures on them.
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He that sacrificeth unto any god, save unto any god, save unto the Lord, ut Anathema perditor, or (as the Septuagint ) NONLATINALPHABET, let him die the death.
He that Sacrificeth unto any god, save unto any god, save unto the Lord, ut Anathema perditor, or (as the septuagint), let him die the death.
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but to the black paws and fangs of that Infernall Spirit, whose sole imployment it is (sayes Macarius ) nay delight and pleasure (sayes Clemens Alexandrinus ) to imbrew his hands in bloud, and to plunge all souls into the same gulf of damnation with himself.
but to the black paws and fangs of that Infernal Spirit, whose sole employment it is (Says Macarius) nay delight and pleasure (Says Clemens Alexandrian) to embrue his hands in blood, and to plunge all Souls into the same gulf of damnation with himself.
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) If that be not a dreadfull sentence, that may shake every corner of thy heart, what is? An Excommunicat person? what object more ruthfull and calamitous? The very Heathens pointed at such an one that was excluded their Temples,
) If that be not a dreadful sentence, that may shake every corner of thy heart, what is? an Excommunicate person? what Object more ruthful and calamitous? The very heathens pointed At such an one that was excluded their Temples,
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Instruct me Oracles, what is the meaning of this? Some will have it to be a tacit rouzing of his Corinthians out of their supine lethargy & prodigious forgetfulnesse of their duty to their Lord and Master:
Instruct me Oracles, what is the meaning of this? some will have it to be a tacit Rousing of his Corinthians out of their supine lethargy & prodigious forgetfulness of their duty to their Lord and Master:
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Others will have it to be a patheticall adjuring of them by the loving coming of the Lord, to reciprocate love to him again, Others will have it to be an Apostolicall exprobration:
Others will have it to be a pathetical adjuring of them by the loving coming of the Lord, to reciprocate love to him again, Others will have it to be an Apostolical exprobration:
which sayes that the Apostle alludes to the originall form of Excommunication used in the Church of the Jewes, which they called Sham-Atha, and was the highest degree,
which Says that the Apostle alludes to the original from of Excommunication used in the Church of the Jews, which they called Sham-Atha, and was the highest degree,
For Sham, that is no other then Shem, our blessed Lord, whose name is Wonderfull, The Angel of the Covenant, in the midst of whom is my name ( Exod, 23.21.) and Atha, as here, is coming. And so St. Jude expresly tells, that it was the very Thunder-bolt that old Enoch shot at such like prodigious Monsters in his time, NONLATINALPHABET, The Lord is coming with his holy myriads to execute judgement upon all that are ungodly,
For Sham, that is no other then Shem, our blessed Lord, whose name is Wonderful, The Angel of the Covenant, in the midst of whom is my name (Exod, 23.21.) and Atha, as Here, is coming. And so Saint U^de expressly tells, that it was the very Thunderbolt that old Enoch shot At such like prodigious Monsters in his time,, The Lord is coming with his holy myriads to execute judgement upon all that Are ungodly,
If any man love not the Lord Jesus Christ, let him be Anathema, cursed from the presence of the Lord, let him not be thought worthy to come where the Lord hath to do;
If any man love not the Lord jesus christ, let him be Anathema, cursed from the presence of the Lord, let him not be Thought worthy to come where the Lord hath to do;
nay and that suddenly too, Maran-atha, the Lord is coming to render vengeance and execute Judgement upon all such ungodly wretches as doe not love him.
nay and that suddenly too, Maranatha, the Lord is coming to render vengeance and execute Judgement upon all such ungodly wretches as do not love him.
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and therein take an exact view of the ill-favourednesse and uglinesse of that man that does not love the Lord Jesus Christ Thou seest the Apostle useth two words of diverse languages to expresse his horrid and wofull condition, Let him be Anathema, Maran-atha; as if he would have it ingraven on his fore-head in such characters, that all Nations, both Jewes and Gentiles, might read it running.
and therein take an exact view of the ill-favourednesse and ugliness of that man that does not love the Lord jesus christ Thou See the Apostle uses two words of diverse languages to express his horrid and woeful condition, Let him be Anathema, Maranatha; as if he would have it engraven on his forehead in such characters, that all nations, both Jews and Gentiles, might read it running.
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à quo procul abesse est esse minus, from whom the more that any man is at a distance, the lesse he is (a blinde man could say.) And he that does not love Christ, must needs be at a great,
à quo procul abesse est esse minus, from whom the more that any man is At a distance, the less he is (a blind man could say.) And he that does not love christ, must needs be At a great,
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it's a very sad, yet infallible Truth, for so himself hath said it; NONLATINALPHABET, two Lords you cannot serve, for you must hate the one and love the other.
it's a very sad, yet infallible Truth, for so himself hath said it;, two lords you cannot serve, for you must hate the one and love the other.
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especially that damnable NONLATINALPHABET hatred of God, this must needs estrange the soul from God, because it is of an heterogeneous nature frō him;
especially that damnable hatred of God, this must needs estrange the soul from God, Because it is of an heterogeneous nature from him;
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for it is the Soul of the man, that is the Person of the man. And if Satan therefore acknowledge himself an accursed creature, because deprived of this divine love;
for it is the Soul of the man, that is the Person of the man. And if Satan Therefore acknowledge himself an accursed creature, Because deprived of this divine love;
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what think you, must not that man be also accursed, who is of so near cognation to him, that if he curse him, he curseth his own soul? NONLATINALPHABET; (sayes Gregory Nazianzen. ) What a cursed wretch must that man be that is separated from the pure fountain of all blessings;
what think you, must not that man be also accursed, who is of so near cognation to him, that if he curse him, he Curseth his own soul?; (Says Gregory Nazianzen.) What a cursed wretch must that man be that is separated from the pure fountain of all blessings;
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nay, whose very Blessings are cursed by the God of Blessings! ( Malachy 2.2.) What a cursed wretch, that neither can nor dares pray to heaven for a blessing;
nay, whose very Blessings Are cursed by the God of Blessings! (Malachy 2.2.) What a cursed wretch, that neither can nor dares pray to heaven for a blessing;
And howso ever that jugling spirit casts mists before their eyes, and fools them with a conceit of pleasantness and deligh in the wayes that are farthest off from the strictness and severity of holiness;
And howso ever that juggling Spirit Cast mists before their eyes, and Fools them with a conceit of pleasantness and deligh in the ways that Are farthest off from the strictness and severity of holiness;
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and I (sayes Plato ) if I were a Law-maker, I would impose a severe penalty upon that man that should say, that there are •ome men that are not so pious indeed as they should be, but they live merrily.
and I (Says Plato) if I were a Lawmaker, I would impose a severe penalty upon that man that should say, that there Are •ome men that Are not so pious indeed as they should be, but they live merrily.
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Soul, be merry? Foolish man, how can such a soul be merry, that is so taken up with the love & thoughts of earth, that is therefore so fain to wander abroad and busie it self about other objects, because its afraid to look homeward,
Soul, be merry? Foolish man, how can such a soul be merry, that is so taken up with the love & thoughts of earth, that is Therefore so fain to wander abroad and busy it self about other objects, Because its afraid to look homeward,
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how can such a soul be merry, or take joy in it self or any thing else, that is divided from him who is the pure fountain of joy? Yet that's not the worst of it neither, but,
how can such a soul be merry, or take joy in it self or any thing Else, that is divided from him who is the pure fountain of joy? Yet that's not the worst of it neither, but,
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And that it shall be so, himself hath told it before-hand, his very sentence shall run, Depart from me, NONLATINALPHABET ye cursed, into everlasting fire prepared for the Devil and his Angels.
And that it shall be so, himself hath told it beforehand, his very sentence shall run, Depart from me, you cursed, into everlasting fire prepared for the devil and his Angels.
Depart from me? Lord (sayes Saint Peter ) whither shall we go but unto thee? Thou hast the words of eternal life, (John 6.68.) Nay, Thou art NONLATINALPHABET, that Word that is eternall life.
Depart from me? Lord (Says Faint Peter) whither shall we go but unto thee? Thou hast the words of Eternal life, (John 6.68.) Nay, Thou art, that Word that is Eternal life.
Into what a cursed Hell must we be plunged, if we depart from Thee, who art Blessedness it self? Depart from me: no wonder he adds, ye cursed. If such a departure from such a blessed presence be not a curse, I pray tell me, what is? And see how this blessed Lord payes them home with their coyn:
Into what a cursed Hell must we be plunged, if we depart from Thee, who art Blessedness it self? Depart from me: no wonder he adds, you cursed. If such a departure from such a blessed presence be not a curse, I pray tell me, what is? And see how this blessed Lord pays them home with their coin:
and cry out, we will not that he should reign over us? would they part with one lust for his sake, that parted with heaven for theirs? nay, did they not so hate him, that they advanced their base lusts into his glorious Throne,
and cry out, we will not that he should Reign over us? would they part with one lust for his sake, that parted with heaven for theirs? nay, did they not so hate him, that they advanced their base Lustiest into his glorious Throne,
and made them their Christ? For without doubt (sayes Macarius ) whatsoever it is that carries away the principall love of any mans heart, NONLATINALPHABET, that is that mans God.
and made them their christ? For without doubt (Says Macarius) whatsoever it is that carries away the principal love of any men heart,, that is that men God.
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there is not one of a thousand of these cursed Wretches, but flatters himself with an hope that he shall hereafter be eternally blessed with the enjoyment of Christ in Glory.
there is not one of a thousand of these cursed Wretches, but flatters himself with an hope that he shall hereafter be eternally blessed with the enjoyment of christ in Glory.
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as black as hell, to dare to approach near such a resplendent brightnes? As Mercurius told Charon (in Lucian ) requesting him to shew him Iupiters Palace above,
as black as hell, to Dare to approach near such a resplendent brightness? As Mercurius told Charon (in Lucian) requesting him to show him Iupiters Palace above,
How (sayes he) NONLATINALPHABET, that such a Caitiffe as thou, whose conversation hath been altogether with black shades and impure ghosts, shouldest set thy foot in that pure Palace of Light? NONLATINALPHABET, what a dishonour and derogation were that to the place? NONLATINALPHABET, what harmony is there (sayes my Apostle) betwixt Light and Darkness? There is such an absolute contrariety and heterogeneousness betwixt their natures, that they are incompatible and inconsistent (sayes Proclus. ) NONLATINALPHABET, whatsoever is of another and discrepant nature from light, must needs stand off at a great distance from it.
How (Says he), that such a Caitiff as thou, whose Conversation hath been altogether with black shades and impure Ghosts, Shouldst Set thy foot in that pure Palace of Light?, what a dishonour and derogation were that to the place?, what harmony is there (Says my Apostle) betwixt Light and Darkness? There is such an absolute contrariety and heterogeneousness betwixt their nature's, that they Are incompatible and inconsistent (Says Proclus.), whatsoever is of Another and discrepant nature from Light, must needs stand off At a great distance from it.
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Indeed it were strange if it had (sayes Cusanus, ) ubi nulla basis lucis, where there was not the least base or foundation for that light to fasten upon.
Indeed it were strange if it had (Says Cusanus,) ubi nulla basis lucis, where there was not the least base or Foundation for that Light to fasten upon.
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nor can the soul ever be in a capacity of that happy union NONLATINALPHABET, except it be first transformed into the same nature with the Deity, (sayes Proclus. ) What thinkest thou? do not these Heathens speak reason? may they not put thee to the blush, thou wretch, who art so unlike to God, that thou hatest him who is Love it self, and all that is lovely;
nor can the soul ever be in a capacity of that happy Union, except it be First transformed into the same nature with the Deity, (Says Proclus.) What Thinkest thou? do not these heathens speak reason? may they not put thee to the blush, thou wretch, who art so unlike to God, that thou Hatest him who is Love it self, and all that is lovely;
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and yet with a shameless confidence lookest to enjoy the beatificall vision of him in Glory? How? and yet not love him? with what congruitie of reason canst thou think so? But, suppose thou shouldest come to that glorious sight (which yet that it is impossible, those blind men have told thee) it would be so farre from being any advantage of happiness unto thee, that it would be as hideous and horrible as hell it self;
and yet with a shameless confidence Lookest to enjoy the beatifical vision of him in Glory? How? and yet not love him? with what congruity of reason Canst thou think so? But, suppose thou Shouldst come to that glorious sighed (which yet that it is impossible, those blind men have told thee) it would be so Far from being any advantage of happiness unto thee, that it would be as hideous and horrible as hell it self;
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thy case would just be the same with NONLATINALPHABET the soar eye gazing upon the Sun (as Hierocles instanceth) which is so far from being a comfort, that it proves a torment to it.
thy case would just be the same with the soar eye gazing upon the Sun (as Hierocles Instanceth) which is so Far from being a Comfort, that it Proves a torment to it.
and let thy rapine and malice against his poore Members, and impious confounding of Heaven with Earth, things sacred with profane, proclaim to the world that thou hatest him:
and let thy rapine and malice against his poor Members, and impious confounding of Heaven with Earth, things sacred with profane, proclaim to the world that thou Hatest him:
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How is it possible? when the very presence of him, who to, the Saints that look upon him with pure eyes is an infinite delectable light, will be to thee,
How is it possible? when the very presence of him, who to, the Saints that look upon him with pure eyes is an infinite delectable Light, will be to thee,
it doth not seem NONLATINALPHABET, a pure light, but fire (its an observation of one of thy fellow-haters of Christ.) & if thou wouldst know what fire, my Apostle tells thee to thy confusion, NONLATINALPHABET, a consuming fire.
it does not seem, a pure Light, but fire (its an observation of one of thy fellow-haters of christ.) & if thou Wouldst know what fire, my Apostle tells thee to thy confusion,, a consuming fire.
What thinkest thou now? canst thou conceit any comfort in the approach to such a presence? dost thou not clearly see an inevitable necessitie of thy forlorn cursed condition? Oh (sayes our blessed Saviour) if the eye, which is the sole light of the body, if that be darkness, NONLATINALPHABET; how great is that darkness!
What Thinkest thou now? Canst thou conceit any Comfort in the approach to such a presence? dost thou not clearly see an inevitable necessity of thy forlorn cursed condition? O (Says our blessed Saviour) if the eye, which is the sole Light of the body, if that be darkness,; how great is that darkness!
If the presence of him, who is Happiness it self and Salvation it self, prove a Torment to thee and Damnation, oh how great will thy torment and damnation be!
If the presence of him, who is Happiness it self and Salvation it self, prove a Torment to thee and Damnation, o how great will thy torment and damnation be!
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2. Why this Apostle comes with these NONLATINALPHABET, direfull Thunderbolts, and lets them fly abroad against such wretches that anathematize themselves by that their not loving our blessed Jesus? What? (saith he to these very Corinthians ) shall I come unto you with a rod, or rather in love, and in the spirit of meekness? How sweetly he recollects himself? and the truth is, there is no such loadstone to attract love as love, and no such ready way to win upon the noble mind of man, as the spirit of meekness:
2. Why this Apostle comes with these, direful Thunderbolts, and lets them fly abroad against such wretches that anathematise themselves by that their not loving our blessed jesus? What? (Says he to these very Corinthians) shall I come unto you with a rod, or rather in love, and in the Spirit of meekness? How sweetly he recollects himself? and the truth is, there is no such Loadstone to attract love as love, and no such ready Way to win upon the noble mind of man, as the Spirit of meekness:
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And it may seem strange at the first view, that such a Barnabas (Son of Consolation) whose sacred lines use to flow with grace and peace, should become such a Boanerges, and come upon them with such terrible Thunders, Anathema, Maran-atha. Yet if thou please (whosoever thou art, that art so unhappy as not to love the Lord Jesus Christ) with a little patience to hear what may be said, to shame thee out of that hellish fury, and to draw thee,
And it may seem strange At the First view, that such a Barnabas (Son of Consolation) whose sacred lines use to flow with grace and peace, should become such a Boanerges, and come upon them with such terrible Thunders, Anathema, Maranatha. Yet if thou please (whosoever thou art, that art so unhappy as not to love the Lord jesus christ) with a little patience to hear what may be said, to shame thee out of that hellish fury, and to draw thee,
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Secondly, Take but an exact view of the stupendious excellencies that shine in him, and tell me if they may not draw NONLATINALPHABET the most iron heart:
Secondly, Take but an exact view of the stupendious excellencies that shine in him, and tell me if they may not draw the most iron heart:
That such a Majestie that loves himself infinitely, because he is an infinite Lovelyness, nay (with reverence let me speak it) that cannot do more to himself, then love himself;
That such a Majesty that loves himself infinitely, Because he is an infinite Loveliness, nay (with Reverence let me speak it) that cannot do more to himself, then love himself;
Is he so? then what a condescent is this, that such a glorious Majestie should stoop to be loved by such a poor Frog crawling out of the pool (as S. Bernard terms him?) And what a shame is it if thou dost not love him,
Is he so? then what a condescend is this, that such a glorious Majesty should stoop to be loved by such a poor Frog crawling out of the pool (as S. Bernard terms him?) And what a shame is it if thou dost not love him,
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and nothing can be added to Perfection (sayes the Philosopher.) He is such a super-in-undant Fountain (sayes Philo ) that he breakes out with the streams of his goodness upon all things, but receives nothing back again from any, NONLATINALPHABET to better himself therewith.
and nothing can be added to Perfection (Says the Philosopher.) He is such a super-in-undant Fountain (Says Philo) that he breaks out with the streams of his Goodness upon all things, but receives nothing back again from any, to better himself therewith.
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Nay, it were no less then Blasphemy to have any such conceit of the Deitie (sayes Hierocles: ) NONLATINALPHABET whosoever thinks by honoring or loving God, that God is any way the better for it, he doth prodigiously forget himself,
Nay, it were no less then Blasphemy to have any such conceit of the Deity (Says Hierocles:) whosoever thinks by honouring or loving God, that God is any Way the better for it, he does prodigiously forget himself,
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And so, if thou be not wilfully blinde to thy own Ruine, thou maist perceive by that complaint of his ( Ierem. 2.13.) They have forsaken me the fountain of living waters,
And so, if thou be not wilfully blind to thy own Ruin, thou Mayest perceive by that complaint of his (Jeremiah 2.13.) They have forsaken me the fountain of living waters,
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for what is a living Spring the worse, if people will not draw water out of it? but that which troubles me, is their own miscarriage and prodigious Folly;
for what is a living Spring the Worse, if people will not draw water out of it? but that which Troubles me, is their own miscarriage and prodigious Folly;
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Oh, what a sweet, and lovely, and loving precept is that, Thou shalt love the Lord thy God? Illud jubet quod è re nostra maxime est, he commands us to do that which makes most to our own advantage.
O, what a sweet, and lovely, and loving precept is that, Thou shalt love the Lord thy God? Illud jubet quod è re nostra maxim est, he commands us to do that which makes most to our own advantage.
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Nay, rather then fail, if fair words and glorious promises will not prevail, he comes with an holy violence, ( Psalme 9. 12.) If a man will not turn, (no ho with him,
Nay, rather then fail, if fair words and glorious promises will not prevail, he comes with an holy violence, (Psalm 9. 12.) If a man will not turn, (no ho with him,
but will still go on in that his froward humour;) he hath drawn his sword (sayes the Prophet) as if like a passionate lover, he set the point at his breast,
but will still go on in that his froward humour;) he hath drawn his sword (Says the Prophet) as if like a passionate lover, he Set the point At his breast,
Nirembergius breaks out, Quid mibi & tibi, O bone Iesu, ut me ames? Blessed Jesus, what is my love worth, that thou shouldst use such violence for the procuring of it? For the most part,
Nuremberg breaks out, Quid mibi & tibi, Oh bone Iesu, ut me ames? Blessed jesus, what is my love worth, that thou Shouldst use such violence for the procuring of it? For the most part,
What a lovely character doth Philo give of Man? He is (saith he) the most lively and lovely Idea of the Archetypall Life and Beautie, the most amiable picture of the most amiable Deity.
What a lovely character does Philo give of Man? He is (Says he) the most lively and lovely Idea of the Archetypall Life and Beauty, the most amiable picture of the most amiable Deity.
Which made the Prophet break out into admiration, Lord, what is man, that thou shouldest so honour him? Thou hast made him little lower (not many degrees lower) then the very Angels. Cast thy eye upon thy self:
Which made the Prophet break out into admiration, Lord, what is man, that thou Shouldst so honour him? Thou hast made him little lower (not many Degrees lower) then the very Angels. Cast thy eye upon thy self:
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dost thou not see a most vivacious will and sagacious understanding shining within thee, as in those Angelicall Spirits? And why (thinkest thou) did he so condescend to bespangle thy soul wi•h those glorious powers, why with that vigorous understanding;
dost thou not see a most vivacious will and sagacious understanding shining within thee, as in those Angelical Spirits? And why (Thinkest thou) did he so condescend to bespangle thy soul wi•h those glorious Powers, why with that vigorous understanding;
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but, that upon that clear view of his resplendent Brightness, it might, as those Angels, be inflamed with love? Nay, not onely hath he imprest in thee a vertuall capabilitie of love;
but, that upon that clear view of his resplendent Brightness, it might, as those Angels, be inflamed with love? Nay, not only hath he impressed in thee a virtual capability of love;
but to win and gain thy love? The heavens declare the Glory of God, (sayes the Kingly Prophet:) not onely the Glory of his Power, but also of his Love.
but to win and gain thy love? The heavens declare the Glory of God, (Says the Kingly Prophet:) not only the Glory of his Power, but also of his Love.
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and those sparkes into flames, and those flames into perpetuall burnings? Nay, why else did this Jesus himself, the bright Sun of Love, come down from his sphere of Glory,
and those sparks into flames, and those flames into perpetual burnings? Nay, why Else did this jesus himself, the bright Sun of Love, come down from his sphere of Glory,
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(the Wise man observeth that to be the very Law of Nature, which the very Brutes keep inviolable) and so will man, NONLATINALPHABET, he will cleave to his like:
(the Wise man observeth that to be the very Law of Nature, which the very Brutus's keep inviolable) and so will man,, he will cleave to his like:
And (I pray thee) is it not thy case, and every mans? How many vollies of his Arrowes did the Lord Jesus, that God who is Love it self, send after thee? how many tokens of his Love? and that in such a prodigall manner, that,
And (I pray thee) is it not thy case, and every men? How many volleys of his Arrows did the Lord jesus, that God who is Love it self, send After thee? how many tokens of his Love? and that in such a prodigal manner, that,
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but Man? nay, not him, who so loved man, that he hath wedded mans nature to his own divine, glorious Person? nay, not him, who is the very Principle of all Love,
but Man? nay, not him, who so loved man, that he hath wedded men nature to his own divine, glorious Person? nay, not him, who is the very Principle of all Love,
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if any man not love him, without whom he cannot love himself, or any thing else? For that (I hope) thou wilt not deny, because himself hath asserted it;
if any man not love him, without whom he cannot love himself, or any thing Else? For that (I hope) thou wilt not deny, Because himself hath asserted it;
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And so, if thou love Christ, it is nothing else but the reflection or resultance of that beam of love, that was first trajected or darted from that pure fountain of Love.
And so, if thou love christ, it is nothing Else but the reflection or resultance of that beam of love, that was First trajected or darted from that pure fountain of Love.
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Its most certain, Love him thou canst not, no, nor any thing else, nisi amore ipso prius inflammatus, except that supreme wheel set that inferiour wheel of thine upon that motion.
Its most certain, Love him thou Canst not, no, nor any thing Else, nisi amore ipso prius inflammatus, except that supreme wheel Set that inferior wheel of thine upon that motion.
How is it possible that any man should affectare extra charitatem, love without love? love without him, that is the very principle of all Love? If thou canst not, I must now appeal,
How is it possible that any man should affectare extra charitatem, love without love? love without him, that is the very principle of all Love? If thou Canst not, I must now appeal,
if thou be not a prodigie in nature, if thou return hatred to him, who therefore made thee capable of love, that whatsoever thou lovest, might be in order to him.
if thou be not a prodigy in nature, if thou return hatred to him, who Therefore made thee capable of love, that whatsoever thou Lovest, might be in order to him.
neither could that thing be, nor couldest thy self love it? Nay, hate him, by whose vertue thou lovest that, whatsoever it be, which ingendreth that hatred? How shamefully unnaturall is this? How doth every thing in nature cry out upon thee? For there is nothing but naturally returns to its originall Cause;
neither could that thing be, nor Couldst thy self love it? Nay, hate him, by whose virtue thou Lovest that, whatsoever it be, which engendereth that hatred? How shamefully unnatural is this? How does every thing in nature cry out upon thee? For there is nothing but naturally returns to its original Cause;
The rivers run to the Sea (sayes Solomon, Eccles 1.7.) why? because they first flowed from the Sea. The face in the glass looks back to the face looking on the glass,
The Rivers run to the Sea (Says Solomon, Eccles 1.7.) why? Because they First flowed from the Sea. The face in the glass looks back to the face looking on the glass,
& whither should it retire or return but to him? And yet, If any man not love the Lord Jesus Christ? How? not love Him, who is the very pure fountain of Love? What a prodigious unnaturall wretch is that man? Let him say himself,
& whither should it retire or return but to him? And yet, If any man not love the Lord jesus christ? How? not love Him, who is the very pure fountain of Love? What a prodigious unnatural wretch is that man? Let him say himself,
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himself is the first that condescends, what? to love us first. Nay, higher yet, (though that in the judgement of Saint Iohn be an high condescension) he condescends to sue to us for our love;
himself is the First that condescends, what? to love us First. Nay, higher yet, (though that in the judgement of Saint John be an high condescension) he condescends to sue to us for our love;
Canst thou hear this, and •hy heart not be moulten into Love, at least not strucken with Admiration? Be ye reconciled unto God? and, we beseech you? nay, God by us beseecheth? what condescensions are these? One would think, considering who began the Quarell, thou shouldest rather beseech him to be reconciled to thee,
Canst thou hear this, and •hy heart not be moulted into Love, At least not strucken with Admiration? Be you reconciled unto God? and, we beseech you? nay, God by us Beseecheth? what condescensions Are these? One would think, considering who began the Quarrel, thou Shouldst rather beseech him to be reconciled to thee,
then that he should beseech thee to be reconciled unto him. Compare the Persons: He; who? God, an infinite Majestie, at whole presence the mountains tremble;
then that he should beseech thee to be reconciled unto him. Compare the Persons: He; who? God, an infinite Majesty, At Whole presence the Mountains tremble;
Beseecheth, whō? Thee, a poor silly Flea, a Worm, NONLATINALPHABET, a little Soul carrying about thee a dead piece of flesh. Weigh the circumstance of Time:
Beseecheth, whom? Thee, a poor silly Flay, a Worm,, a little Soul carrying about thee a dead piece of Flesh. Weigh the circumstance of Time:
No fond wanton lover of them all (sayes Saint Chrysostome ) though his brain be by the heat of love enfeavered to an high degree of frenzie, that is so all on fire with the love of his Mistress,
No found wanton lover of them all (Says Faint Chrysostom) though his brain be by the heat of love enfeavered to an high degree of frenzy, that is so all on fire with the love of his Mistress,
That condescension of Iesus, (sayes Nirembergius ) that stupendious humbling of himself to Death, and emptying himself of Glory, was such a transcendent master-piece of Love, that, should any man have either imagined any such thing,
That condescension of Iesus, (Says Nuremberg) that stupendious humbling of himself to Death, and emptying himself of Glory, was such a transcendent masterpiece of Love, that, should any man have either imagined any such thing,
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and to suffer the penaltie of the Law for him? what rude and prodigious Impudence were this? And yet, such was the Love of our Redeemer, Jesus Christ, the King of Kings;
and to suffer the penalty of the Law for him? what rude and prodigious Impudence were this? And yet, such was the Love of our Redeemer, jesus christ, the King of Kings;
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If any man love not the Lord Jesus Christ? How? not love him, who so loved Man as to die for him, rather then Man should die the death? That were brutish. Brutish? nay, worse;
If any man love not the Lord jesus christ? How? not love him, who so loved Man as to die for him, rather then Man should die the death? That were brutish. Brutish? nay, Worse;
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Say now, thou Monster, whether thou beest not confounded with shame, and whether my Apostle could do less then to thunder out his confounding Anathema against thee.
Say now, thou Monster, whither thou Best not confounded with shame, and whither my Apostle could do less then to thunder out his confounding Anathema against thee.
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2. If thou beest not shamed, if thou please to take a view of those supereminent Glories & Superexcellencies that shine in him, I shall challenge thee,
2. If thou Best not shamed, if thou please to take a view of those supereminent Glories & Superexcellencies that shine in him, I shall challenge thee,
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or rather clouded with Reason, and Reason with Phansie, and Phansie with Sense, which seeth nothing but shadowes and delusive dreams? Alas, the brightness of thy Glory dazels me;
or rather clouded with Reason, and Reason with Fancy, and Fancy with Sense, which sees nothing but shadows and delusive dreams? Alas, the brightness of thy Glory dazzles me;
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yet, which is the wonder of wonders, in the very naturals, which he borrowed from us, he was super-naturall, in our very estentialls, he was super-essentiall;
yet, which is the wonder of wonders, in the very naturals, which he borrowed from us, he was supernatural, in our very estentialls, he was superessential;
it is he whom the heavens of heavens cannot comprehend (saith Solomon: ) and that he who is incomprehensible, should be comprehended within the narrow womb of a Virgin,
it is he whom the heavens of heavens cannot comprehend (Says Solomon:) and that he who is incomprehensible, should be comprehended within the narrow womb of a Virgae,
if this be not NONLATINALPHABET (saith Damascen ) the onely new thing either under or above the Sun, what is? Never was there such a demonstration of the power of the Deitie as this (saith Saint Basil ) that the lesser should comprehend the greater, that the Daughter should conceive and bring forth her Father, the Sheep her Shepherd, the Creature her Creatour:
if this be not (Says Damascene) the only new thing either under or above the Sun, what is? Never was there such a demonstration of the power of the Deity as this (Says Faint Basil) that the lesser should comprehend the greater, that the Daughter should conceive and bring forth her Father, the Sheep her Shepherd, the Creature her Creator:
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And so not onely his Birth, but his Death, how wonderfull was it? which gave such a deadly wound, not onely to Death, in token whereof many of the dead arose out of their Sepulchres;
And so not only his Birth, but his Death, how wonderful was it? which gave such a deadly wound, not only to Death, in token whereof many of the dead arose out of their Sepulchres;
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What a triumphant expression is that of my Apostle, ( Coloss. 2.15.) Having spoyled Principalities and Powers, he made a shew of them openly, (as his captives) NONLATINALPHABET triumphing over them NONLATINALPHABET by the Cross. It was such a rout, that Ignatius sayes, the Devill never since either hears or sees the Cross, but he is all in a shaking and trembling.
What a triumphant expression is that of my Apostle, (Coloss. 2.15.) Having spoiled Principalities and Powers, he made a show of them openly, (as his captives) triumphing over them by the Cross. It was such a rout, that Ignatius Says, the devil never since either hears or sees the Cross, but he is all in a shaking and trembling.
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And then his whole Life, what was it else but miraculis fulgens, a very Theatre of miracles? What think you of giving eyes to the blind, life to the dead, hearing to the deaf, speech to the dumb? He did such wonders, that Amelius Platonicus crieth out, Sure God hath put on our humane nature,
And then his Whole Life, what was it Else but miraculis Fulgens, a very Theatre of Miracles? What think you of giving eyes to the blind, life to the dead, hearing to the deaf, speech to the dumb? He did such wonders, that Amelius Platonicus cries out, Sure God hath put on our humane nature,
And Agbarus King of Edessa (sayes Eusebius ) wrote a letter to him, wherein he concludes, NONLATINALPHABET, one of these two, Either Thou art God, or the Son of God, that doest those things that I hear of thee.
And Agbarus King of Edessa (Says Eusebius) wrote a Letter to him, wherein he concludes,, one of these two, Either Thou art God, or the Son of God, that dost those things that I hear of thee.
and Life, and Death, and all Actions speak nothing but Wonders? Not love Him that is so full of such Excellencies, that the very blind can descrie the glories of the Deitie shining through the cloud of our flesh which he assumed? Its impossible:
and Life, and Death, and all Actions speak nothing but Wonders? Not love Him that is so full of such Excellencies, that the very blind can descry the Glories of the Deity shining through the cloud of our Flesh which he assumed? Its impossible:
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The Lord Jesus Christ. What a divine philtrum and charm of love is wrapt up in every of these Titles, able to melt hearts of iron into love? The Lord, that speaks a soveraign Power.
The Lord jesus christ. What a divine Philtre and charm of love is wrapped up in every of these Titles, able to melt hearts of iron into love? The Lord, that speaks a sovereign Power.
It is good for me to cleave to the Lord (sayes David: ) and he said wel in it (sayes S. August. ) for if he cleave not to him, to himself he cannot, Lord,
It is good for me to cleave to the Lord (Says David:) and he said well in it (Says S. August.) for if he cleave not to him, to himself he cannot, Lord,
Its this Christ, this Anointed, that perfumes all, not only our Persons, but our Prayers, and all other actions, and makes them odoriferous and acceptable to his Father.
Its this christ, this Anointed, that perfumes all, not only our Persons, but our Prayers, and all other actions, and makes them odoriferous and acceptable to his Father.
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If any man love not the Lord Jesus Christ? How? not love him, without whom he cannot be lovely? not love him, without whom he may not draw near to the presence of God,
If any man love not the Lord jesus christ? How? not love him, without whom he cannot be lovely? not love him, without whom he may not draw near to the presence of God,
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but must be struck with a javeline of death? If any man not love Christ, without whose sweet unctions, Hell it self exhales not a more odious, noysome stench,
but must be struck with a javelin of death? If any man not love christ, without whose sweet unctions, Hell it self exhales not a more odious, noisome stench,
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Yet, if this will not allure thee, what thinkest thou of him as Iesus? which very word speaketh and breatheth, forth nothing but love (sayes Saint Bernard) Mel in ore, melos in aure.
Yet, if this will not allure thee, what Thinkest thou of him as Iesus? which very word speaks and breathes, forth nothing but love (Says Faint Bernard) Mell in over, melos in Aure.
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O quam dulce nomen! what musick so ravishing? And yet, If any man not love the Lord Jesus? How? not love him that is his Saviour, that hath not onely redeemed him from Hell,
O quam dulce Nome! what music so ravishing? And yet, If any man not love the Lord jesus? How? not love him that is his Saviour, that hath not only redeemed him from Hell,
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Nay, Aristodemus an Heathen, hearing Philosophers arguing the provident care of the gods, and love to man, cries out, Oh if I were assured of that, sure I would not so slight and vilipend them as I do.
Nay, Aristodemus an Heathen, hearing Philosophers arguing the provident care of the God's, and love to man, cries out, O if I were assured of that, sure I would not so slight and vilipend them as I do.
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And yet, If my man, any Christian man, love not the Lord Iesus, such a loving God to man, that, rather then man should perish, came down from Heaven to save him? it cannot be.
And yet, If my man, any Christian man, love not the Lord Iesus, such a loving God to man, that, rather then man should perish, Come down from Heaven to save him? it cannot be.
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how canst thou denie, (I appeal to thy self) my Apostles censures of Anathema, Maran-atha, to be very justly inflicted on thee? And yet, that is not all I have to say to thee; But,
how Canst thou deny, (I appeal to thy self) my Apostles censures of Anathema, Maranatha, to be very justly inflicted on thee? And yet, that is not all I have to say to thee; But,
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and rapts them with a divine furie (saith Proclus. ) And there may be some reason for it (sayes another Philosopher) for indeed it is no other then divini luminis imago, a very image of the divine light, imo vultus, of the divine countenance;
and rapts them with a divine fury (Says Proclus.) And there may be Some reason for it (Says Another Philosopher) for indeed it is no other then Divine luminis imago, a very image of the divine Light, imo vultus, of the divine countenance;
he is that Beautie, that beautifies and bespangles all the severall spheres of the whole Universe, with all whatsoever gracefulnesses or comelinesses glitter in them;
he is that Beauty, that beautifies and bespangles all the several spheres of the Whole Universe, with all whatsoever gracefulnesses or comelinesses glitter in them;
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and the lowermost Orbe of all, passive Matter, with all its severall forms, that you see the Lilie so cloathed, that Solomon in all his royaltie was nothing comparable to it.
and the lowermost Orb of all, passive Matter, with all its several forms, that you see the Lily so clothed, that Solomon in all his royalty was nothing comparable to it.
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NONLATINALPHABET, it is this absolute Beautie that so cloathes that and and all other things with their amiable complexions and comely shapes, (sayes Cusanus; ) and they all are nothing else then so many severall adumbrations of this one absolute Beautie, who is the comprehension of them all;
, it is this absolute Beauty that so clothes that and and all other things with their amiable complexions and comely shapes, (Says Cusanus;) and they all Are nothing Else then so many several adumbrations of this one absolute Beauty, who is the comprehension of them all;
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and yet, If any man not love him who is so Beautiful that he is Beautie it self? Thou must either deny him to be such a Beautie, which Hell it self dares not;
and yet, If any man not love him who is so Beautiful that he is Beauty it self? Thou must either deny him to be such a Beauty, which Hell it self dares not;
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hadst thou but one pierceing eye, thou wouldst see that that, which thou takest to be such a peerless beautie, there were not vilius sterquiliniū, a more loathsome dung-hil then it.
Hadst thou but one piercing eye, thou Wouldst see that that, which thou Takest to be such a peerless beauty, there were not Vilius sterquiliniū, a more loathsome dunghill then it.
as she was washing her self in a bath, for fear lest he should tell tales abroad of her cleanliness, she opens the mouths of his own hounds upon him to stop his.
as she was washing her self in a bath, for Fear lest he should tell tales abroad of her cleanliness, she Opens the mouths of his own hounds upon him to stop his.
The Sun that is so resplendent, and NONLATINALPHABET, so excessively beautifull, that if any man dare impudently gaze upon it, he indangereth his eyes;
The Sun that is so resplendent, and, so excessively beautiful, that if any man Dare impudently gaze upon it, he indangereth his eyes;
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And that intelligible, that Divine Light which is the Arche-type and Fountain of all, (saith Philo ) doth as far exceed in lustre and brightness that visible Light, that so dazles our eyes,
And that intelligible, that Divine Light which is the Archetype and Fountain of all, (Says Philo) does as Far exceed in lustre and brightness that visible Light, that so dazzles our eyes,
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and were they all contracted into one Beautie, yet what were it compared with him? turpis & obscura esset, how obscure and unlovely would it appear? But, si tantum umbra lucet, quantum lux ipsa, if his very shadowes seem so bright and glorious in thy eye, oh how bright and glorious must the Fountain it self shine? And yet what sayes the Apostle? If any man love not the Lord Jesus Christ. Very strange:
and were they all contracted into one Beauty, yet what were it compared with him? Shameful & Obscure esset, how Obscure and unlovely would it appear? But, si Tantum umbra lucet, quantum lux ipsa, if his very shadows seem so bright and glorious in thy eye, o how bright and glorious must the Fountain it self shine? And yet what Says the Apostle? If any man love not the Lord jesus christ. Very strange:
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and, like the Hedge-hog, (sayes Clemens Alexandrinus ) rowling altogether in flesh, that he is inclosed with, that he cannot rise up into the sublime speculation of spirituall Beauties,
and, like the Hedgehog, (Says Clemens Alexandrian) rolling altogether in Flesh, that he is enclosed with, that he cannot rise up into the sublime speculation of spiritual Beauty's,
and oh, how would the sight thereof inflame all with love that behold it? (saith he most divinely.) And you may well think so (saith Hermes ) when as the very glimpse thereof hath so rapt some out of themselves, that they never were themselves again, till they came to the full enjoyment thereof.
and o, how would the sighed thereof inflame all with love that behold it? (Says he most divinely.) And you may well think so (Says Hermes) when as the very glimpse thereof hath so rapt Some out of themselves, that they never were themselves again, till they Come to the full enjoyment thereof.
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ut quid hic agimus, what make we here below, when he is above? what joy can we take in his absence? And so holy Ignatius, NONLATINALPHABET, my Love is crucified;
ut quid hic agimus, what make we Here below, when he is above? what joy can we take in his absence? And so holy Ignatius,, my Love is Crucified;
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and if they will not dispatch me the sooner, NONLATINALPHABET, I will enforce them to it by violence, that so I may enjoy the sight of my blessed Jesus.
and if they will not dispatch me the sooner,, I will enforce them to it by violence, that so I may enjoy the sighed of my blessed jesus.
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And yet, If any man love not the Lord Jesus Christ? what? not love him that is such a Beautie, that the Saints with chearfullness run through any kindes of deaths,
And yet, If any man love not the Lord jesus christ? what? not love him that is such a Beauty, that the Saints with cheerfulness run through any Kinds of death's,
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and yet, if any man not love him, who is so lovely, that he is loveliness it self? Thou must either deny him to be the Brightness of Glory, and so give my Apostle the Lie;
and yet, if any man not love him, who is so lovely, that he is loveliness it self? Thou must either deny him to be the Brightness of Glory, and so give my Apostle the Lie;
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which therefore is so highly delightfull, because of the huge complacencie and pleasure that the soul takes in Goodness, wheresoever it meets with it, through what organs soever it is conveighed,
which Therefore is so highly delightful, Because of the huge complacency and pleasure that the soul Takes in goodness, wheresoever it meets with it, through what organs soever it is conveyed,
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or (as Saint Iohn characterizeth him) NONLATINALPHABET, the very Idea and Reason, or pure Sampler of all things, which are no other then contracted Images of that most absolute one.
or (as Saint John characterizeth him), the very Idea and Reason, or pure Sampler of all things, which Are no other then contracted Images of that most absolute one.
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And if so, then you may irrefragably conclude (sayes Philo ) that that NONLATINALPHABET, that originall Sampler, whence all created beauties and goodnesses were so drawn out to the life, must needs be in himself infinitely more lovely and good.
And if so, then you may irrefragably conclude (Says Philo) that that, that original Sampler, whence all created beauty's and Goodnesses were so drawn out to the life, must needs be in himself infinitely more lovely and good.
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what defective, nay, and derogative predications are these? Joy (sayes the Areopagite ) wheresoever it glanceth, it affects with marvellous chearfulness;
what defective, nay, and derogative predications Are these? Joy (Says the Areopagite) wheresoever it glanceth, it affects with marvellous cheerfulness;
so as exceeds all apprehensions? Why callest thou me good? (sayes Christ to him, that had a conceit that he was but a mere man.) Why callest thou me good (who lookest not upon me as God,
so as exceeds all apprehensions? Why Callest thou me good? (Says christ to him, that had a conceit that he was but a mere man.) Why Callest thou me good (who Lookest not upon me as God,
as well as Man?) There is none good but God, Good? nay, God is so good, that he is Goodness it self (saith Hermes. ) there is such a reciprocall identitie of God and good, that if thou sayest that any other thing is good but God, NONLATINALPHABET, thou art impious,
as well as Man?) There is none good but God, Good? nay, God is so good, that he is goodness it self (Says Hermes.) there is such a reciprocal identity of God and good, that if thou Sayest that any other thing is good but God,, thou art impious,
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How? not love him that is the eternall Son of God, that is, NONLATINALPHABET very God (sayes Saint Iohn ) blessed God for ever (saith my Apostle?) No man but loveth whatsoever hath but the appearance or shadow of Goodness,
How? not love him that is the Eternal Son of God, that is, very God (Says Faint John) blessed God for ever (Says my Apostle?) No man but loves whatsoever hath but the appearance or shadow of goodness,
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And were it not that sad experience speaketh the same that my Apostle here, I should think it an uncharitable censure and supposition, that there should be any such monstrous man, that loves not such a lovely God.
And were it not that sad experience speaks the same that my Apostle Here, I should think it an uncharitable censure and supposition, that there should be any such monstrous man, that loves not such a lovely God.
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Man? Very strange, that man, a rationall creature, whose very Reason will dispense with the love of nothing but what is good, and will tell him, he offers violence to his nature, if he do;
Man? Very strange, that man, a rational creature, whose very Reason will dispense with the love of nothing but what is good, and will tell him, he offers violence to his nature, if he do;
nay, and mortiferous, and senselesse loves of Idols, or livelesse Images? Nay, (saith Plato ) whatsoever thou lookest upon here, is a mere Dream, 〈 ◊ 〉 that man is onely awake that seeth that he seeth nothing else but Dreames.
nay, and mortiferous, and senseless loves of Idols, or Lifeless Images? Nay, (Says Plato) whatsoever thou Lookest upon Here, is a mere Dream, 〈 ◊ 〉 that man is only awake that sees that he sees nothing Else but Dreams.
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and if his love pre• … b•fore him on•• verisimilitudes and shadowes, fleeting shadowes, nay, which therefore (sayes Gregory Nazianzen ) that divine Wisedome out of an holy Policie made so fleeting and unstable, that we might not so foolishly fixe our love upon them? how irrationall is this? Cast a piece of bread to a dog (sayes Nirembergius ) will he be so foolish as to leave the substance and fall upon the shadow? For shame (sayes Saint Chrysostome ) let not us rationall creatures be so mad as to run after that which flyeth away from us, and to flie away from him, who remaineth one and the same blessed God for ever.
and if his love pre• … b•fore him on•• verisimilitudes and shadows, fleeting shadows, nay, which Therefore (Says Gregory Nazianzen) that divine Wisdom out of an holy Policy made so fleeting and unstable, that we might not so foolishly fix our love upon them? how irrational is this? Cast a piece of bred to a dog (Says Nuremberg) will he be so foolish as to leave the substance and fallen upon the shadow? For shame (Says Faint Chrysostom) let not us rational creatures be so mad as to run After that which flies away from us, and to fly away from him, who remains one and the same blessed God for ever.
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For shame, shall we never learn to distinguish betwixt Light and Darkness, Shadowes and Substance, Moments and Eternitie, Apparences and Realitie? Why, man, (saith Menander ) NONLATINALPHABET,
For shame, shall we never Learn to distinguish betwixt Light and Darkness, Shadows and Substance, Moments and Eternity, Apparences and Reality? Why, man, (Says Menander),
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then why dost thou not minde and love such things as are suitable to thy noble nature? If Goodness be the naturall object of thy Will, and the Will cannot love any thing else but what is good;
then why dost thou not mind and love such things as Are suitable to thy noble nature? If goodness be the natural Object of thy Will, and the Will cannot love any thing Else but what is good;
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for shame man, (sayes Saint Augustine, ) let not thy affection so adhere to created Goodnesses, that thou neglect the Fountain, whence they were all derived.
for shame man, (Says Faint Augustine,) let not thy affection so adhere to created Goodnesses, that thou neglect the Fountain, whence they were all derived.
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or else reason it self telleth thee, thou must love him. No man but naturally loveth what is good, either reall or apparent: Iesus is Goodness it self. That is the second Eviction:
or Else reason it self Telleth thee, thou must love him. No man but naturally loves what is good, either real or apparent: Iesus is goodness it self. That is the second Eviction:
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and alwayes you shall see, whither their return tendeth, there is their Perfection, because their center where they can onely rest and terminate their motion.
and always you shall see, whither their return tendeth, there is their Perfection, Because their centre where they can only rest and terminate their motion.
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and yet all these in their motions and tendencies towards their centers move in a strait line, without the least circulation or fetching any compasse about;
and yet all these in their motions and tendencies towards their centers move in a strait line, without the least circulation or fetching any compass about;
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In him dwelleth the fulnesse of the Godhead bodily, (sayes my Apostle;) and that Divinitie of that God-Man (sayes Dorotheus divinely) which the Jewes looked upon with such disdain, is such a fulnesse of Perfection, that it essentiateth all essences, it naturalizeth all natures, it perfectionates all perfections:
In him dwells the fullness of the Godhead bodily, (Says my Apostle;) and that Divinity of that God-Man (Says Dorotheus divinely) which the Jews looked upon with such disdain, is such a fullness of Perfection, that it essentiate all essences, it naturalizeth all nature's, it perfectionates all perfections:
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The NONLATINALPHABET, first-begotten of everie Creature (saith my Apostle again.) Yet, least that ye should damnably mistake him (as some Hereticks have done) you must understand, that he was not onely the first-begotten,
The, Firstbegotten of every Creature (Says my Apostle again.) Yet, lest that you should damnably mistake him (as Some Heretics have done) you must understand, that he was not only the Firstbegotten,
as I conceive, It was he that was the originall Beautie and Perfection, whence all the Creatures got and derived whatsoever excellencies and perfections shine in them;
as I conceive, It was he that was the original Beauty and Perfection, whence all the Creatures god and derived whatsoever excellencies and perfections shine in them;
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God the Father (when he was upon the glorious designe of framing the severall orders of the Creatures) was pleased to cast his eye upon his glorious Son, that eternall NONLATINALPHABET,
God the Father (when he was upon the glorious Design of framing the several order of the Creatures) was pleased to cast his eye upon his glorious Son, that Eternal,
If you take this for a fancie, read that Text of the Prophet, and then tell me if a man would not think as if the Apostle did onely paraphrase upon him:
If you take this for a fancy, read that Text of the Prophet, and then tell me if a man would not think as if the Apostle did only Paraphrase upon him:
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What can be more clear? Nay, you shall hear himself, ( Colossians 1.16.) with what elegancies does he express how Christ was that absolute lovely conception of the Father,
What can be more clear? Nay, you shall hear himself, (colossians 1.16.) with what Elegances does he express how christ was that absolute lovely conception of the Father,
and all had the reason and cause of their Being in that complacencie of the Father? NONLATINALPHABET, In him were all things created, things in Heaven,
and all had the reason and cause of their Being in that complacency of the Father?, In him were all things created, things in Heaven,
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All Perfections absolutely, and All comprehensively, and All singularly; what they are all severally and distinctly, he is singularly and NONLATINALPHABET alonely:
All Perfections absolutely, and All comprehensively, and All singularly; what they Are all severally and distinctly, he is singularly and alonely:
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he is the Essence of things essentiall, the sense of things sentient, the life of things living, the intellect of things intellectuall, the perfection of things perfect,
he is the Essence of things essential, the sense of things sentient, the life of things living, the intellect of things intellectual, the perfection of things perfect,
as the Elements reach to the higher degree of Life, being assumed into the vegetative nature of Plants, those Plants reach to the higher degree of Sense and Imagination, being assumed into the nature of Brutes,
as the Elements reach to the higher degree of Life, being assumed into the vegetative nature of Plants, those Plants reach to the higher degree of Sense and Imagination, being assumed into the nature of Brutus's,
And sure there is something more then is ordinarily imagined, in that expression of my Apostle, the very creation groans, longing to be delivered from their bondage of corruption, (from such slavish subjection to such a corrupt creature) NONLATINALPHABET, into the glorious libertie of the Sons of God.
And sure there is something more then is ordinarily imagined, in that expression of my Apostle, the very creation groans, longing to be Delivered from their bondage of corruption, (from such slavish subjection to such a corrupt creature), into the glorious liberty of the Sons of God.
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and in whom is terminated their perfection) be advanced to that immensitie & amplitude of liberty, that he is become one with Christ the perfection of All. And yet what sayes my Apostle here? If any man love not the Lord Jesus Christ.
and in whom is terminated their perfection) be advanced to that immensity & amplitude of liberty, that he is become one with christ the perfection of All. And yet what Says my Apostle Here? If any man love not the Lord jesus christ.
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and yet, if any man, who is the perfection of them all, and who can onely reach to him, not love him, not breathe after him? No creature but spirat aliquid Dei, aspirat Bonum, breathes forth something of God,
and yet, if any man, who is the perfection of them all, and who can only reach to him, not love him, not breathe After him? No creature but spirat Aliquid Dei, aspirat Bonum, breathes forth something of God,
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which, what is it else then affectare Bonum, splendorem Dei (sayes Ficinus ) to affect good, the brightness of the Deitie, by which the Universe is beautified? And yet,
which, what is it Else then affectare Bonum, splendorem Dei (Says Ficinus) to affect good, the brightness of the Deity, by which the Universe is beautified? And yet,
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what? that whatsoever it is that makes man happy, it must be something that will assimilate him unto the Deitie, rather then what will make him un godlike;
what? that whatsoever it is that makes man happy, it must be something that will assimilate him unto the Deity, rather then what will make him un godlike;
and that must needs make the man therefore happy, because by that assimilation he riseth up into the highest perfection (sayes another Heathen;) as if a liveless picture should be assumed and advanced into the same vigorous degree of liveliness and loveliness, with that majestie which it resembleth.
and that must needs make the man Therefore happy, Because by that assimilation he Riseth up into the highest perfection (Says Another Heathen;) as if a Lifeless picture should be assumed and advanced into the same vigorous degree of liveliness and loveliness, with that majesty which it resembles.
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If thou doubtest the mans judgement, yet what can be more infallible, when it is the very nature of love, to transform the soul into the image of those things which it loves? and there is a Text that implieth so much, They are become NONLATINALPHABET, abominable like those things which they have loved. Si terram amas, terra es;
If thou doubtest the men judgement, yet what can be more infallible, when it is the very nature of love, to transform the soul into the image of those things which it loves? and there is a Text that Implies so much, They Are become, abominable like those things which they have loved. Si terram amas, terra es;
And if that be not an embasing of the soul, to degrade it, and transform it into such low elements of such inferiour natures to it, what is? What is it then that will beatifie and elevate the soul into its primordial state of perfection? Why (saith he) its a wise recess and retreat of the soul from all loves of, and affectionate converse with these things below,
And if that be not an embasing of the soul, to degrade it, and transform it into such low elements of such inferior nature's to it, what is? What is it then that will beatify and elevate the soul into its primordial state of perfection? Why (Says he) its a wise recess and retreat of the soul from all loves of, and affectionate converse with these things below,
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Christian, dost thou hear this without a blush? Lets see now, what canst thou pretend to love that's worth the while, besides Jesus Christ? Whatsoever it is that is less then a God, that cannot possibly fill up the vast chasms and immense capacities of the soul; that's sure:
Christian, dost thou hear this without a blush? Lets see now, what Canst thou pretend to love that's worth the while, beside jesus christ? Whatsoever it is that is less then a God, that cannot possibly fill up the vast chasms and immense capacities of the soul; that's sure:
But say in sober sadness, is there any such indeed? There is little signe (saith Longinus ) when it is the greatest argument of a great mind, to look upon them with the eye of disdain and contempt, as poore, small nothings.
But say in Sobrium sadness, is there any such indeed? There is little Signen (Says Longinus) when it is the greatest argument of a great mind, to look upon them with the eye of disdain and contempt, as poor, small nothings.
because he onely i• that soveraign Good and Truth wherein the Will and Understanding can acquiesce) is dragged by unnaturall principles, and therefore by violent.
Because he only i• that sovereign Good and Truth wherein the Will and Understanding can acquiesce) is dragged by unnatural principles, and Therefore by violent.
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How? not him, such an incomparable and comprehensive perfection, that all things else are but mere emptie Vanities and Nothingnesses? Not love him, that is that absolute necessarie One;
How? not him, such an incomparable and comprehensive perfection, that all things Else Are but mere empty Vanities and Nothingnesses? Not love him, that is that absolute necessary One;
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but in another, and therefore otherwise then he should, and otherwhere then it is? What folly? what madness is this? For so the Prophet putteth them both together, I said unto the fools, deal not so madly.
but in Another, and Therefore otherwise then he should, and otherwhere then it is? What folly? what madness is this? For so the Prophet putteth them both together, I said unto the Fools, deal not so madly.
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Which is that frenzie, that himself inviteth the Angels to stand agast at, (Jer. 2.13.) Be astonished ye Heavens; They have forsaken me the Fountain of living Waters,
Which is that frenzy, that himself Inviteth the Angels to stand aghast At, (Jer. 2.13.) Be astonished you Heavens; They have forsaken me the Fountain of living Waters,
As if he had said, If there were any other Fountain besides my self, that could stay or satisfie their thirst, I could dispence with that their revolt from me;
As if he had said, If there were any other Fountain beside my self, that could stay or satisfy their thirst, I could dispense with that their revolt from me;
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and he that seeketh good, and forsaketh God, what doth he but run away from that which he seeketh? And if this be thy case, I cannot but wonder at thee,
and he that seeks good, and Forsaketh God, what does he but run away from that which he seeks? And if this be thy case, I cannot but wonder At thee,
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Si Sancta Christus docuisset, Sancta à Christianis fierent. Qualis Secta, tales Sectatores. Quomodo bonus Magister, cujus tam pravos videmus Discipulos?
Si Sancta Christus docuisset, Sancta à Christianis fierent. Qualis Sect, tales Sectators. Quomodo bonus Magister, cujus tam pravos Videmus Discipulos?
Quid pravis mentibus imprecer• Opes, honores ambiant: Etcum falsa bona gravi mole paraverint, tunc vera cognoscant bona. (Boetius.) NONLATINALPHABET, (Julianus Imperator.)
Quid pravis mentibus imprecer• Opens, honores ambiant: Etcum Falsa Bona gravi mole paraverint, tunc vera cognoscant Bona. (Boethius.), (Lulianus Imperator.)
Quicquid minus Deo mentē Dei capacem non implet. (Bern.) Si aliud praeter Deum habeo, nec aliud plene possideo, nec Deum. Deus qui non deficit, solus mihi sufficil, (Euseb. Niremb.) Et hoc adepto beata, quo amisso misera fit anima, (S. Aug.)
Quicquid minus God mentē Dei capacem non Implet. (Bern.) Si Aliud praeter God habeo, nec Aliud plene possideo, nec God. Deus qui non deficit, solus mihi sufficil, (Eusebius niremb.) Et hoc adepto Beata, quo Lost Miseram fit anima, (S. Aug.)
