for omnia tempus habent, there is a time for all things under the Sun. And that the Apostles observed the duties of Lent strictly, St. Paul is my Record in this place, who in the end of this Chapter Exhorting the Corinthians to contend and strive for the heavenly prize of Salvation, by a double example shews after what manner they should do it.
for omnia Tempus habent, there is a time for all things under the Sun. And that the Apostles observed the duties of Lent strictly, Saint Paul is my Record in this place, who in the end of this Chapter Exhorting the Corinthians to contend and strive for the heavenly prize of Salvation, by a double Exampl shows After what manner they should do it.
And if they keep a strict regiment over their bodies to obtain a poor Silver Game, what should we do for the Golden prize of Salvation? And then by his own example derived from theirs;
And if they keep a strict regiment over their bodies to obtain a poor Silver Game, what should we do for the Golden prize of Salvation? And then by his own Exampl derived from theirs;
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So my Text (you see) contains officium quadragessimale a Lent duty practised by St. Paul, or to keep our selves to the Metaphor of fighting, a Christian Combat, (as St. Augustine saith) Quadragessima diebus implendum, to be fought in daies of Lent, wherein are four things to be observed. 1. Pugil, the Champion, I. 2. Antagonista, the adversary he fights against, his body.
So my Text (you see) contains officium quadragessimale a Lent duty practised by Saint Paul, or to keep our selves to the Metaphor of fighting, a Christian Combat, (as Saint Augustine Says) Quadragessima diebus implendum, to be fought in days of Lent, wherein Are four things to be observed. 1. Pugil, the Champion, I 2. Antagonist, the adversary he fights against, his body.
3. Modus pugnandi, the manner of his fighting, NONLATINALPHABET, I keep it under. 4. Victoria, the victory he gets by this manner, I bring it into subjection.
3. Modus pugnandi, the manner of his fighting,, I keep it under. 4. Victoria, the victory he gets by this manner, I bring it into subjection.
I begin with the first, The Pugil, or the Champion, St. Paul, I. St. Augustine thinks that St. Pauls name was changed from Saul to Paul, quia ex superbo factus est modicus.
I begin with the First, The Pugil, or the Champion, Saint Paul, I Saint Augustine thinks that Saint Paul's name was changed from Saul to Paul, quia ex superbo factus est modicus.
In planting of the Gospel he had laboured more abundantly than all. 1. Cor. xv. 10. Not more abundantly than any one, but more abundantly than all together:
In planting of the Gospel he had laboured more abundantly than all. 1. Cor. xv. 10. Not more abundantly than any one, but more abundantly than all together:
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Who could have been partaker of those exaltations, and not thought he had been exempted from the toilsom condition of warfaring men? But see here the excellency of St. Pauls temper:
Who could have been partaker of those exaltations, and not Thought he had been exempted from the toilsome condition of warfaring men? But see Here the excellency of Saint Paul's temper:
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and so not contenting himself to have apprehended, but forgetting those things, that were behind, he reached forth towards the things that were before,
and so not contenting himself to have apprehended, but forgetting those things, that were behind, he reached forth towards the things that were before,
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Quae insania est, non quantum potes omnino facias cum nescis penitus quid tibi ad salutem sufficit? What a madness is it in thee, not to do all thou canst for salvation,
Quae insania est, non quantum potes Omnino facias cum Nescis penitus quid tibi ad salutem sufficit? What a madness is it in thee, not to do all thou Canst for salvation,
when thou knowest, when thou hast done the most thou canst, that the Righteous shall scarcely be saved? Art thou more holy than St. Paul? Did he after such large acquisitions in Christs Kingdom still contend for more,
when thou Knowest, when thou hast done the most thou Canst, that the Righteous shall scarcely be saved? Art thou more holy than Saint Paul? Did he After such large acquisitions in Christ Kingdom still contend for more,
and yet not sure of the Crown? And dost thou who hast not done half so much, boast of thy assurance? Nay did St. Paul after all this, fear lest when he had Preached to others, he himself should become a cast-away? And dost thou boast of thy Victory? Dost not thou see, that the tallest Trees are most exposed to the violence of storms and tempests,
and yet not sure of the Crown? And dost thou who hast not done half so much, boast of thy assurance? Nay did Saint Paul After all this, Fear lest when he had Preached to Others, he himself should become a castaway? And dost thou boast of thy Victory? Dost not thou see, that the Tallest Trees Are most exposed to the violence of storms and tempests,
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and the highest buildings to the injury of wind and weather? And dost not thou know, that the higher our station is in Grace, the more obnoxious we are to the Devils Temptations? For it grieves him (saith Tertullian ) to see in the Saints of God tot mortis opera diruta, tot damnationis titulos erasos, itaque observat, oppugnat, obsidet.
and the highest buildings to the injury of wind and weather? And dost not thou know, that the higher our station is in Grace, the more obnoxious we Are to the Devils Temptations? For it grieves him (Says Tertullian) to see in the Saints of God tot mortis opera Diruta, tot damnationis titulos erasos, itaque Observation, Oppugnatus, obsidet.
not in triumpho, but in militiâ, not in triumph but in warfare, & quamdiu in certamine sumus, nulla certa est victoria, as St. Jerom, so long as we are in the Combate, there is no victory certain.
not in Triumph, but in militia, not in triumph but in warfare, & Quamdiu in certamine sumus, nulla Certa est victoria, as Saint Jerome, so long as we Are in the Combat, there is no victory certain.
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But that we labour not of ambiguities, we must distinguish here betwixt concupiscentiam corporis, & substantiam corporis, the lust of the body and the substance of the body.
But that we labour not of ambiguities, we must distinguish Here betwixt concupiscentiam corporis, & substantiam corporis, the lust of the body and the substance of the body.
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That there is concupiscence remaining in the best Saints of God while they live here ad agonem, & certamen, I suppose is a truth granted by all good Christians.
That there is concupiscence remaining in the best Saints of God while they live Here ad agonem, & certamen, I suppose is a truth granted by all good Christians.
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That that concupiscence is an adversary to us is in terms expressed by St. Paul. The flesh lusts against the spirit, Gal. v. 15. And by St. Peter, Dearly beloved, I beseech you as pilgrims and strangers abstain from fleshly lusts which war against the soul, 1 Pet. ii. 11. And if it lusts against the spirit,
That that concupiscence is an adversary to us is in terms expressed by Saint Paul. The Flesh Lustiest against the Spirit, Gal. v. 15. And by Saint Peter, Dearly Beloved, I beseech you as pilgrim's and Strangers abstain from fleshly Lustiest which war against the soul, 1 Pet. ii. 11. And if it Lustiest against the Spirit,
As when he came to Eve, he hid himself in a creature, ut dolo hominem supplantaret, quem viribus nequiret, that he might overthrow her by fraud whom he could not by force:
As when he Come to Eve, he hid himself in a creature, ut Dole hominem supplantaret, Whom viribus nequiret, that he might overthrow her by fraud whom he could not by force:
So when he comes to us he hides himself in the flesh, and so much the more difficult he is to be resisted, quia interius oppugnans de nobis contra nos roboratur, as Lombard, because he fighting within us strengthens himself of us against us.
So when he comes to us he hides himself in the Flesh, and so much the more difficult he is to be resisted, quia Interius oppugnans de nobis contra nos roboratur, as Lombard, Because he fighting within us strengthens himself of us against us.
And is not the World it self, that other Enemy of ours, assisted by the lusts within? For all that is in the world, is the lust of the flesh, the lust of the eyes,
And is not the World it self, that other Enemy of ours, assisted by the Lustiest within? For all that is in the world, is the lust of the Flesh, the lust of the eyes,
and the pride of life, 1 John ii. 16. All the baits and snares the world does use to intrap us, could no us no hurt, were it not that the flesh did lust after them,
and the pride of life, 1 John ii. 16. All the baits and snares the world does use to entrap us, could no us no hurt, were it not that the Flesh did lust After them,
The Flesh does not fight against the Soul it self alone, but it is Confederate with the World and the Devil, in whose Territories their Castles and Fortifications stand:
The Flesh does not fight against the Soul it self alone, but it is Confederate with the World and the devil, in whose Territories their Castles and Fortifications stand:
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and therefore the best way to overcome them is to Mortifie the Lusts within: as St. Augustine, Qui foris nos oppugnant intus vincimus, vincendo concupiscentias, per quas nobis dominantur.
and Therefore the best Way to overcome them is to Mortify the Lustiest within: as Saint Augustine, Qui Foris nos oppugnant intus vincimus, vincendo Concupiscences, per quas nobis dominantur.
One being asked therefore what was honestissimum bellum, the honestest war, answered, quod contra concupiscentias carnis, which was made against the Lusts of the Flesh;
One being asked Therefore what was honestissimum bellum, the honestest war, answered, quod contra Concupiscences carnis, which was made against the Lustiest of the Flesh;
Dum serpit in carne, in venis aestuat, intrat ossa, conditur in medullis, fervet in sanguine & in vitiorum phrenesim sic erumpit, saith Chrysologus: It creeps in the Flesh, it boils in the Veins, it enters the Bones, it is hid in the Marrow, it grows hot in the Bloud,
Dum serpent in Carnem, in venis aestuat, intrat ossa, conditur in medullis, fervent in sanguine & in Vitiorum phrenesim sic erumpit, Says Chrysologus: It creeps in the Flesh, it boils in the veins, it enters the Bones, it is hid in the Marrow, it grows hight in the Blood,
2. Another Reason, why it takes the nomination from the Body, is, because thereby 'tis cherished and maintained, nutriuntur cum carne, & vitia carnis, saith Bernard, the Lusts of the Flesh are nourished with the Flesh it self.
2. another Reason, why it Takes the nomination from the Body, is, Because thereby it's cherished and maintained, nutriuntur cum Carnem, & Vices carnis, Says Bernard, the Lustiest of the Flesh Are nourished with the Flesh it self.
If we be so happy as not to find it, yet God himself found it so amongst his own people, Deut. xxxii. 15. When Jeshurun waxed fat, he kicked, and Jer. v. 7.8. When I fed them to the full they were as fed horses neighing after their neighbours wives.
If we be so happy as not to find it, yet God himself found it so among his own people, Deuteronomy xxxii. 15. When Jeshurun waxed fat, he Kicked, and Jer. v. 7.8. When I fed them to the full they were as fed Horses neighing After their neighbours wives.
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St. Basil records of Plato, that considering of the great nocument that comes by too much indulging of the genius, he caused the Academy of Athens to be built in a very unhealthful place, that he might by that means cut off the too much prosperity of the body,
Saint Basil records of Plato, that considering of the great nocument that comes by too much indulging of the genius, he caused the Academy of Athens to be built in a very unhealthful place, that he might by that means Cut off the too much Prosperity of the body,
That if his Body were always rampant, his Lust would be so too, to prevent which mischief St. Paul kept a strict regiment over his body. I keep under my body.
That if his Body were always rampant, his Lust would be so too, to prevent which mischief Saint Paul kept a strict regiment over his body. I keep under my body.
And so I come to the third part, Modus pugnandi, the manner of his fighting, I keep it under. The word in the Greek is very Emphatical, NONLATINALPHABET,
And so I come to the third part, Modus pugnandi, the manner of his fighting, I keep it under. The word in the Greek is very Emphatical,,
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First, St. Pauls earnestness, and therefore he speaks in opposition to the NONLATINALPHABET, the skirmishing in sport and pastime, which went before the solemn fight, wherein they only beat the air and not their adversary.
First, Saint Paul's earnestness, and Therefore he speaks in opposition to the, the skirmishing in sport and pastime, which went before the solemn fight, wherein they only beatrice the air and not their adversary.
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Before the Combats of old, to which St. Paul here alludes, there were certain preparations used in jest to the solemn fight, by brandishing of the Weapon;
Before the Combats of old, to which Saint Paul Here alludes, there were certain preparations used in jest to the solemn fight, by brandishing of the Weapon;
There are many in the world that do aerem verberare, beat the air with words and talk of mortification, that brandish their Weapons often in the air,
There Are many in the world that do aerem Verberare, beatrice the air with words and talk of mortification, that brandish their Weapons often in the air,
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that kills the Vermin of the Earth; but Frost and Snow and cold Winter storms. 'Tis not the favouring and sparing of the Ground that destroys the Weeds and Bryars,
that kills the Vermin of the Earth; but Frost and Snow and cold Winter storms. It's not the favouring and sparing of the Ground that Destroys the Weeds and Briars,
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'Tis not every one that hath gotten dominion over his Lusts, but qui passus est in carne, he that hath suffered in the flesh, hath ceased from sin, 1 Pet. iv. 1. Well then so far we are gone in the manner of St. Pauls fighting with the body,
It's not every one that hath got dominion over his Lustiest, but qui passus est in Carnem, he that hath suffered in the Flesh, hath ceased from since, 1 Pet. iv. 1. Well then so Far we Are gone in the manner of Saint Paul's fighting with the body,
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in quo? wherewith shall I go against them? So now it may be demanded, obsecro, mi Domine, in quo? wherewith shall we fight against the Body? To make way for the demonstration of that, I shall make some propositions to you,
in quo? wherewith shall I go against them? So now it may be demanded, Obsecro, mi Domine, in quo? wherewith shall we fight against the Body? To make Way for the demonstration of that, I shall make Some propositions to you,
Seest thou (saith the Lord to Eliah ) how Ahab humbleth himself before me, because he humbleth himself before me, &c. 1 King. xxi. 29. and how did Ahab humble himself before him see v. 27. And Ahab put on sackcloth upon his flesh,
See thou (Says the Lord to Elijah) how Ahab Humbleth himself before me, Because he Humbleth himself before me, etc. 1 King. xxi. 29. and how did Ahab humble himself before him see v. 27. And Ahab put on Sackcloth upon his Flesh,
But further, what think you of Timothies NONLATINALPHABET drinking of water, for so tis certain he did till St. Paul relaxed the rigour of his discipline, Drink no longer water but a little wine,
But further, what think you of Timothies drinking of water, for so this certain he did till Saint Paul relaxed the rigour of his discipline, Drink no longer water but a little wine,
for twice he makes mention of them in 2 Cor. vi. 5. and Chap. xi. 27. In labours and watchings and fastings. One good Weapon for the subduing of the Body,
for twice he makes mention of them in 2 Cor. vi. 5. and Chap. xi. 27. In labours and watchings and Fastings. One good Weapon for the subduing of the Body,
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Eusebius writeth of Origen, that ad corporis libidinem refraenandam non exiguos exantlavit labores, for the bridling of the Lusts he took great pains.
Eusebius Writeth of Origen, that ad corporis libidinem refraenandam non exiguos exantlavit labores, for the bridling of the Lustiest he took great pains.
As Rome did when Carthage was destroyed, and Greece subjected, for want of imployment abroad, they drowned themselves in all kind of vices, and filthiness at home.
As Room did when Carthage was destroyed, and Greece subjected, for want of employment abroad, they drowned themselves in all kind of vices, and filthiness At home.
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And Socrates of one Macarius a holy man, that giving instructions to one about continence, told him that nunquam cepit somnum ad satietatem, he never slept to satiety for the space of twenty years.
And Socrates of one Macarius a holy man, that giving instructions to one about continence, told him that Never cepit somnum ad satietatem, he never slept to satiety for the Molle of twenty Years.
and give it what it craves, it grows unruly. St. Paul exhorts the Romans, Chap. xiii. To walk honestly as in the day, not in Chambering, and Wantonness.
and give it what it craves, it grows unruly. Saint Paul exhorts the Romans, Chap. xiii. To walk honestly as in the day, not in Chambering, and Wantonness.
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Suetonius records of Caligula the Roman Emperour, that when he was about to make an Oration he would threaten somtimes, stricturum se lucubrationis suae telum, he would draw the weapon of his night watchings.
Suetonius records of Caligula the Roman Emperor, that when he was about to make an Oration he would threaten sometimes, stricturum se lucubrationis suae telum, he would draw the weapon of his night watchings.
And St. Jerom records of Hilarion, that old Ascetick, that if any time he found any mutining of his Lusts, he would threaten, fame te conficiam, & stti.
And Saint Jerome records of Hilarion, that old Ascetic, that if any time he found any Mutinying of his Lustiest, he would threaten, fame te conficiam, & stti.
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This was the weapon, that all the old Soldiers of Christ were famous at, who lived and dyed in the Holy Wars of Christ, that I may say of that as David did of Goliahs sword, There is none to that.
This was the weapon, that all the old Soldiers of christ were famous At, who lived and died in the Holy Wars of christ, that I may say of that as David did of Goliath's sword, There is none to that.
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The first dart that ever the Devil flung at the soul of man, was by Gluttony, primum Diaboli spiculum, and one weapon God hath given us to wound that body of sin is Fasting.
The First dart that ever the devil flung At the soul of man, was by Gluttony, primum Diaboli spiculum, and one weapon God hath given us to wound that body of since is Fasting.
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I hope St. Paul did not hate the incestous Corinthian, when he delivered him unto Satan for the destruction of his Flesh, that his Soul might be saved in the day of the Lord, much less do we hate the Flesh,
I hope Saint Paul did not hate the incestuous Corinthian, when he Delivered him unto Satan for the destruction of his Flesh, that his Soul might be saved in the day of the Lord, much less do we hate the Flesh,
but that they may have their bodies subjugated and ready to every good work. Secondly, It is further objected that this discipline smells of Superstition.
but that they may have their bodies subjugated and ready to every good work. Secondly, It is further objected that this discipline smells of Superstition.
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St. Paul condemns NONLATINALPHABET not sparing of the body for a piece of superstition, Col. ii. and 1 Tim. iv. 8. he opposeth this NONLATINALPHABET this bodily exercise to Godliness, and saith, it profiteth little.
Saint Paul condemns not sparing of the body for a piece of Superstition, Col. ii. and 1 Tim. iv. 8. he Opposeth this this bodily exercise to Godliness, and Says, it profiteth little.
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I answer 'tis true, but St. Paul speaketh not of all afflictions of the body, nor all bodily exercise, for then he should condemn his own practice in the Text,
I answer it's true, but Saint Paul speaks not of all afflictions of the body, nor all bodily exercise, for then he should condemn his own practice in the Text,
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And if this bodily exercise be used without knowledg of the right use, and end of it, making it a part of Divine Worship, meritorious of Salvation, a thing that does please God, ex opere operato, without any further aim or respect, then they are not excusable.
And if this bodily exercise be used without knowledge of the right use, and end of it, making it a part of Divine Worship, meritorious of Salvation, a thing that does please God, ex Opere operato, without any further aim or respect, then they Are not excusable.
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and so afflicted themselves with their NONLATINALPHABET the supererogations of watchings, and labours, that they lay upon the ground, as dead men unburied.
and so afflicted themselves with their the supererogations of watchings, and labours, that they lay upon the ground, as dead men unburied.
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and such moderation as they destroy not nature, nor make it unserviceable to the Soul. In themselves they are lawful and laudable, agreeable to the word of God,
and such moderation as they destroy not nature, nor make it unserviceable to the Soul. In themselves they Are lawful and laudable, agreeable to the word of God,
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Tanto enim gloriosius mens ad superiora fertur, quanto diligentius ab inferioribus concupiscentia cohibetur, The Soul does advance more gloriously toward Heavenly things,
Tanto enim Gloriosius Mens ad superiora fertur, quanto Diligentius ab inferioribus Concupiscence cohibetur, The Soul does advance more gloriously towards Heavenly things,
That therefore the strength of the body may pass into the virtues of the Soul, non turpibus flammis medullae aestuant, &c. Let not the Marrow boil with filthy flames, let not the hidden incentives set the Soul on fire, let not the wandring sense wantonise the enjoyment of various delights, those hinder the comforts,
That Therefore the strength of the body may pass into the Virtues of the Soul, non turpibus flammis medullae aestuant, etc. Let not the Marrow boil with filthy flames, let not the hidden incentives Set the Soul on fire, let not the wandering sense wantonise the enjoyment of various delights, those hinder the comforts,
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Whom shall he teach knowledg? whom shall he make to understand doctrine? them that are weaned from the milk and from the breasts, Isa. xxviii. 9. 2. Moderate afflictions of the body, as they serve to dispose the mind for Heavenly flights:
Whom shall he teach knowledge? whom shall he make to understand Doctrine? them that Are weaned from the milk and from the breasts, Isaiah xxviii. 9. 2. Moderate afflictions of the body, as they serve to dispose the mind for Heavenly flights:
Amongst other fruits of Godly sorrow St. Paul reckons up indignation and revenge, 2 Cor. vii. 11. 'tis not possible saith Calvin, quin anima Divini judicii horrore percussa, partes ultionis in exigendâ de se poenâ occupet, that the Soul being stricken with the horrour of Gods judgment,
among other fruits of Godly sorrow Saint Paul reckons up Indignation and revenge, 2 Cor. vii. 11. it's not possible Says calvin, quin anima Divine Judicii horror Percussa, parts ultionis in exigendâ de se poenâ Occupy, that the Soul being stricken with the horror of God's judgement,
You may relie upon Calvins judgment in this, quia severiores in nos sumus, eò debemus sperare magis propitium Deum, The more severe we are to our selves, the more propitious we ought to hope God will be to us.
You may rely upon Calvins judgement in this, quia severiores in nos sumus, eò debemus sperare magis propitium God, The more severe we Are to our selves, the more propitious we ought to hope God will be to us.
And therefore though we favour not those indiscreet and immoderate afflictions of the body that have heretofore been used by some NONLATINALPHABET Zelots,
And Therefore though we favour not those indiscreet and immoderate afflictions of the body that have heretofore been used by Some Zealots,
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and that are now in the Roman Church practised, yet we are sorry there is in the world such general dislike of the discipline of Mortification, that was used by the Apostles themselves and holy Christians in the purest times.
and that Are now in the Roman Church practised, yet we Are sorry there is in the world such general dislike of the discipline of Mortification, that was used by the Apostles themselves and holy Christians in the Purest times.
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and pleasure, to see the extremity of such foolish zeal that to avoid that NONLATINALPHABET not sparing of the body, which St. Paul toucheth upon, they directly run into that NONLATINALPHABET that wantonness of the body, that all Christianity condemns.
and pleasure, to see the extremity of such foolish zeal that to avoid that not sparing of the body, which Saint Paul touches upon, they directly run into that that wantonness of the body, that all Christianity condemns.
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Quorum charitas in cacabis, quorum spes in ferculis, quorum fides in culinis, &c. whose Charity is in their Boilers, whose Hope is in their Dishes, whose Faith is in their Kitchin, whose Dressers are their Altars, whose Cooks are their Priests, whose God is their Belly:
Quorum charitas in cacabis, quorum spes in ferculis, quorum fides in culinis, etc. whose Charity is in their Boilers, whose Hope is in their Dishes, whose Faith is in their Kitchen, whose Dressers Are their Altars, whose Cooks Are their Priests, whose God is their Belly:
our song is esca ventri, and venter escae, we live by the Flesh Pots of Egypt, and by the Flesh Pots of Egypt we will die, we live by the graves of lust,
our song is Esca ventri, and venture escae, we live by the Flesh Pots of Egypt, and by the Flesh Pots of Egypt we will die, we live by the graves of lust,
and that of St. James, Be afflicted and mourn, let your laughter be turned into mourning, &c. These Austerities I have commended to you are neither Popish,
and that of Saint James, Be afflicted and mourn, let your laughter be turned into mourning, etc. These Austerities I have commended to you Are neither Popish,
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Noluit Deus hominem ad immortalem beatitudinem delicato itinere pervenire, God would not have men come to everlasting blessedness in a way strown with Roses.
Noluit Deus hominem ad immortalem beatitudinem delicato itinere pervenire, God would not have men come to everlasting blessedness in a Way strewn with Roses.
What St. Paul saith of Gods chastisements, I may say of these, and with that conclude this part of my Text. No chastning for the present seems joyous, nevertheless afterwards it brings forth the peaceable fruits of Righteousness unto them which are exercised thereby.
What Saint Paul Says of God's chastisements, I may say of these, and with that conclude this part of my Text. No chastening for the present seems joyous, nevertheless afterwards it brings forth the peaceable fruits of Righteousness unto them which Are exercised thereby.
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In now com to the fourth, and last part of my Text, the victory of St. Paul got by this manner of fighting NONLATINALPHABET, I bring my body into subjection.
In now come to the fourth, and last part of my Text, the victory of Saint Paul god by this manner of fighting, I bring my body into subjection.
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The wrastler that could by art, or force oppress his adversary, and get him down, had the title of a Pancratiast, such a Pancratiast was St. Paul, who by blows and hard usage oppressed his body, and brought it into subjection.
The wrestler that could by art, or force oppress his adversary, and get him down, had the title of a Pancratiast, such a Pancratiast was Saint Paul, who by blows and hard usage oppressed his body, and brought it into subjection.
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The Flesh is ambitious of Rule and Dominion, and for that purpose as Semiramis did mentiri sexum, belie her Sex that she might get into the Throne of her Son Ninus, so the Flesh and the Lusts of it do mentiri sexum, pretend to Liberty, Zeal, and Conscience;
The Flesh is ambitious of Rule and Dominion, and for that purpose as Semiramis did mentiri sexum, belie her Sex that she might get into the Throne of her Son Ninus, so the Flesh and the Lustiest of it do mentiri sexum, pretend to Liberty, Zeal, and Conscience;
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As therefore God ordained that man should rule over the woman, Gen. iii. 16. so Gen. iv. 7. he hath ordained that man should rule over his Concupiscence.
As Therefore God ordained that man should Rule over the woman, Gen. iii. 16. so Gen. iv. 7. he hath ordained that man should Rule over his Concupiscence.
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and thou shalt rule over it, and Mr. Calvin himself grants this to be as commodious and agreeable to the Grammatical sense as the other, Under thee shall his desire be,
and thou shalt Rule over it, and Mr. calvin himself grants this to be as commodious and agreeable to the Grammatical sense as the other, Under thee shall his desire be,
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and the superiour to govern the inferiour, though in the fall the souls of men received such wounds and bruises, that the Reason does not now govern the Sensuality, imperio despotico, as a Master governs his Servants,
and the superior to govern the inferior, though in the fallen the Souls of men received such wounds and bruises, that the Reason does not now govern the Sensuality, Imperial despotico, as a Master governs his Servants,
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yet at last saith, It is sub potestate animae, under the power of the soul by the Grace of our Lord Jesus Christ, in corpore mortis castiganda, in the body of death to be chastened, and if it were not,
yet At last Says, It is sub potestate Spirits, under the power of the soul by the Grace of our Lord jesus christ, in corpore mortis castiganda, in the body of death to be chastened, and if it were not,
whereas he as a Christian had a liberty to use all indifferent things freely, yet he would not use his liberty, he wrought with his hands, watched, fasted,
whereas he as a Christian had a liberty to use all indifferent things freely, yet he would not use his liberty, he wrought with his hands, watched, fasted,
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yet we must use this liberty so, as still to keep the body in subordination to the Spirit, that we may be able to deny our selves a lawful pleasure when any thing makes it more expedient,
yet we must use this liberty so, as still to keep the body in subordination to the Spirit, that we may be able to deny our selves a lawful pleasure when any thing makes it more expedient,
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'Tis a memorable resolution of our great Apostle, 1 Cor. viii. ult. verse, If meat make my brother to offend, I will eat no flesh so long as the world stands.
It's a memorable resolution of our great Apostle, 1 Cor. viii. ult. verse, If meat make my brother to offend, I will eat no Flesh so long as the world Stands.
and is it not lawful for a Christian to forbear the eating of flesh for a time to avoid the scandal of his Superiours? I would fain know in matter of scandal,
and is it not lawful for a Christian to forbear the eating of Flesh for a time to avoid the scandal of his Superiors? I would fain know in matter of scandal,
and they backed by the Authority of an Established Law? Well then seeing some fasting is sub praecepto, under a command not only of God but of the Church also, that in casu scandali, we are not to infringe the Authority of the Magistrate to gratifie the humour of some ignorant Christians.
and they backed by the authority of an Established Law? Well then seeing Some fasting is sub praecepto, under a command not only of God but of the Church also, that in casu scandali, we Are not to infringe the authority of the Magistrate to gratify the humour of Some ignorant Christians.
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All Christians are made partakers of a glorious liberty by Christ, no question, but then here is a caution, not using their liberty as an occasion to the flesh, which they do undoubtedly, whensoever they confront the just Laws of the Church, whereof the King is Supream Governor,
All Christians Are made partakers of a glorious liberty by christ, no question, but then Here is a caution, not using their liberty as an occasion to the Flesh, which they do undoubtedly, whensoever they confront the just Laws of the Church, whereof the King is Supreme Governor,
and fall foul upon that Law, 13, 14. Verses, to which the Counsel of St. Peter is subservient, They use their liberty as a cloak of maliciousness. FINIS.
and fallen foul upon that Law, 13, 14. Verses, to which the Counsel of Saint Peter is subservient, They use their liberty as a cloak of maliciousness. FINIS.
