Sōma ptōma autōs eniautōs. = The year running into his first principles, or the buriall of the old year, or man. A sermon, intended to be preached at the funeral of M. Edmund Whitwell, deputy of S. Olaves Bread-street, in the citie of London. By Philip Perrey Master of Arts of Clare-hall in Cambridge, rector of S. Michael in the suburbs of Bristol by presentation, and by election pastor of Bedeminster, near adjoyning to the said citie of Bristol.
but him onely, who was Lord of all, even God himself, which (as Aquinas sayes) is ens primum tempore, essentiâ & dignitate, wherein he was so far from service or slavery, that he had,
but him only, who was Lord of all, even God himself, which (as Aquinas Says) is ens primum tempore, essentiâ & dignitate, wherein he was so Far from service or slavery, that he had,
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Have dominion over the fish of the Sea (mas in mare tanquam sydus non planeta praedominans) and over the fowle of the Aire, NONLATINALPHABET quasi NONLATINALPHABET ( os homini sublime, &c. this may be one reason subordinate why he was made upward that his thoughts should fly upward ad inspectionem volatilium. our Saviour sent us to the Sparrows for the worth of one farthing two of them) and over every living thing that lives upon the face of the earth.
Have dominion over the Fish of the Sea (mass in mare tanquam Sydus non Planeta praedominans) and over the fowl of the Air, quasi (os Homini sublime, etc. this may be one reason subordinate why he was made upward that his thoughts should fly upward ad inspectionem volatilium. our Saviour sent us to the Sparrows for the worth of one farthing two of them) and over every living thing that lives upon the face of the earth.
But alas, quantum mutatus ab ipso? What a sudden, yea, strange alteration I had almost said altercation) do we finde? Behold now another kinde of man, (the Elements begin in his body and the towring thoughts of his Soul to commence a civil uncivil war within themselves.
But alas, quantum mutatus ab ipso? What a sudden, yea, strange alteration I had almost said altercation) do we find? Behold now Another kind of man, (the Elements begin in his body and the towering thoughts of his Soul to commence a civil Uncivil war within themselves.
He, which before with Dives, sate as it were in an imperial Throne of Majesty, is presently cast down with Lazarus full of sores, i. sins into an unexpected dungeon of misery.
He, which before with Dives, sat as it were in an imperial Throne of Majesty, is presently cast down with Lazarus full of sores, i. Sins into an unexpected dungeon of misery.
He, who was to day Lord Paramount of all, to morrow, yea even the very same day strangely dejected and cast down, for some Divines hold that he fell in the very same day, in which he was created.
He, who was to day Lord Paramount of all, to morrow, yea even the very same day strangely dejected and cast down, for Some Divines hold that he fell in the very same day, in which he was created.
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He, I say, though he were in the morning chief master of all, was by the following night, (for what if his sin which is a work of darkness was then committed?) fain to crave aid and help of those which were his servants, even the very Creatures:
He, I say, though he were in the morning chief master of all, was by the following night, (for what if his since which is a work of darkness was then committed?) fain to crave aid and help of those which were his Servants, even the very Creatures:
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and not the best, but the worst of them, a few Fig-leaves to keep him, as he thought, from the sight of his jealous, incensed, and alseeing omniscient Creatour.
and not the best, but the worst of them, a few Fig leaves to keep him, as he Thought, from the sighed of his jealous, incensed, and All-seeing omniscient Creator.
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Sin it was which made that liberum animal, that had liberam voluntatem & arbitrium. That Majestical creature, who onely of all the rest had the benefit of free-will and arbitrement,
since it was which made that liberum animal, that had I liberate voluntatem & Arbitrium. That Majestical creature, who only of all the rest had the benefit of freewill and arbitrement,
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thus to be captivated to and yield obedience to the baser disaffections of his Soul. His unbelief, his pride, his despair, his overcuriosity in prying into Gods secret knowledge, with many other sins, which Calvin and other Divines reckon up in the tasting of the Apple,
thus to be captivated to and yield Obedience to the baser disaffections of his Soul. His unbelief, his pride, his despair, his overcuriosity in prying into God's secret knowledge, with many other Sins, which calvin and other Divines reckon up in the tasting of the Apple,
Now Adam, and so consequently his whole posterity, (for as is the root, so are the branches) which had this sin, not onely by imitation, (which was the errour of the Pelagians ) but by propagation to.
Now Adam, and so consequently his Whole posterity, (for as is the root, so Are the branches) which had this since, not only by imitation, (which was the error of the Pelagians) but by propagation to.
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Which both according to Philosophers and Divines to is dissolutio corporis & animae: A divorce of the body from the Soul. Which was according to Gods own composition with him, he agreed with him for so much,
Which both according to Philosophers and Divines to is Dissolution corporis & Spirits: A divorce of the body from the Soul. Which was according to God's own composition with him, he agreed with him for so much,
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and withall setting down Man, as he was indeed, in the form of a servant (the master was so, & the servant is not above the master) where he mentions the hire it self that was paid him for his service.
and withal setting down Man, as he was indeed, in the from of a servant (the master was so, & the servant is not above the master) where he mentions the hire it self that was paid him for his service.
or dominion) therefore the Apostle bids them, if they will needs be servants to make choice of the best masters they can, not tyrannizing and domineering sin,
or dominion) Therefore the Apostle bids them, if they will needs be Servants to make choice of the best Masters they can, not tyrannizing and domineering since,
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worshipping and serving the creature more than the Creatour, 1 Rom. 21. and in this have committed most abominable Idolatry, with many other most execrable sins.
worshipping and serving the creature more than the Creator, 1 Rom. 21. and in this have committed most abominable Idolatry, with many other most execrable Sins.
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and service of man, signified and expressed unto us by the first word of the Text wages, being a thing properly belonging unto servants, which is likewise declared unto us by the matter of the service, which was sin.
and service of man, signified and expressed unto us by the First word of the Text wages, being a thing properly belonging unto Servants, which is likewise declared unto us by the matter of the service, which was since.
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They were comminatory & angry words of God unto Adam, the Father of us all, Gen. 3.17. Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life. With sorrow!
They were comminatory & angry words of God unto Adam, the Father of us all, Gen. 3.17. Cursed is the ground for thy sake, in sorrow shalt thou eat of it all the days of thy life. With sorrow!
What's that? 1. With much labour and toyl thou shalt eat it, which before might have come up freely, signifying the slavish and serviceable estate of Adam after the commission of sin.
What's that? 1. With much labour and toil thou shalt eat it, which before might have come up freely, signifying the slavish and serviceable estate of Adam After the commission of since.
We, whose teeth are set on edge by our forefathers tasting of the sower Grapes, must likewise have some sower sauce by reason of our sins mingled with our sweet pleasures:
We, whose teeth Are Set on edge by our Forefathers tasting of the sour Grapes, must likewise have Some sour sauce by reason of our Sins mingled with our sweet pleasures:
serve we must, if we will live, since by the least sin we have deserved death, (yea, eternal, ex consideratione oppositi in the end of the verse) and this long ago.
serve we must, if we will live, since by the least since we have deserved death, (yea, Eternal, ex consideration oppositi in the end of the verse) and this long ago.
Non citius nati quam damnati. (Aust.) No sooner born to live, but if God had not born the longer by his mercy with us, we might very justly have been deprived of life,
Non Quickly Nati quam Condemned. (Aust.) No sooner born to live, but if God had not born the longer by his mercy with us, we might very justly have been deprived of life,
Sanctum Patris nomen, especially of such a one the name is holy, and therefore he a most unsanctified Childe to show such strange irreverence to his most reverend Father. A most execrable sin.
Sanctum Patris Nome, especially of such a one the name is holy, and Therefore he a most unsanctified Child to show such strange irreverence to his most reverend Father. A most execrable since.
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And behold therefore now (which is the thing I intended to note for our present purpose) see I say, the event, the due punishment inflicted upon it in vers. 25. of the forenamed you finde it.
And behold Therefore now (which is the thing I intended to note for our present purpose) see I say, the event, the due punishment inflicted upon it in vers. 25. of the forenamed you find it.
the son being most obliged to exact recompence for the offence done to the parent. Places for the proof of this Doctrine are very frequent in holy writ.
the son being most obliged to exact recompense for the offence done to the parent. Places for the proof of this Doctrine Are very frequent in holy writ.
I will name onely one, or two more, and I hope these one, or two witnesses will be sufficient for the confirmation of the truth of this position unto you.
I will name only one, or two more, and I hope these one, or two Witnesses will be sufficient for the confirmation of the truth of this position unto you.
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The Apostle proves this, speaking of sin, Ye have yielded your selves servants to uncleanness, and to iniquitie unto iniquitie. A strange seeming tantologie;
The Apostle Proves this, speaking of since, You have yielded your selves Servants to uncleanness, and to iniquity unto iniquity. A strange seeming tautology;
The latter hath a respect to the injuries offered to our Neighbours, as the very words do signifie, ut Iniquitas quasi non Equitas, quae fit inter aequales:
The latter hath a respect to the injuries offered to our Neighbours, as the very words do signify, ut Iniquitas quasi non Equitas, Quae fit inter aequales:
to our Neighbours, which are of the same nature, and equal to us by creation, (not in regard of God who is above us.) And by the second repeated iniquity, which takes away the seeming tantologie, he means universalem naturae corruptionem, the whole corruption of mans nature:
to our Neighbours, which Are of the same nature, and equal to us by creation, (not in regard of God who is above us.) And by the second repeated iniquity, which Takes away the seeming tautology, he means Universalem naturae corruptionem, the Whole corruption of men nature:
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That is it which makes you servants, S. Paul insinuates no less. For we our selves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures.
That is it which makes you Servants, S. Paul insinuates no less. For we our selves also were sometime foolish, disobedient, deceived, serving diverse Lustiest and pleasures.
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I might indeed have gone further in the proof of this, especially to men of this age, that take so much delight in this thraldom, that they seem rather to think it a mastership then a service.
I might indeed have gone further in the proof of this, especially to men of this age, that take so much delight in this thraldom, that they seem rather to think it a mastership then a service.
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We can mump a Nativity Pie, &c. and must that stop the mouth so much, that we may not praise God for his Sons incarnation, fiat voluntas Dei, sayes my diurnal prayer.
We can mump a Nativity Pie, etc. and must that stop the Mouth so much, that we may not praise God for his Sons incarnation, fiat Voluntas Dei, Says my diurnal prayer.
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Audi Alteram partem, Hear the rest, (then let him give a quietus est. ) And it may be in that thou mayest pick some thing more, that may satisfie thy appetite.
Audi Another partem, Hear the rest, (then let him give a quietus est.) And it may be in that thou Mayest pick Some thing more, that may satisfy thy appetite.
In the mean time I shall descend to some particulars, and that more clearly, yet to demonstrate unto thee (most courtious Reader) the truth of that general I propounded, man a sinner is truly called a servant:
In the mean time I shall descend to Some particulars, and that more clearly, yet to demonstrate unto thee (most courteous Reader) the truth of that general I propounded, man a sinner is truly called a servant:
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now behold by reason of its sin, how impure it is become, peccatorum sterquilinium, Nothing else but a meer dunghill of beastly uncleanness, in a nastie case of vile and base servitude.
now behold by reason of its since, how impure it is become, peccatorum Dungheap, Nothing Else but a mere dunghill of beastly uncleanness, in a nasty case of vile and base servitude.
now captivated and enslaved to the meer outward senses, which are onely as so many Porters to the Court-Gate, to let in and out guests (for every object is a guest entertained by the Soul) I say, which serve to let them in or out as they are liked,
now captivated and enslaved to the mere outward Senses, which Are only as so many Porters to the Court-Gate, to let in and out guests (for every Object is a guest entertained by the Soul) I say, which serve to let them in or out as they Are liked,
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NONLATINALPHABET. Aristotle heretofore called the minde or understanding the eye of the Soul, which could see and foresee to all kinde of danger by way of prevention that might happen unto the same.
. Aristotle heretofore called the mind or understanding the eye of the Soul, which could see and foresee to all kind of danger by Way of prevention that might happen unto the same.
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And this was the plot of sin, or rather the Devils by sin, First to bring the King, the understanding, into bondage, that then the inferiour parts of the subjects for very fear, (if nothing else) might not resist him.
And this was the plot of since, or rather the Devils by since, First to bring the King, the understanding, into bondage, that then the inferior parts of the subject's for very Fear, (if nothing Else) might not resist him.
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It was the axiome of the Philosophers, and a true one secundum apparentiam. Voluntas sequitur dictamen intellectus, The will follows the dictate of the understanding.
It was the axiom of the Philosophers, and a true one secundum apparentiam. Voluntas sequitur dictamen Intellectus, The will follows the dictate of the understanding.
And I can give no present reason for it, but this, That they are tanquam noctuae coram sole; unless they are as Owles, which become blinde before the Sun, that enlightens all other, creatures, but darkens onely those.
And I can give no present reason for it, but this, That they Are tanquam noctuae coram sole; unless they Are as Owls, which become blind before the Sun, that enlightens all other, creatures, but darkens only those.
This Sun of righteousness in Malachi his Evangelical Prophecie enlightens many other poor Souls, when as these (miserable it is to see) become start blinde.
This Sun of righteousness in Malachi his Evangelical Prophecy enlightens many other poor Souls, when as these (miserable it is to see) become start blind.
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And our understanding by reason of sin, blinded with ignorance, is now content to be overswayed by the will, which indeed should be onely his Clerk to follow his dictate, precept, and Commandment.
And our understanding by reason of since, blinded with ignorance, is now content to be overswayed by the will, which indeed should be only his Clerk to follow his dictate, precept, and Commandment.
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so these two, our will and understanding draw (as these Kine in the same yoake, under the Ark as it were, where was the rod of Aaron and that budding too for correction,
so these two, our will and understanding draw (as these Kine in the same yoke, under the Ark as it were, where was the rod of Aaron and that budding too for correction,
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It is not, what I will, that I fancie: But these are termini convertibiles, (as the Logician speaks) The proposition is convertible, and thus it is true:
It is not, what I will, that I fancy: But these Are termini convertibiles, (as the Logician speaks) The proposition is convertible, and thus it is true:
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The least titillation, or tickling of the fancie, now in this state of corruption, in a manner forces the will to the willing of the object, let it be never so bad.
The least titillation, or tickling of the fancy, now in this state of corruption, in a manner forces the will to the willing of the Object, let it be never so bad.
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And for all the understanding pronounces it to be against reason, yet like an ill-affected patient, she is still inclining most to that which doth her most hurt:
And for all the understanding pronounces it to be against reason, yet like an ill-affected patient, she is still inclining most to that which does her most hurt:
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for they seem to be subject to the meer outward senses, eyes, ears, &c. which are onely as so many windowes to let in sinfull objects into the palace of the Soul, to rob her of her proper liberty;
for they seem to be Subject to the mere outward Senses, eyes, ears, etc. which Are only as so many windows to let in sinful objects into the palace of the Soul, to rob her of her proper liberty;
for that is nothing but a meer epitome of slavery, I mean for outward service, (not inward contention.) Lovers are slaves to their Mistresses, Rich men to their Gold, Courtiers generally to lust and ambition:
for that is nothing but a mere epitome of slavery, I mean for outward service, (not inward contention.) Lovers Are slaves to their Mistress's, Rich men to their Gold, Courtiers generally to lust and ambition:
the other with Caesar to pride; another with Vespasian to his mony, and the last with Heliog abalus to his gut, or belly. All servants of sin: Omne sub regno graviore regnum.
the other with Caesar to pride; Another with Vespasian to his money, and the last with Heliog abalus to his gut, or belly. All Servants of since: Omne sub regno graviore Kingdom.
And therefore since they had sinned and given themselves to it, God gives them also up to it (obdurando cor, & detrahendo gratiam) he punishes them with the same slavery.
And Therefore since they had sinned and given themselves to it, God gives them also up to it (obdurando cor, & detrahendo gratiam) he Punishes them with the same slavery.
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Therefore (sayes God) will I give thy high places for sin, i. e. the most sumptuous Temples and fairest Churches, is it not so? O that I in my particular had not reason to mourn in sable for my Bedeminster,
Therefore (Says God) will I give thy high places for since, i. e. the most sumptuous Temples and Fairest Churches, is it not so? O that I in my particular had not reason to mourn in sable for my Bedeminster,
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howsoever they are sins, and are as so many clogs unto the Soul. And this, which is worse, the opener the sin, the closer prisoner he is, who is captivated unto it.
howsoever they Are Sins, and Are as so many clogs unto the Soul. And this, which is Worse, the opener the since, the closer prisoner he is, who is captivated unto it.
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O miserum principem, ideòque miseriorem, quod miseriae sensum perdidisti, cries that tragick Poet of pious Herminigildus. I am sure, I may more boldly say it of these impious sinners:
O miserum principem, ideòque miseriorem, quod miseriae sensum You have lost, cries that tragic Poet of pious Herminigildus. I am sure, I may more boldly say it of these impious Sinners:
And that (with which I will conclude this position of ours, concerning mans service unto sin) that I say, which is said of the Soul in general, may be also affirmed of every Soul in particular.
And that (with which I will conclude this position of ours, Concerning men service unto since) that I say, which is said of the Soul in general, may be also affirmed of every Soul in particular.
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Anima est in corpore tanquam in carcere, The Soul is in the body as in a prison, where every outward sense almost is as so many Jaylors, or Keepers domineering over her.
Anima est in corpore tanquam in carcere, The Soul is in the body as in a prison, where every outward sense almost is as so many Jailors, or Keepers domineering over her.
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And therefore that Divine Naturalist calls it as siduam servitutem, extremam & meluct abilem, A continual and almost inevitable slavery to be so captivated to vices.
And Therefore that Divine Naturalist calls it as siduam servitutem, extremam & meluct abilem, A continual and almost inevitable slavery to be so captivated to vices.
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or as the Greek word NONLATINALPHABET signifies, the Wills of the flesh, &c. And now me thinks I am in a large field, in which I might expatiate my self.
or as the Greek word signifies, the Wills of the Flesh, etc. And now me thinks I am in a large field, in which I might expatiate my self.
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In actions political and civil, those which respect him ( quâ hominem, as he is meerly man) he desires the praecedence and the prae-eminence, Superiority,
In actions political and civil, those which respect him (quâ hominem, as he is merely man) he Desires the precedence and the preeminence, Superiority,
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and hath not sin the same tyrannizing power over men? Doth not that say to this man? go to the acting of this sin of murder and adultery, (as it did David, ) and he goeth:
and hath not since the same tyrannizing power over men? Does not that say to this man? go to the acting of this since of murder and adultery, (as it did David,) and he Goes:
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And to another, Come to these pot-companions; (who as the Prophet saith, rise up early in the morning, that they may drink strong drink, that continue untill night till Wine enflame them.
And to Another, Come to these potcompanions; (who as the Prophet Says, rise up early in the morning, that they may drink strong drink, that continue until night till Wine inflame them.
Ho, drink with those, and be merry.) Come saith sin, and how suddenly do they come, (even as the Lord is said to hear before they ask) almost before the base temptation of Satan to it is setled within them,
Ho, drink with those, and be merry.) Come Says since, and how suddenly do they come, (even as the Lord is said to hear before they ask) almost before the base temptation of Satan to it is settled within them,
and doth he not do it? Yea, is he not rather even preventing the Devils temptation, by the willingness of his corrupted nature, in the acting of any sin?
and does he not do it? Yea, is he not rather even preventing the Devils temptation, by the willingness of his corrupted nature, in the acting of any since?
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And will you be Superiours and Governours in worldly affairs, and yet suffer your selves to be underlings in spiritual things? I tell you the sinfull man is no better then a servant, a slave unto his sins:
And will you be Superiors and Governors in worldly affairs, and yet suffer your selves to be underlings in spiritual things? I tell you the sinful man is no better then a servant, a slave unto his Sins:
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It was the speech of the ancient Senators of old Rome unto the common people upon the removing of the Tribuni, a certain kinde of treble Governours by Tribes, Quid expectatis, num deflagrare omnia passuri estis? Non pudet lictorum majorem prope numerum in foro conspici, quam togatorum aliorumque? Now what do you exexpect any thing but an inflammation,
It was the speech of the ancient Senators of old Room unto the Common people upon the removing of the Tribuni, a certain kind of triple Governors by Tribes, Quid expectatis, num deflagrare omnia passuri Ye are? Non It is shameful lictorum majorem Prope Numerum in foro conspici, quam togatorum aliorumque? Now what do you exexpect any thing but an inflammation,
then free men, &c. May not I, in this case say the same to you? Why what mean you by this rebelling against God? By your continuance in sin? Surely, you can expect nothing else but utter ruine and destruction.
then free men, etc. May not I, in this case say the same to you? Why what mean you by this rebelling against God? By your Continuance in since? Surely, you can expect nothing Else but utter ruin and destruction.
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Are you not ashamed to harbour so many corruptions within you, which are as so many Bayliffs from the Devil, to arrest you at his suit? and cast you hereafter into the dungeon of darkness for ever? You suffer scarce one free man, one free grace of God,
are you not ashamed to harbour so many corruptions within you, which Are as so many Bailiffs from the devil, to arrest you At his suit? and cast you hereafter into the dungeon of darkness for ever? You suffer scarce one free man, one free grace of God,
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And if this will not serve you, I will perswade you a little further, yet by the same arguments the Romans did their Souldiers against their enemies, Pugnatis pro aris, pro focis, pro libertate, pro liberis, As long as you willingly go on in sin, you have no good by the Church;
And if this will not serve you, I will persuade you a little further, yet by the same Arguments the Romans did their Soldiers against their enemies, Pugnatis Pro aris, Pro focis, Pro Libertate, Pro Liberis, As long as you willingly go on in since, you have no good by the Church;
for otherwise thy wages is set here down determinative, say the Schools, i. e. death, which is indeed ultima linea rerum, the determination and period of all our natural dayes,
for otherwise thy wages is Set Here down determinative, say the Schools, i. e. death, which is indeed ultima linea rerum, the determination and Period of all our natural days,
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The path-way to it is the street of the Citie of pure Gold (not the vally of Baca ) as it were transparent glass, Ecce puritatem & claritatem: And I saw no Temple therein:
The pathway to it is the street of the city of pure Gold (not the valley of Baca) as it were transparent glass, Ecce puritatem & claritatem: And I saw no Temple therein:
for the glorie of God did lighten it; and the Lamb is the light thereof. In the pacifical Prophet we read of the Lion and the Lamb lying down together;
for the glory of God did lighten it; and the Lamb is the Light thereof. In the pacifical Prophet we read of the lion and the Lamb lying down together;
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When he shall change our vile body, that it may be fashioned like unto his glorious body, similitudinem non paritatem aut aequalitatem, according to the working, ( no more passion, but action onely) whereby he is able to subdue all things to himself.
When he shall change our vile body, that it may be fashioned like unto his glorious body, similitudinem non paritatem Or aequalitatem, according to the working, (no more passion, but actium only) whereby he is able to subdue all things to himself.
Let not sin then, or therefore reign in your mortal body, as the Apostle speaks (least it as another Haman exalted, swelling with pride even against Mordecai's humility) that ye should obey it in the lusts thereof;
Let not since then, or Therefore Reign in your Mortal body, as the Apostle speaks (lest it as Another Haman exalted, swelling with pride even against Mordecai's humility) that you should obey it in the Lustiest thereof;
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neither yield your Members as instruments of unrighteousness unto sin (the former against thy Neighbour, the latter against thy God,) but yield your selves unto God,
neither yield your Members as Instruments of unrighteousness unto since (the former against thy Neighbour, the latter against thy God,) but yield your selves unto God,
and my people to be destroyed, (I whom thou hast chosen as an instrument to increase and enliven thy own) to be slain, (secundum corpus) and to perish as our enemies think, secundum animam. This I take to be the meaning of the holy Ghost here.) But if we had been sold for bond-men and bond-women I had held my tongue (an admirable Rhetorical insinuation) although the enemy could not countervail the Kings dammage.
and my people to be destroyed, (I whom thou hast chosen as an Instrument to increase and enliven thy own) to be slave, (secundum corpus) and to perish as our enemies think, secundum animam. This I take to be the meaning of the holy Ghost Here.) But if we had been sold for bondmen and bondwomen I had held my tongue (an admirable Rhetorical insinuation) although the enemy could not countervail the Kings damage.
If men then will be no more in slavery then they are, let them content themselves with those lower places which are freest from the commission of sins. (I speak not this to bite,
If men then will be no more in slavery then they Are, let them content themselves with those lower places which Are Freest from the commission of Sins. (I speak not this to bite,
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do not repine in thy low, or so servile citate, for Satis est potens (sayes he) qui servire non cogitur: For thus thou art high and powerfull enough, in that thou art not so much in service to,
do not repine in thy low, or so servile citate, for Satis est potens (Says he) qui Serve non cogitur: For thus thou art high and powerful enough, in that thou art not so much in service to,
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And here, before we proceed any further, I pray note the earnestness of the Apostle in the following of this argument, he was very loath to leave it, being so enforceable to them.
And Here, before we proceed any further, I pray note the earnestness of the Apostle in the following of this argument, he was very loath to leave it, being so enforceable to them.
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He speaks it the more urgently, that, as Children with their lesson, if they will not learn at first, by often reciting it, he would even beat it into their heads.
He speaks it the more urgently, that, as Children with their Lesson, if they will not Learn At First, by often reciting it, he would even beatrice it into their Heads.
The second follows upon it, and that is a natural death, or Temporal, which is dissolutio corporis & animae, the dissolution of the body and Soul. Therefore sayes the Apostle:
The second follows upon it, and that is a natural death, or Temporal, which is Dissolution corporis & Spirits, the dissolution of the body and Soul. Therefore Says the Apostle:
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in this death continually, alwayes dying, and yet never dead, quae ab ipso momento dependet aeternitas (as the Father elegantly) an eternity for ever succeeding our sudden departure.
in this death continually, always dying, and yet never dead, Quae ab ipso momento dependet aeternitas (as the Father elegantly) an eternity for ever succeeding our sudden departure.
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Rather fear him that is able to destroy both body and Soul in Hell: Whence S. Austin, Lib. de Civit. Dei 21. Prima mors animam nolentem pellit de corpore;
Rather Fear him that is able to destroy both body and Soul in Hell: Whence S. Austin, Lib. de Civit Dei 21. Prima mors animam nolentem pellit de corpore;
The sentence pronounced against Adam, mort• morieris, By the reduplication of the word, seems to imply as much as thou shalt die again and again, iterum atque iterum, the first and second death.
The sentence pronounced against Adam, mort• Morieris, By the reduplication of the word, seems to imply as much as thou shalt die again and again, iterum atque iterum, the First and second death.
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Such must go down even quick into Hell, sayes King David, and Christ sayes, God shall pronounce the sentence of condemnation upon them at the last day.
Such must go down even quick into Hell, Says King David, and christ Says, God shall pronounce the sentence of condemnation upon them At the last day.
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an endless end, and undefiable defect. For their death alwayes liveth, and their end beginneth; and their consumption lasteth, is permanent and eternal.
an endless end, and undefiable defect. For their death always lives, and their end begins; and their consumption lasteth, is permanent and Eternal.
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And in that he saith it of all sins, it may be said of every sin, A quatenus ad omne valet consequentia, is an undoubted truth of the Logicians, from,
And in that he Says it of all Sins, it may be said of every since, A quatenus ad omne valet consequentia, is an undoubted truth of the Logicians, from,
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And therefore every sin is mortal in it self, and deserves even eternal death. For I can give no more credit then Robert Bellarmine doth to the Popish Legend;
And Therefore every since is Mortal in it self, and deserves even Eternal death. For I can give no more credit then Robert Bellarmine does to the Popish Legend;
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which relates that by the prayers of S. Gregory, the Soul of Trajan was delivered out of Hell, ( preces habent efficaciam, as in Jacobs wrestling with God:
which relates that by the Prayers of S. Gregory, the Soul of Trajan was Delivered out of Hell, (preces habent efficaciam, as in Jacobs wrestling with God:
had he still the use of his hands, he would work all manner of wickedness, had he still the free use of all the faculties of his Soul and Members of his body, he would still make them weapons of unrighteousness.
had he still the use of his hands, he would work all manner of wickedness, had he still the free use of all the faculties of his Soul and Members of his body, he would still make them weapons of unrighteousness.
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That (as Terence of Phaedria to Thais ) paint him never so lively, and with old-bald-pated time by him, I shall cry out, Tremo horreoque cùm primum aspexi hanc.
That (as Terence of Phaedria to Thais) paint him never so lively, and with old-bald-pated time by him, I shall cry out, Tremo horreoque cùm primum aspexi hanc.
Else what mean those out-cries, and roarings with those wilde Irish at graves, as men and women without hope? Hone, Hone, &c. O my dear Father one cries, my sweet and aged Husband another,
Else what mean those Outcries, and roarings with those wild Irish At graves, as men and women without hope? Hone, Hone, etc. O my dear Father one cries, my sweet and aged Husband Another,
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O me miserum, quis dabit in Lachrymas fontem? But there is a third death that is more terrible then all, that from which there is no recovery, no release.
Oh me miserum, quis Dabit in Lachrymas fontem? But there is a third death that is more terrible then all, that from which there is no recovery, no release.
Solamen miseris socios habuisse doloris, But here the screeching of your companions shall add but greater grief and horrour to your distressed and distracted minde.
Solamen miseris socios habuisse doloris, But Here the screeching of your Sodales shall add but greater grief and horror to your distressed and distracted mind.
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Me thinks every one should cry out with himself now, as the affrighted Jaylor to Peter, what shall I do to be saved? Or else as trembling Foelix to S. Paul. Too much learning hath made thee mad:
Me thinks every one should cry out with himself now, as the affrighted Jailor to Peter, what shall I do to be saved? Or Else as trembling Felix to S. Paul. Too much learning hath made thee mad:
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Ho every one that thirsteth, Come unto the waters, &c. Your poor and dejected (if not ejected) Ministers may long enough wish that their heads may become Fountains of tears;
Ho every one that Thirsteth, Come unto the waters, etc. Your poor and dejected (if not ejected) Ministers may long enough wish that their Heads may become Fountains of tears;
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It is then onely done, when it is applied, received, understood, and practised. There is no Physick, but if it works, maketh the patient sick for the present:
It is then only done, when it is applied, received, understood, and practised. There is no Physic, but if it works, makes the patient sick for the present:
and for the most part the most smarting plaister most speedily cures the wound. These observations are true in corporal Physick, and much more in spiritual:
and for the most part the most smarting plaster most speedily cures the wound. These observations Are true in corporal Physic, and much more in spiritual:
But if we speak of this plague, and other judgements of God for sin, it is certain that the fear of them (not servile but filial) is the best preservative against them.
But if we speak of this plague, and other Judgments of God for since, it is certain that the Fear of them (not servile but filial) is the best preservative against them.
Admirable upon which is that strict Dr. Lake his meditation, that reverend B. of Bath; whom I rather quote by reason of the proximity to Bristol: which (though it hath scorned those old prayers) hath need now of a Lord have mercy upon me, where I have been verè vir dolorum & afflictionum:
Admirable upon which is that strict Dr. Lake his meditation, that reverend B. of Bath; whom I rather quote by reason of the proximity to Bristol: which (though it hath scorned those old Prayers) hath need now of a Lord have mercy upon me, where I have been verè vir Dolorum & afflictionum:
Which made me bring to light first these dark thoughts of death, being lately (thanks be to God) drawn by a Divine power out of the snares of Hell and death.
Which made me bring to Light First these dark thoughts of death, being lately (thanks be to God) drawn by a Divine power out of the snares of Hell and death.
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We have look'd long enough upon Hell and death, Let us now look up to our Saviour (it is NONLATINALPHABET quasi NONLATINALPHABET) who Triumphed over both:
We have looked long enough upon Hell and death, Let us now look up to our Saviour (it is quasi) who Triumphed over both:
Who hath saved us? Even us (that alive yet from everlasting weepings and mournings in the valley of Hinnom. Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? shall not the benefit of our delivery from everlasting death,
Who hath saved us? Even us (that alive yet from everlasting weepings and mournings in the valley of Hinnom. Shall any waters of affliction quench in us the love of him, who for us quenched unquenchable fire? shall not the benefit of our delivery from everlasting death,
and burial too in the grave of Oblivion live in our memory? shall any thing sever us from him, who for our sakes after a sort was severed from his Father? When he cried my God, my God,
and burial too in the grave of Oblivion live in our memory? shall any thing sever us from him, who for our sakes After a sort was severed from his Father? When he cried my God, my God,
since thou in thy goodness hast taken them, wife, and all from me.) Yea, Lord, let them appear as they are, Transitory & uncertain, that I may not repute them to be my goods.
since thou in thy Goodness hast taken them, wife, and all from me.) Yea, Lord, let them appear as they Are, Transitory & uncertain, that I may not repute them to be my goods.
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Let death be bitter unto others, to me it shall be sweet, when it pleaseth God to send it.) And I will (God-willing and assisting) prepare my self by a timely thinking of it, Praemonitus praemunitus, so shall I never be uncomfortably surprized by it in regard of my body:
Let death be bitter unto Others, to me it shall be sweet, when it Pleases God to send it.) And I will (God-willing and assisting) prepare my self by a timely thinking of it, Forewarned Praemunitus, so shall I never be uncomfortably surprised by it in regard of my body:
And with holy Stephen, (notwithstanding all the stony hearts of these times) I shall call upon God, saying, Lord Jesus receive my spirit. Amen. NONLATINALPHABET. P. P. Praedicator.
And with holy Stephen, (notwithstanding all the stony hearts of these times) I shall call upon God, saying, Lord jesus receive my Spirit. Amen.. P. P. Preacher.
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