The soules soliloquie: and, a conference with conscience As it was delivered in a sermon before the King at Newport in the Isle of Wight, on the 25 of October, being the monthly fast, during the late treaty. By the Right Reverend Father in God, Brian Duppa, Ld. Bp. of Salisbury.
THis Psalme was directed to the Sons of Core, but with this Inscription, In finem intellectûs filiis Core, implying a caution, that they should be sure, they understood what they sung;
THis Psalm was directed to the Sons of Core, but with this Inscription, In finem intellectûs filiis Core, implying a caution, that they should be sure, they understood what they sung;
As he does in the 136 Psal. where, that his Mercy might not be forgotten, (without any danger of Tautologie) seven and twenty times he repeats it over, For his mercy endureth for ever.
As he does in the 136 Psalm where, that his Mercy might not be forgotten, (without any danger of Tautology) seven and twenty times he repeats it over, For his mercy Endureth for ever.
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Here a Clowd, and There a Sun-shine; Here a Soule Cast downe, and There Erected: But if we looke upon these words onely, we shall find more clowd then sun-shine.
Here a Cloud, and There a Sunshine; Here a Soul Cast down, and There Erected: But if we look upon these words only, we shall find more cloud then sunshine.
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or misery, answer me with a sigh, or GOD that speaks to them By me with a Teare, it shall be my Joy, as St. Paul told the Corinthians, That I have made them sorry.
or misery, answer me with a sighs, or GOD that speaks to them By me with a Tear, it shall be my Joy, as Saint Paul told the Corinthians, That I have made them sorry.
But, if there be others that think the Text too melancholy for this Place, that come rather to have their Eares pleased, then their Hearts wounded; To these, I must alter my Note,
But, if there be Others that think the Text too melancholy for this Place, that come rather to have their Ears pleased, then their Hearts wounded; To these, I must altar my Note,
But, as many that go to see dead bodies cut up, although they came not with the purpose to learne Anatomy, yet go away informed by that sight, what kind of substance the Heart is, the forme and posture of it;
But, as many that go to see dead bodies Cut up, although they Come not with the purpose to Learn Anatomy, yet go away informed by that sighed, what kind of substance the Heart is, the Form and posture of it;
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when you have seen this Prophet how he dissects himself, rifling his breast, and cutting up his entrals, you may chance to go away instructed too, (perhaps against your wills) what the Soule is,
when you have seen this Prophet how he dissects himself, rifling his breast, and cutting up his entrails, you may chance to go away instructed too, (perhaps against your wills) what the Soul is,
or what the Conscience, what is that sorrow of the one, or what that disquiet of the other; for these are the Lessons that I am now to read you, These are the Troubles that made David crie, Why art thou cast downe, ô my soule,
or what the Conscience, what is that sorrow of the one, or what that disquiet of the other; for these Are the Lessons that I am now to read you, These Are the Troubles that made David cry, Why art thou cast down, o my soul,
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Athanasius counsell'd his friend, that when any trouble should fall upon him, he should fall presently to the reading of this Psalme; For there was a way, (he thought) of curing by the like, as well as by the contrary: for 'tis observed indeed that when two instruments are tuned to the same Unison,
Athanasius counseled his friend, that when any trouble should fallen upon him, he should fallen presently to the reading of this Psalm; For there was a Way, (he Thought) of curing by the like, as well as by the contrary: for it's observed indeed that when two Instruments Are tuned to the same Unison,
That therefore you may trie the same experiment in your selves, doe but set your affections for a time in the same key, in which these words were spoken,
That Therefore you may try the same experiment in your selves, do but Set your affections for a time in the same key, in which these words were spoken,
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when you have done so, that you may be the more fully moved, place your attention at a Convenient distance, looke narrowly on this Holy Prophet, observe how he retires himself, shuts out the world, calls his sad soule, to as sad a Reckoning, Quare tam tristis? O my soule!
when you have done so, that you may be the more Fully moved, place your attention At a Convenient distance, look narrowly on this Holy Prophet, observe how he retires himself, shuts out the world, calls his sad soul, to as sad a Reckoning, Quare tam tristis? Oh my soul!
thou that wert infused to give me Life, nay, saies Philo the Jew; A spark, a beame of the Divinity, thou, which should'st be, to this darke body of Mine,
thou that Wertenberg infused to give me Life, nay, Says Philo the Jew; A spark, a beam of the Divinity, thou, which Shouldst be, to this dark body of Mine,
when the Sinner feeling thornes in his sides, fire in his bones, warre in his Conscience, can hold no longer from expostulating, Not onely why art thou cast downe? But as Symachus renders it, Why art thou disquieted, not within me onely, but against me?
when the Sinner feeling thorns in his sides, fire in his bones, war in his Conscience, can hold no longer from expostulating, Not only why art thou cast down? But as Symachus renders it, Why art thou disquieted, not within me only, but against me?
the Argument of the latter, the Disquiet of the Conscience. But because there are other observations worth the looking after, We must first make a generall discovery of this Enquiry, Why art thou cast down, O my Soule? &c. The words imply rather a Soliloquie, then a Dialogue: yet Clemens of Alexandria calls it a Prosopopoeia, where one is made two by way of fiction.
the Argument of the latter, the Disquiet of the Conscience. But Because there Are other observations worth the looking After, We must First make a general discovery of this Enquiry, Why art thou cast down, Oh my Soul? etc. The words imply rather a Soliloquy, then a Dialogue: yet Clemens of Alexandria calls it a Prosopopoeia, where one is made two by Way of fiction.
or as Myrrha complained, She could not enjoy her owne Father, because he was too much her owne: Nunc quia jam Meus est, non est meus, ipsaque damno est mihi proximitas.
or as Myrrha complained, She could not enjoy her own Father, Because he was too much her own: Nunc quia jam Meus est, non est meus, ipsaque Damno est mihi proximitas.
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which hath made some imagine the Soule to be of that nature as Moisture is, which Philosophy concludes to be bounded, facilè alienis terminis, difficilimè suis, with any thing easier then it selfe. But to examine this farther.
which hath made Some imagine the Soul to be of that nature as Moisture is, which Philosophy concludes to be bounded, facilè alienis terminis, difficilimè suis, with any thing Easier then it self. But to examine this farther.
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yet could unmoved either feare, or scarrifie, or launce the flesh of others? Or (to looke no farther for it) Are we else in that strait which Bishop Anselme was in his Meditations,
yet could unmoved either Fear, or scarify, or lance the Flesh of Others? Or (to look no farther for it) are we Else in that strait which Bishop Anselm was in his Meditations,
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For he that willingly puts out the Taper of his Conscience, the Candle which God hath set there for him, to see himselfe by, let him know, that he is passing from that voluntary darknesse to a worse;
For he that willingly puts out the Taper of his Conscience, the Candle which God hath Set there for him, to see himself by, let him know, that he is passing from that voluntary darkness to a Worse;
when thou shalt fill me with bitternesse, and cover me with sorrowes, I may not then feare to aske, Why art thou cast downe O my soule, and why art thou, &c. It was a Proverbiall speech among the Jewes, when they would Characterize an extravagant Busie-body, to say of him, Ben-Zoma nunquam est domi, This man is never at home:
when thou shalt fill me with bitterness, and cover me with sorrows, I may not then Fear to ask, Why art thou cast down Oh my soul, and why art thou, etc. It was a Proverbial speech among the Jews, when they would Characterise an extravagant Busybody, to say of him, Ben-Zoma Never est At Home, This man is never At home:
for the foole could doe as much, he could commune with his owne soule, Soule, thou hast much goods laid up for many yeeres, Live as ease therefore, eate, drinke,
for the fool could do as much, he could commune with his own soul, Soul, thou hast much goods laid up for many Years, Live as ease Therefore, eat, drink,
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for every night he look'd into it, wiping off the dust, clearing the spots of it, examining it on severall Interrogatories, Quod malum hodie sanasti? cui vitio obstitisti? quâ parte melior es? Tell me, my soule, What sin hast thou this day conquer'd? what passion hast thou powerfully resisted? how art thou improved since the morning? or how decayed? But when he had done this,
for every night he looked into it, wiping off the dust, clearing the spots of it, examining it on several Interrogatories, Quod malum hodie sanasti? cui vitio obstitisti? quâ parte melior es? Tell me, my soul, What since hast thou this day conquered? what passion hast thou powerfully resisted? how art thou improved since the morning? or how decayed? But when he had done this,
as the beast doth in the Litter, without any such enquiry made upon themselves, nay without so much as bidding their owne soules Good night? Or shall he not rise against them, who when God visits them with crosses, have a conceipt, they can drowne their griefe in excesse of Wine,
as the beast does in the Litter, without any such enquiry made upon themselves, nay without so much as bidding their own Souls Good night? Or shall he not rise against them, who when God visits them with Crosses, have a conceit, they can drown their grief in excess of Wine,
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or sport, or any thing, rather then their owne soules that troubled them? The Jews had a custome indeed to give them Wine that were to suffer death, that they might lesse feele their torments, (a custome not yet out-dated in some Forraigne Parts, at Executions.) But it is observable, that when they offered our Saviour Wine at his Passion, he received it not;
or sport, or any thing, rather then their own Souls that troubled them? The jews had a custom indeed to give them Wine that were to suffer death, that they might less feel their torments, (a custom not yet outdated in Some Foreign Parts, At Executions.) But it is observable, that when they offered our Saviour Wine At his Passion, he received it not;
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But the reason rather was, (if we beleeve Saint Chrysostome ) that, that Wine being of a stupifying quality, the Sonne of God that took on him all our sorrowes, He would be sensible of every naile that pierc'd his hands,
But the reason rather was, (if we believe Saint Chrysostom) that, that Wine being of a stupefying quality, the Son of God that took on him all our sorrows, He would be sensible of every nail that pierced his hands,
as Women when they grow old, deale with their Looking-glasses, turning the wrong side towards them? How comes it else, that we that have the courage to dare to sin, have not the courage to look back on our souls when we have sinned? Had we the least wound in the Body, we should not sleep till we had seene it drest;
as Women when they grow old, deal with their Looking-glasses, turning the wrong side towards them? How comes it Else, that we that have the courage to Dare to since, have not the courage to look back on our Souls when we have sinned? Had we the least wound in the Body, we should not sleep till we had seen it dressed;
But how shall I move thee wretched and carelesse finner? Shall I tell thee, that as thy soule is an immortall substance, so the wages of thy sinne is as Immortall as thy soule, an immortall and everlasting death:
But how shall I move thee wretched and careless finner? Shall I tell thee, that as thy soul is an immortal substance, so the wages of thy sin is as Immortal as thy soul, an immortal and everlasting death:
For, I have read of a melancholy man, that could not believe he had an Head, till his Physitian having made a Leaden hat for him, with the weight of that, forced him to crie out, O his head! so there are men amongst us,
For, I have read of a melancholy man, that could not believe he had an Head, till his physician having made a Leaden hat for him, with the weight of that, forced him to cry out, Oh his head! so there Are men among us,
so lost in sensuall pleasure, so buried in their flesh, that til mischief, like sheets of lead, be thrown upon them, to squeez out a Confession, they have much adoe to remember, that they have a Soule within them.
so lost in sensual pleasure, so buried in their Flesh, that till mischief, like sheets of led, be thrown upon them, to squeeze out a Confessi, they have much ado to Remember, that they have a Soul within them.
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Not to go farther then this Prophet for an Instance, when almost an whole yeare (as Cajetan computes the time) he lay asleep in the dregs of his sin, (his foule adultery with Uriahs Wife) where was his sorrow? or where then was his Soule? well then might he crie out, O his Body, saith S. Augustine, but ô! his Soule was cleane forgotten;
Not to go farther then this Prophet for an Instance, when almost an Whole year (as Cajetan computes the time) he lay asleep in the dregs of his since, (his foul adultery with Uriah's Wife) where was his sorrow? or where then was his Soul? well then might he cry out, Oh his Body, Says S. Augustine, but o! his Soul was clean forgotten;
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nay, they farther had a conceipt, that during all that time, Ipsa anima Davidis transierat in carnem, the very Soule of David was turned into flesh. But no sooner did God begin to shake his rod over him, to punish him with the ravishing of his Daughter, the murder of one Son, the rebellion of another, but instantly we find him, mourning as a Turtle, chattering as a Crane, sitting alone as a Sparrow on the house top.
nay, they farther had a conceit, that during all that time, Ipsa anima Davidis transierat in Carnem, the very Soul of David was turned into Flesh. But no sooner did God begin to shake his rod over him, to Punish him with the ravishing of his Daughter, the murder of one Son, the rebellion of Another, but instantly we find him, mourning as a Turtle, chattering as a Crane, sitting alone as a Sparrow on the house top.
But sin is a burden that goes beyond the extent of that word, that doth not onely bow, but cast us downe, which makes Saint Chrisostome say, Nihil est grave nisi peccatum, that nothing is heavy but sin;
But since is a burden that Goes beyond the extent of that word, that does not only bow, but cast us down, which makes Saint Chrysostom say, Nihil est grave nisi peccatum, that nothing is heavy but since;
As for such afflictions as those, Know you not, saith Saint Paul, that all ye that are baptized into Jesus Christ, are baptized into his death, that is, saith Saint Hierome, as into his faith, so into his sufferings too:
As for such afflictions as those, Know you not, Says Saint Paul, that all you that Are baptised into jesus christ, Are baptised into his death, that is, Says Saint Jerome, as into his faith, so into his sufferings too:
nay, to thy comfort, Ambrose adds a degree farther, Non tam haec ante te quam pro te sustulit, His sufferings were not onely before thee, but for thee.
nay, to thy Comfort, Ambrose adds a degree farther, Non tam haec ante te quam Pro te sustulit, His sufferings were not only before thee, but for thee.
Wouldst not thou think him a strange Physitian, who when he came to cure thee of a Feaver, should himself drink up the Potion? Yet thus did thy Saviour, Thine was the sicknesse, but he that was not sick he kept the diet: Thine the feaver,
Wouldst not thou think him a strange physician, who when he Come to cure thee of a Fever, should himself drink up the Potion? Yet thus did thy Saviour, Thine was the sickness, but he that was not sick he kept the diet: Thine the fever,
Who then can consider this without erecting his dejected Soule? at least, without a serious inquisition into the reason of this melancholy? For, be not deceived, God is not alwaies taken with the head that hangs downe, with the folded armes, or with the melting eyes:
Who then can Consider this without erecting his dejected Soul? At least, without a serious inquisition into the reason of this melancholy? For, be not deceived, God is not always taken with the head that hangs down, with the folded arms, or with the melting eyes:
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Behold there sate a Woman weeping for Adonis? for Tammuz faith our translation, for so (according to Saint Hierome ) the Hebrews named the Adonis of the Heathen,
Behold there sat a Woman weeping for Adonis? for Tammuz faith our Translation, for so (according to Saint Jerome) the Hebrews nam the Adonis of the Heathen,
but for not being able to offend him longer, he is one of those plangentes. He againe that hath his wealth taken from him, the occasion of his ryot, that is temperate only because he is needy, and sorry, because he is either; he is another Mourner of the train:
but for not being able to offend him longer, he is one of those Plangents. He again that hath his wealth taken from him, the occasion of his riot, that is temperate only Because he is needy, and sorry, Because he is either; he is Another Mourner of the train:
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But consider I beseech you the value of the Soule, that is thus cast downe, That your Sights are the breath of Heaven, your Teares are the wine of Angels, your Groanes the Eccho's of the Holy Ghost, that therefore to imploy this sacred Treasure in prophane expences, to lay it out on the trifles of this world, is a Sin no lesse then Sacriledge;
But Consider I beseech you the valve of the Soul, that is thus cast down, That your Sights Are the breath of Heaven, your Tears Are the wine of Angels, your Groans the Echo's of the Holy Ghost, that Therefore to employ this sacred Treasure in profane expenses, to lay it out on the trifles of this world, is a since no less then Sacrilege;
nay, saith Bonaeventure, should the Devil set thee on that Pinacle where he had our Saviour, should he offer thee all the Kingdomes of the whole world for one Teare, to be spent in his service, O doe not give it him,
nay, Says Bonaeventure, should the devil Set thee on that Pinnacle where he had our Saviour, should he offer thee all the Kingdoms of the Whole world for one Tear, to be spent in his service, Oh do not give it him,
Remember there were tears, that got sinfull Mary heaven, Remember again, there were tears that could get Esau nothing. For as in Martyrdome it is not the sword, the boyling lead,
remember there were tears, that god sinful Marry heaven, remember again, there were tears that could get Esau nothing. For as in Martyrdom it is not the sword, the boiling led,
Is it for that thou hast been a Child of wrath, a Servant of the Devil? Is it for that thou art a Candle set in the wind, blowne at by severall temptations? or is it for that thou wouldst be freed from them? Woe is me that I dwell in Mesech, that I dwell so long in the tents of Kedar.
Is it for that thou hast been a Child of wrath, a Servant of the devil? Is it for that thou art a Candle Set in the wind, blown At by several temptations? or is it for that thou Wouldst be freed from them? Woe is me that I dwell in Mesech, that I dwell so long in the tents of Kedar.
Art thou troubled, as Saint Augustine was, when he read that the way to Heaven was narrow, the number small, that travail'd thither? Or hast thou put on Saint Bernards resolution, who had made a compact with his Soule, never to joy till he had heard his Saviour call him, Come thou blessed, nor never to leave sorrowing till he had escaped the bitter sentence, Goe ye cursed? If any of these be the Why, the ground of thy sorrowes,
Art thou troubled, as Saint Augustine was, when he read that the Way to Heaven was narrow, the number small, that travailed thither? Or hast thou put on Saint Bernards resolution, who had made a compact with his Soul, never to joy till he had herd his Saviour call him, Come thou blessed, nor never to leave sorrowing till he had escaped the bitter sentence, Go you cursed? If any of these be the Why, the ground of thy sorrows,
Feare not then to be thus cast downe, feare not to be thus disquieted within thee. Thus having sail'd through one sea of bitternesse, the Dejection of the soule, we are againe to set forth,
fear not then to be thus cast down, Fear not to be thus disquieted within thee. Thus having sailed through one sea of bitterness, the Dejection of the soul, we Are again to Set forth,
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none can tell you what, whether it be an Habit, or an Act, or both; whether in the Understanding, or in the Will, or in both; whether Practicall, or Theoricall, or mixt of both, is still disputed.
none can tell you what, whither it be an Habit, or an Act, or both; whither in the Understanding, or in the Will, or in both; whither Practical, or Theorical, or mixed of both, is still disputed.
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and what not. If we look farther for the use, for the Office of it, Origen calls it Paedagogum Animae, the busie Paedant of the Soul, varying as our actions vary,
and what not. If we look farther for the use, for the Office of it, Origen calls it Pedagogue Spirits, the busy Pedant of the Soul, varying as our actions vary,
Or, if this be not enough, Tertullian shall tell you, that it is Praejudicium Judicii, a kinde of Antidated day of Judgement, a domestick Doomes-day, or as Saint Basil tells you, that it is Naturale Judicatorium, the very Consistory of the Law of Nature.
Or, if this be not enough, Tertullian shall tell you, that it is Praejudicium Judicii, a kind of Antedated day of Judgement, a domestic Doomsday, or as Saint Basil tells you, that it is Natural Judicatorium, the very Consistory of the Law of Nature.
nay thy Hell, or if not Hell, I am sure, one of the paines of it, about thee in thine owne bosome? Dost thou know withall, that it is a Volume which no Jesuite can corrupt,
nay thy Hell, or if not Hell, I am sure, one of the pains of it, about thee in thine own bosom? Dost thou know withal, that it is a Volume which no Jesuit can corrupt,
That it is the onely Book of all thy Library that shall goe along with thee into the world to come? Art thou verily perswaded, Saint John hath not deceived thee,
That it is the only Book of all thy Library that shall go along with thee into the world to come? Art thou verily persuaded, Saint John hath not deceived thee,
when he tels thee, in the 20. of the Revel. That on that terrible day of Judgement this Booke of thine (though now never so close shut up) shall be then throwne open in the sight of God, in the view of all his Angels:
when he tells thee, in the 20. of the Revel. That on that terrible day of Judgement this Book of thine (though now never so close shut up) shall be then thrown open in the sighed of God, in the view of all his Angels:
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Dost thou not reckon of these things, onely as bug-bears to affrighten thee? But art thou perswaded thus in earnest? If so, O my soul, wert thou cut out of the rock,
Dost thou not reckon of these things, only as bugbears to affrighten thee? But art thou persuaded thus in earnest? If so, Oh my soul, Wertenberg thou Cut out of the rock,
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or marble, yet these are thoughts would make a way into thee, wert thou as rugged as the Alpes, yet this vineger would cat into thee, no wonder then, that such a Meditation cast thee down,
or Marble, yet these Are thoughts would make a Way into thee, Wertenberg thou as rugged as the Alps, yet this vinegar would cat into thee, no wonder then, that such a Meditation cast thee down,
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whether this spark may be put out or no? But the generall verdict goes, it never was extinguished, no not in Cain, nor Judas, it never will be not in the most desperate Sinner;
whither this spark may be put out or not? But the general verdict Goes, it never was extinguished, no not in Cain, nor Judas, it never will be not in the most desperate Sinner;
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so neither is this spirituall pulse, the Conscience, alwaies in equall agitation, somtimes it beats, somtimes it intermits, but straight againe is recurrent.
so neither is this spiritual pulse, the Conscience, always in equal agitation, sometimes it beats, sometimes it intermits, but straight again is recurrent.
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The first, sear'd; the second, wounded; the third, desperate; the fourth, happy. They that are in the first state, go the way of Naball, who when he had slept, (saith the Text) found his heart dead within him.
The First, seared; the second, wounded; the third, desperate; the fourth, happy. They that Are in the First state, go the Way of Nabal, who when he had slept, (Says the Text) found his heart dead within him.
Give me leave therefore of these foure waies, to make a short description, which when I have done, let every one of you tell his owne soule in which of these paths, he now is travelling.
Give me leave Therefore of these foure ways, to make a short description, which when I have done, let every one of you tell his own soul in which of these paths, he now is traveling.
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First, to the most beaten way, Tranquilla, non Bona, the quiet Conscience, not the Good. I may safely say, Hell gets more Passengers by this path, then by any;
First, to the most beaten Way, Tranquilla, non Bona, the quiet Conscience, not the Good. I may safely say, Hell gets more Passengers by this path, then by any;
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nor an uneven mole-hill to offend thee, as if he had bin once one of those Angels to whom God had given the Charge that thou shouldst not hurt thy foot against a stone.
nor an uneven molehill to offend thee, as if he had been once one of those Angels to whom God had given the Charge that thou Shouldst not hurt thy foot against a stone.
if to sleep, he sits by thee, whispering as softly, as the Spouse to the Daughters of Jerusalem, (though to a far worse end) I charge you, O you Tormentors of the heart, that you stir not up,
if to sleep, he sits by thee, whispering as softly, as the Spouse to the Daughters of Jerusalem, (though to a Far Worse end) I charge you, Oh you Tormentors of the heart, that you stir not up,
We read, that the Grecians, had an Hill so high above that region of the ayre where Winds are bred, that he that had drawn his name in the ashes of the last years sacrifices, might the next year at his return find the same Letters un-blowne away:
We read, that the Greeks, had an Hill so high above that region of the air where Winds Are bred, that he that had drawn his name in the Ashes of the last Years Sacrifices, might the next year At his return find the same Letters unblown away:
but if any ones heart here be so calmly seated, that the Devil may at this instant read in the sluttish dust of it, the sins which long agoe he wrote there,
but if any ones heart Here be so calmly seated, that the devil may At this instant read in the sluttish dust of it, the Sins which long ago he wrote there,
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if all be hush'd, silence, and rest, and sleep about the Conscience, like the Country of the Sibarites, where not so much as a Cock, the Remembrancer of Saint Peter, was left alive to trouble them;
if all be hushed, silence, and rest, and sleep about the Conscience, like the Country of the Sibarites, where not so much as a Cock, the Remembrancer of Saint Peter, was left alive to trouble them;
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for, Quid miserius misero, non miserante seipsum? Cleopatra that had not a mind to feel her death, poyson'd her self with Aspes, that she might die sleeping;
for, Quid Miserable misero, non miserante seipsum? Cleopatra that had not a mind to feel her death, poisoned her self with Asps, that she might die sleeping;
Feare not then thy remedy O my soule, but if thou findest this hardnesse, this stupidity, this senslesnesse, within thee, get thee to Mount Ebal, see the Curses that were given there,
fear not then thy remedy Oh my soul, but if thou Findest this hardness, this stupidity, this Senslessness, within thee, get thee to Mount Ebal, see the Curses that were given there,
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if they wound not deep enough, adde to these some few serious thoughts of Hell, of the utter darknesse, the eternall fire, the everlasting Worme. But when thou hast done this, doe not dwell there,
if they wound not deep enough, add to these Some few serious thoughts of Hell, of the utter darkness, the Eternal fire, the everlasting Worm. But when thou hast done this, do not dwell there,
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but be sure to look upward again to thy Saviour, Downe with thy knees, though thy heart be stiffe, up with thy Hands, at least, to Heaven, though thy soule stir not;
but be sure to look upward again to thy Saviour, Down with thy knees, though thy heart be stiff, up with thy Hands, At least, to Heaven, though thy soul stir not;
get out but an ejaculation, a piece, a word of prayer, ever cleaving to the Rock of thy salvation Christ Jesus, till from the clefts of that blessed Rock, thou hear his Mercy answer thee;
get out but an ejaculation, a piece, a word of prayer, ever cleaving to the Rock of thy salvation christ jesus, till from the clefts of that blessed Rock, thou hear his Mercy answer thee;
for so in stead of a quiet conscience, but not a good, God will give thee a good Conscience though for a time unquiet, turning thee out of this sleepy way of Nabal, into the sighing way of David, which gives us the next prospect of the Conscience.
for so in stead of a quiet conscience, but not a good, God will give thee a good Conscience though for a time unquiet, turning thee out of this sleepy Way of Nabal, into the sighing Way of David, which gives us the next prospect of the Conscience.
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We then start at a sinfull thought, who before would have leaped confidently from that thought, into the action. Or have we gone farther then thought? have we actually offended? Instantly our hearts strike us, we complain, we grieve, we melt into repentance, our very Souls are disquieted within us.
We then start At a sinful Thought, who before would have leapt confidently from that Thought, into the actium. Or have we gone farther then Thought? have we actually offended? Instantly our hearts strike us, we complain, we grieve, we melt into Repentance, our very Souls Are disquieted within us.
But let us take heede we do not alwayes measure Gods anger, by this disquiet; for the disquiet may be the meanes to take away his anger. Tis true, that there are sinnes of infirmity that will still creep upon us;
But let us take heed we do not always measure God's anger, by this disquiet; for the disquiet may be the means to take away his anger. This true, that there Are Sins of infirmity that will still creep upon us;
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Doth not God sometimes would deep the hearts of them he loves? Doth he not leave them in the sense of his bitter wrath? Hath not this Saint of his felt as much,
Does not God sometime would deep the hearts of them he loves? Does he not leave them in the sense of his bitter wrath? Hath not this Saint of his felt as much,
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when he was enforced to cry, Will God cast me off for ever? will he be favourable no more? is his mercy clean gone, doth his promise faile for evermore? hath he forgotten to be gratious? hath he shut up his tender mercy in displeasure? Nay, hath not the Son of God felt as much? Were they not his words upon the Crosse, My God, my God,
when he was Enforced to cry, Will God cast me off for ever? will he be favourable no more? is his mercy clean gone, does his promise fail for evermore? hath he forgotten to be gracious? hath he shut up his tender mercy in displeasure? Nay, hath not the Son of God felt as much? Were they not his words upon the Cross, My God, my God,
how shall he ever turne againe his face to us? Yea but saith Saint Bernard, that turning away his face from him, is become the onely cause that he will look on thee.
how shall he ever turn again his face to us? Yea but Says Saint Bernard, that turning away his face from him, is become the only cause that he will look on thee.
if he flyes from thee, it is that thou shouldst find him. Origen knew as much, when he said, Discedit Deus meus, sed expecto iterum; venit, sed elabitur; elapsus redit, sed nondum teneo.
if he flies from thee, it is that thou Shouldst find him. Origen knew as much, when he said, Discedit Deus meus, sed expecto iterum; venit, sed elabitur; elapsus Redeem, sed Nondum Teneo.
Saint Cyprian knew as much, when he likened the accesses and recesses, these commings and goings of God, to the quick flashes of Lightning; the entrance and departure sudden:
Saint Cyprian knew as much, when he likened the Accesses and Recesses, these comings and goings of God, to the quick flashes of Lightning; the Entrance and departure sudden:
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For this is the Devils method, first he makes us senselesse, we feele not sinne at all; next, he makes us desperate, we feele our sins too much. In the senselesse Fit, we live as if there were no Hell; in the desperate Fit, we die as if there were no Heaven. But make haste to get out of this way, all ye that love your soules.
For this is the Devils method, First he makes us senseless, we feel not sin At all; next, he makes us desperate, we feel our Sins too much. In the senseless Fit, we live as if there were no Hell; in the desperate Fit, we die as if there were no Heaven. But make haste to get out of this Way, all you that love your Souls.
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but as that communicable, diffusive good, that hath so often proclaimed, he would have All men saved. For though at the Tribunall of your unquiet Consciences, your sins stand up against you as a Cloud of witnesses,
but as that communicable, diffusive good, that hath so often proclaimed, he would have All men saved. For though At the Tribunal of your unquiet Consciences, your Sins stand up against you as a Cloud of Witnesses,
God, I say, shall snatch thee as a brand out of the fire, and pulling thee out of this way, shall direct thee to a better, the way that we are now to speak of, tam Bona, quam Tranquilla, a Conscience as well Good as Quiet.
God, I say, shall snatch thee as a brand out of the fire, and pulling thee out of this Way, shall Direct thee to a better, the Way that we Are now to speak of, tam Bona, quam Tranquilla, a Conscience as well Good as Quiet.
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Sure this must needs be the Paradisus sine gladio, which Saint Bernard speaks of, the Paradise without a sword, or Temp••m Solomonis sine Malleo, the Temple built without the noise of an Hammer.
Sure this must needs be the Paradise sine Gladio, which Saint Bernard speaks of, the Paradise without a sword, or Temp••m Solomonis sine Malleo, the Temple built without the noise of an Hammer.
This, none but this, is the spirituall Arke of the Covenant, the Court of God, the Closet of the Holy Ghost, what shall I adde? But I have a already said more then Saint Augustine did;
This, none but this, is the spiritual Ark of the Covenant, the Court of God, the Closet of the Holy Ghost, what shall I add? But I have a already said more then Saint Augustine did;
But the hearts of Men are in thy hands O God, to thee therefore we turne our prayers, warme us all, we beseech thee with the comfortable beams of thy mercy, inflame our cold affections, raise up our downe-cast souls, speak in thy soft whispers, to the wounded Conscience, in thy lowd thunder to the seared:
But the hearts of Men Are in thy hands Oh God, to thee Therefore we turn our Prayers, warm us all, we beseech thee with the comfortable beams of thy mercy, inflame our cold affections, raise up our downcast Souls, speak in thy soft whispers, to the wounded Conscience, in thy loud thunder to the seared:
