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THE Way to Life and Death. Rom. 8.13. For if ye live after the flesh, ye shall dye;THE Way to Life and Death. Rom. 8.13. For if you live After the Flesh, you shall die;
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but if ye through the Spirit do mortifie the deeds of the body, ye shall live.
but if you through the Spirit do mortify the Deeds of the body, you shall live.
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THis whole Universe may not unfitly be divided into three principall Kingdomes; the first in Heaven, where God reigneth;
THis Whole Universe may not unfitly be divided into three principal Kingdoms; the First in Heaven, where God Reigneth;
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the second in hell, where Beelzebub domineereth; and the third on Earth, which God hath given to the children of men.
the second in hell, where Beelzebub domineereth; and the third on Earth, which God hath given to the children of men.
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In the first is nothing but holinesse, and happinesse; in the second nothing but sin and misery;
In the First is nothing but holiness, and happiness; in the second nothing but since and misery;
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in the third a mixture of all:
in the third a mixture of all:
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in the first is light without darknesse, in the second darknesse without light, in the third both light and darknesse.
in the First is Light without darkness, in the second darkness without Light, in the third both Light and darkness.
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In the first are Angels, and the spirits of just men made perfect in glory and blisse;
In the First Are Angels, and the spirits of just men made perfect in glory and bliss;
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in the second, the Devil, and his angels tormented in flames;
in the second, the devil, and his Angels tormented in flames;
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and here are men of a middle condition placed on earth, for the tryal of their obedience;
and Here Are men of a middle condition placed on earth, for the trial of their Obedience;
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and accordingly, as they shall demean themselves in this world, so shall their doom be hereafter, either to live with God, who is the fountain of life;
and accordingly, as they shall demean themselves in this world, so shall their doom be hereafter, either to live with God, who is the fountain of life;
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or dye that second death with the damned spirits.
or die that second death with the damned spirits.
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Here then we are in a center, from hence are drawen two long lines, the one reaching to heaven, the other to hell:
Here then we Are in a centre, from hence Are drawn two long lines, the one reaching to heaven, the other to hell:
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in this world God hath shewed us the way of both; the one, that we might avoid it;
in this world God hath showed us the Way of both; the one, that we might avoid it;
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the other, that we might walk in it;
the other, that we might walk in it;
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nay, he hath given us a taste of both, of hell in the miseries of the world;
nay, he hath given us a taste of both, of hell in the misery's of the world;
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of heaven in the comforts of it; of this, that we might long for the fruition of the harvest;
of heaven in the comforts of it; of this, that we might long for the fruition of the harvest;
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of that, that so we might ever take heed, how we come into that place of torment.
of that, that so we might ever take heed, how we come into that place of torment.
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So then there are but two conditions after this life; the one of joy, the other of torment;
So then there Are but two conditions After this life; the one of joy, the other of torment;
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the one of life, the other of death:
the one of life, the other of death:
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and there are but two estates of life in this world, as meanes tending thereunto, one evil, another good;
and there Are but two estates of life in this world, as means tending thereunto, one evil, Another good;
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some live after the flesh, and some after the Spirit;
Some live After the Flesh, and Some After the Spirit;
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and they that live after the flesh shall dye, but they that by the Spirit, do mortifie the deeds of the body, shall live:
and they that live After the Flesh shall die, but they that by the Spirit, do mortify the Deeds of the body, shall live:
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So that here the Apostle describes two contrary waies, and two contrary ends unto which they lead, the first is the broad way that leadeth to destruction, a way of pleasure, but it endeth in woe.
So that Here the Apostle describes two contrary ways, and two contrary ends unto which they led, the First is the broad Way that leads to destruction, a Way of pleasure, but it Endeth in woe.
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The voluptuous man now fares deliciously, anon cannot get a drop of water; now cloathed in fcarlet, anon tormented in flames;
The voluptuous man now fares deliciously, anon cannot get a drop of water; now clothed in fcarlet, anon tormented in flames;
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now accompanied with Nobles, anon haled by devils: the other sowes in teares, but reaps in joy;
now accompanied with Nobles, anon haled by Devils: the other sows in tears, but reaps in joy;
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now full of sores with Lazarus, anon with him full of pleasures; now among the dogs, anon among Angels;
now full of sores with Lazarus, anon with him full of pleasures; now among the Dogs, anon among Angels;
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now on the dung-hill, anon in Abrahams bosome, verè stupendae vices: the former of these wayes is through the fairest street in the City,
now on the dunghill, anon in Abrahams bosom, verè stupendae vices: the former of these ways is through the Fairest street in the city,
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but it leads to the place of execution;
but it leads to the place of execution;
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the other through a narrow dirty Lane, but it brings to the Kings Palace, where is prepared a costly banquet;
the other through a narrow dirty Lane, but it brings to the Kings Palace, where is prepared a costly banquet;
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the first is a way pleasing to flesh and blood, strewed with Roses, over flowery meadows, having all the delights that nature,
the First is a Way pleasing to Flesh and blood, strewed with Roses, over flowery meadows, having all the delights that nature,
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or art can afford, but it leads at last to the dead Sea, it tends to the chambers of death:
or art can afford, but it leads At last to the dead Sea, it tends to the chambers of death:
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the other is beset with briars and thornes, haunted with wild beasts, theeves, and robbers, over craggy Rocks, and steep Mountaines;
the other is beset with briers and thorns, haunted with wild beasts, thieves, and robbers, over craggy Rocks, and steep Mountains;
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where if a man cannot find a way, (for few tread that path,) he must make it, (as he did over the Alpes) but this way leads to the new Jerusalem, to the Celestial Paradise;
where if a man cannot find a Way, (for few tread that path,) he must make it, (as he did over the Alps) but this Way leads to the new Jerusalem, to the Celestial Paradise;
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Non quà, sed quò, must be the wise mans quaery, not which way we go, but whither:Non quà, sed quò, must be the wise men query, not which Way we go, but whither:
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so that here you have our Saviours two men in the field, two women grinding, the one taken, the other left;
so that Here you have our Saviors two men in the field, two women grinding, the one taken, the other left;
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you have his broad way, that leadeth to destruction, the way of the flesh, and many there be that walk that way;
you have his broad Way, that leads to destruction, the Way of the Flesh, and many there be that walk that Way;
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the other the narrow way, that leads to life, to mortifie the deeds of the body,
the other the narrow Way, that leads to life, to mortify the Deeds of the body,
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and few there be that find it. For if ye live after the flesh, ye shall dye, &c. Which words (to avoid needlesse curiosity) admit of a threefold consideration:and few there be that find it. For if you live After the Flesh, you shall die, etc. Which words (to avoid needless curiosity) admit of a threefold consideration:
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1. We may consider them absolutely, and so they contain two conditional Propositions; the one, a Commination, If ye live after the flesh ye shall dye; 1. We may Consider them absolutely, and so they contain two conditional Propositions; the one, a Commination, If you live After the Flesh you shall die;
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the second, a Consolation, If ye by the Spirit mortifie the deeds of the body, ye shall live.
the second, a Consolation, If you by the Spirit mortify the Deeds of the body, you shall live.
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2. We may note them in their antithesis, or opposition;
2. We may note them in their antithesis, or opposition;
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Though the wicked be destroyed, yet it shall go well with the righteous, intimated in the particle NONLATINALPHABET, but; Though the wicked be destroyed, yet it shall go well with the righteous, intimated in the particle, but;
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and though the wicked perish as dung, yee it shall go well with the righteous: and contrà: there is, and ever will be an opposition.
and though the wicked perish as dung, ye it shall go well with the righteous: and contrà: there is, and ever will be an opposition.
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3. In their coherence, intimated in the illation NONLATINALPHABET, which briefly lyeth thus:
3. In their coherence, intimated in the illation, which briefly lies thus:
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There are two things which molest a Christian that is justified, the reliques of sin, which he thinks cannot stand with Justification, and Sanctification; There Are two things which molest a Christian that is justified, the Relics of since, which he thinks cannot stand with Justification, and Sanctification;
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and the afflictions of this life, which seem repugnant both to the mercy, and Justice of God.
and the afflictions of this life, which seem repugnant both to the mercy, and justice of God.
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The Apostle in this Chapter prescribeth an antidote for both, giveth both comfort, and counsel:
The Apostle in this Chapter prescribeth an antidote for both, gives both Comfort, and counsel:
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for afflictions, the comfort is, that they shall work our good here, augment our glory hereafter;
for afflictions, the Comfort is, that they shall work our good Here, augment our glory hereafter;
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and the counsel inferred, therefore to be patient under them, and make good use of them:
and the counsel inferred, Therefore to be patient under them, and make good use of them:
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for sin, though it do remain, yet it shall not condemn, unlesse it raign; that is the comfort, and his counsel;
for since, though it do remain, yet it shall not condemn, unless it Reign; that is the Comfort, and his counsel;
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and therefore let it not raign, but mortifie it:
and Therefore let it not Reign, but mortify it:
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and in this verse he layes down a twofold Argument to incite Christians, to embrace that counsel;
and in this verse he lays down a twofold Argument to incite Christians, to embrace that counsel;
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For if ye live after the flesh, &c. The first is taken from the pernicious consequent of a carnal life, the second from a sweet effect of a spiritual:For if you live After the Flesh, etc. The First is taken from the pernicious consequent of a carnal life, the second from a sweet Effect of a spiritual:
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For if ye live after the flesh, &c. NONLATINALPHABET, &c. For if you live After the Flesh, etc., etc.
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First then to handle the words absolutely, as two distinct conditional Propositions, If ye live, &c. and here perversum aliquid videtur docere divinus sermo, Strange paradoxes to some Nicodemus, divine riddles like that of Sampson. If we laugh now, we must weep hereafter;
First then to handle the words absolutely, as two distinct conditional Propositions, If you live, etc. and Here perversum Aliquid videtur docere Divine sermon, Strange paradoxes to Some Nicodemus, divine riddles like that of Sampson. If we laugh now, we must weep hereafter;
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but if we sowe in teares, we shall reap in joy; the way to death, is to live in pleasure;
but if we sow in tears, we shall reap in joy; the Way to death, is to live in pleasure;
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the way to life, is here to dye.
the Way to life, is Here to die.
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He that will save the life of his sin, shall lose the life of his soul;
He that will save the life of his since, shall loose the life of his soul;
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but he that mortifies himself, his most beloved self, he shall live for ever.
but he that Mortifies himself, his most Beloved self, he shall live for ever.
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In the Commination, 1. Proponit modum culpae, he layes down the kind of sin, to live after the flesh.
In the Commination, 1. Proponit modum Culpae, he lays down the kind of since, to live After the Flesh.
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2. Ostendit stipendium miseriae, he declares the horrour of their punishment, Moriemini, Ye shall dye. In the Consolation
2. Ostendit stipendium miseriae, he declares the horror of their punishment, Die, You shall die. In the Consolation
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1. Proponit officium, he prescribes a duty, that is, by the Spirit to mortify the deeds of the body.
1. Proponit officium, he prescribes a duty, that is, by the Spirit to mortify the Deeds of the body.
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2. Promittit mercedem, he promiseth a reward; Ye shall live.
2. Promittit mercedem, he promises a reward; You shall live.
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And first to begin with the Commination, where are laid down two estates of the wicked;
And First to begin with the Commination, where Are laid down two estates of the wicked;
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the one present, the other future; the one of pleasure, the other of pain;
the one present, the other future; the one of pleasure, the other of pain;
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neither of which the Apostle directly chargeth on the Romans, but shews, that by admitting the former voluntarily, they involuntarily plunge themselves into the latter.
neither of which the Apostle directly charges on the Roman, but shows, that by admitting the former voluntarily, they involuntarily plunge themselves into the latter.
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If ye live after the flesh, ye shall dye; where is the description of the disposition and condition hereafter of every Epicure;If you live After the Flesh, you shall die; where is the description of the disposition and condition hereafter of every Epicure;
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yea, every unregenerate man like that prodigal, he receives his portion from his father, he feeds his eye, his ear, his palate;
yea, every unregenerate man like that prodigal, he receives his portion from his father, he feeds his eye, his ear, his palate;
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but with him never returnes to his father any more;
but with him never returns to his father any more;
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but rather like the rich glutton, he goes clad in purple, and Scarlet, and fares deliciously every day,
but rather like the rich glutton, he Goes clad in purple, and Scarlet, and fares deliciously every day,
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but at last he dies, and that death is but the beginning of death;
but At last he die, and that death is but the beginning of death;
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when his friends leave him, the fiends take him, and carry him to the place of torment.
when his Friends leave him, the fiends take him, and carry him to the place of torment.
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But before we can improve this for your spiritual advantage, we must explicate the two things propounded, what the sinne is, and what the punishment.
But before we can improve this for your spiritual advantage, we must explicate the two things propounded, what the sin is, and what the punishment.
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The sinne is to live after the flesh; where two things offer themselves to our view;
The sin is to live After the Flesh; where two things offer themselves to our view;
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1. The rule (though a crooked one) that is the flesh. 2. The conformity to this rule, which is nothing but irregularity, to live after the flesh: of which briefly.
1. The Rule (though a crooked one) that is the Flesh. 2. The conformity to this Rule, which is nothing but irregularity, to live After the Flesh: of which briefly.
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First for the rule, The flesh and the Spirit are two captaines under whose banners all men in this world are combatants;
First for the Rule, The Flesh and the Spirit Are two Captains under whose banners all men in this world Are combatants;
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these have divers lawes, and weapons, constant, and continual opposition, and a several reward. As for unregenerate men, they have the flesh for their guide:
these have diverse laws, and weapons, constant, and continual opposition, and a several reward. As for unregenerate men, they have the Flesh for their guide:
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now what this flesh is you shall see. Sometimes it is taken for a substance; so it
now what this Flesh is you shall see. Sometime it is taken for a substance; so it
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1. Signifieth the nature of man, or all mankind, Gen. 6.12. All flesh had corrupted his way;
1. Signifies the nature of man, or all mankind, Gen. 6.12. All Flesh had corrupted his Way;
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in this sense it is no enemy, nor must we Timon - like be haters of men, NONLATINALPHABET,
in this sense it is no enemy, nor must we Timon - like be haters of men,,
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or for humane nature, Is. 40.6 sometimes more strictly it signifieth the body, as opposed to the soul, 2 Cor. 7.1.
or for humane nature, Is. 40.6 sometime more strictly it signifies the body, as opposed to the soul, 2 Cor. 7.1.
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in this sense we must not proclaim enmity against our selves, nor like those foolish Baalites hate, or hurt our own flesh:
in this sense we must not proclaim enmity against our selves, nor like those foolish Baalites hate, or hurt our own Flesh:
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or most strictly for that solid and similary part of the body, contradistinguished to the blood, bones, nerves, and sine wes, Psal. 79.2. the flesh of thy Saints unto the beasts of the earth.
or most strictly for that solid and similary part of the body, contradistinguished to the blood, bones, nerves, and sine wes, Psalm 79.2. the Flesh of thy Saints unto the beasts of the earth.
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It is inhumane, and barbarons for another to abuse this, but unnatural for a man to do it himself,
It is inhumane, and barbarous for Another to abuse this, but unnatural for a man to do it himself,
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therefore this is not the meaning.
Therefore this is not the meaning.
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2. It's sometimes taken accidentally, sometimes in the better part, Ezek. 11.19. 2 Cor. 3. more usually in the worse; so it
2. It's sometime taken accidentally, sometime in the better part, Ezekiel 11.19. 2 Cor. 3. more usually in the Worse; so it
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Signifieth the frailty of humane nature, an effect of sin, 1 Cor. 15.50.
Signifies the frailty of humane nature, an Effect of since, 1 Cor. 15.50.
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in this sense Christians are in the flesh. 2 Cor. 10.2, 3, 4. in this sense it is no potent enemy,
in this sense Christians Are in the Flesh. 2 Cor. 10.2, 3, 4. in this sense it is no potent enemy,
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but a weak friend, not to be opposed with weapons, but comforted with cordials:
but a weak friend, not to be opposed with weapons, but comforted with cordials:
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or most usually for sinne, which is the cause of this frailty, that Leprosie which overspreads the whole nature, mind, will, memory, senses, affections, body, and all;
or most usually for sin, which is the cause of this frailty, that Leprosy which overspreads the Whole nature, mind, will, memory, Senses, affections, body, and all;
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disabling a man from that which is truly, and savingly good, and inclining him to every thing that is evil;
disabling a man from that which is truly, and savingly good, and inclining him to every thing that is evil;
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the unhappy off-spring of our first Parents, the mother, and nurse of all those vipers that daily breed in our own bosomes,
the unhappy offspring of our First Parents, the mother, and nurse of all those vipers that daily breed in our own bosoms,
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and that hereditary disease which we derive unto all our posterity. By the way we must note, that not the body alone, as the Manichees dreamed,
and that hereditary disease which we derive unto all our posterity. By the Way we must note, that not the body alone, as the manichees dreamed,
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or the inferiour faculties onely, as our adversaries of Rome, some of them suppose, are termed flesh;
or the inferior faculties only, as our Adversaries of Room, Some of them suppose, Are termed Flesh;
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for we read of a mind that is carnal, Rom. 8. the purest part of the soul;
for we read of a mind that is carnal, Rom. 8. the Purest part of the soul;
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yea, the quintessence of that part, the intellectus agens, as some will have it, the Spirit of the mind, as the Apostle calls it, Rom. 12.1. that must be renewed:
yea, the quintessence of that part, the Intellectus agens, as Some will have it, the Spirit of the mind, as the Apostle calls it, Rom. 12.1. that must be renewed:
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therefore it signifieth that sinful disposition that is in the whole man. Therefore you must not here with the Manichees accuse the nature of the flesh;
Therefore it signifies that sinful disposition that is in the Whole man. Therefore you must not Here with the manichees accuse the nature of the Flesh;
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for he which praiseth the nature of the soul as the chiefest good, and accuseth the nature of the flesh,
for he which Praiseth the nature of the soul as the chiefest good, and Accuseth the nature of the Flesh,
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as an evil thing, loves the soul carnally, and carnally flies the flesh.
as an evil thing, loves the soul carnally, and carnally flies the Flesh.
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Nam qui velut summum bonum laudat animae naturam, et tanqùam malum naturam carnis accusat, profecto animam carnaliter appetit, et carnem carnaliter fugit; Nam qui velut summum bonum Laudat Spirits naturam, et tanqùam malum naturam carnis accusat, profecto animam carnaliter appetit, et Carnem carnaliter Fugitive;
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and as he saith elsewhere, The flesh is not naturally repugnant to reason, but as vicious:
and as he Says elsewhere, The Flesh is not naturally repugnant to reason, but as vicious:
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Caro non repugnat naturaliter rationi, sed ex vitio: Caro non repugnat naturaliter Rationi, sed ex vitio:
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and again, The corruptible flesh makes not the soul sinful, but the sinful soul makes the flesh corruptible:
and again, The corruptible Flesh makes not the soul sinful, but the sinful soul makes the Flesh corruptible:
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Caro corruptibilis non facit animam peceatricem, sed anima peccatrix fecit esse corruptibilem carnem. Caro corruptibilis non facit animam peceatricem, sed anima Peccatrix fecit esse corruptibilem Carnem.
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Now sin is called by the name of flesh, rather then any other part of man, it may be to cast ignominy upon sin,
Now since is called by the name of Flesh, rather then any other part of man, it may be to cast ignominy upon since,
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because this is one of the grossest parts, where is most earth, that is predominant, the basest element;
Because this is one of the Grossest parts, where is most earth, that is predominant, the Basest element;
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to shew the dissimilitude and distance betwixt corruption, and the Spirit, he denominates it from that substance which is most unlike the Spirit;
to show the dissimilitude and distance betwixt corruption, and the Spirit, he denominates it from that substance which is most unlike the Spirit;
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or because many motions of it arise from the flesh, are fomented by the flesh, and tend to the pleasing of the flesh, and acted, and perfected by the flesh;
or Because many motions of it arise from the Flesh, Are fomented by the Flesh, and tend to the pleasing of the Flesh, and acted, and perfected by the Flesh;
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the flesh is that oft-times which offers the bait to the soul, as the stomach or spleen, being troubled with oppilation, send fumes to the brain;
the Flesh is that ofttimes which offers the bait to the soul, as the stomach or spleen, being troubled with oppilation, send fumes to the brain;
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or to shew how near corruption is unto us, as it were incorporated, nay, transformed into us, and we into it;
or to show how near corruption is unto us, as it were incorporated, nay, transformed into us, and we into it;
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and so much the more dangerous, because it is a viper bred in our own flesh,
and so much the more dangerous, Because it is a viper bred in our own Flesh,
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and harboured in our own bosome;
and Harboured in our own bosom;
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or because the soul in committing of sin doth give over it self to fleshly delights.
or Because the soul in committing of since does give over it self to fleshly delights.
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The soul while, and when it still hankereth after fleshly things is called flesh, Anima verò dum carnalia bona adhuc appetit caro nominatur;
The soul while, and when it still hankereth After fleshly things is called Flesh, Anima verò dum carnalia Bona Adhoc appetit Caro nominatur;
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and so in the perpetrating of sinne, the soul is made subject to the flesh, and as it were transformed into flesh.
and so in the perpetrating of sin, the soul is made Subject to the Flesh, and as it were transformed into Flesh.
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St. Aug. renders another, because flesh was a sacrifice for sinne, as Christ that knew no sin, is said to be made sin, that is, a sacrifice for sin;
Saint Aug. renders Another, Because Flesh was a sacrifice for sin, as christ that knew no since, is said to be made since, that is, a sacrifice for since;
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whether in some, or in all these regards sin is called by the nameof flesh, I will not further dispute.
whither in Some, or in all these regards since is called by the nameof Flesh, I will not further dispute.
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You see what is meant by this name, and thereason of the denomination. And so much for the rule, the flesh.
You see what is meant by this name, and thereason of the denomination. And so much for the Rule, the Flesh.
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I come now to the conformity of this rule, which is indeed meer deformity, which is to live after the flesh:
I come now to the conformity of this Rule, which is indeed mere deformity, which is to live After the Flesh:
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it is called a life, though indeed he that thus lives is dead while he lives,
it is called a life, though indeed he that thus lives is dead while he lives,
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and because flesh, as we heard, is diffused thorow the whole man, we wil consider it both in soul and body, what it is to live after the flesh.
and Because Flesh, as we herd, is diffused thorough the Whole man, we will Consider it both in soul and body, what it is to live After the Flesh.
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In the mind and understanding, to walk according to the flesh, is to give consent to fleshly desires;
In the mind and understanding, to walk according to the Flesh, is to give consent to fleshly Desires;
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Secundum carnem ambulare est carnalibus concupiscentiis consentire, Aug. When the fancy runs in a muze of sinfull objects with delight, Secundum Carnem Ambulare est carnalibus concupiscentiis consentire, Aug. When the fancy runs in a muze of sinful objects with delight,
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and takes thought for the flesh to fulfil it in the lusts of it, to search out mysteries of iniquity,
and Takes Thought for the Flesh to fulfil it in the Lustiest of it, to search out Mysteres of iniquity,
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and prove wise to do evil, that in their judgement esteem a sinful life to be happy,
and prove wise to do evil, that in their judgement esteem a sinful life to be happy,
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and account it wisdome with profane Esau to sell their eternal birthright, to purchase this messe of pottage.
and account it Wisdom with profane Esau to fell their Eternal birthright, to purchase this mess of pottage.
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There are in the mind of man a world of false principles, to harbour these, and to live after them, is to live after the flesh.
There Are in the mind of man a world of false principles, to harbour these, and to live After them, is to live After the Flesh.
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The flesh is sometimes a Devil to it self, sometimes provoked by the Devil his instruments, and outward objects;
The Flesh is sometime a devil to it self, sometime provoked by the devil his Instruments, and outward objects;
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as these and the like are the fleshes Creed, That Religion is but a matter of policy,
as these and the like Are the Fleshes Creed, That Religion is but a matter of policy,
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or a bare profession of it serves the turn, or some Ceremonies and formalities; or to rest in some duties, or avoid some sins;
or a bore profession of it serves the turn, or Some Ceremonies and formalities; or to rest in Some duties, or avoid Some Sins;
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that it is lawful to commit smaller sins, to avoid great or imminent danger;
that it is lawful to commit smaller Sins, to avoid great or imminent danger;
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that it is too much precisenesse to make conscience of smaller sins, it is no sin to abuse liberty in things indifferent, to extenuate or hide sin, that we may deferre our repentance because God is merciful, it perswades that Christian duties are tedious, and not necessary,
that it is too much preciseness to make conscience of smaller Sins, it is no since to abuse liberty in things indifferent, to extenuate or hide since, that we may defer our Repentance Because God is merciful, it persuades that Christian duties Are tedious, and not necessary,
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therefore not to do them at all, or else not presently, or else not constantly,
Therefore not to do them At all, or Else not presently, or Else not constantly,
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or else unseasonably, igrantly, or heartlessely, or else to rest in the work done, and grow proud of it, In holy Scripture there is a kind of wisdome attributed to the flesh, called NONLATINALPHABET;
or Else unseasonably, igrantly, or heartlessely, or Else to rest in the work done, and grow proud of it, In holy Scripture there is a kind of Wisdom attributed to the Flesh, called;
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Some translate it prudence, prudentiam; others understanding, intelligentiam; others affection, or desire, affectum; others sense, sensum; Now NONLATINALPHABET is a habit of acting according to right reason, in all things that are good or evil to man, est habitus agendi secundum rectam rationem circa universa bona vel mala homini;
some translate it prudence, prudentiam; Others understanding, intelligentiam; Others affection, or desire, affectum; Others sense, sensum; Now is a habit of acting according to right reason, in all things that Are good or evil to man, est habitus agendi secundum rectam rationem circa universa Bona vel mala Homini;
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but this is carnal wisdome, and our Saviour speaks of some that in their generation are wiser, NONLATINALPHABET, they do meditate on earthly things, NONLATINALPHABET, chuse according to the flesh, the world rather then grace,
but this is carnal Wisdom, and our Saviour speaks of Some that in their generation Are Wiser,, they do meditate on earthly things,, choose according to the Flesh, the world rather then grace,
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or heaven, fly the smoke, and fall into the fire;
or heaven, fly the smoke, and fallen into the fire;
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chuse sin rather then labour or sorrow, get earthly things rathen heavenly, carnal rather then Spiritual, temporal rather then eternal.
choose since rather then labour or sorrow, get earthly things rathen heavenly, carnal rather then Spiritual, temporal rather then Eternal.
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This is foolishnesse with God, and they live after the flesh, that hearken to this counsel.
This is foolishness with God, and they live After the Flesh, that harken to this counsel.
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In the will they live according to the slesh, that are ruled by that perverse enmity, which it bears to God and his Law;
In the will they live according to the slesh, that Are ruled by that perverse enmity, which it bears to God and his Law;
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in the memory, that make it a treasurie of wickednesse;
in the memory, that make it a treasury of wickedness;
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in their affections, that set them upon wrong objects, or inordinately, and immoderately on the right, that love sinful delights constantly;
in their affections, that Set them upon wrong objects, or inordinately, and immoderately on the right, that love sinful delights constantly;
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if they are absent, desire them, and greeve for them; if present, rejoyce and delight in them.
if they Are absent, desire them, and grieve for them; if present, rejoice and delight in them.
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In their lives, and actions, men live after the flesh, that eat, drink, sleep, &c. not for necessity,
In their lives, and actions, men live After the Flesh, that eat, drink, sleep, etc. not for necessity,
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but to satisfie lust unseasonably, immoderately: thus in natural actions.
but to satisfy lust unseasonably, immoderately: thus in natural actions.
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So St. Aug. He lives according to the flesh, who so lives according to himself, &c. Secundum carnem vivit qui secundum seipsum vivit, pergit quò vult, dormit quando vult,
So Saint Aug. He lives according to the Flesh, who so lives according to himself, etc. Secundum Carnem vivit qui secundum seipsum vivit, pergit quò vult, dormit quando vult,
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& quamdiu vult loquitur quae vult, & cui vult, manducat, & bibit, quando vult, & quantum vult, ridet & jocundatur turpiter inter quos vult,
& Quamdiu vult loquitur Quae vult, & cui vult, manducat, & bibit, quando vult, & quantum vult, ridet & jocundatur Turpiter inter quos vult,
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& quando vult, postremò quicquid naribus suave est quaerit, quicquid tactui blandum, quicquid oculis delectabile, quicquid corpori suo jocundum exercet,
& quando vult, postremò quicquid naribus suave est Query, quicquid tactui blandum, quicquid oculis delectabile, quicquid corpori Sue jocundum Exercet,
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& sequitur qualiter vult, & quando vult, qui omnia licita & illicita carnaliter vult; & sequitur qualiter vult, & quando vult, qui omnia Licita & illicita carnaliter vult;
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he that makes himself, his fancy, his lust, the rule in his actions, that goes whither he lists, that sleepes when he will,
he that makes himself, his fancy, his lust, the Rule in his actions, that Goes whither he lists, that sleeps when he will,
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and as long as he will, that laughs, and sports, talkes scurrilously, or obscenely at any time, in any company,
and as long as he will, that laughs, and sports, talks scurrilously, or obscenely At any time, in any company,
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and gives the raines to his lust to please his sensual appetite in all things, that desires things both good and bad, according to the corruption of his own heart.
and gives the reins to his lust to please his sensual appetite in all things, that Desires things both good and bad, according to the corruption of his own heart.
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And if this be to live after the flesh, we may see by the flesh of many, what it is they live after.
And if this be to live After the Flesh, we may see by the Flesh of many, what it is they live After.
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In civil actions that make their lust a law;
In civil actions that make their lust a law;
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that Magistrate that useth his sword, or any Superiour his authority for his own private ends, in distributive justice; that Magistrate that uses his sword, or any Superior his Authority for his own private ends, in distributive Justice;
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in inferiours when they desire dignities, eat and drink, and curse Abimelech, walkers after the flesh,
in inferiors when they desire dignities, eat and drink, and curse Abimelech, walker's After the Flesh,
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when they are full they deny God, much more his Ministers;
when they Are full they deny God, much more his Ministers;
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anarchy is that they affect, that every man might do that which is right, yea, sometimes wrong in his own eyes;
anarchy is that they affect, that every man might do that which is right, yea, sometime wrong in his own eyes;
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and if the Magistrates proceedings parallel not with their fancies;
and if the Magistrates proceedings parallel not with their fancies;
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their tongue is their own, who is Lord over them? Jude 8. Michael durst not revile the Devil, they speak evil of the gods;their tongue is their own, who is Lord over them? U^de 8. Michael durst not revile the devil, they speak evil of the God's;
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in commutative justice, oppresse, defraud, and grind the faces of the poor, so they can carry it smoothly, care not what they do;
in commutative Justice, oppress, defraud, and grind the faces of the poor, so they can carry it smoothly, care not what they do;
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and so there be too too many, that cast off all obedience in Political, Ecclesiastical, Occonomical Societies.
and so there be too too many, that cast off all Obedience in Political, Ecclesiastical, Economical Societies.
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In spiritual actions many live after the flesh;
In spiritual actions many live After the Flesh;
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for not onely Epicures are guilty here, but an abstemious Pharisee, that fasts twice a week, that placeth the power of godlinesse in outward formalities; for not only Epicureans Are guilty Here, but an abstemious Pharisee, that fasts twice a Week, that places the power of godliness in outward formalities;
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so our adversaries of Rome when they most abstain from flesh, live after the flesh;
so our Adversaries of Room when they most abstain from Flesh, live After the Flesh;
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preferring sometimes their own traditions to Gods oracles, and sometimes circumstantial parts of his worship to substantial, macerating their bodies,
preferring sometime their own traditions to God's oracles, and sometime circumstantial parts of his worship to substantial, macerating their bodies,
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while they mortifie not their sin.
while they mortify not their since.
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Nor can all amongst our selves exempt themselves here, right Formalists, I would they could see this beam in their eye, pray over beads many do;
Nor can all among our selves exempt themselves Here, right Formalists, I would they could see this beam in their eye, pray over beads many do;
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so some preach, and most hear, rather by tole then weight. Others placing their Religion in nice speculations, zealously striving for they know not what.
so Some preach, and most hear, rather by tole then weight. Others placing their Religion in Nicaenae speculations, zealously striving for they know not what.
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Once it was a character of a Christian almost among some to be repugnant to Church-Government,
Once it was a character of a Christian almost among Some to be repugnant to Church-Government,
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or at least to disobey with the heart; and deride with the tongue, what the hand had subscribed to.
or At least to disobey with the heart; and deride with the tongue, what the hand had subscribed to.
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But now that spirit is well laid, they have a new Creed which they are no lesse hot for, though they understand it lesse;
But now that Spirit is well laid, they have a new Creed which they Are no less hight for, though they understand it less;
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and they are out of charity with that man, and will censure him for an Apostate, that is not to an haires breadth of their conceit,
and they Are out of charity with that man, and will censure him for an Apostate, that is not to an hairs breadth of their conceit,
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when it is indeed but a meer conceit.
when it is indeed but a mere conceit.
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Others undertake acts of Religion with a carnal mind, and a corrupt conscience for base ends, that preach for lucre,
Others undertake acts of Religion with a carnal mind, and a corrupt conscience for base ends, that preach for lucre,
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so did Judas; and pray for credit, so the Pharisees;
so did Judas; and pray for credit, so the Pharisees;
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that read for profit, like Diana's Chaplaines, and communicate for applanse, and hear for all ends, do all for custome, rather then conscience,
that read for profit, like Diana's Chaplains, and communicate for applanse, and hear for all ends, do all for custom, rather then conscience,
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and were it not for his own ends, would never longer serve that God which he cares not for.
and were it not for his own ends, would never longer serve that God which he Cares not for.
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Of all walkers after the flesh, the hypocrite is sure to dye, for hell was chiefly prepared for him,
Of all walker's After the Flesh, the hypocrite is sure to die, for hell was chiefly prepared for him,
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and others are said to have their portion with him.
and Others Are said to have their portion with him.
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Now that in any of these kinds a man live after the flesh, it is required,
Now that in any of these Kinds a man live After the Flesh, it is required,
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That there be an habitual pursuit of sin, Carnem tanquam ducem sequi; or as Salmer: Imperio, legibus, & carnis desideriis subesse.
That there be an habitual pursuit of since, Carnem tanquam ducem sequi; or as Salmer: Imperial, legibus, & carnis Desiderius Subesse.
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A man may sometimes be drawn aside by the flesh, and yet not live after the flesh;
A man may sometime be drawn aside by the Flesh, and yet not live After the Flesh;
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as Noah in his drunkennesse, Lot in his incest, David in his adultery:
as Noah in his Drunkenness, Lot in his Incest, David in his adultery:
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as on the contrary you may see Cain sacrificing, Saul among the Prophets, Herod hearing John Baptist gladly,
as on the contrary you may see Cain sacrificing, Saul among the prophets, Herod hearing John Baptist gladly,
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and still living after the flesh:
and still living After the Flesh:
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as a passenger sometimes wanders out of the way, and a thief sometimes steps into it.
as a Passenger sometime wanders out of the Way, and a thief sometime steps into it.
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To live according to the flesh, intimates a constant course of mans life, that makes the law of sin the rule of his obedience;
To live according to the Flesh, intimates a constant course of men life, that makes the law of since the Rule of his Obedience;
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they act this with most vigour, as from an inward principle. A wicked mans education, company, &c. may sometimes restrain from sin;
they act this with most vigour, as from an inward principle. A wicked men education, company, etc. may sometime restrain from since;
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violence of temptation drives a good man upon it, but this is not their rule. Hieron. Omne quod loquimur, agimus, cogitamus, duobus seminatur agris, carne, et spiritu.
violence of temptation drives a good man upon it, but this is not their Rule. Hieron. Omne quod loquimur, agimus, Cogitamus, duobus It is sown agris, Carnem, et spiritu.
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Let us then examine the habitual course of our life, that is it which denominates, and if we live after the flesh we must dye.
Let us then examine the habitual course of our life, that is it which denominates, and if we live After the Flesh we must die.
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It were as possible to number the stars, to count the dust, as to particularize the many lusts of the flesh;
It were as possible to number the Stars, to count the dust, as to particularise the many Lustiest of the Flesh;
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mens conversations give us too many instances. I passe then from the sinne to the punishment, Ye shall dye.
men's conversations give us too many instances. I pass then from the sin to the punishment, You shall die.
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We see what it is to live after the flesh;
We see what it is to live After the Flesh;
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and is not this a merry life, to go clad in purple, in scarlet, and fare deliciously every day, to neglect God in heaven,
and is not this a merry life, to go clad in purple, in scarlet, and fare deliciously every day, to neglect God in heaven,
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and contemne Lazarus on earth, to forget our selves whence we are, or whither we go? Yes, but hear what followes.
and contemn Lazarus on earth, to forget our selves whence we Are, or whither we go? Yes, but hear what follows.
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The bell toles for this voluptuous Epicure, the earth that insatiable grave longs for his corpulent carcase to feed wormes,
The bell toles for this voluptuous Epicure, the earth that insatiable grave longs for his corpulent carcase to feed worms,
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and the devills stand waiting more eagerly for his soul.
and the Devils stand waiting more eagerly for his soul.
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The Spirit of God hath written his doom in letters of blood, which with Belshazzar might make his heart ake, and joynts tremble.
The Spirit of God hath written his doom in letters of blood, which with Belshazzar might make his heart ache, and Joints tremble.
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Ye shall die. His pleasure is gone, his guilt remains, and his damnation sleepeth not. God wills not, yet he threatens death, Non vult mortem Deus, et minatur mortem; You shall die. His pleasure is gone, his guilt remains, and his damnation Sleepeth not. God wills not, yet he threatens death, Non vult mortem Deus, et minatur mortem;
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and therefore doth threaten it, because he doth not desire it, as willing to be prevented.
and Therefore does threaten it, Because he does not desire it, as willing to be prevented.
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You shall die, and what is that? How should that be defined which is onely a privation? or if it had a positive being,
You shall die, and what is that? How should that be defined which is only a privation? or if it had a positive being,
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how should I describe it, who never conversed in those Cells of darknesse, or with any that brought news from those Cimmerian regions? or how can that distinctly be known, which contains in it nothing but confusion,
how should I describe it, who never conversed in those Cells of darkness, or with any that brought news from those Cimmerian regions? or how can that distinctly be known, which contains in it nothing but confusion,
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and contradiction, fire without light, burning, and no consuming, labour in continual idlenesse, living, and yet ever dying? for they live for nothing else,
and contradiction, fire without Light, burning, and no consuming, labour in continual idleness, living, and yet ever dying? for they live for nothing Else,
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but that they may continually dye.
but that they may continually die.
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If I should procure you a painter to decipher the first death, he would shew you a grim anatomy, with a lean body, a pale face, a wanne countenance, &c. that which hath devoured the whole world so many times over,
If I should procure you a painter to decipher the First death, he would show you a grim anatomy, with a lean body, a pale face, a won countenance, etc. that which hath devoured the Whole world so many times over,
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like Pharaohs lean kine, is as lean as ever.
like Pharaohs lean kine, is as lean as ever.
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And had you a Poet to describe unto you the second death, he would tell you of that triceps Cerberus, devouring the flesh of the wicked;
And had you a Poet to describe unto you the second death, he would tell you of that triceps Cerberus, devouring the Flesh of the wicked;
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he would tell you of the two Rivers Cocitus, and Phlegethon, the one overflowing with tears,
he would tell you of the two rivers Cocitus, and Phlegethon, the one overflowing with tears,
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and the other boyling with brimstone;
and the other boiling with brimstone;
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they would make a narration of that palus Stygia, of Tantalus his apples, and Titius his liver devoured by vultures, of the continual turning of Ixions wheel,
they would make a narration of that palus Stygia, of Tantalus his Apples, and Titius his liver devoured by vultures, of the continual turning of Ixions wheel,
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and the rolling of Sisiphus his stone, or of those infernal Furies, ready to torment those whom Charon should waft over;
and the rolling of Sisyphus his stone, or of those infernal Furies, ready to torment those whom Charon should waft over;
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and Ridentem dicere verum quis vetat? even these mythological expressions hold some proportion with the truth.
and Ridentem dicere verum quis Vetat? even these mythological expressions hold Some proportion with the truth.
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But I will draw my water out of a purer fountain;
But I will draw my water out of a Purer fountain;
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surely it must needs be an ill-favoured brat that is born of two such hideous Monsters, the Devil the father, and corrupt nature the mother;
surely it must needs be an ill-favoured brat that is born of two such hideous Monsters, the devil the father, and corrupt nature the mother;
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it must needs be terrible that is the wages for such work so contrary to God, and goodnesse.
it must needs be terrible that is the wages for such work so contrary to God, and Goodness.
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Death is nothing but a privation of life, and a subjecting the creature to those miseries, which are contrary to the comforts of life.
Death is nothing but a privation of life, and a subjecting the creature to those misery's, which Are contrary to the comforts of life.
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And by life we do not onely understand the conjunction of soul and body, but all that perfection,
And by life we do not only understand the conjunction of soul and body, but all that perfection,
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and blisse, which was either actually conferred unto man, or to be communicated to him;
and bliss, which was either actually conferred unto man, or to be communicated to him;
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so that in this monosyllable is contained the whole world, hell with all the torments of that, earth with all the miseries therein.
so that in this monosyllable is contained the Whole world, hell with all the torments of that, earth with all the misery's therein.
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But is there any death in heaven? Surely it is a death to lose heaven, and it contains that also;
But is there any death in heaven? Surely it is a death to loose heaven, and it contains that also;
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so that look how variously sin reflects on God, so do his judgments on us, that we may read our sin in the judgment.
so that look how variously since reflects on God, so do his Judgments on us, that we may read our since in the judgement.
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But that I may proceed orderly, I will borrow a distinction of Philo, NONLATINALPHABET There is a death of the man,
But that I may proceed orderly, I will borrow a distinction of Philo, There is a death of the man,
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and a death of the soul; the first is a separation of soul and body; the second a deserting of vertue, and assuming of sin.
and a death of the soul; the First is a separation of soul and body; the second a deserting of virtue, and assuming of since.
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But all misery is called by the name of death, because of all, death is most unavoidable, most bitter.
But all misery is called by the name of death, Because of all, death is most unavoidable, most bitter.
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Death in regard of the kind is either corporal, or spiritual, which kinds are to be considered in degrees, inchoation, and perfection;
Death in regard of the kind is either corporal, or spiritual, which Kinds Are to be considered in Degrees, inchoation, and perfection;
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both which kinds are to be considered in regard of losse, and pain: You shall dye, that is, a corporal death, in regard of inchoation;
both which Kinds Are to be considered in regard of loss, and pain: You shall die, that is, a corporal death, in regard of inchoation;
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for in this we are mistaken, that we look forward upon death, whereas a great part of it is already past;
for in this we Are mistaken, that we look forward upon death, whereas a great part of it is already past;
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in hoc enim fallimur, quod mortem prospicimus, magna pars ejus jam praeteriit. Death is behind us a great part of it;in hoc enim fallimur, quod mortem prospicimus, Magna pars His jam praeteriit. Death is behind us a great part of it;
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the life of to day is the death of yesterday. We dye daily.
the life of to day is the death of yesterday. We die daily.
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Every little publick, or personal crosse, is a petty death, and a harbenger sent by that insatiable enemy of humane nature to take possession of his right.
Every little public, or personal cross, is a Petty death, and a harbinger sent by that insatiable enemy of humane nature to take possession of his right.
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Thus you shall lose the good temperature of body inwardly, and outwardly all those comforts of nature, whereby life is maintained;
Thus you shall loose the good temperature of body inwardly, and outwardly all those comforts of nature, whereby life is maintained;
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in a word, true dominion over the creatures, that in regard of losse:
in a word, true dominion over the creatures, that in regard of loss:
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Either you shall lose the world, or have it with a curse, your table shall become a snare;
Either you shall loose the world, or have it with a curse, your table shall become a snare;
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and so some even dye with laughing, with a pleasant gale of wind are carried upon rocks and sands, pampered in fat pastures for destruction,
and so Some even die with laughing, with a pleasant gale of wind Are carried upon Rocks and sands, pampered in fat pastures for destruction,
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and carried down the pleasant River Jordan into the Dead Sea. In regard of sense, inwardly ye shall be perplexed with grief, and sorrow, and wearinesse: outwardly, with famine, pestilence, sword;
and carried down the pleasant River Jordan into the Dead Sea. In regard of sense, inwardly you shall be perplexed with grief, and sorrow, and weariness: outwardly, with famine, pestilence, sword;
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both wayes, with ten thousand calamities, as waves of the Sea coming in the neck one of another, which as they be vexatious in themselves,
both ways, with ten thousand calamities, as waves of the Sea coming in the neck one of Another, which as they be vexatious in themselves,
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so certainly shall they be unto you;
so Certainly shall they be unto you;
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insomuch that your life shall be an hard apprentiship, groaning daily under the iron yoke of bondage.
insomuch that your life shall be an hard apprenticeship, groaning daily under the iron yoke of bondage.
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Ye shall dye, that is, a natural death, in regard of consummation. You shall die, that is, a natural death, in regard of consummation.
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This inexorable Sergeant that rides on the pale horse, will ere long knock at your door,
This inexorable sergeant that rides on the pale horse, will ere long knock At your door,
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and by violence pull your soul out of that Tabernacle of clay, when the soul shall be kept in chaines of darknesse, till the judgment of that great day,
and by violence pull your soul out of that Tabernacle of clay, when the soul shall be kept in chains of darkness, till the judgement of that great day,
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and the body in the grave, as in a loathsome dung-hill, till that general Assize.
and the body in the grave, as in a loathsome dunghill, till that general Assize.
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In regard of losse here is a deprivation of life, and all that supports it, meat, drink, apparel, society,
In regard of loss Here is a deprivation of life, and all that supports it, meat, drink, apparel, society,
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and all the comforts of nature;
and all the comforts of nature;
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and though there be no poena sensûs in the body which is kept in that hideous prison,
and though there be no poena sensûs in the body which is kept in that hideous prison,
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yet there is in the soul;
yet there is in the soul;
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for the glutton cryes, Crucior in hac flamma; nay, and it may be this accursed corporal death will take you away in the acting of your sin, with Zimri, and Cosbi, so that you shall not live out half your dayes, for the glutton cries, Crucior in hac Flamma; nay, and it may be this accursed corporal death will take you away in the acting of your since, with Zimri, and Cozbi, so that you shall not live out half your days,
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but be haled to execution, as soon as your crimes are committed;
but be haled to execution, as soon as your crimes Are committed;
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and it may be before you go, feel the very flames of hell in your soules, as Cain and Judas did.
and it may be before you go, feel the very flames of hell in your Souls, as Cain and Judas did.
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But this natural death of the body though horrid unto nature, yet it's nothing to the spiritual death of the soul;
But this natural death of the body though horrid unto nature, yet it's nothing to the spiritual death of the soul;
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that being a more excellent creature, and having a more eminent life.
that being a more excellent creature, and having a more eminent life.
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To proceed then, that is spiritually, in regard of inchoation, God shall be separated from your soul, the light of his countenance shall not shine upon you, the understanding being full of darknesse, the heart of uncleannesse, the conscience void of serenity, the whole soul out of order, full of confusion, destitute of true comfort.
To proceed then, that is spiritually, in regard of inchoation, God shall be separated from your soul, the Light of his countenance shall not shine upon you, the understanding being full of darkness, the heart of uncleanness, the conscience void of serenity, the Whole soul out of order, full of confusion, destitute of true Comfort.
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In regard of sense, a servitude and subjection of the soul to your spiritual enemies,
In regard of sense, a servitude and subjection of the soul to your spiritual enemies,
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and the powers of darknesse, made a vassal unto Satan, who worketh effectually in such a slave to the world, which is the devils slave,
and the Powers of darkness, made a vassal unto Satan, who works effectually in such a slave to the world, which is the Devils slave,
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yea, unto sin, which is worse then the world or the devil.
yea, unto since, which is Worse then the world or the Devil.
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In which regard it comes to passe, though a man retain that natural liberty of his will, which is essential to it,
In which regard it comes to pass, though a man retain that natural liberty of his will, which is essential to it,
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and cannot be lost, yet that liberty which pertaineth to the perfection of humane nature to exercise acts spiritually good,
and cannot be lost, yet that liberty which pertaineth to the perfection of humane nature to exercise acts spiritually good,
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and so savingly acceptable unto God, this is utterly lost, man being dead in sins and trespasses,
and so savingly acceptable unto God, this is utterly lost, man being dead in Sins and Trespasses,
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and the uncircumcision of his heart. But all these are but the beginnings of sorrowes; that which is here principally meant, is the consummation of spiritual death.
and the uncircumcision of his heart. But all these Are but the beginnings of sorrows; that which is Here principally meant, is the consummation of spiritual death.
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And now had I but the keyes of hell, and death, to shew unto your bodily eyes a glimpse of that infernal fire,
And now had I but the keys of hell, and death, to show unto your bodily eyes a glimpse of that infernal fire,
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and those hideous monsters that dwell in those horrid vaults, I should either lose my auditory,
and those hideous monsters that dwell in those horrid vaults, I should either loose my auditory,
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or it may be so prevail with some, that they would beware how they came into that place of torment.
or it may be so prevail with Some, that they would beware how they Come into that place of torment.
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But I desire that my speech may work in you such fear of those paines, that you never feel them;
But I desire that my speech may work in you such Fear of those pains, that you never feel them;
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and that you may be terrified so now, that hereafter you may be secure;
and that you may be terrified so now, that hereafter you may be secure;
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consider what Abraham saito to the rich glutton, Son, remember. We likely remember it not till it be too late,
Consider what Abraham saito to the rich glutton, Son, Remember. We likely Remember it not till it be too late,
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and therefore smart for it, because we do not remember it.
and Therefore smart for it, Because we do not Remember it.
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You shall dye then, that is, first immediately, when your soul and body are parted, your soules shall be haled by the Devil into that place of torment.You shall die then, that is, First immediately, when your soul and body Are parted, your Souls shall be haled by the devil into that place of torment.
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St. August. speaking of the rich glutton, saith, The soul likewise grieves when separate from the body;
Saint August. speaking of the rich glutton, Says, The soul likewise grieves when separate from the body;
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for verily the rich man grieved in hell, when he said, I am tormented in this flame.
for verily the rich man grieved in hell, when he said, I am tormented in this flame.
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Dolet etiam anima non in corpore constituta, nam utique dolebat dives ille apud inferos, quando dicebat, Crucior in hac flamma. Dolet etiam anima non in corpore Constituted, nam Utique dolebat dives Isle apud inferos, quando dicebat, Crucior in hac Flamma.
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And not onely with present torment, but with fear and expectation of future;
And not only with present torment, but with Fear and expectation of future;
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his case is like to a condemned malefactors, who is adjudged to live two or three years under the place of execution, the gallowes,
his case is like to a condemned malefactors, who is adjudged to live two or three Years under the place of execution, the gallows,
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and all those instruments of death continually in his eye, in the mean time he is bound with chains, whipped with Scorpions, fed with the bread of affliction.
and all those Instruments of death continually in his eye, in the mean time he is bound with chains, whipped with Scorpions, fed with the bred of affliction.
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Thus he is most exquisitely tormented with pain of the present, and horrour of that future vengeance that is likely to fall upon him.
Thus he is most exquisitely tormented with pain of the present, and horror of that future vengeance that is likely to fallen upon him.
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So the divels cry out, Torment us not before the time. But this is not all.
So the Devils cry out, Torment us not before the time. But this is not all.
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The dregs of this cup of vengeance are yet behind.
The dregs of this cup of vengeance Are yet behind.
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You shall dye, that is, your bodies, at that dreadful day, with the sound of the Trumpet shall be awaked,You shall die, that is, your bodies, At that dreadful day, with the found of the Trumpet shall be awaked,
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like a Traytor to be brought before the Judge, and shall hear that doleful doom, Ite maledicti, &c. Go ye cursed.
like a Traitor to be brought before the Judge, and shall hear that doleful doom, Item Maledicti, etc. Go you cursed.
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Now the losse here shall be unspeakable;
Now the loss Here shall be unspeakable;
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He shall lose God, and that losse is infinite, because he is an infinite good, not in regard of his power, He shall loose God, and that loss is infinite, Because he is an infinite good, not in regard of his power,
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for that will be ever present to torment him; but in regard of the light of his countenance, that shall never more comfort him;
for that will be ever present to torment him; but in regard of the Light of his countenance, that shall never more Comfort him;
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here is a total desertion, and a final exclusion from his presence: Here is a total desertion, and a final exclusion from his presence:
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Should any one suppose 1000 hells, it will not be so much as to be driven from the happinesse of this beatifical glory; Should any one suppose 1000 Hells, it will not be so much as to be driven from the happiness of this beatifical glory;
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Si mille aliquis ponat gehennas, nihil tale dicturus est, quale est, à beatae illius gloriae honore repelli. Si mille aliquis ponat gehennas, nihil tale Dicturus est, quale est, à Beatae Illius Glory honore repelli.
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Oh what Tophet is not a Paradise, what flames are not a bed of down to this? that that God who is the comfort of our soules, that wisheth,
O what Tophet is not a Paradise, what flames Are not a Bed of down to this? that that God who is the Comfort of our Souls, that wishes,
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and intreateth us now to be reconciled, shall then shut up his tender mercies in eternal displeasure;
and intreateth us now to be reconciled, shall then shut up his tender Mercies in Eternal displeasure;
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Ite maledicti, &c. Go ye cursed. Item Maledicti, etc. Go you cursed.
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Again, there shall be a total privation of all the gifts of the Spirit, charity, peace, wisdome, piety, mercy,
Again, there shall be a total privation of all the Gifts of the Spirit, charity, peace, Wisdom, piety, mercy,
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and all the meanes that tend thereunto, Word, Sacraments, &c. But it may be they will like the losse of these.
and all the means that tend thereunto, Word, Sacraments, etc. But it may be they will like the loss of these.
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In the next place, there shall be a losse of the world, and all the pleasure of that;
In the next place, there shall be a loss of the world, and all the pleasure of that;
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therefore St. Aug. notes, that Abraham speaks to the rich man of good things past, Omnia dicit de praeterito, Dives erat, epulabatur, recepisti.
Therefore Saint Aug. notes, that Abraham speaks to the rich man of good things passed, Omnia dicit de praeterito, Dives erat, epulabatur, Recepisti.
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No meat, nor drink, cloathing, company, houses, not so much as a drop of water to cool thy tongue.
No meat, nor drink, clothing, company, houses, not so much as a drop of water to cool thy tongue.
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Nay, which is strange, their very sins they shall lose some of them; those sins which delighted them they cannot commit, no adultery, or lasciviousnesse, no drunkennesse, gluttony,
Nay, which is strange, their very Sins they shall loose Some of them; those Sins which delighted them they cannot commit, no adultery, or lasciviousness, no Drunkenness, gluttony,
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and revellings no Play-houses, or brothel-houses there, but those sins which shall torment them, they shall be suffered to commit,
and revellings not Play-houses, or Brothelhouses there, but those Sins which shall torment them, they shall be suffered to commit,
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if God withdraw the light of his countenance. Wicked men can comfort themselves with the creature now;
if God withdraw the Light of his countenance. Wicked men can Comfort themselves with the creature now;
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or if the creature deny them solace, Gods people can encourage themselves in God: but when both God and the creature are lost, what comfort can there be?
or if the creature deny them solace, God's people can encourage themselves in God: but when both God and the creature Are lost, what Comfort can there be?
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You shall dye. In regard of sense in hell, a total, and eternal bondage of the whole man, You shall die. In regard of sense in hell, a total, and Eternal bondage of the Whole man,
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when soul and body being re-united, both shall be cast into that Lake of fire and brimstone, where the body shall be terrified in all the senses, in all the parts, outer darknesse to the eye;
when soul and body being Reunited, both shall be cast into that Lake of fire and brimstone, where the body shall be terrified in all the Senses, in all the parts, outer darkness to the eye;
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for there are flames, but no light; heat, but no comfort; to the ear howling of tormented spirits, weeping, and wailing, and gnashing of teeth;
for there Are flames, but no Light; heat, but no Comfort; to the ear howling of tormented spirits, weeping, and wailing, and gnashing of teeth;
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to the smell, a stench of brimstone, the very dregs of Gods wrath; to the feeling, exquisite pain by fire.
to the smell, a stench of brimstone, the very dregs of God's wrath; to the feeling, exquisite pain by fire.
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There shall be teares in the eyes, for there is weeping, and wailing; horrour in the eares, cursing, and complaining;
There shall be tears in the eyes, for there is weeping, and wailing; horror in the ears, cursing, and complaining;
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brimstone to torment the tongue, hands and feet bound with chains, fire to torment the whole body; but Oh forlorn wretch! hear more terror yet.
brimstone to torment the tongue, hands and feet bound with chains, fire to torment the Whole body; but O forlorn wretch! hear more terror yet.
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But the most exquisite pain shall be in the soul, because that is the fountain of sin which being infinitely abhorred by God in his wisdome he will find out,
But the most exquisite pain shall be in the soul, Because that is the fountain of since which being infinitely abhorred by God in his Wisdom he will find out,
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and by his power execute some grievous punishment on it, and this is termed fire;
and by his power execute Some grievous punishment on it, and this is termed fire;
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a fire proportionable to a Spiritual essence, if not in the nature of it, yet by the supernatural power of the revenging Judge;
a fire proportionable to a Spiritual essence, if not in the nature of it, yet by the supernatural power of the revenging Judge;
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exalted to a height of transcendent efficacy:
exalted to a height of transcendent efficacy:
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and the soul though in the nature of it immaterial, yet made passible by the power of a revenging Judge, that noble celestial substance,
and the soul though in the nature of it immaterial, yet made passable by the power of a revenging Judge, that noble celestial substance,
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for subjecting it self willingly to brutish sensuality, shall be unwillingly subjected to a sensual pain;
for subjecting it self willingly to brutish sensuality, shall be unwillingly subjected to a sensual pain;
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this pain is the more exquisite, being principally in the soul; that disease tormenteth most, which seaseth upon the spirits.
this pain is the more exquisite, being principally in the soul; that disease torments most, which seizeth upon the spirits.
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Cain that felt but one spark of this fire was a perpetual vagabond. Judas so tortured, as to hang himself, when he did but taste of this cup.Cain that felt but one spark of this fire was a perpetual vagabond. Judas so tortured, as to hang himself, when he did but taste of this cup.
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Oh what will their torment be, that drink the very dregs of this cup! and live in the midst of these flames!
O what will their torment be, that drink the very dregs of this cup! and live in the midst of these flames!
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Now the intellect shall be perplexed with the continual meditation of this, mourning that happinesse is lost through her own default,
Now the intellect shall be perplexed with the continual meditation of this, mourning that happiness is lost through her own default,
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and gnashing the teeth, that others have it, and the soul shall not chuse but reflect upon it self,
and gnashing the teeth, that Others have it, and the soul shall not choose but reflect upon it self,
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and behold her deformity and torment; and shall have nothing to drive away this meditation.
and behold her deformity and torment; and shall have nothing to drive away this meditation.
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The intellect shall represent this unto the will which shall hate it self, and curse God, that doth cause it to be captivated in those chaines of darknesse;
The intellect shall represent this unto the will which shall hate it self, and curse God, that does cause it to be captivated in those chains of darkness;
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so that the soul shall for ever be a burthen to it self, desire that it were annihilated,
so that the soul shall for ever be a burden to it self, desire that it were annihilated,
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and hate God that supports her in being;
and hate God that supports her in being;
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the memory, which is the souls storehouse, shall continually reflect unto the conscience, the cause of all this misery, with a Fili recordare, which shall be as a worm continually gnawing;
the memory, which is the Souls storehouse, shall continually reflect unto the conscience, the cause of all this misery, with a Fili Remember, which shall be as a worm continually gnawing;
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so that the soul shall hate God who cast it into that place, and the Devil that torments it in that place,
so that the soul shall hate God who cast it into that place, and the devil that torments it in that place,
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and all the infernal spirits which add unto its torment;
and all the infernal spirits which add unto its torment;
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and the blessed Saints and Angels, which are in a better place, as an unthrift lookes out at prison-grate upon men at liberty,
and the blessed Saints and Angels, which Are in a better place, as an unthrift looks out At prison-grate upon men At liberty,
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and the body, as a companion of sin and wo, and it self who through her own default is brought unto that place,
and the body, as a Companion of since and woe, and it self who through her own default is brought unto that place,
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and by all shall be brought to those exigences, which no tongue of man, or Angel is able to relate.
and by all shall be brought to those exigences, which no tongue of man, or Angel is able to relate.
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But that which makes all compleat, this shall be eternal;
But that which makes all complete, this shall be Eternal;
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heaven and all comfort are irrecoverably lost, and the worme dieth not, though this punishment cannot be infinite intensively;
heaven and all Comfort Are irrecoverably lost, and the worm Dieth not, though this punishment cannot be infinite intensively;
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for then it would annihilate the creature being finite, yet in regard of duration it's infinite, that so satisfaction may be made to an infinite justice.
for then it would annihilate the creature being finite, yet in regard of duration it's infinite, that so satisfaction may be made to an infinite Justice.
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If the lives of all creatures were added together, and spun out into one, and at the expiration of that there might be an end of their torment, it were some comfort.
If the lives of all creatures were added together, and spun out into one, and At the expiration of that there might be an end of their torment, it were Some Comfort.
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Were they to expiate their sins with an Ocean of tears;
Were they to expiate their Sins with an Ocean of tears;
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and yet but every thousand year to shed a tear, the debt in time would be discharged:
and yet but every thousand year to shed a tear, the debt in time would be discharged:
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And though this be an unconceivable time, yet it would comfort a little, if then there might be an end,
And though this be an unconceivable time, yet it would Comfort a little, if then there might be an end,
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or a mitigation of the torment;
or a mitigation of the torment;
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but here the worm dieth not, the fire never goes out, here death ever lives, want knows not how to be desective, the end ever beginneth,
but Here the worm Dieth not, the fire never Goes out, Here death ever lives, want knows not how to be desective, the end ever begins,
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and death (which we now so fear as NONLATINALPHABET, the most fearful of all other fearful things;
and death (which we now so Fear as, the most fearful of all other fearful things;
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for it is indeed the king of fears) will they then desire as a Paradise,
for it is indeed the King of fears) will they then desire as a Paradise,
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but it will fly from them, and that second death will feed on them as grasse, which suffers a continual death being cropt by the cattel,
but it will fly from them, and that second death will feed on them as grass, which suffers a continual death being cropped by the cattle,
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and yet still lives in the root. If God preserve the three children in the flames that they be not burnt:
and yet still lives in the root. If God preserve the three children in the flames that they be not burned:
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if mount Aetna sends forth flashes continually, and it is not consumed.
if mount Aetna sends forth flashes continually, and it is not consumed.
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Its St. Aug. argument, If the Salamander live perpetually in the fire, why cannot he by his power support their nature to live for ever, that they may ever dye? Oh how much better were it for them that they had never been,
Its Saint Aug. argument, If the Salamander live perpetually in the fire, why cannot he by his power support their nature to live for ever, that they may ever die? O how much better were it for them that they had never been,
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or as they had lived like beasts, so they might die like beasts, to be no more.
or as they had lived like beasts, so they might die like beasts, to be no more.
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So we see the consolations of the flesh, are the desolations of the soul, Carnis consolationes sunt animi desolationes.
So we see the consolations of the Flesh, Are the desolations of the soul, Carnis consolationes sunt animi desolationes.
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Hell never restores those whom it once receives, Infernus, quos semel recipit, nunquam restituit, saith Cassiod. So Aug. sins are bound,
Hell never restores those whom it once receives, Infernus, quos semel recipit, Never Restituit, Says Cassiodorus. So Aug. Sins Are bound,
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and loosed here, in the world to come is nothing but remuneration, and condemnation, Hic ligantur, & solvuntur peccata, in futuro seculo nihil est nisi remuneratio, & condemnatio;
and loosed Here, in the world to come is nothing but remuneration, and condemnation, Hic ligantur, & solvuntur Peccata, in futuro seculo nihil est nisi remuneratio, & condemnation;
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no end, no ease, no intermission.
no end, no ease, no intermission.
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And thus you have heard the reward of the wicked, and the fearful doome o them that live after the flesh.
And thus you have herd the reward of the wicked, and the fearful doom o them that live After the Flesh.
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This is the cause why the man is deprived of comfort, and filled with sorrow in this world;
This is the cause why the man is deprived of Comfort, and filled with sorrow in this world;
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why the soul is deprived of God in spiritual death, and the body of the soul in corporal:
why the soul is deprived of God in spiritual death, and the body of the soul in corporal:
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this is the reason why the soul is deprived both of God, and the world from the natural death to the resurrection,
this is the reason why the soul is deprived both of God, and the world from the natural death to the resurrection,
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and why both soul and body are deprived of the vision and fruition of God to all eternity.
and why both soul and body Are deprived of the vision and fruition of God to all eternity.
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Nor must you think this to be a meer fable, or Poetical fiction, or that we make the matter worse then indeed it is;
Nor must you think this to be a mere fable, or Poetical fiction, or that we make the matter Worse then indeed it is;
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the singular purity of God cannot abide sin, therefore it must be purged by blood or fire.
the singular purity of God cannot abide since, Therefore it must be purged by blood or fire.
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God will have his justice magnified, therefore will not spare an onely Son; he will have truth maintained, who often hath declared this in his Word;
God will have his Justice magnified, Therefore will not spare an only Son; he will have truth maintained, who often hath declared this in his Word;
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its an irrevocable decree that they, who live after the flesh shall dye. In the first decree, he said to Adam, Moriemini, but his goodnesse reversed it;
its an irrevocable Decree that they, who live After the Flesh shall die. In the First Decree, he said to Adam, Die, but his Goodness reversed it;
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to Nineveh: Ye shall be destroyed, but yet upon their repentance spared, and so may these;
to Nineveh: You shall be destroyed, but yet upon their Repentance spared, and so may these;
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else know this is a branch of the second Covenant which shall not be abrogated.
Else know this is a branch of the second Covenant which shall not be abrogated.
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For what can God give better then his Son on his part? or upon what easier termes can he capitulate with us? His wisdome hath thought meet, that there should be som bounds to his mercy, else he should seem prodigal of it,
For what can God give better then his Son on his part? or upon what Easier terms can he capitulate with us? His Wisdom hath Thought meet, that there should be Some bounds to his mercy, Else he should seem prodigal of it,
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and be thought to have absolute need of his creature: and therefore notwithstanding Christ his satisfaction to declare his justice against contemners of his grace,
and be Thought to have absolute need of his creature: and Therefore notwithstanding christ his satisfaction to declare his Justice against contemners of his grace,
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and haters of purity, he hath said and sworn that unbelievers shall not enter into his rest,
and haters of purity, he hath said and sworn that unbelievers shall not enter into his rest,
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and hath peremptorily decreed, without hope of repeal, or mitigation of the censure, that If ye live after the flesh ye shall dye.
and hath peremptorily decreed, without hope of repeal, or mitigation of the censure, that If you live After the Flesh you shall die.
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It's not finis operantis, but operis; for they would live after the flesh, and not dye;
It's not finis operantis, but operis; for they would live After the Flesh, and not die;
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they would live like Devils, and dye like Saints; the life of Balaam, but the death of the righteous.
they would live like Devils, and die like Saints; the life of balaam, but the death of the righteous.
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But he that sins voluntarily, must suffer involuntarily, there is a connexion of these ab ordine justitiae divinae, He that soweth to the flesh, shall of the flesh reape corruption.
But he that Sins voluntarily, must suffer involuntarily, there is a connexion of these ab Order justitiae Divinae, He that Soweth to the Flesh, shall of the Flesh reap corruption.
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Let not man then separate, what God hath joyned; and though he assay it, he shall never be able to do it.
Let not man then separate, what God hath joined; and though he assay it, he shall never be able to do it.
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If they will live after the flesh, they shall dye.
If they will live After the Flesh, they shall die.
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But as St. Gregory upon the Parable of the rich man, Recordatione magis eget versus iste quam expositione;
But as Saint Gregory upon the Parable of the rich man, Recordation magis eget versus iste quam exposition;
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so I may say of this: therefore we will draw hence some Corollaries, which may be for our Spiritual direction.
so I may say of this: Therefore we will draw hence Some Corollaries, which may be for our Spiritual direction.
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First then, will sin cousen us thus? who would have suspected that such beginings that promised such delight, would have ended thus? that so glorious a Sunshine morning would have closed with such gloomy blasts, with such thunder,
First then, will since Cousin us thus? who would have suspected that such beginnings that promised such delight, would have ended thus? that so glorious a Sunshine morning would have closed with such gloomy blasts, with such thunder,
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and lightning, stormes, and tempests? then let no child of God envy the wicked their delight in sin, not grudge at his delicious fare, Silkes, and Sattins.
and lightning, storms, and tempests? then let no child of God envy the wicked their delight in since, not grudge At his delicious fare, Silks, and Satins.
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Much good may do Nabal with his good chear, and Haman with his preferment. I envy not the whole world to Alexander upon such hard terms;
Much good may do Nabal with his good cheer, and Haman with his preferment. I envy not the Whole world to Alexander upon such hard terms;
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there is poyson in their delicates, and clothes are fafcinated, their advancement prefers them to the gibbet, their very life is but a continual death;
there is poison in their delicates, and clothes Are fafcinated, their advancement prefers them to the gibbet, their very life is but a continual death;
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and how bitter shall be the death of these men! Rather let me have Jacobs pillow, and Canopy, so I may have his dream;
and how bitter shall be the death of these men! Rather let me have Jacobs pillow, and Canopy, so I may have his dream;
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let me have John Baptists hair-cloth, so I may have his conscience;
let me have John Baptists haircloth, so I may have his conscience;
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No, I admire those worthies of old, that would choose to do or suffer any thing rather then split themselves upon these rocks.
No, I admire those worthies of old, that would choose to do or suffer any thing rather then split themselves upon these Rocks.
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Oh happy confessors, and thrice blessed Martyrs, that passed thorow fire and water, and refused no torment, no death, that they might be delivered from the second death.
O happy Confessors, and thrice blessed Martyrs, that passed thorough fire and water, and refused no torment, no death, that they might be Delivered from the second death.
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Let me passe under Esayes saw, and endure Jeremies showres of stormes;
Let me pass under Isaiah saw, and endure Jeremies showers of storms;
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let me not refuse Zacharies sword, nor the Lyons den with Daniel; let me be beheaded with St. Paul, or crucified with Andrew, and Peter; let me be flayed with Bartholomew, or my braines dasht out with St. James; let me be put into a vessel of scalding liquor with St. John, or broyled on the Gridiron with Laurence; let me suffer abstinence, affliction, persecution, exile, imprisonment with those holy Fathers of old, Chrysostome, Athanasius, Ambrose, Hierom;
let me not refuse Zacharies sword, nor the Lyons den with daniel; let me be beheaded with Saint Paul, or Crucified with Andrew, and Peter; let me be flayed with Bartholomew, or my brains dashed out with Saint James; let me be put into a vessel of scalding liquour with Saint John, or broiled on the Gridiron with Laurence; let me suffer abstinence, affliction, persecution, exile, imprisonment with those holy Father's of old, Chrysostom, Athanasius, Ambrose, Hieronymus;
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let me be given to the wilde beasts with Polycarpus, and Ignatius; yea, if it were possible, let all these meet,
let me be given to the wild beasts with Polycarp, and Ignatius; yea, if it were possible, let all these meet,
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and the tormentots prompted by the Devil himself, see if they can invent any torment more exquisite;
and the tormentots prompted by the devil himself, see if they can invent any torment more exquisite;
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let me suffer in this world what humane nature is capable of, rather then be forsaken by God, and dye ever.
let me suffer in this world what humane nature is capable of, rather then be forsaken by God, and die ever.
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Oh blessed Christians, that would offer your selves rather to your persecutors in the dayes of Tertullian, Ego sum Christianus, Christianus et ego!
O blessed Christians, that would offer your selves rather to your persecutors in the days of Tertullian, Ego sum Christian, Christian et ego!
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I shall ever subscribe to that of holy St. Aug. Domine hic ure, hic seca, ut in aeternum parcas;
I shall ever subscribe to that of holy Saint Aug. Domine hic ure, hic seca, ut in aeternum parcas;
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and again, Do de me poenas, ut ille parcat, I had rather suffer Gods chastisement then his punishment.
and again, Do de me poenas, ut Isle parcat, I had rather suffer God's chastisement then his punishment.
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And I would to God this might be an advertisement to us all, how we live after the flesh,
And I would to God this might be an advertisement to us all, how we live After the Flesh,
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though it be pleasing, and profitable for a while, yet the event should deter wise men.
though it be pleasing, and profitable for a while, yet the event should deter wise men.
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St. Gregories memento, to keep him from walking after the flesh, was this, Wo to them that are at ease in Sion;
Saint Gregories memento, to keep him from walking After the Flesh, was this, Woe to them that Are At ease in Sion;
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St. Hierom's, that last trump, Surgite mortui; St. Augustines, Not in surfeiting and drunkennesse;
Saint Hierom's, that last trump, Surgite Deads; Saint Augustine's, Not in surfeiting and Drunkenness;
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and this may be the Christians, Moriemini. And why will ye dye? God delights not in your destruction.
and this may be the Christians, Die. And why will you die? God delights not in your destruction.
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He hath given you this Memento, that you might not walk after the flesh. Needs must you feel this, if you will not now fear it.
He hath given you this Memento, that you might not walk After the Flesh. Needs must you feel this, if you will not now Fear it.
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Remember this you riotous eaters of flesh, you that follow wine and strong drink, till you are inflamed;
remember this you riotous eaters of Flesh, you that follow wine and strong drink, till you Are inflamed;
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you that inflame your soules with lust, and drown your bodies with a dropsie, that forget God,
you that inflame your Souls with lust, and drown your bodies with a dropsy, that forget God,
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and the operation of his hands, the Church and the afflictions thereof, your selves, and your latter end.
and the operation of his hands, the Church and the afflictions thereof, your selves, and your latter end.
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But now the question is, what it is to be a drunkard? and it must be a fair print that the drunkard can read,
But now the question is, what it is to be a drunkard? and it must be a fair print that the drunkard can read,
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and with Anaxagoras, they will put us to prove, that the snow is white.
and with Anaxagoras, they will put us to prove, that the snow is white.
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Surely he is a drunkard and glutton, and so lives after the flesh, that eats and drinks inordinately, immoderately, unseasonably.
Surely he is a drunkard and glutton, and so lives After the Flesh, that eats and drinks inordinately, immoderately, unseasonably.
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Inordinately, that directs not these to Gods glory, so that he is unfit to pray, read, hear on Gods day,
Inordinately, that directs not these to God's glory, so that he is unfit to pray, read, hear on God's day,
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or do the works of his calling on other dayes. Let them think of this that are so good forenoones men, but so bad afternoons.
or do the works of his calling on other days. Let them think of this that Are so good forenoons men, but so bad afternoons.
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Or immoderately, which immoderation is to be estimated according to divers particulars;
Or immoderately, which immoderation is to be estimated according to diverse particulars;
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not alone when it is more then the stomach can bear, but when it is more then their estate, calling, businesse, or Religion will allow.
not alone when it is more then the stomach can bear, but when it is more then their estate, calling, business, or Religion will allow.
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Or unseasonably, and when that is, nature it self (as a Reverend Prelate of our own hath observed) will direct us.
Or unseasonably, and when that is, nature it self (as a Reverend Prelate of our own hath observed) will Direct us.
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When any of these four passions are predominant, we refuse sustenance, anger, fear, grief, desire. 1. For anger, you see Ahab refused his meat when he was vexed, 1 King. 21.4.
When any of these four passion Are predominant, we refuse sustenance, anger, Fear, grief, desire. 1. For anger, you see Ahab refused his meat when he was vexed, 1 King. 21.4.
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When our stomacks are big with indignation against our selves for sin, it is unseasonable to pamper the flesh. 2. In fear,
When our stomachs Are big with Indignation against our selves for since, it is unseasonable to pamper the Flesh. 2. In Fear,
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so Paul, and his companions in the ship, cannot eat, Act. 27. So if we have just cause of fear in regard of publick calamities, let wise men judge, Is. 22.12.
so Paul, and his Sodales in the ship, cannot eat, Act. 27. So if we have just cause of Fear in regard of public calamities, let wise men judge, Is. 22.12.
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If there be fear of losing the soul much more:
If there be Fear of losing the soul much more:
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in the Plague David, in War Jehosaphat, in Famine Joel. If destruction be impendent, Hester, and the Ninevites will fast;
in the Plague David, in War Jehoshaphat, in Famine Joel. If destruction be impendent, Esther, and the Ninevites will fast;
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and whether it be not seasonable for us to fast now, let wise men judge. 3. In grief, fasting and mourning are joyned together, Psal. 102.4. My heart is smitten and withered like grasse, so that I forget to eat my bread. So David, 2 Sam. 12.15.
and whither it be not seasonable for us to fast now, let wise men judge. 3. In grief, fasting and mourning Are joined together, Psalm 102.4. My heart is smitten and withered like grass, so that I forget to eat my bred. So David, 2 Sam. 12.15.
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Much more when we have cause to grieve for the abominations of our Land, the desolations of our Neighbour-Countrey, the jeopardy of our own soules,
Much more when we have cause to grieve for the abominations of our Land, the desolations of our Neighbour-Countrey, the jeopardy of our own Souls,
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and lives, the losse of God. 4. In desire, 1 Sam. 14.24. So Esau in hunting;
and lives, the loss of God. 4. In desire, 1 Sam. 14.24. So Esau in hunting;
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in regard of better performance of some duty, or to obtain some special favour, it will feather our prayers, and put life into them.
in regard of better performance of Some duty, or to obtain Some special favour, it will feather our Prayers, and put life into them.
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In a word, when God by his Judgments, or his Substitutes by their Edicts call us to fasting, they that eat and drink but moderately, live after the flesh.
In a word, when God by his Judgments, or his Substitutes by their Edicts call us to fasting, they that eat and drink but moderately, live After the Flesh.
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Nay, I will go one step further:
Nay, I will go one step further:
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I see no reason, but that the looking upon Wine with a lustful eye, should be accounted drunkennesse,
I see no reason, but that the looking upon Wine with a lustful eye, should be accounted Drunkenness,
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as well as hatred, and envy, murther; covetousnesse, theft; or a wanton lustful eye, adultery;
as well as hatred, and envy, murder; covetousness, theft; or a wanton lustful eye, adultery;
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and if this be to live after the flesh, how many embarked in that dangerous Voyage of eternal death!
and if this be to live After the Flesh, how many embarked in that dangerous Voyage of Eternal death!
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Many like Dionysius lying at a siege, would be sick if they might not surfeit, and be drunk now and then.
Many like Dionysius lying At a siege, would be sick if they might not surfeit, and be drunk now and then.
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How doth our Land abound with such monstrous hell-hounds! now swearing, and scoffing; anon railing, and blaspheming, disclosing secrets of State, or Family.
How does our Land abound with such monstrous hellhounds! now swearing, and scoffing; anon railing, and blaspheming, disclosing secrets of State, or Family.
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Will you have the portraiture of it? Like Circe it turns men into all shapes.
Will you have the portraiture of it? Like circe it turns men into all shapes.
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Go into Bedlam, where some rave, some sing, some whoop, and hollow, some cry;
Go into Bedlam, where Some rave, Some sing, Some whoop, and hollow, Some cry;
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or, if you will, view some filthy puddle, where swine tumble, and wallow themselves, toads and frogs lie croaking;
or, if you will, view Some filthy puddle, where Swine tumble, and wallow themselves, toads and frogs lie croaking;
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or, if you will, launch out into the deep, and view the Sea-Monsters.
or, if you will, launch out into the deep, and view the Sea-Monsters.
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An hospital hath not so many Lazars, nor a dung-hill so many ill sents, as you shall see, and smell in their meetings.
an hospital hath not so many Lazars, nor a dunghill so many ill sents, as you shall see, and smell in their meetings.
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Nay, suppose all these together, its not a sufficient expression, you would think devils were come down in the likenesse of men,
Nay, suppose all these together, its not a sufficient expression, you would think Devils were come down in the likeness of men,
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and entred into the swine, that drives them headlong into the Sea of Gods wrath. Oh this is a dainty life, thinks the Jovial companion;
and entered into the Swine, that drives them headlong into the Sea of God's wrath. O this is a dainty life, thinks the Jovial Companion;
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but remember what followes, Thou must dye, and come to Judgment. Hear thy doom written in letters of blood;
but Remember what follows, Thou must die, and come to Judgement. Hear thy doom written in letters of blood;
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Wo to drunkards, saith Esay. Wo, saith Habakkuk: Wo, saith Solomon; Howl, saith Joel: Weep, saith St. James; Ye shall dye, saith our Apostle;Woe to drunkards, Says Isaiah. Woe, Says Habakkuk: Woe, Says Solomon; Howl, Says Joel: Weep, Says Saint James; You shall die, Says our Apostle;
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scarce a Prophet, or an Apostle, but hath thrown a stone at him.
scarce a Prophet, or an Apostle, but hath thrown a stone At him.
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Look ere long to have a head full of wind, legs swollen with water, cheeks blown with ayr, a face red with fire, ever blushing, though past grace;
Look ere long to have a head full of wind, legs swollen with water, cheeks blown with air, a face read with fire, ever blushing, though past grace;
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eyes running, though not a tear of remorse; trembling in the joynts, though no fear of Gods Judgments.
eyes running, though not a tear of remorse; trembling in the Joints, though no Fear of God's Judgments.
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Needs must he dye, for this drawes the heart from God, and makes a man break all Gods Commandments, makes his belly his God, blasphemes his Name, profanes his day, despiseth dominion, and dignity.
Needs must he die, for this draws the heart from God, and makes a man break all God's commandments, makes his belly his God, blasphemes his Name, profanes his day, despises dominion, and dignity.
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I have often with indignation seen his Majesties portraiture hang'd up for a sign, and that sacred name of Majestie used in an health,
I have often with Indignation seen his Majesties portraiture hanged up for a Signen, and that sacred name of Majesty used in an health,
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when the frothy mouth, and stammering tongue can scarcely speak a distinct word;
when the frothy Mouth, and stammering tongue can scarcely speak a distinct word;
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it kills more then the sword, fills more full of prodigious, and Sodomitical lusts, robs God,
it kills more then the sword, fills more full of prodigious, and Sodomitical Lustiest, robs God,
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and Church, poor, family, a mans self;
and Church, poor, family, a men self;
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he is a railer, a reviler, a slanderer, he hardens his heart against God, believes nothing, lives licentiously,
he is a railer, a reviler, a slanderer, he hardens his heart against God, believes nothing, lives licentiously,
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and the more likely to dye, there is so little hope of amendment; he despiseth the Magistrate that doth correct him;
and the more likely to die, there is so little hope of amendment; he despises the Magistrate that does correct him;
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and for the Minister that reproves him, he is the drunkards song.
and for the Minister that reproves him, he is the drunkards song.
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How can he repent, that cannot confesse? and how can he confesse, that forgets when he is sober what he did when he was drunk? If he be of a more melting disposition, it is his liquor that doth facilitate his teares:
How can he Repent, that cannot confess? and how can he confess, that forgets when he is Sobrium what he did when he was drunk? If he be of a more melting disposition, it is his liquour that does facilitate his tears:
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but he returnes like the dog to his vomit, shamelesse, and fearlesse. Remember this ye furious hot-spurres, if anger command, you'l kill and slay; hence so much blood.
but he returns like the dog to his vomit, shameless, and fearless. remember this you furious hotspurs, if anger command, You'll kill and slay; hence so much blood.
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You shall dye hereafter, and it's pity you should live here.
You shall die hereafter, and it's pity you should live Here.
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Oh remember this ye debauched swearers, foul-mouthed hell-hounds, that fall upon the sacred body of Christ,
O Remember this the debauched swearers, Foulmouthed hellhounds, that fallen upon the sacred body of christ,
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and tear him in pieces, swear him all over from head to foot, that pull his precious body from his soul, his blood from his body, that rake in his wounds, and crucifie him afresh.
and tear him in Pieces, swear him all over from head to foot, that pull his precious body from his soul, his blood from his body, that rake in his wounds, and crucify him afresh.
cc vvi pno31 p-acp n2, vvb pno31 d a-acp p-acp n1 p-acp n1, cst vvb po31 j n1 p-acp po31 n1, po31 n1 p-acp po31 n1, cst vvb p-acp po31 n2, cc vvi pno31 av.
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The curse shall ere long enter into your houses, and hearts, and never leave you till it bring you to ruine.
The curse shall ere long enter into your houses, and hearts, and never leave you till it bring you to ruin.
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Remember this, ye ambitious Nimrods, aspiring Hamans, that to attain your ends, swear, forswear, falter, &c. and climb up this craggy rock,
remember this, you ambitious Nimrods, aspiring Hamans, that to attain your ends, swear, forswear, falter, etc. and climb up this craggy rock,
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though with never so much difficulty, &c. Consider this, ye insatiable stallions, that neigh after your neighbours Wives, and glory in your shame;
though with never so much difficulty, etc. Consider this, you insatiable stallions, that neigh After your neighbours Wives, and glory in your shame;
cs p-acp av-x av av-d n1, av vvb d, pn22 j n2, cst vvb p-acp po22 ng1 n2, cc n1 p-acp po22 n1;
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you that are perfidious to God and man, forgetting your Marriage-vow, as if your lust were asleep, rouze it up,
you that Are perfidious to God and man, forgetting your Marriage-vow, as if your lust were asleep, rouse it up,
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and foment it with lascivious pictures, scurrilous talk, filthy Poems, pictures, Stage-playes, the seminaries of filthinesse;
and foment it with lascivious pictures, scurrilous talk, filthy Poems, pictures, Stageplays, the seminaries of filthiness;
cc n1 pn31 p-acp j n2, j n1, j n2, n2, n2, dt n2 pp-f n1;
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you that are wise to do evil, and invent prodigious wayes to satisfie your lusts. Strange punishments shall be for such workers of iniquity.
you that Are wise to do evil, and invent prodigious ways to satisfy your Lustiest. Strange punishments shall be for such workers of iniquity.
pn22 d vbr j pc-acp vdi j-jn, cc vvi j n2 pc-acp vvi po22 n2. j n2 vmb vbi p-acp d n2 pp-f n1.
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Remember Absalom that defiled his fathers Concubines.
remember Absalom that defiled his Father's Concubines.
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Heaven would not receive such a miscreant, nor the earth bear him, he was hang'd betwixt both.
Heaven would not receive such a miscreant, nor the earth bear him, he was hanged betwixt both.
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Remember Sodom and Gomorrah, that burned in unnatural lusts; God sent fire from heaven to consume them.
remember Sodom and Gomorrah, that burned in unnatural Lustiest; God sent fire from heaven to consume them.
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But if they escape that, a worse is preparing, it will be at the last bitter as wormwood, sharper then a two-edged sword.
But if they escape that, a Worse is preparing, it will be At the last bitter as wormwood, sharper then a two-edged sword.
p-acp cs pns32 vvb cst, dt jc vbz vvg, pn31 vmb vbi p-acp dt ord j c-acp n1, jc cs dt j n1.
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Remember this ye haughty persons that speak swelling words of vanity, that wear Lord-ships on your backs, that spend so much time in trimming up that house of clay;
remember this you haughty Persons that speak swelling words of vanity, that wear Lordships on your backs, that spend so much time in trimming up that house of clay;
vvb d pn22 j n2 cst vvb j-vvg n2 pp-f n1, cst vvb n2 p-acp po22 n2, cst vvb av d n1 p-acp vvg a-acp d n1 pp-f n1;
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you men that are so effeminate, and women that are grown Monsters, wearing apparel against shamefastnesse, utility, and decency;
you men that Are so effeminate, and women that Are grown Monsters, wearing apparel against shamefastness, utility, and decency;
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you in whom nor Magistrate, nor Minister can work any reformation, but make idols of your selves;
you in whom nor Magistrate, nor Minister can work any Reformation, but make Idols of your selves;
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take heed God send not a rent instead of a girdle; and baldnesse instead of your borrowed, powdered, brayded hair.
take heed God send not a rend instead of a girdle; and baldness instead of your borrowed, powdered, braided hair.
vvb n1 np1 vvb xx dt n1 av pp-f dt n1; cc n1 av pp-f po22 j-vvn, j-vvn, j-vvn n1.
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Take heed God do not send an enemy to pull off your ridiculous apparel, and discover your shame to your reproach;
Take heed God do not send an enemy to pull off your ridiculous apparel, and discover your shame to your reproach;
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but if you escape here, you shall be sure to smart for it hereafter.
but if you escape Here, you shall be sure to smart for it hereafter.
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Remember this ye rich men, you that go clothed in purple and scarlet, and fare deliciously every day.
remember this you rich men, you that go clothed in purple and scarlet, and fare deliciously every day.
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It's impossible for those that live after the flesh to enter into heaven; its very difficult for a rich man not to live after the flesh.
It's impossible for those that live After the Flesh to enter into heaven; its very difficult for a rich man not to live After the Flesh.
pn31|vbz j p-acp d d vvb p-acp dt n1 pc-acp vvi p-acp n1; pn31|vbz av j p-acp dt j n1 xx pc-acp vvi p-acp dt n1.
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You may not do with your own what you will, not be proud of your own cloathes,
You may not do with your own what you will, not be proud of your own clothes,
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nor play the gluttons with your own food, nor be drunk with your own wine, nor lascivious with your own wives.
nor play the gluttons with your own food, nor be drunk with your own wine, nor lascivious with your own wives.
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Ere long God will pose yon with these two Quaeries; How you came by your wealth;
Ere long God will pose yond with these two Queries; How you Come by your wealth;
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and I will not bid you rememmember how much you have hoarded up by sacriledge, by oppression and cousenage:
and I will not bid you rememmember how much you have hoarded up by sacrilege, by oppression and cozenage:
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the second, How you have imployed it, in good chear, in brave apparel, so much for the satisfying of my voluptuous pleasure;
the second, How you have employed it, in good cheer, in brave apparel, so much for the satisfying of my voluptuous pleasure;
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scarce any for the glory of God in heaven, and poor Lazarus on earth. Your account will be woful, you stand in slippery places;
scarce any for the glory of God in heaven, and poor Lazarus on earth. Your account will be woeful, you stand in slippery places;
av-j d p-acp dt n1 pp-f np1 p-acp n1, cc j np1 p-acp n1. po22 n1 vmb vbi j, pn22 vvb p-acp j n2;
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therefore by how much wealth encreaseth, by so much had you need to be more watchful.
Therefore by how much wealth increases, by so much had you need to be more watchful.
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Oh remember this, all ye that forget God, lest he teare you in pieces when there is none to deliver.
O Remember this, all you that forget God, lest he tear you in Pieces when there is none to deliver.
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Let no man deceive you with vain words; for these things sake the wrath of God comes upon the childaen of disobedience; Let no man deceive you with vain words; for these things sake the wrath of God comes upon the childaen of disobedience;
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but if nothing will reclaim you, if you will not fear it, you must feel it.
but if nothing will reclaim you, if you will not Fear it, you must feel it.
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Go on then thou debauched sinner, let loose the reines to all licentiousnesse, please the flesh in all sensuality, eat, drink, and be merry;
Go on then thou debauched sinner, let lose the reins to all licentiousness, please the Flesh in all sensuality, eat, drink, and be merry;
vvb a-acp av pns21 j-vvn n1, vvb vvi dt n2 p-acp d n1, vvb dt n1 p-acp d n1, vvb, vvb, cc vbi j;
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account our words as wind, and death, and torment, as some Poetical fiction; cloath thy self in purple, and scarlet, and fare deliciously every day;
account our words as wind, and death, and torment, as Some Poetical fiction; cloth thy self in purple, and scarlet, and fare deliciously every day;
vvb po12 n2 p-acp n1, cc n1, cc n1, c-acp d j n1; n1 po21 n1 p-acp j-jn, cc j-jn, cc vvb av-j d n1;
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let the poor dye for want of thy superfluities, prefer thy dogs before poor Lazarus, live like an Epicure,
let the poor die for want of thy superfluities, prefer thy Dogs before poor Lazarus, live like an Epicure,
vvb dt j n1 p-acp n1 pp-f po21 n2, vvb po21 n2 p-acp j np1, vvb av-j dt n1,
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like a beast, like a devil; but remember that destruction will overtake thee as a whirlwind;
like a beast, like a Devil; but Remember that destruction will overtake thee as a whirlwind;
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unsatisfied hell will ere long send pale death, as an inexorable Sergeant to arrest thee,
unsatisfied hell will ere long send pale death, as an inexorable sergeant to arrest thee,
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and thou shalt be cast into prison, and not come thence till thou hast paid the uttermost farthing.
and thou shalt be cast into prison, and not come thence till thou hast paid the uttermost farthing.
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Time will come, when having irrecoverably lost the blessing with Esau, thou wilt howl; and say; Blesse me, even me also;
Time will come, when having irrecoverably lost the blessing with Esau, thou wilt howl; and say; Bless me, even me also;
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but there shall be no place for repentance. As a man that seeth a costly feast, when he himself is pined;
but there shall be no place for Repentance. As a man that sees a costly feast, when he himself is pined;
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thou shalt see Abraham, Isaac, and Jacob, set down at Gods Table, then shalt thou think, There is such a one whom I once scorned,
thou shalt see Abraham, Isaac, and Jacob, Set down At God's Table, then shalt thou think, There is such a one whom I once scorned,
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now he is comforted, I am tormented: Ah wretch that I am, I was invited as well as he; Alas!
now he is comforted, I am tormented: Ah wretch that I am, I was invited as well as he; Alas!
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how much precious time have I now mis-spent, wherein I might have gained much to mine own soul? how many admonitions have I contemned? and now it's irrecoverably come upon me.
how much precious time have I now misspent, wherein I might have gained much to mine own soul? how many admonitions have I contemned? and now it's irrecoverably come upon me.
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How ost hath Christ opened his wounds to heal me? stretched out his arms to receive me? intreated me not to grieve his Spirit,
How ost hath christ opened his wounds to heal me? stretched out his arms to receive me? entreated me not to grieve his Spirit,
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nor to crucifie him afresh? With what earnest sollicitations hath he wooed me to be reconciled,
nor to crucify him afresh? With what earnest solicitations hath he wooed me to be reconciled,
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but I would not? Oh what doth it profit me now that I have been cloathed in purple and scarlet!
but I would not? O what does it profit me now that I have been clothed in purple and scarlet!
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&c. How much better had it been for me to have been the very offscouring of the world, a worm and no man? yea, better for me that I had never been,
etc. How much better had it been for me to have been the very offscouring of the world, a worm and no man? yea, better for me that I had never been,
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or might yet at the last cease to be;
or might yet At the last cease to be;
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but all this is now justly come upon me, because I would not hear my Saviour,
but all this is now justly come upon me, Because I would not hear my Saviour,
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and his messengers, nor pity mine own soul; but while I was seeking my venison, have lost my blessing.
and his messengers, nor pity mine own soul; but while I was seeking my venison, have lost my blessing.
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But if all this will not avail, to dehort men from living after the flesh, give me leave to turn my speech to you Reverend Sages, whom under his Majesty, God hath placed at our stern.
But if all this will not avail, to dehort men from living After the Flesh, give me leave to turn my speech to you Reverend Sages, whom under his Majesty, God hath placed At our stern.
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Let it be your care to revive those gasping Lawes constituted against swearing, and surfeiting, and drunkennesse, &c. not onely for the punishing,
Let it be your care to revive those gasping Laws constituted against swearing, and surfeiting, and Drunkenness, etc. not only for the punishing,
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but for the preventing of this latter: for this purpose remember your oaths; do not play with the Evangelists, as it is the fault of too many;
but for the preventing of this latter: for this purpose Remember your Oaths; do not play with the Evangelists, as it is the fault of too many;
cc-acp p-acp dt vvg pp-f d d: c-acp d n1 vvb po22 n2; vdb xx vvi p-acp dt n2, c-acp pn31 vbz dt n1 pp-f av d;
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else you through your neglect, may bring ruine to the Land, and the blood of these men upon your heads. Impunitas ausum parit, ausus excessum;
Else you through your neglect, may bring ruin to the Land, and the blood of these men upon your Heads. Impunitas ausum parit, ausus excessum;
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so the sin will be ultimately terminated in you: and principally let your lives be exemplary, reform your families;
so the since will be ultimately terminated in you: and principally let your lives be exemplary, reform your families;
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let not your Cellars be turned into Ale-houses, nor your houses shops for the devil.
let not your Cellars be turned into Alehouses, nor your houses shops for the Devil.
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Tophet is enlarged for such that live after the flesh, and by their example draw others.
Tophet is enlarged for such that live After the Flesh, and by their Exampl draw Others.
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And you that have the Ecclesiastical power, Oh improve it to Gods glory, and for his sake quicken discipline against these walkers after the flesh;
And you that have the Ecclesiastical power, O improve it to God's glory, and for his sake quicken discipline against these walker's After the Flesh;
cc pn22 cst vhb dt j n1, uh vvb pn31 p-acp npg1 n1, cc p-acp po31 n1 vvi n1 p-acp d ng1 p-acp dt n1;
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If they will needs die, pull them by violence out of the fire.
If they will needs die, pull them by violence out of the fire.
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Let not the sword rust in the sheath, or if you do draw it, think it not enough to flourish it;
Let not the sword rust in the sheath, or if you do draw it, think it not enough to flourish it;
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and if you will strike, lay on upon these walkers after the flesh.
and if you will strike, lay on upon these walker's After the Flesh.
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Oh give not Church-Wardens cause to complain, that they still present, but can see no reformation;
O give not Church-Wardens cause to complain, that they still present, but can see no Reformation;
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nor the delinquent to boast that they can escape with a ten groats see;
nor the delinquent to boast that they can escape with a ten groats see;
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nor the soules of these men to complain hereafter, that if the flesh had been punished, the spirit had been saved in the day of Christ.
nor the Souls of these men to complain hereafter, that if the Flesh had been punished, the Spirit had been saved in the day of christ.
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Let Ministers preach, and people pray, and Magistrates punish, and delinquents reform, and all mourn,
Let Ministers preach, and people pray, and Magistrates Punish, and delinquents reform, and all mourn,
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lest our patient God, for our transcendent abominations cause our Land to spue out her Inhabitants.
lest our patient God, for our transcendent abominations cause our Land to spue out her Inhabitants.
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But if none of these will perswade, then let those that live after the flesh, know, that their destruction is from themselves:
But if none of these will persuade, then let those that live After the Flesh, know, that their destruction is from themselves:
cc-acp cs pi pp-f d vmb vvi, av vvb d cst vvb p-acp dt n1, vvb, cst po32 n1 vbz p-acp px32:
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God hath gathered the stones out of the vineyard by his preventing grace, fenced thee about, given thee the sweet influence of his grace, the former, and latter rain;
God hath gathered the stones out of the vineyard by his preventing grace, fenced thee about, given thee the sweet influence of his grace, the former, and latter rain;
np1 vhz vvn dt n2 av pp-f dt n1 p-acp po31 vvg n1, vvd pno21 a-acp, vvn pno21 dt j n1 pp-f po31 n1, dt j, cc d n1;
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and now judge thou who art a party, whether there hath any thing been wanting on Gods part, to make thee happy;
and now judge thou who art a party, whither there hath any thing been wanting on God's part, to make thee happy;
cc av vvb pns21 r-crq vb2r dt n1, cs pc-acp vhz d n1 vbn vvg p-acp ng1 n1, pc-acp vvi pno21 j;
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but thou wilt needs dye, not because thou lovest death, but sin which is the cause of it.
but thou wilt needs die, not Because thou Lovest death, but since which is the cause of it.
cc-acp pns21 vm2 av vvi, xx c-acp pns21 vv2 n1, cc-acp n1 r-crq vbz dt n1 pp-f pn31.
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And let us all remember, that our worst enemy is within us. Bern. Ipsi gestamus laqueum, nobiscum circumferimus inimicum;
And let us all Remember, that our worst enemy is within us. Bern. Ipsi gestamus laqueum, nobiscum circumferimus Inimicum;
cc vvb pno12 d vvi, cst po12 js n1 vbz p-acp pno12. np1 fw-la fw-la fw-la, fw-la fw-la fw-la;
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We carry a snare about with us, our own enemy is within us. We are beaten like Judah, with our own staffe, and manacled with our own bracelets;
We carry a snare about with us, our own enemy is within us. We Are beaten like Judah, with our own staff, and manacled with our own bracelets;
pns12 vvb dt n1 a-acp p-acp pno12, po12 d n1 vbz p-acp pno12. pns12 vbr vvn av-j np1, p-acp po12 d n1, cc vvn p-acp po12 d n2;
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yea, with Saul we slay our selves with our own sword.
yea, with Saul we slay our selves with our own sword.
uh, p-acp np1 pns12 vvb po12 n2 p-acp po12 d n1.
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It's a Serpent in our own bosome that stings us, Inimici hominis sunt ejus domestici, A mans foes are those of his own house.
It's a Serpent in our own bosom that stings us, Inimici hominis sunt His Domestici, A men foes Are those of his own house.
pn31|vbz dt n1 p-acp po12 d n1 cst vvz pno12, np1 fw-la fw-la fw-la fw-la, dt ng1 n2 vbr d pp-f po31 d n1.
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He that dips with us in the dish is it that betrayes us.
He that dips with us in the dish is it that betrays us.
pns31 cst vvz p-acp pno12 p-acp dt n1 vbz pn31 cst vvz pno12.
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Blame not Satan, or his instruments, these could not kill us, but that this Traytour opens the doors, their temptations else would fall like a spark of fire in the Sea, much lesse let us murmur against God;
Blame not Satan, or his Instruments, these could not kill us, but that this Traitor Opens the doors, their temptations Else would fallen like a spark of fire in the Sea, much less let us murmur against God;
vvb xx np1, cc po31 n2, d vmd xx vvi pno12, cc-acp cst d n1 vvz dt n2, po32 n2 av vmd vvi av-j dt n1 pp-f n1 p-acp dt n1, av-d av-dc vvi pno12 vvi p-acp np1;
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though he be the inflicting cause, yet sin is the meritorious.
though he be the inflicting cause, yet since is the meritorious.
cs pns31 vbb dt vvg n1, av n1 vbz dt j.
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Take heed of this enemy so much the rather, for it's a potent and politick enemy, being an old man that receives influence from the Devil;
Take heed of this enemy so much the rather, for it's a potent and politic enemy, being an old man that receives influence from the devil;
vvb n1 pp-f d n1 av av-d dt av-c, c-acp pn31|vbz dt j cc j n1, vbg dt j n1 cst vvz n1 p-acp dt n1;
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it's worse then the Devil, who hath some natural goodnesse, wisdome, and power, which in themselves are good, though by him abused.
it's Worse then the devil, who hath Some natural Goodness, Wisdom, and power, which in themselves Are good, though by him abused.
pn31|vbz av-jc cs dt n1, r-crq vhz d j n1, n1, cc n1, r-crq p-acp px32 vbr j, cs p-acp pno31 vvn.
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But in the flesh dwells no good thing, it fills the whole man full of impiety;
But in the Flesh dwells no good thing, it fills the Whole man full of impiety;
p-acp p-acp dt n1 vvz dx j n1, pn31 vvz dt j-jn n1 j pp-f n1;
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as the mind with wicked thoughts, making it like a dark filthy Dungeon, full of Snakes and Adders, destitute of heavenly light and heat;
as the mind with wicked thoughts, making it like a dark filthy Dungeon, full of Snakes and Adders, destitute of heavenly Light and heat;
c-acp dt n1 p-acp j n2, vvg pn31 av-j dt j j n1, j pp-f n2 cc n2, j pp-f j n1 cc n1;
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the imaginations of it onely evil continually;
the Imaginations of it only evil continually;
dt n2 pp-f pn31 av-j j-jn av-j;
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and if the best part be so, what is the worst? It's a store-house, or a common sewer of abominations, fills the eye full of Adultery, the countenance of wrath, makes the throat an open sepulchre, the tongue a world of wickednesse:
and if the best part be so, what is the worst? It's a storehouse, or a Common sewer of abominations, fills the eye full of Adultery, the countenance of wrath, makes the throat an open Sepulchre, the tongue a world of wickedness:
cc cs dt js n1 vbb av, q-crq vbz dt js? pn31|vbz dt n1, cc dt j n1 pp-f n2, vvz dt n1 j pp-f n1, dt n1 pp-f n1, vvz dt n1 dt j n1, dt n1 dt n1 pp-f n1:
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if a world in that little member;
if a world in that little member;
cs dt n1 p-acp d j n1;
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how many worlds in this little world of ours? fills the hand with extortion, makes the feet swift to shed blood;
how many world's in this little world of ours? fills the hand with extortion, makes the feet swift to shed blood;
c-crq d n2 p-acp d j n1 pp-f png12? vvz dt n1 p-acp n1, vvz dt n2 j pc-acp vvi n1;
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in a word, all the Devils brats are warmed, conceived, and bred in that wombe: it's an enemy to all Spiritual undertakings;
in a word, all the Devils brats Are warmed, conceived, and bred in that womb: it's an enemy to all Spiritual undertakings;
p-acp dt n1, d dt n2 n2 vbr vvn, vvn, cc vvn p-acp d n1: pn31|vbz dt n1 p-acp d j n2-vvg;
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what is wisdome to the Spirit, is foolishnesse to the flesh; what the one willeth, the other nilleth;
what is Wisdom to the Spirit, is foolishness to the Flesh; what the one wills, the other nilleth;
r-crq vbz n1 p-acp dt n1, vbz n1 p-acp dt n1; r-crq dt pi vvz, dt n-jn vvz;
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what the one endeavours, the other crosseth;
what the one endeavours, the other Crosseth;
q-crq dt crd n2, dt n-jn vvz;
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it breakes all Lawes, both of God and man, and makes unreasonable Lawes of its own, of sin and death, Rom. 7.23.8.2. Of sinne, therefore dishonourable to live after them, for it gives unreasonable command.
it breaks all Laws, both of God and man, and makes unreasonable Laws of its own, of since and death, Rom. 7.23.8.2. Of sin, Therefore dishonourable to live After them, for it gives unreasonable command.
pn31 vvz d n2, d pp-f np1 cc n1, cc vvz j n2 pp-f po31 d, pp-f n1 cc n1, np1 crd. pp-f n1, av j pc-acp vvi p-acp pno32, c-acp pn31 vvz j n1.
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He that obeyeth hath Chams curse, to be a servant of servants. But the service is dangerous, in that rewarded with such wages;
He that Obeyeth hath Chams curse, to be a servant of Servants. But the service is dangerous, in that rewarded with such wages;
pns31 cst vvz vhz ng1 vvi, pc-acp vbi dt n1 pp-f n2. p-acp dt n1 vbz j, p-acp cst vvd p-acp d n2;
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for the wages of sin is death; for the wages of since is death;
p-acp dt n2 pp-f n1 vbz n1;
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worse then for a man to serve at the Gallies all day, and be hanged at night.
Worse then for a man to serve At the Galleys all day, and be hanged At night.
av-jc cs p-acp dt n1 pc-acp vvi p-acp dt n2 d n1, cc vbi vvn p-acp n1.
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Therefore of all enemies, let us take most heed of our selves; these lusts within us fight agaist us, 1 Pet. 2.11. they hunt for the precious life;
Therefore of all enemies, let us take most heed of our selves; these Lustiest within us fight aghast us, 1 Pet. 2.11. they hunt for the precious life;
av pp-f d n2, vvb pno12 vvi ds n1 pp-f po12 n2; d n2 p-acp pno12 vvb vvd pno12, crd np1 crd. pns32 vvb p-acp dt j n1;
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and if we yeeld to them, we dye. He that soweth the wind, shall reape the whirlwind.
and if we yield to them, we die. He that Soweth the wind, shall reap the whirlwind.
cc cs pns12 vvb p-acp pno32, pns12 vvb. pns31 cst vvz dt n1, vmb vvi dt n1.
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If we sowe to the flesh, we shall of the flesh reape corruption; but he that soweth to the Spirit, shall of the Spirit reape life everlasting; If we sow to the Flesh, we shall of the Flesh reap corruption; but he that Soweth to the Spirit, shall of the Spirit reap life everlasting;
cs pns12 vvi p-acp dt n1, pns12 vmb pp-f dt n1 vvb n1; cc-acp pns31 cst vvz p-acp dt n1, vmb pp-f dt n1 vvb n1 j;
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For if ye live after the flesh, ye shall dye; but if ye by the Spirit mortifie the deeds of the body, ye shall live. For if you live After the Flesh, you shall die; but if you by the Spirit mortify the Deeds of the body, you shall live.
c-acp cs pn22 vvb p-acp dt n1, pn22 vmb vvi; cc-acp cs pn22 p-acp dt n1 vvi dt n2 pp-f dt n1, pn22 vmb vvi.
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But if ye by the Spirit, &c. Now I am fallen on the second Proposition, the Consolation. But if you by the Spirit, etc. Now I am fallen on the second Proposition, the Consolation.
cc-acp cs pn22 p-acp dt n1, av av pns11 vbm vvn p-acp dt ord n1, dt n1.
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Hitherto I have tyred your patience with a discourse of the works of darknesse, and a sad narration of death, the reward of such works;
Hitherto I have tired your patience with a discourse of the works of darkness, and a sad narration of death, the reward of such works;
av pns11 vhb vvn po22 n1 p-acp dt n1 pp-f dt n2 pp-f n1, cc dt j n1 pp-f n1, dt n1 pp-f d n2;
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give me leave now to entertain your ears with a more pleasing discourse of life, and of the narrow way that leads thither.
give me leave now to entertain your ears with a more pleasing discourse of life, and of the narrow Way that leads thither.
vvb pno11 vvi av pc-acp vvi po22 n2 p-acp dt av-dc j-vvg n1 pp-f n1, cc pp-f dt j n1 cst vvz av.
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If ye by the Spirit, &c. The flesh like a potent King domineers in a natural man,If you by the Spirit, etc. The Flesh like a potent King domineers in a natural man,
cs pn22 p-acp dt n1, av dt n1 av-j dt j n1 vvz p-acp dt j n1,
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and makes him yeeld obedience to it in the lusts thereof;
and makes him yield Obedience to it in the Lustiest thereof;
cc vvz pno31 vvi n1 p-acp pn31 p-acp dt n2 av;
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yea, in a regenerate man it remains, though weakned and wounded, like the Canaanites; if it cannot dwell in the City, it will lodge in the subburbs;
yea, in a regenerate man it remains, though weakened and wounded, like the Canaanites; if it cannot dwell in the city, it will lodge in the suburbs;
uh, p-acp dt j-vvn n1 pn31 vvz, cs vvn cc vvn, av-j dt np2; cs pn31 vmbx vvi p-acp dt n1, pn31 vmb vvi p-acp dt n2;
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though it raign not like a King, it will rebel like a Traytor, sometimes assaulting by open violence;
though it Reign not like a King, it will rebel like a Traitor, sometime assaulting by open violence;
cs pn31 vvi xx av-j dt n1, pn31 vmb vvi av-j dt n1, av vvg p-acp j n1;
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sometimes by secret ambushments, and hidden stratagems, undermining;
sometime by secret ambushments, and hidden stratagems, undermining;
av p-acp j-jn n2, cc j-vvn n2, vvg;
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so that while he dwells in this tabernacle of flesh, the flesh will continue in him;
so that while he dwells in this tabernacle of Flesh, the Flesh will continue in him;
av cst cs pns31 vvz p-acp d n1 pp-f n1, dt n1 vmb vvi p-acp pno31;
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his labour shall not end, so long as his life doth continue: while we live then we shall find work enough to keep under this rebel;
his labour shall not end, so long as his life does continue: while we live then we shall find work enough to keep under this rebel;
po31 n1 vmb xx vvi, av av-j c-acp po31 n1 vdz vvi: cs pns12 vvb av pns12 vmb vvi n1 av-d pc-acp vvi p-acp d n1;
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and to encourage us herein, God hath given us such an help as will effect it, his Spirit;
and to encourage us herein, God hath given us such an help as will Effect it, his Spirit;
cc pc-acp vvi pno12 av, np1 vhz vvn pno12 d dt n1 c-acp vmb vvi pn31, po31 n1;
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and propounded such a motive, as may spur on the dullest Laodicean, Ye shall live.
and propounded such a motive, as may spur on the dullest Laodicean, You shall live.
cc vvd d dt n1, c-acp vmb vvi p-acp dt js np1, pn22 vmb vvi.
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Here the Apostle doth these two things, 1. Proponit officium, If ye, &c. 2. Promittit mercedem. First the work, then the wages;
Here the Apostle does these two things, 1. Proponit officium, If you, etc. 2. Promittit mercedem. First the work, then the wages;
av dt n1 vdz d crd n2, crd fw-la fw-la, cs pn22, av crd np1 fw-la. ord dt n1, cs dt n2;
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first we must do the will of God, then receive the promise: first God must be glorified by us, and then he will glorifie us;
First we must do the will of God, then receive the promise: First God must be glorified by us, and then he will Glorify us;
ord pns12 vmb vdi dt n1 pp-f np1, av vvb dt n1: ord np1 vmb vbi vvn p-acp pno12, cc av pns31 vmb vvi pno12;
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the hardest that is first, and that we must look to, to mortifie; the sweetest comes last, and that God will care for, Ye shall live.
the Hardest that is First, and that we must look to, to mortify; the Sweetest comes last, and that God will care for, You shall live.
dt js cst vbz ord, cc cst pns12 vmb vvi p-acp, pc-acp vvi; dt js vvz ord, cc cst np1 vmb vvi p-acp, pn22 vmb vvi.
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In the first we note these particulars; 1. Octjectum, deeds of the body. 2. Actionem circa objectum, Ye must mortifie the deeds of the body.
In the First we note these particulars; 1. Octjectum, Deeds of the body. 2. Actionem circa Objectum, You must mortify the Deeds of the body.
p-acp dt ord pns12 vvb d n2-j; crd np1, n2 pp-f dt n1. crd fw-la fw-la fw-la, pn22 vmb vvi dt n2 pp-f dt n1.
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3. Causas hujus acticnis, principalem, the Spirit; minus principalem, we. First, for the object about which mortification is conversant, the deeds of the body.
3. Causas hujus acticnis, principalem, the Spirit; minus principalem, we. First, for the Object about which mortification is conversant, the Deeds of the body.
crd npg1 fw-la fw-la, fw-la, dt n1; fw-la fw-la, pns12. ord, p-acp dt n1 p-acp r-crq n1 vbz j, dt n2 pp-f dt n1.
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Here we must explicate both the fountain, and streams. Some understand a metonymie in this word body, so by it understand the natural body,
Here we must explicate both the fountain, and streams. some understand a metonymy in this word body, so by it understand the natural body,
av pns12 vmb vvi d dt n1, cc n2. d vvb dt n1 p-acp d n1 n1, av p-acp pn31 vvb dt j n1,
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because sin is acted by the body.
Because since is acted by the body.
c-acp n1 vbz vvn p-acp dt n1.
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Others understand it metaphorically of that old man, and masse of corruption that is in every man, called the body of sin, Rom. 6.6. & 7.24. Col. 2.11. for as the body is a totum integrum, consisting of many members, so is sin, Col. 3.4.
Others understand it metaphorically of that old man, and mass of corruption that is in every man, called the body of since, Rom. 6.6. & 7.24. Col. 2.11. for as the body is a totum integrum, consisting of many members, so is since, Col. 3.4.
ng2-jn vvb pn31 av-j pp-f d j n1, cc n1 pp-f n1 cst vbz p-acp d n1, vvd dt n1 pp-f n1, np1 crd. cc crd. np1 crd. c-acp c-acp dt n1 vbz dt fw-la n1, vvg pp-f d n2, av vbz n1, np1 crd.
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the head of sin, vain imaginations; the heart of sin, corrupt affections; the tongue of sin, rotten communication; the forehead of sin, impudent avouching; the hands and feet of sinne, wicked executions. Again,
the head of since, vain Imaginations; the heart of since, corrupt affections; the tongue of since, rotten communication; the forehead of since, impudent avouching; the hands and feet of sin, wicked executions. Again,
dt n1 pp-f n1, j n2; dt n1 pp-f n1, j n2; dt n1 pp-f n1, vvn n1; dt n1 pp-f n1, j vvg; dt n2 cc n2 pp-f n1, j n2. av,
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as the body hath its dimensions, so hath sin; it reacheth to heaven, and burneth to the lowest hell;
as the body hath its dimensions, so hath since; it reaches to heaven, and burns to the lowest hell;
c-acp dt n1 vhz po31 n2, av vhz n1; pn31 vvz p-acp n1, cc vvz p-acp dt js n1;
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is's of as great a latitude as Gods Commandments, which are exceeding broad. 3. As the body is knit together by joynts, and ligaments, so is sin.
is's of as great a latitude as God's commandments, which Are exceeding broad. 3. As the body is knit together by Joints, and ligaments, so is since.
ng1 pp-f a-acp j dt n1 p-acp npg1 n2, r-crq vbr vvg j. crd p-acp dt n1 vbz vvn av p-acp n2, cc n2, av vbz n1.
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If the foot of sin do but stirre, the whole body moves, as we see in the sin of Adam. He that offends in one, is guilty of all;
If the foot of since do but stir, the Whole body moves, as we see in the since of Adam. He that offends in one, is guilty of all;
cs dt n1 pp-f n1 vdb cc-acp vvi, dt j-jn n1 vvz, c-acp pns12 vvb p-acp dt n1 pp-f np1. pns31 cst vvz p-acp pi, vbz j pp-f d;
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he sins against the general equity of the Law, and righteousnesse of the Law-giver.
he Sins against the general equity of the Law, and righteousness of the Lawgiver.
pns31 vvz p-acp dt j n1 pp-f dt n1, cc n1 pp-f dt n1.
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As the body compasseth us about, so doth sin, it's peccatum circumstans; that for the first, by the body we mean the body of sin.
As the body Compasseth us about, so does sin, it's peccatum circumstans; that for the First, by the body we mean the body of since.
p-acp dt n1 vvz pno12 p-acp, av vdz vvi, pn31|vbz fw-la n2; cst p-acp dt ord, p-acp dt n1 pns12 vvb dt n1 pp-f n1.
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Secondly, For the deeds of the body. This old man, though old, yet is very stirring and operative.
Secondly, For the Deeds of the body. This old man, though old, yet is very stirring and operative.
ord, c-acp dt n2 pp-f dt n1. d j n1, cs j, av vbz av vvg cc j-jn.
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When men grow old, their apprehension is weak, their memory dull, the strong men bow, the whole man is feeble;
When men grow old, their apprehension is weak, their memory dull, the strong men bow, the Whole man is feeble;
c-crq n2 vvb j, po32 n1 vbz j, po32 n1 j, dt j n2 vvb, dt j-jn n1 vbz j;
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but it is not so in the body of sin, the older it is, the more vigorous, and lusty.
but it is not so in the body of since, the older it is, the more vigorous, and lusty.
cc-acp pn31 vbz xx av p-acp dt n1 pp-f n1, dt jc pn31 vbz, dt av-dc j, cc j.
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Nothing in the world so fruitful; though these are but NONLATINALPHABET, unfruitful works. Of Elements, none so fruitful as water;
Nothing in the world so fruitful; though these Are but, unfruitful works. Of Elements, none so fruitful as water;
pix p-acp dt n1 av j; cs d vbr p-acp, j n2. pp-f n2, pix av j c-acp n1;
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stinking puddles bring forth most troops of vermine. Some grounds yield two crops every year; some trees bear fruit twice, this all the year;
stinking puddles bring forth most troops of vermin. some grounds yield two crops every year; Some trees bear fruit twice, this all the year;
vvg n2 vvb av ds n2 pp-f n1. d n2 vvi crd n2 d n1; d n2 vvb n1 av, d d dt n1;
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some creatures breed every moneth, this every moment; and these brats are even conceived and born at once.
Some creatures breed every Monn, this every moment; and these brats Are even conceived and born At once.
d n2 vvi d n1, d d n1; cc d n2 vbr av vvn cc vvn p-acp a-acp.
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How many kinds are there of sins? and how many millions of each kind? Gal. 5.21. There is some of the progeny, it is progenies viperarum; all those irregular thoughts, affections, words and actions that passe from a man, come from hence.
How many Kinds Are there of Sins? and how many millions of each kind? Gal. 5.21. There is Some of the progeny, it is progenies viperarum; all those irregular thoughts, affections, words and actions that pass from a man, come from hence.
c-crq d n2 vbr a-acp pp-f n2? cc c-crq d crd pp-f d n1? np1 crd. pc-acp vbz d pp-f dt n1, pn31 vbz n2 fw-la; d d j n2, n2, n2 cc n2 cst vvb p-acp dt n1, vvb p-acp av.
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Now this body hath its activenesse from the parents, the father is the devil, a compasser;
Now this body hath its activeness from the Parents, the father is the Devil, a compasser;
av d n1 vhz po31 n1 p-acp dt n2, dt n1 vbz dt n1, dt n1;
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the soul the mother, in perpetual motion, and agitation. Now his own will enticeth him to these deeds;
the soul the mother, in perpetual motion, and agitation. Now his own will entices him to these Deeds;
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and he that is wilfully bent upon a thing, who can stay him? The Devil continually spurs him on,
and he that is wilfully bent upon a thing, who can stay him? The devil continually spurs him on,
cc pns31 cst vbz av-j vvn p-acp dt n1, r-crq vmb vvi pno31? dt n1 av-j vvz pno31 a-acp,
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and he must needs go whom the Devil drives;
and he must needs go whom the devil drives;
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he is further provoked by the world, by the men of the world, their perswasion as Solomon, their threats as Nebuchadnezzar, their promises as Balaam, their example as Jeroboam: by the things of the world;
he is further provoked by the world, by the men of the world, their persuasion as Solomon, their Treats as Nebuchadnezzar, their promises as balaam, their Exampl as Jeroboam: by the things of the world;
pns31 vbz av-jc vvn p-acp dt n1, p-acp dt n2 pp-f dt n1, po32 n1 p-acp np1, po32 n2 p-acp np1, po32 n2 p-acp np1, po32 n1 p-acp np1: p-acp dt n2 pp-f dt n1;
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there is at least a seeming lustre in the object that doth allure; Bathsheba's beauty, the rich wedge of gold, and the Babylonish garment.
there is At least a seeming lustre in the Object that does allure; Bathsheba's beauty, the rich wedge of gold, and the Babylonish garment.
pc-acp vbz p-acp ds dt j-vvg n1 p-acp dt n1 cst vdz vvi; npg1 n1, dt j n1 pp-f n1, cc dt np1 n1.
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When the Vessel sailes with the tide, and the sailes blown with such a gale, it must needs go apace.
When the Vessel sails with the tide, and the sails blown with such a gale, it must needs go apace.
c-crq dt n1 vvz p-acp dt n1, cc dt n2 vvn p-acp d dt n1, pn31 vmb av vvi av.
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There are deeds of the body which are natural, to eat, drink, sleep;
There Are Deeds of the body which Are natural, to eat, drink, sleep;
pc-acp vbr n2 pp-f dt n1 r-crq vbr j, pc-acp vvi, vvb, n1;
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voluntary, to walk, &c. but these are motus, & opera carnis peccatricis, these are they that must be mortified;
voluntary, to walk, etc. but these Are motus, & opera carnis peccatricis, these Are they that must be mortified;
j-jn, pc-acp vvi, av p-acp d vbr fw-la, cc fw-la fw-la fw-la, d vbr pns32 cst vmb vbi vvn;
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that is the second thing in the duty. Mortifie ] The body of death must be slain that we may live:
that is the second thing in the duty. Mortify ] The body of death must be slave that we may live:
d vbz dt ord n1 p-acp dt n1. vvi ] dt n1 pp-f n1 vmb vbi vvn cst pns12 vmb vvi:
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Thus if we will become wise, we must first be fooles; if rich, and have a Kingdome, poor in spirit; Thus if we will become wise, we must First be Fools; if rich, and have a Kingdom, poor in Spirit;
av cs pns12 vmb vvi j, pns12 vmb ord vbi n2; cs j, cc vhb dt n1, j p-acp n1;
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if free, put our necks under Christs yoke; if save our life; first lose it, if have a true being, old men must be born again;
if free, put our necks under Christ yoke; if save our life; First loose it, if have a true being, old men must be born again;
cs j, vvb po12 n2 p-acp npg1 n1; cs p-acp po12 n1; ord vvb pn31, cs vhb dt j vbg, j n2 vmb vbi vvn av;
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if have the life of grace here, and glory hereafter, first kill our sinful selves.
if have the life of grace Here, and glory hereafter, First kill our sinful selves.
cs vhb dt n1 pp-f n1 av, cc n1 av, ord vvi po12 j n2.
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To mortifie, is a Metaphor taken from Chirurgeons that use to mortifie that part they mean to cut off;
To mortify, is a Metaphor taken from Chirurgeons that use to mortify that part they mean to Cut off;
p-acp vvi, vbz dt n1 vvn p-acp n2 cst vvb pc-acp vvi d n1 pns32 vvb pc-acp vvi a-acp;
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so we must mortifie sin, that it may not live;
so we must mortify since, that it may not live;
av pns12 vmb vvi n1, cst pn31 vmb xx vvi;
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or if it live such a life as is left in the limbs when the head is struck off,
or if it live such a life as is left in the limbs when the head is struck off,
cc cs pn31 vvb d dt n1 c-acp vbz vvn p-acp dt n2 c-crq dt n1 vbz vvn a-acp,
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or as in those that have an Epilepsie, or as in old Abrahams body, which was as good as dead, unfit for generation.
or as in those that have an Epilepsy, or as in old Abrahams body, which was as good as dead, unfit for generation.
cc c-acp p-acp d cst vhb dt n1, cc c-acp p-acp j npg1 n1, r-crq vbds a-acp j c-acp j, j p-acp n1.
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The efficacy and power of these lusts must be slain, that they produce not new Monsters,
The efficacy and power of these Lustiest must be slave, that they produce not new Monsters,
dt n1 cc n1 pp-f d n2 vmb vbi vvn, cst pns32 vvb xx j n2,
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and so bring forth fruit unto death;
and so bring forth fruit unto death;
cc av vvb av n1 p-acp n1;
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that is, (as Cajetan tells us) insur gentes compescendo, ne insurgant domando, so mortifie them that they make no rebellion;
that is, (as Cajetan tells us) insur gentes compescendo, ne insurgant domando, so mortify them that they make no rebellion;
d vbz, (c-acp jp vvz pno12) n1 fw-la fw-la, ccx n1 fw-la, av vvi pno32 cst pns32 vvb dx n1;
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or if they do make insurrection, beat them down that they domineer not. So much for the second thing, the act.
or if they do make insurrection, beatrice them down that they domineer not. So much for the second thing, the act.
cc cs pns32 vdb vvi n1, vvb pno32 a-acp cst pns32 vvb xx. av av-d c-acp dt ord n1, dt n1.
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I come now to the causes. The principal is the Spirit.
I come now to the Causes. The principal is the Spirit.
pns11 vvb av p-acp dt n2. dt n-jn vbz dt n1.
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By the Spirit here (to omit other acceptations) we understand either the grace of the Spirit, or the Spirit of grace.
By the Spirit Here (to omit other acceptations) we understand either the grace of the Spirit, or the Spirit of grace.
p-acp dt n1 av (pc-acp vvi j-jn n2) pns12 vvb d dt n1 pp-f dt n1, cc dt n1 pp-f n1.
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If the former, then so far forth as it is enlivened, and actuated by the latter.
If the former, then so Far forth as it is enlivened, and actuated by the latter.
cs dt j, av av av-j av c-acp pn31 vbz vvn, cc vvn p-acp dt d.
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The Spirit dwells in all creatures by a general influence, in Christ by hypostatical union, in some men by creating in them extraordinary gifts, NONLATINALPHABET;
The Spirit dwells in all creatures by a general influence, in christ by hypostatical Union, in Some men by creating in them extraordinary Gifts,;
dt n1 vvz p-acp d n2 p-acp dt j n1, p-acp np1 p-acp j n1, p-acp d n2 p-acp vvg p-acp pno32 j n2,;
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in the elect by effectual operation.
in the elect by effectual operation.
p-acp dt j-vvn p-acp j n1.
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And if the essence of the Spirit be in us, it is in us, not as an essential part, that were to deify man;
And if the essence of the Spirit be in us, it is in us, not as an essential part, that were to deify man;
cc cs dt n1 pp-f dt n1 vbb p-acp pno12, pn31 vbz p-acp pno12, xx p-acp dt j n1, cst vbdr pc-acp vvi n1;
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nor united personally unto us, for then should the third person be incarnate as well as the second;
nor united personally unto us, for then should the third person be incarnate as well as the second;
ccx vvn av-j p-acp pno12, c-acp av vmd dt ord n1 vbb j c-acp av c-acp dt ord;
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but dwelling in Christ as the head, in an unspeakable manner diffused unto us.
but Dwelling in christ as the head, in an unspeakable manner diffused unto us.
cc-acp vvg p-acp np1 p-acp dt n1, p-acp dt j n1 vvn p-acp pno12.
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Thus the devil dwells in the children of disobedience, not by communicating his essence to them,
Thus the Devil dwells in the children of disobedience, not by communicating his essence to them,
av dt n1 vvz p-acp dt n2 pp-f n1, xx p-acp vvg po31 n1 p-acp pno32,
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for then they should be incarnate devills, but taking possession of them as his vassals, blinding their minds, hardening their hearts, infusing malice into their wills, leading them captive, till at the last he bring them to the pit of destruction.
for then they should be incarnate Devils, but taking possession of them as his vassals, blinding their minds, hardening their hearts, infusing malice into their wills, leading them captive, till At the last he bring them to the pit of destruction.
c-acp cs pns32 vmd vbi j n2, cc-acp vvg n1 pp-f pno32 p-acp po31 n2, vvg po32 n2, vvg po32 n2, vvg n1 p-acp po32 n2, vvg pno32 j-jn, c-acp p-acp dt ord pns31 vvb pno32 p-acp dt n1 pp-f n1.
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But hath man the command of the Spirit? But the Spirit and Gods Ordinances are not separated, unlesse for our fault.
But hath man the command of the Spirit? But the Spirit and God's Ordinances Are not separated, unless for our fault.
p-acp vhz n1 dt n1 pp-f dt n1? p-acp dt n1 cc ng1 n2 vbr xx vvn, cs p-acp po12 n1.
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But is the Spirit our instrument? No, but we the Spirits;
But is the Spirit our Instrument? No, but we the Spirits;
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for God infuseth into us this supernatural principle, whereby we are inabled to work, and then quickeneth it up by moral perswasion.
for God infuseth into us this supernatural principle, whereby we Are enabled to work, and then Quickeneth it up by moral persuasion.
p-acp np1 vvz p-acp pno12 d j n1, c-crq pns12 vbr vvn pc-acp vvi, cc av vvz pn31 a-acp p-acp j n1.
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But how doth the Spirit mortifie? It's that light that doth detect those deeds of the body:
But how does the Spirit mortify? It's that Light that does detect those Deeds of the body:
p-acp q-crq vdz dt n1 vvi? pn31|vbz d n1 cst vdz vvi d n2 pp-f dt n1:
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it's contrary to them, and stirs up hatred against them: it's the Spirit of grace which makes us pray against them;
it's contrary to them, and stirs up hatred against them: it's the Spirit of grace which makes us pray against them;
pn31|vbz j-jn p-acp pno32, cc vvz a-acp n1 p-acp pno32: pn31|vbz dt n1 pp-f n1 r-crq vvz pno12 vvi p-acp pno32;
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it's our remembrance that brings to our mind the Scripture, that declares the odiousnesse and danger of them;
it's our remembrance that brings to our mind the Scripture, that declares the odiousness and danger of them;
pn31|vbz po12 n1 cst vvz p-acp po12 n1 dt n1, cst vvz dt n1 cc n1 pp-f pno32;
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it's the mighty power of God, that crusheth these brats in pieces:
it's the mighty power of God, that crushes these brats in Pieces:
pn31|vbz dt j n1 pp-f np1, cst vvz d n2 p-acp n2:
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it's that which doth co-operate with the Word, and prayer, and tears, and affliction, and fasting, whereby the flesh is beaten down.
it's that which does cooperate with the Word, and prayer, and tears, and affliction, and fasting, whereby the Flesh is beaten down.
pn31|vbz d r-crq vdz j p-acp dt n1, cc n1, cc n2, cc n1, cc vvg, c-crq dt n1 vbz vvn a-acp.
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That the Spirit worketh, we evidently feel, but how, we cannot certainly define:
That the Spirit works, we evidently feel, but how, we cannot Certainly define:
cst dt n1 vvz, pns12 av-j vvb, cc-acp q-crq, pns12 vmbx av-j vvi:
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for if the operation of the wind, the framing of the body in the womb be so strange, much more that of the Spirit. The lesse-principal cause, We.
for if the operation of the wind, the framing of the body in the womb be so strange, much more that of the Spirit. The less-principal cause, We.
c-acp cs dt n1 pp-f dt n1, dt vvg pp-f dt n1 p-acp dt n1 vbb av j, av-d av-dc d pp-f dt n1. dt j n1, pns12.
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The Spirit quickens us being dead, and being quickened we must act by the Spirit. The Spirit quickens us being dead, and being quickened we must act by the Spirit.
dt n1 vvz pno12 vbg j, cc vbg vvn pns12 vmb vvi p-acp dt n1.
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In the receiving the first grace man is a meer passive, habet se ut materia: in the second partly active, partly passive; active, we must mortify;
In the receiving the First grace man is a mere passive, habet se ut materia: in the second partly active, partly passive; active, we must mortify;
p-acp dt vvg dt ord n1 n1 vbz dt j j, fw-la fw-la fw-la fw-la: p-acp dt ord av j, av j; j, pns12 vmb vvi;
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passive, for it must be by the Spirit;
passive, for it must be by the Spirit;
j, c-acp pn31 vmb vbi p-acp dt n1;
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and as St. Aug. Gratia non credit, non resipiscit, non sperat, non obtemperat Deo, sed homo per gratiam;
and as Saint Aug. Gratia non credit, non resipiscit, non Hopes, non obtemperat God, sed homo per gratiam;
cc c-acp n1 np1 np1 fw-fr n1, fw-fr fw-la, fw-fr j, fw-fr j fw-la, fw-la fw-la fw-la fw-la;
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Grace believes not, repents not, hopes not, obeys not God, but man by grace. So we say, Spiritus non mortificat, sed homo per Spiritum;
Grace believes not, repents not, hope's not, obeys not God, but man by grace. So we say, Spiritus non mortificat, sed homo per Spiritum;
n1 vvz xx, vvz xx, vvz xx, vvz xx np1, cc-acp n1 p-acp n1. av pns12 vvb, fw-la fw-fr fw-la, fw-la fw-la fw-la fw-la;
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The Spirit mortifies not, but man by the Spirit; that we might not be proud or self confident, not we, but the Spirit;
The Spirit Mortifies not, but man by the Spirit; that we might not be proud or self confident, not we, but the Spirit;
dt n1 vvz xx, cc-acp n1 p-acp dt n1; cst pns12 vmd xx vbi j cc n1 j, xx pns12, cc-acp dt n1;
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that we might not be slothful, or negligent, we must do it by the Spirit;
that we might not be slothful, or negligent, we must do it by the Spirit;
cst pns12 vmd xx vbi j, cc j, pns12 vmb vdi pn31 p-acp dt n1;
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that we might avoid all straines of Popery and Pelagianism, it is the Spirit which quickens us at the first,
that we might avoid all strains of Popery and Pelagianism, it is the Spirit which quickens us At the First,
cst pns12 vmd vvi d n2 pp-f n1 cc n1, pn31 vbz dt n1 r-crq vvz pno12 p-acp dt ord,
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and doth continually send us fresh supplies against the flesh;
and does continually send us fresh supplies against the Flesh;
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that we might not be taken with the idle fancies or doting dreames and crotchets of the Familists, we must mortifie by the Spirit.
that we might not be taken with the idle fancies or doting dreams and crotchets of the Familists, we must mortify by the Spirit.
cst pns12 vmd xx vbi vvn p-acp dt j n2 cc j-vvg n2 cc n2 pp-f dt np2, pns12 vmb vvi p-acp dt n1.
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As we cannot mortifie without the Spirit, so the Spirit will not without us.
As we cannot mortify without the Spirit, so the Spirit will not without us.
c-acp pns12 vmbx vvi p-acp dt n1, av dt n1 vmb xx p-acp pno12.
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Ye shall live. Having now done with the duty, we come to the reward, and what is better then life? God is pleased to be stiled a living God. You shall live. Having now done with the duty, we come to the reward, and what is better then life? God is pleased to be styled a living God.
pn22 vmb vvi. vhg av vdn p-acp dt n1, pns12 vvb p-acp dt n1, cc r-crq vbz jc cs n1? np1 vbz vvn pc-acp vbi vvn dt j-vvg np1.
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This is that which every eye looks at, every heart breaths after, in which the vastest desire is satisfied, beyond which the mind knowes nothing,
This is that which every eye looks At, every heart breathes After, in which the vastest desire is satisfied, beyond which the mind knows nothing,
d vbz d r-crq d n1 vvz p-acp, d n1 vvz a-acp, p-acp r-crq dt js n1 vbz vvn, p-acp r-crq dt n1 vvz pix,
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nor the will desires any thing that might make it happy.
nor the will Desires any thing that might make it happy.
ccx dt n1 vvz d n1 cst vmd vvi pn31 j.
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By life here we do not understand the uncreated life of God, but the created life of man, which is twofold:
By life Here we do not understand the uncreated life of God, but the created life of man, which is twofold:
p-acp n1 av pns12 vdb xx vvi dt j n1 pp-f np1, cc-acp dt j-vvn n1 pp-f n1, r-crq vbz j:
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corporal, the union of the soul with the body; spiritual, the union of God with the soul.
corporal, the Union of the soul with the body; spiritual, the Union of God with the soul.
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Indeed there is a natural life of the soul, like that of Angels, in which sense damned spirits may be said to live;
Indeed there is a natural life of the soul, like that of Angels, in which sense damned spirits may be said to live;
np1 a-acp vbz dt j n1 pp-f dt n1, av-j d pp-f n2, p-acp r-crq n1 vvn n2 vmb vbi vvn pc-acp vvi;
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this was the eternity the Philosophers knew of.
this was the eternity the Philosophers knew of.
d vbds dt n1 dt n2 vvd pp-f.
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So Aristotle, NONLATINALPHABET, this being concreated with the soul cannot be taken away, but by annihilating of it.
So Aristotle,, this being Concreated with the soul cannot be taken away, but by annihilating of it.
np1 np1,, d vbg j p-acp dt n1 vmbx vbi vvn av, cc-acp p-acp vvg pp-f pn31.
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The soul considered spiritually may be dead while it thus lives, if it be separated from God in regard of holinesse and happinesse.
The soul considered spiritually may be dead while it thus lives, if it be separated from God in regard of holiness and happiness.
dt n1 vvd av-j vmb vbi j cs pn31 av vvz, cs pn31 vbb vvn p-acp np1 p-acp n1 pp-f n1 cc n1.
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We will briefly see what this includes, Ye shall live, that is, ye shall not dye;
We will briefly see what this includes, You shall live, that is, you shall not die;
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and how happy would the damned spirits think themselves, if they might not dye, though they might not live, that indeed they might not be at all rather then so miserable!
and how happy would the damned spirits think themselves, if they might not die, though they might not live, that indeed they might not be At all rather then so miserable!
cc c-crq j vmd dt j-vvn n2 vvb px32, cs pns32 vmd xx vvi, cs pns32 vmd xx vvi, cst av pns32 vmd xx vbi p-acp d av-c av av j!
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Ye shall live, That is, a happy life here, a natural life full of joy and comfort. You shall live, That is, a happy life Here, a natural life full of joy and Comfort.
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Godlinesse, which includes mortification, hath the promise of this life; our cloathes shall warm us, our food nonrish us.
Godliness, which includes mortification, hath the promise of this life; our clothes shall warm us, our food nonrish us.
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Though men out of Covenant have a right to these, if they come by them lawfully,
Though men out of Covenant have a right to these, if they come by them lawfully,
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yet a sanctified use they have not, but by vertue of the Covenant, as our cloaths receive heat from us, and then warm us.
yet a sanctified use they have not, but by virtue of the Covenant, as our clothes receive heat from us, and then warm us.
av dt j-vvn n1 pns32 vhb xx, cc-acp p-acp n1 pp-f dt n1, c-acp po12 n2 vvi n1 p-acp pno12, cc av vvb pno12.
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You shall live when you die, and death shall be as the port, after all the tossings and tumults of this life, the Physician that cures all diseases, the point that puts a period to all our labours;
You shall live when you die, and death shall be as the port, After all the tossings and tumults of this life, the physician that cures all diseases, the point that puts a Period to all our labours;
pn22 vmb vvi c-crq pn22 vvb, cc n1 vmb vbi p-acp dt n1, p-acp d dt n2-vvg cc n2 pp-f d n1, dt n1 cst vvz d n2, dt n1 cst vvz dt n1 p-acp d po12 n2;
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it's the reward of piety, at the least an entrance into that reward, and the birth-day of eternity, the end of our sorrow, the way to our Countrey, the beginning of glory, a general antidote for all aggrievances.
it's the reward of piety, At the least an Entrance into that reward, and the birthday of eternity, the end of our sorrow, the Way to our Country, the beginning of glory, a general antidote for all aggrievances.
pn31|vbz dt n1 pp-f n1, p-acp dt ds dt n1 p-acp d n1, cc dt n1 pp-f n1, dt n1 pp-f po12 n1, dt n1 p-acp po12 n1, dt n1 pp-f n1, dt j n1 p-acp d n2.
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God is their God while they live in the grave, and hath engaged his Word to restore them at the last day.
God is their God while they live in the grave, and hath engaged his Word to restore them At the last day.
np1 vbz po32 n1 cs pns32 vvb p-acp dt n1, cc vhz vvn po31 n1 pc-acp vvi pno32 p-acp dt ord n1.
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He that believeth in me shall live, though he dye; and he that liveth, and believeth in me, shall never dye. Vitam non eripit, sed intermittit. He that Believeth in me shall live, though he die; and he that lives, and Believeth in me, shall never die. Vitam non eripit, sed intermittit.
pns31 cst vvz p-acp pno11 vmb vvi, cs pns31 vvb; cc pns31 cst vvz, cc vvz p-acp pno11, vmb av-x vvi. fw-la fw-fr fw-la, fw-la fw-la.
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But the spiritual life of a Christian is that which is most excellent, and that flowes from the union of God with the soul, distinguished into degrees:
But the spiritual life of a Christian is that which is most excellent, and that flows from the Union of God with the soul, distinguished into Degrees:
p-acp dt j n1 pp-f dt njp vbz d r-crq vbz av-ds j, cc d vvz p-acp dt n1 pp-f np1 p-acp dt n1, vvn p-acp n2:
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the first from conversion to the time of death, when God by his Spirit breathes on the dead lump of sin and clay,
the First from conversion to the time of death, when God by his Spirit breathes on the dead lump of since and clay,
dt ord p-acp n1 p-acp dt n1 pp-f n1, c-crq np1 p-acp po31 n1 vvz p-acp dt j n1 pp-f n1 cc n1,
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and makes it a glorious creature after his own Image, Joh. 5.24. This is called the life of God, Eph. 4.18. because it comes from God as the fountain, insomuch that he doth live in them;
and makes it a glorious creature After his own Image, John 5.24. This is called the life of God, Ephesians 4.18. Because it comes from God as the fountain, insomuch that he does live in them;
cc vvz pn31 dt j n1 p-acp po31 d n1, np1 crd. d vbz vvn dt n1 pp-f np1, np1 crd. c-acp pn31 vvz p-acp np1 p-acp dt n1, av cst pns31 vdz vvi p-acp pno32;
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and if God be at all the life and soul of the world, (as the Platonists say) it is meant of Christians principally.
and if God be At all the life and soul of the world, (as the Platonists say) it is meant of Christians principally.
cc cs np1 vbb p-acp d dt n1 cc n1 pp-f dt n1, (c-acp dt np1 vvb) pn31 vbz vvn pp-f np1 av-jn.
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The entrance into this life is through the gate of regeneration, this parallells that vitam plantae, and that first degree of natural life in the womb.
The Entrance into this life is through the gate of regeneration, this parallels that vitam plantae, and that First degree of natural life in the womb.
dt n1 p-acp d n1 vbz p-acp dt n1 pp-f n1, d n2 cst fw-la fw-la, cc d ord n1 pp-f j n1 p-acp dt n1.
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Ye shall live; That is, the life of grace.You shall live; That is, the life of grace.
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Secondly, Ye shall live, the life of glory in the first degree, from the death of the body to the resurrection of it;
Secondly, You shall live, the life of glory in the First degree, from the death of the body to the resurrection of it;
ord, pn22 vmb vvi, dt n1 pp-f n1 p-acp dt ord n1, p-acp dt n1 pp-f dt n1 p-acp dt n1 pp-f pn31;
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When the body sleepeth in the grave sweetned by Christs burial, the soul shall be carried by the ministery of Angels into Abrahams bosome, Luk. 16.22.
When the body Sleepeth in the grave sweetened by Christ burial, the soul shall be carried by the Ministry of Angels into Abrahams bosom, Luk. 16.22.
c-crq dt n1 vvz p-acp dt n1 vvn p-acp npg1 n1, dt n1 vmb vbi vvn p-acp dt n1 pp-f n2 p-acp npg1 n1, np1 crd.
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Though there be not in this estate a plenary consummation of happinesse, 1 Tim. 4.8. Apcc. 6.9. yet the Spirit returnes to God, Eccles. 12.7. to Christ, Phil. 1.23. it rests from labour, is in comfort, so it was said of Lazarus, Luk. 16.25. to Paradise, so to the thief, Matth. 24.32. Luk. 23.43. Without doubt with great solemnity, and joy do the holy Saints and Angels receive the soul into heaven;
Though there be not in this estate a plenary consummation of happiness, 1 Tim. 4.8. Apocrypha 6.9. yet the Spirit returns to God, Eccles. 12.7. to christ, Philip 1.23. it rests from labour, is in Comfort, so it was said of Lazarus, Luk. 16.25. to Paradise, so to the thief, Matthew 24.32. Luk. 23.43. Without doubt with great solemnity, and joy do the holy Saints and Angels receive the soul into heaven;
cs pc-acp vbb xx p-acp d n1 dt j-jn n1 pp-f n1, crd np1 crd. np1 crd. av dt n1 n2 p-acp np1, np1 crd. p-acp np1, np1 crd. pn31 vvz p-acp n1, vbz p-acp n1, av pn31 vbds vvn pp-f np1, np1 crd. p-acp n1, av p-acp dt n1, np1 crd. np1 crd. p-acp n1 p-acp j n1, cc n1 vdb dt j n2 cc n2 vvb dt n1 p-acp n1;
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into this degree we enter by the gate of death, and it parallels the life of an animal,
into this degree we enter by the gate of death, and it parallels the life of an animal,
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and the second degree of natural life in men, from the birth till they come to the use of reason.
and the second degree of natural life in men, from the birth till they come to the use of reason.
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In the second degree, you shall live the life of glory in regard of the consummation of it, from the day of the resurrection to all eternity, enjoying the full vision, and fruition of God:
In the second degree, you shall live the life of glory in regard of the consummation of it, from the day of the resurrection to all eternity, enjoying the full vision, and fruition of God:
p-acp dt ord n1, pn22 vmb vvi dt n1 pp-f n1 p-acp n1 pp-f dt n1 pp-f pn31, p-acp dt n1 pp-f dt n1 p-acp d n1, vvg dt j n1, cc n1 pp-f np1:
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where you shall see God sitting on his throne in inaccessible light, and Jesus Christ sitting on his right hand with an innumerable company of Saints and Angels attending on him, all shining as the Sun in the Firmament, where all sorrow ceaseth for ever,
where you shall see God sitting on his throne in inaccessible Light, and jesus christ sitting on his right hand with an innumerable company of Saints and Angels attending on him, all shining as the Sun in the Firmament, where all sorrow ceases for ever,
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and a confluence of all desirable happinesse. It may be some will enquire what our conversation shall be there;
and a confluence of all desirable happiness. It may be Some will inquire what our Conversation shall be there;
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for your meat and drinke, there is Angels food, a tree of life; for your apparel, long white robes of righteousnesse;
for your meat and drink, there is Angels food, a tree of life; for your apparel, long white robes of righteousness;
p-acp po22 n1 cc vvi, pc-acp vbz n2 n1, dt n1 pp-f n1; p-acp po22 n1, av-j j-jn n2 pp-f n1;
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for your musicke, a quire of Angels;
for your music, a choir of Angels;
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riches and glory are in this place, the house is made of gold, and the pavements of precious stones.
riches and glory Are in this place, the house is made of gold, and the pavements of precious stones.
n2 cc n1 vbr p-acp d n1, dt n1 vbz vvn pp-f n1, cc dt n2 pp-f j n2.
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As for honour, every man shall be a king, and reigne in blisse; and for delight, at his right hand there are pleasures for evermore;
As for honour, every man shall be a King, and Reign in bliss; and for delight, At his right hand there Are pleasures for evermore;
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for knowledge, we shall see face to face; and for liberty, the body shall be made spiritual;
for knowledge, we shall see face to face; and for liberty, the body shall be made spiritual;
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Siquidem ubi volet spiritus, ibi erit corpus. Siquidem ubi volet spiritus, There erit corpus.
fw-la fw-la n1 fw-la, fw-la fw-la fw-la.
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In a word, they shall enjoy God, in whom is eminently contained all persection, and glory.
In a word, they shall enjoy God, in whom is eminently contained all persecution, and glory.
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If a little earthly glory amaze, as it did Herod, what will that above do? If there be such glory in Gods footstoole, what is there in his throne? Si tanta nobis tribuis in carcere, quid dabis in patria? Si tanta tribuis inimicis, quid amicis? If, O Lord, thou givest us so much in the land of our pilgrimage, what wilt thou give us in our own countrey? if so much to thine enemies, what wilt thou give to thy friends? The Hebrews report,
If a little earthly glory amaze, as it did Herod, what will that above do? If there be such glory in God's footstool, what is there in his throne? Si tanta nobis tribuis in carcere, quid Dabis in patria? Si tanta tribuis inimicis, quid amicis? If, Oh Lord, thou givest us so much in the land of our pilgrimage, what wilt thou give us in our own country? if so much to thine enemies, what wilt thou give to thy Friends? The Hebrews report,
cs dt j j n1 vvi, c-acp pn31 vdd np1, r-crq vmb d p-acp vdi? cs pc-acp vbb d n1 p-acp ng1 n1, r-crq vbz a-acp p-acp po31 n1? fw-mi fw-mi fw-la fw-la p-acp fw-la, fw-la fw-la p-acp fw-la? fw-mi fw-mi fw-la fw-la, fw-la fw-la? cs, uh n1, pns21 vv2 pno12 av av-d p-acp dt n1 pp-f po12 n1, q-crq vm2 pns21 vvi pno12 p-acp po12 d n1? cs av av-d p-acp po21 n2, q-crq vm2 pns21 vvi p-acp po21 n2? dt njp2 n1,
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how truely I know not, that when Joseph had gathered much corne in Aegypt, he threw the chaffe into the river Nilus, that so floating to the neighbour-Cities,
how truly I know not, that when Joseph had gathered much corn in Egypt, he threw the chaff into the river Nilus, that so floating to the neighbour-Cities,
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and Nations, they might know what abundance was laid up, not for themselves alone, but for their neighbours also:
and nations, they might know what abundance was laid up, not for themselves alone, but for their neighbours also:
cc n2, pns32 vmd vvi r-crq n1 vbds vvn a-acp, xx p-acp px32 av-j, cc-acp p-acp po32 n2 av:
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so God to make us know what glory is in heaven, hath thrown some huskes to us here, that so tasting the sweetnesse of these things we might asspire to his bounty above.
so God to make us know what glory is in heaven, hath thrown Some husks to us Here, that so tasting the sweetness of these things we might asspire to his bounty above.
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And surely, if the outward pavement of the base Court doth so glitter with stars, what is there within? Though we cannot measure the content of the soule by the outside of the house, no more then you can measure the comforts of a Christian by the gay outside of a Church.
And surely, if the outward pavement of the base Court does so glitter with Stars, what is there within? Though we cannot measure the content of the soul by the outside of the house, no more then you can measure the comforts of a Christian by the gay outside of a Church.
cc av-j, cs dt j n1 pp-f dt j n1 vdz av j p-acp n2, r-crq vbz a-acp a-acp? cs pns12 vmbx vvi dt n1 pp-f dt n1 p-acp dt n1-an pp-f dt n1, av-dx dc cs pn22 vmb vvi dt n2 pp-f dt njp p-acp dt j n1-an pp-f dt n1.
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If I should undertake a full relation of this, my muddy expressions would cloud it from you more then declare it;
If I should undertake a full Relation of this, my muddy expressions would cloud it from you more then declare it;
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therefore I leave it to your apprehension, as a thing beyond expression, yea, beyond conceit, while we dwell in these houses of clay.
Therefore I leave it to your apprehension, as a thing beyond expression, yea, beyond conceit, while we dwell in these houses of clay.
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If Moses his face did shine with conversing with God; if the Disciples were so ravished in the transfiguratiou;
If Moses his face did shine with conversing with God; if the Disciples were so ravished in the transfiguratiou;
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if S. Paul that saw not all, saw more then he could utter;
if S. Paul that saw not all, saw more then he could utter;
cs n1 np1 cst vvd xx d, vvd av-dc cs pns31 vmd vvi;
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and if the soules of Gods people are filled with unspeakable joy, and satisfied as with marrow,
and if the Souls of God's people Are filled with unspeakable joy, and satisfied as with marrow,
cc cs dt n2 pp-f npg1 n1 vbr vvn p-acp j n1, cc vvn a-acp p-acp n1,
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and fatnesse, that see, and enjoy God but in part here obscurely; there is somthing transcendent in the perfect vision and fruition of God.
and fatness, that see, and enjoy God but in part Here obscurely; there is something transcendent in the perfect vision and fruition of God.
cc n1, cst vvb, cc vvi np1 cc-acp p-acp n1 av av-j; pc-acp vbz pi j p-acp dt j n1 cc n1 pp-f np1.
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These little baites serve to stay our stomacks till we come to that glorious repast.
These little baits serve to stay our stomachs till we come to that glorious repast.
np1 j n2 vvb pc-acp vvi po12 n2 c-acp pns12 vvb p-acp d j n1.
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Aug. Quod Deus praepara vit diligentibus, fide non accipitur, spe non attingitur, charitate non comprehenditur, acquiri potest, aestimari non potest: Aug. Quod Deus praepara vit diligentibus, fide non accipitur, See non attingitur, charitate non comprehenditur, Acquire potest, Aestimari non potest:
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Faith cannot comprehend, hope cannot reach, charity cannot fathome, what God hath prepared for those that love him;
Faith cannot comprehend, hope cannot reach, charity cannot fathom, what God hath prepared for those that love him;
n1 vmbx vvi, n1 vmbx vvi, n1 vmbx n1, r-crq np1 vhz vvn p-acp d cst vvb pno31;
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obtained it may be, but never to its worth valued, and esteemed. And elsewhere, Facilius possumus dicere quid ibi non sit, quam quid sit:
obtained it may be, but never to its worth valued, and esteemed. And elsewhere, Facilius possumus dicere quid There non sit, quam quid sit:
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non est ibi mors, non est luctus, &c. We can more easily say what there is not there, then what there is:non est There mors, non est Luctus, etc. We can more Easily say what there is not there, then what there is:
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there is no death, no mourning, &c. Let us labour to walke in the way,
there is no death, no mourning, etc. Let us labour to walk in the Way,
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then we shall experimentally feel it, and then even laugh at our scanty expressions when the soule being filled with admiration shall cry out, How full of glory art thou O Lord, and this heavenly Paradise of thine!
then we shall experimentally feel it, and then even laugh At our scanty expressions when the soul being filled with admiration shall cry out, How full of glory art thou Oh Lord, and this heavenly Paradise of thine!
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I have heard of thee by thy Prophets, and Apostles, but the one halfe hath not been resolved.
I have herd of thee by thy prophets, and Apostles, but the one half hath not been resolved.
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Oh blessed is the man that heareth thy wisdome, seeth, and enjoyeth thy glory.
O blessed is the man that hears thy Wisdom, sees, and Enjoyeth thy glory.
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But by the way note here, that life is referred to mortification, not as the proper cause.
But by the Way note Here, that life is referred to mortification, not as the proper cause.
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He that lives after the flesh, shall dye, by his own merit;
He that lives After the Flesh, shall die, by his own merit;
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but he that lives after the Spirit, shall live by Gods mercy, and the merit of Christ;
but he that lives After the Spirit, shall live by God's mercy, and the merit of christ;
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for he that lives after the flesh, acts by a principle of his own; but he that by the Spirit, from an hgher principle, and that imperfectly.
for he that lives After the Flesh, acts by a principle of his own; but he that by the Spirit, from an hgher principle, and that imperfectly.
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So, Rom. 6. ult. the Apostle sheweth death is an effect of sin, life a consequent of righteousnesse in a different manner:
So, Rom. 6. ult. the Apostle shows death is an Effect of since, life a consequent of righteousness in a different manner:
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death followeth sin as a just reward of it, as a debt, The wages of sin is death;
death follows since as a just reward of it, as a debt, The wages of since is death;
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but righteousnesse produceth life, as a consequent, not of debt, but of grace. The gift of God is eternal life through Jesus Christ our Lord;
but righteousness Produceth life, as a consequent, not of debt, but of grace. The gift of God is Eternal life through jesus christ our Lord;
p-acp n1 vvz n1, c-acp dt j, xx pp-f n1, cc-acp pp-f n1. dt n1 pp-f np1 vbz j n1 p-acp np1 np1 po12 n1;
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that as he attributes nothing to man in the latter, so he wholly cleareth God in the former.
that as he attributes nothing to man in the latter, so he wholly cleareth God in the former.
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But ever remember what the good Father saith, Acquiri potest, aestimari non potest: It may be gotten, but cannot be valued.
But ever Remember what the good Father Says, Acquire potest, Aestimari non potest: It may be got, but cannot be valued.
cc-acp av vvb r-crq dt j n1 vvz, fw-la fw-la, fw-la fw-fr fw-la: pn31 vmb vbi vvn, cc-acp vmbx vbi vvn.
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It's possible for to attaine it, but it will cost thee deare; thou must enter in through many tribulations;
It's possible for to attain it, but it will cost thee deer; thou must enter in through many tribulations;
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Ʋnicus qui introivit sine peccato, non exivit sine flagello, thou must deny the world, and be crucified to that, hate father, mother, life, thine own life;Ʋnicus qui introivit sine Peccato, non exivit sine Flagello, thou must deny the world, and be Crucified to that, hate father, mother, life, thine own life;
np1 fw-la fw-la fw-la n1, fw-fr fw-la fw-la fw-la, pns21 vmb vvi dt n1, cc vbi vvn p-acp d, vvb n1, n1, n1, po21 d n1;
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but that is not all, thou must mortifie the deeds of the body.
but that is not all, thou must mortify the Deeds of the body.
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Now if any desire to enter into life, I must first aske him, whether he can drinke of this cup,
Now if any desire to enter into life, I must First ask him, whither he can drink of this cup,
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and be baptized with this Baptisme? he must mortifie this body, this old man; corruption is strong, for it's a man; politique, for an old man;
and be baptised with this Baptism? he must mortify this body, this old man; corruption is strong, for it's a man; politic, for an old man;
cc vbi vvn p-acp d n1? pns31 vmb vvi d n1, d j n1; n1 vbz j, c-acp pn31|vbz dt n1; j, p-acp dt j n1;
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a man that is naturalized in us, and pleads prescription.
a man that is naturalized in us, and pleads prescription.
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The old man with all his members, pull out the right eye, cut off the right hand, teare,
The old man with all his members, pull out the right eye, Cut off the right hand, tear,
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and re•t the heart asunder, crowne the head with thornes, pierce the hands & feet with nailes,
and re•t the heart asunder, crown the head with thorns, pierce the hands & feet with nails,
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and the side with a speare, the face must be spit upon, buffetted. The body, and all the deeds of it.
and the side with a spear, the face must be spit upon, buffeted. The body, and all the Deeds of it.
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Put off the old man with his deeds, Col. 3. and here mortifie the deeds of the body,Put off the old man with his Deeds, Col. 3. and Here mortify the Deeds of the body,
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and the deeds of the body are manifest.
and the Deeds of the body Are manifest.
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Never tell me of a good heart, if the actions are naught, as the understanding blind, the will obstinate, the affections disordered, the life dissolute, this man is out of the way to life.
Never tell me of a good heart, if the actions Are nought, as the understanding blind, the will obstinate, the affections disordered, the life dissolute, this man is out of the Way to life.
av-x vvb pno11 pp-f dt j n1, cs dt n2 vbr pix, c-acp dt n1 j, dt n1 j, dt n2 vvn, dt n1 j, d n1 vbz av pp-f dt n1 p-acp n1.
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What! a good Christian, and a drunkard, a swearer, a scoffer at the good wayes of God? It's impossible.
What! a good Christian, and a drunkard, a swearer, a scoffer At the good ways of God? It's impossible.
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Is the tree good that is fruitlesse? Do you call that a good ground, that bears nothing but briars,
Is the tree good that is fruitless? Do you call that a good ground, that bears nothing but briers,
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and brambles? The body with the deeds, all the deeds must be mortified. Away then with that sweet morsel under the tongue;
and brambles? The body with the Deeds, all the Deeds must be mortified. Away then with that sweet morsel under the tongue;
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if thou willingly entertaine but one sin constantly, suppose contemplative adultery, thou art an unmortified man.
if thou willingly entertain but one since constantly, suppose contemplative adultery, thou art an unmortified man.
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Againe, these must be mortified, not trifle, or deale more gently with them, pull up these weeds by the very roots;
Again, these must be mortified, not trifle, or deal more gently with them, pull up these weeds by the very roots;
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therefore it must be with paine, and shame, and constant;
Therefore it must be with pain, and shame, and constant;
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for it is an act of the whole life, prescribed here to the Romans, so to the Colossians.
for it is an act of the Whole life, prescribed Here to the Roman, so to the colossians.
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It may be their acquaintance will reproach thee, and thy best friends forsake thee.
It may be their acquaintance will reproach thee, and thy best Friends forsake thee.
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And all this we must do in our persons, not buy it out, or do it by our deputies;
And all this we must do in our Persons, not buy it out, or do it by our deputies;
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we, by the Spirit, and there is no other way but this to life.
we, by the Spirit, and there is no other Way but this to life.
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Nor do I make the way straiter, or the gate narrower, then Christ, and his Apostles have done.
Nor do I make the Way straiter, or the gate narrower, then christ, and his Apostles have done.
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Nor do I here dishearten any, but require them sedulously to set about the worke; better know it now then hereafter when it is too late.
Nor do I Here dishearten any, but require them sedulously to Set about the work; better know it now then hereafter when it is too late.
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Eternall life is the gift of God, that the Scripture shews, and reason manifests, that it is in the power of the donor to prescribe what conditions he will to the receiver;Eternal life is the gift of God, that the Scripture shows, and reason manifests, that it is in the power of the donor to prescribe what conditions he will to the receiver;
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but the wretchednesse of the world is such, they desire the blessing without the condition; like Ruths kinsman, that would have the land without the woman;
but the wretchedness of the world is such, they desire the blessing without the condition; like Ruths kinsman, that would have the land without the woman;
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like that man in the Gospel, would have eternal life, but the condition is too strict, therefore go a way sorrowful.
like that man in the Gospel, would have Eternal life, but the condition is too strict, Therefore go a Way sorrowful.
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Thus, how contrary are we to our selves, how unreasonable to God? In the former we would do the work,
Thus, how contrary Are we to our selves, how unreasonable to God? In the former we would do the work,
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but not have wages, live after the flesh, but not die; and in the latter we will not do the labour, yet hope for the reward,
but not have wages, live After the Flesh, but not die; and in the latter we will not do the labour, yet hope for the reward,
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as Balaam will follow the wages of iniquity, yet die the death of the righteous. But if we do the one, the other will follow.
as balaam will follow the wages of iniquity, yet die the death of the righteous. But if we do the one, the other will follow.
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And surely had we made our own termes, how could we in modesty have made them more easie? God could do no lesse then demonstrate his purity, love of vertue, hatred of sin.
And surely had we made our own terms, how could we in modesty have made them more easy? God could do no less then demonstrate his purity, love of virtue, hatred of since.
cc av-j vhd pns12 vvn po12 d n2, q-crq vmd pns12 p-acp n1 vhb vvn pno32 av-dc j? np1 vmd vdi dx dc cs vvi po31 n1, n1 pp-f n1, n1 pp-f n1.
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God delights not to make us sad without cause. Certainly he cannot require any thing lesse then mortification without the impeachment of his honour,
God delights not to make us sad without cause. Certainly he cannot require any thing less then mortification without the impeachment of his honour,
np1 vvz xx pc-acp vvi pno12 j p-acp n1. av-j pns31 vmbx vvi d n1 av-dc cs n1 p-acp dt n1 pp-f po31 n1,
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therefore we cannot perform lesse without the endangering of our happinesse.
Therefore we cannot perform less without the endangering of our happiness.
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So then I must tell our debauched sinners, that suffer all manner of abominations to raign, not to be named among Christians,
So then I must tell our debauched Sinners, that suffer all manner of abominations to Reign, not to be nam among Christians,
av av pns11 vmb vvi po12 j-vvn n2, cst vvi d n1 pp-f n2 pc-acp vvi, xx pc-acp vbi vvn p-acp np1,
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and are so far from crucifying them, that they harbour, and keep them close, extenuate, defend them, are careful to satisfy their lusts,
and Are so Far from crucifying them, that they harbour, and keep them close, extenuate, defend them, Are careful to satisfy their Lustiest,
cc vbr av av-j p-acp vvg pno32, cst pns32 vvb, cc vvi pno32 av-j, vvb, vvb pno32, vbr j pc-acp vvi po32 n2,
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and blow them up to a greater flame, that will be ready to give the stab to those that crosse and contradict them in their waies;
and blow them up to a greater flame, that will be ready to give the stab to those that cross and contradict them in their ways;
cc vvi pno32 a-acp p-acp dt jc n1, cst vmb vbi j pc-acp vvi dt n1 p-acp d cst n1 cc vvi pno32 p-acp po32 n2;
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there is a thing in Religion called Mortifying the deeds of the body, which they were never acquainted withal, without which there is no life.
there is a thing in Religion called Mortifying the Deeds of the body, which they were never acquainted withal, without which there is no life.
pc-acp vbz dt n1 p-acp n1 vvd vvg dt n2 pp-f dt n1, r-crq pns32 vbdr av-x vvn av, p-acp r-crq a-acp vbz dx n1.
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I must tell our plausible Atheists, that are enemies to the power of godlinesse, that have no grace and vertue but what was born and bred with them;
I must tell our plausible Atheists, that Are enemies to the power of godliness, that have no grace and virtue but what was born and bred with them;
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it is not their plausible carriage will do it;
it is not their plausible carriage will do it;
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there is a mortifying, crucifying, watching, fasting, striving, denying thy self, or no entrance into life.
there is a mortifying, crucifying, watching, fasting, striving, denying thy self, or no Entrance into life.
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I must tell our carelesse procrastinators of repentance.
I must tell our careless procrastinators of Repentance.
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It's not enough to dislike sin, and so let it alone in time to dye it self,
It's not enough to dislike since, and so let it alone in time to die it self,
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and therefore they will not task themselves with such an unpleasing torment, but you must mortifie it.
and Therefore they will not task themselves with such an unpleasing torment, but you must mortify it.
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The filthy adulterer resolves, when he hath no more marrow in his bones, nor vigour in his body, to leave his adultery;
The filthy adulterer resolves, when he hath no more marrow in his bones, nor vigour in his body, to leave his adultery;
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the drunkard his company when his patrimony is spent; the oppressour his extortion, when his covetousnesse is satiated.
the drunkard his company when his patrimony is spent; the oppressor his extortion, when his covetousness is satiated.
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Sinne, though it be left in regard of the outward act, yet in this case it is not mortified,
Sin, though it be left in regard of the outward act, yet in this case it is not mortified,
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but retired to the inner closet of the soul, wanting opportunity to axpresse it self outwardly;
but retired to the inner closet of the soul, wanting opportunity to axpresse it self outwardly;
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and in this case it is damnable; for lusting is adultery, Matth. 5.28. hatred is murther, 1 John 3.15. and he that will inhabit heaven, must have both clean hands and a pure heart, Ps. 24.4. and the tree is not dead, though it want leaves and fruit;
and in this case it is damnable; for lusting is adultery, Matthew 5.28. hatred is murder, 1 John 3.15. and he that will inhabit heaven, must have both clean hands and a pure heart, Ps. 24.4. and the tree is not dead, though it want leaves and fruit;
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and this conquest (if there be any) is to be attributed to the weaknesse of nature rather then the strength of grace;
and this conquest (if there be any) is to be attributed to the weakness of nature rather then the strength of grace;
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or else here is a Metempsychosis of sinne; whereas a sinne of youth prevailed before, now a sin of age domineereth.
or Else Here is a Metempsychosis of sin; whereas a sin of youth prevailed before, now a since of age domineereth.
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Thus a man oft-times changeth his favourites. No man in every estate, and condition is prone to act the same sins.
Thus a man ofttimes changes his favourites. No man in every estate, and condition is prove to act the same Sins.
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I must tell our civil Justitiaries, and painted hypocrites; It's not enough to take sin prisoner, and a little to curbe and restrain it, as Eli did his sons;
I must tell our civil Justiciaries, and painted Hypocrites; It's not enough to take since prisoner, and a little to curb and restrain it, as Eli did his Sons;
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or to cry out, as Pharaoh did when he was upon the rack, and soon return like the dog to the vomit;
or to cry out, as Pharaoh did when he was upon the rack, and soon return like the dog to the vomit;
cc pc-acp vvi av, c-acp np1 vdd c-crq pns31 vbds p-acp dt n1, cc av vvb av-j dt n1 p-acp dt n1;
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we must not onely fight, but overcome, if we mean to be crowned; judge, condemne, and mortifie this old man with his deeds.
we must not only fight, but overcome, if we mean to be crowned; judge, condemn, and mortify this old man with his Deeds.
pns12 vmb xx av-j vvi, cc-acp vvn, cs pns12 vvb pc-acp vbi vvn; vvb, vvb, cc vvi d j n1 p-acp po31 n2.
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I must tell our luke-warme Laodiceans, that are half perswaded to be Christians with Agrippa, it will not serve their turn.
I must tell our lukewarm Laodiceans, that Are half persuaded to be Christians with Agrippa, it will not serve their turn.
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If they will almost be religious, they shall be almost saved, but altogether damned.
If they will almost be religious, they shall be almost saved, but altogether damned.
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To spare some fat sins (as Saul the cattel) for sacrifice, to make ex rapina holocaustum; to rob the Church,
To spare Some fat Sins (as Saul the cattle) for sacrifice, to make ex Rapine Holocaust; to rob the Church,
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and build an Hospital, or maintain a Free-Schoole; to cast away some sin, which to them hath neither profit, nor pleasure in it,
and built an Hospital, or maintain a Free-Schoole; to cast away Some since, which to them hath neither profit, nor pleasure in it,
cc vvi dt n1, cc vvi dt n1; pc-acp vvi av d n1, r-crq p-acp pno32 vhz d n1, ccx n1 p-acp pn31,
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and if it were commanded would sin in omitting it: this is no mortification. It will not avail you to abhorre Idols, so long as you commit sacriledge;
and if it were commanded would sin in omitting it: this is no mortification. It will not avail you to abhor Idols, so long as you commit sacrilege;
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that can endure John Baptist, till he come to touch the apple of your eye;
that can endure John Baptist, till he come to touch the apple of your eye;
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this is but to pair the nayles, or clip the hair of this old man, not to mortifie the body with his deeds.
this is but to pair the nails, or clip the hair of this old man, not to mortify the body with his Deeds.
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A Penknife may cut a mans throat, one leake sink a ship, one sparkle burn an house, one sin slay the soul.
A Penknife may Cut a men throat, one leak sink a ship, one sparkle burn an house, one since slay the soul.
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I must tell those that would be accounted professours, that this word doth not sufficiently expresse the condition of a good Christian; they must be practisers.
I must tell those that would be accounted professors, that this word does not sufficiently express the condition of a good Christian; they must be practisers.
pns11 vmb vvi d cst vmd vbi vvn n2, cst d n1 vdz xx av-j vvi dt n1 pp-f dt j njp; pns32 vmb vbi n2.
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It is not enough to say, The Temple of the Lord; the rich man was a son of Abraham, yet in hell;
It is not enough to say, The Temple of the Lord; the rich man was a son of Abraham, yet in hell;
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to hear a multitude and variety of Sermons; the devil heares more. Though they could hear men of Seraphical spirits;
to hear a multitude and variety of Sermons; the Devil hears more. Though they could hear men of Seraphical spirits;
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the Capernaites heard Christ, and notwithstanding this, they were thrown down to hell. You must mortify.
the Capernaum herd christ, and notwithstanding this, they were thrown down to hell. You must mortify.
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I cannot but with indignation complain to see at least the outward form of Godlinesse changed, from what it was in the primitive times;
I cannot but with Indignation complain to see At least the outward from of Godliness changed, from what it was in the primitive times;
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and I am perswaded should one of our forefathers rise from the dead, he would as much wonder at the alteration of the fashion in Religion as apparel.
and I am persuaded should one of our Forefathers rise from the dead, he would as much wonder At the alteration of the fashion in Religion as apparel.
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The devotion of the Church of old was to joyn in publique prayer, this is accounted but Idolatrous Superstition by many,
The devotion of the Church of old was to join in public prayer, this is accounted but Idolatrous Superstition by many,
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and cold devotion by the most. Of old it was Religion to keep the body under by fasting, and discipline;
and cold devotion by the most. Of old it was Religion to keep the body under by fasting, and discipline;
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this practice is not known now of many, practised by few: they will lose their birthrights, rather then pottage:
this practice is not known now of many, practised by few: they will loose their birthrights, rather then pottage:
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either they are troubled with wind, or some infirmity or other, they cannot fast;
either they Are troubled with wind, or Some infirmity or other, they cannot fast;
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The truth is they are like Dionysius an epicure, who when he lay at a siege,
The truth is they Are like Dionysius an epicure, who when he lay At a siege,
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and was forced to keep a diet, fell sick because he might not surfeit.
and was forced to keep a diet, fell sick Because he might not surfeit.
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Of old, charity and good workes were in fashion, but now he is almost accounted a Popeling that will preach for charity,
Of old, charity and good works were in fashion, but now he is almost accounted a Popeling that will preach for charity,
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and (God help us) an enemy to the State, that exhorteth to peace.
and (God help us) an enemy to the State, that exhorteth to peace.
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I condemn not all, but the religion of too many consists onely in hearing such men;
I condemn not all, but the Religion of too many consists only in hearing such men;
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and the height of their practice, to abstain from some sinnes, which are cryed down.
and the height of their practice, to abstain from Some Sins, which Are cried down.
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I honour the publique preaching of Gods Word in season, and out of season, and he that opposeth it, is an enemy to Christ, and his king dome:
I honour the public preaching of God's Word in season, and out of season, and he that Opposeth it, is an enemy to christ, and his King dome:
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but if he that preacheth unto others may be a reprobate unlesse he do beat down his body,
but if he that Preacheth unto Others may be a Reprobate unless he do beatrice down his body,
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and mortifie his sinne, then he that heareth others much more.
and mortify his sin, then he that hears Others much more.
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I must tell our curious Correctors of things indifferent, that it is not the eager censuring,
I must tell our curious Correctors of things indifferent, that it is not the eager censuring,
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and condemning they know not what, nor their envying against Bishops, and Ceremonies; and in the mean time to harbour pride, and passion, and uncharitablenesse;
and condemning they know not what, nor their envying against Bishops, and Ceremonies; and in the mean time to harbour pride, and passion, and uncharitableness;
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the matter is not what thou canst say, or censure in other men, but what thou hast mortified of thine own.
the matter is not what thou Canst say, or censure in other men, but what thou hast mortified of thine own.
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Nor will the keeping of outward orders serve the turn;
Nor will the keeping of outward order serve the turn;
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at the best if they go no further, they are no better then Scribes and Pharisees, that tithe Mint,
At the best if they go no further, they Are no better then Scribes and Pharisees, that tithe Mint,
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and Cummin, and Anise, and leave the weighty matters of the Law undone. I must tell our Solifidans, that boast of strange speculations of faith without sanctity:
and Cummin, and Anise, and leave the weighty matters of the Law undone. I must tell our Solifidans, that boast of strange speculations of faith without sanctity:
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For ought I know, there are a great many Orthodox men in Hell, and while they live in lying, pride,
For ought I know, there Are a great many Orthodox men in Hell, and while they live in lying, pride,
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and profanenesse, their faith without works will not save them. I must tell our refined wits, and great Clerks:
and profaneness, their faith without works will not save them. I must tell our refined wits, and great Clerks:
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It will not avail though they know the abstrusest mysteries that are; yea, all things knowable, as some say of Berengarius. Knowledge without charity profits nothing:
It will not avail though they know the abstrusest Mysteres that Are; yea, all things knowable, as Some say of Berengarius. Knowledge without charity profits nothing:
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there is neither true piety, nor charity, so long as men live after the flesh, while they continue desolate.
there is neither true piety, nor charity, so long as men live After the Flesh, while they continue desolate.
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I never knew such a way to heaven, as from bed to board; from hoard to play, &c. I must tell our Popish, and Pelagian Doctors, advancers of free-will, that they cannot mortifie themselves by any power of the flesh:
I never knew such a Way to heaven, as from Bed to board; from hoard to play, etc. I must tell our Popish, and Pelagian Doctors, advancers of freewill, that they cannot mortify themselves by any power of the Flesh:
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for corrupt nature agreeeth well enough with it self; but walk in the Spirit, Gal. 5.6. not by any Moral or gentle perswasion, or by any violent restraint.
for corrupt nature agreeth well enough with it self; but walk in the Spirit, Gal. 5.6. not by any Moral or gentle persuasion, or by any violent restraint.
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They that deny grace, or call grace by the name of nature;
They that deny grace, or call grace by the name of nature;
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or say, that it is profitable, not necessary, or necessary for our entrance, not our continuance in the wayes of God.
or say, that it is profitable, not necessary, or necessary for our Entrance, not our Continuance in the ways of God.
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Here we see, that as by preventing grace we are made Saints, so by subsequent, and cooperating grace we are enabled to work like Saints;
Here we see, that as by preventing grace we Are made Saints, so by subsequent, and cooperating grace we Are enabled to work like Saints;
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and it's the Spirit that doth inchoate, continue, consummate all good in us; whence our Saviour saith, Without me ye can do nothing;
and it's the Spirit that does inchoate, continue, consummate all good in us; whence our Saviour Says, Without me you can do nothing;
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upon which words, St. Austin glosseth thus, Non dicit, Sine me parum potestis facere, nec dicit Ardui aliquid Sine me non potestis facere, vel Difficulter sine me potestis facere, sed Nihil sine me potestis.
upon which words, Saint Austin Glosseth thus, Non dicit, Sine me Parum potestis facere, nec dicit Ardui Aliquid Sine me non potestis facere, vel Difficult sine me potestis facere, sed Nihil sine me potestis.
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Nec dicit, Sine me non potestis perficere, sed Nihil potestis facere sine me; Nec dicit, Sine me non potestis perficere, sed Nihil potestis facere sine me;
fw-la fw-la, fw-la pno11 fw-la fw-la fw-la, fw-la fw-la fw-la fw-la fw-la pno11;
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He doth not say, we can do but little or no great matter, or very difficultly without Christ.
He does not say, we can do but little or no great matter, or very difficultly without christ.
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He doth not say, we can perfect nothing without him, but simply do nothing without him.
He does not say, we can perfect nothing without him, but simply do nothing without him.
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I must tell our Famelistical dreamers, that we must mortifie by the Spirit;
I must tell our Familistical dreamers, that we must mortify by the Spirit;
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they must not think to have these showres of grace, and glory fall into their laps,
they must not think to have these showers of grace, and glory fallen into their laps,
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while they sit still with a soulded hand. For the getting of the Spirit we must attend on God in his Ordinances.
while they fit still with a soulded hand. For the getting of the Spirit we must attend on God in his Ordinances.
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Though the Miller cannot make a wind, yet he may set up his sailes, and turn them into the wind.
Though the Miller cannot make a wind, yet he may Set up his sails, and turn them into the wind.
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When we have received the Spirir, we are the instruments of the Spirit, yet not passive ones,
When we have received the Spirir, we Are the Instruments of the Spirit, yet not passive ones,
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but as servants, that work by the direction of their Masters, as the body works being enabled by the soul.
but as Servants, that work by the direction of their Masters, as the body works being enabled by the soul.
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We are not saved altogether, as we were created. He made us, not we our selves;
We Are not saved altogether, as we were created. He made us, not we our selves;
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so he saveth us, not we our selves; that is, as of our selves; but being enabled by his Spirit:
so he Saveth us, not we our selves; that is, as of our selves; but being enabled by his Spirit:
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and thus, though it be true, that he works in us both the will and the deed;
and thus, though it be true, that he works in us both the will and the deed;
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yet it is as true, that we must work out our own salvation.
yet it is as true, that we must work out our own salvation.
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A silly Countrey-fellow once bought Orpheus his harp, and thought it would make melody of it self, without the touch of a skilful hand:
A silly Country-fellow once bought Orpheus his harp, and Thought it would make melody of it self, without the touch of a skilful hand:
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so do these men think of the Spirit, that it will work in them, though they be idle, resist,
so do these men think of the Spirit, that it will work in them, though they be idle, resist,
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or quench the Spirit, and turn the grace of God into wantonnesse, thus making God the cause of their sins,
or quench the Spirit, and turn the grace of God into wantonness, thus making God the cause of their Sins,
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if not an efficient, at least a deficient;
if not an efficient, At least a deficient;
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and they think they have done as much good, and omitted as much evil, as God by his grace enabled them.
and they think they have done as much good, and omitted as much evil, as God by his grace enabled them.
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I must tell our superstitious Baalites, that this mortification, Non fit per disciplinam Monasticam, aut Baaliticam lanienam corporis,
I must tell our superstitious Baalites, that this mortification, Non fit per Disciplinam Monasticam, Or Baaliticam lanienam corporis,
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sed per Spiritum resistentem operibus carnis; sed per Spiritum resistentem operibus carnis;
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is not done by Monastical discipline, or by Baalitical cutting of the body, but by the Spirit opposing,
is not done by Monastical discipline, or by baalitical cutting of the body, but by the Spirit opposing,
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and resisting the deeds of the body.
and resisting the Deeds of the body.
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Though a man fast till he faint and dye, cover himself with sackcloth day and night;
Though a man fast till he faint and die, cover himself with Sackcloth day and night;
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though he beat himself black and blue, endure heat, and cold as much as the body will bear, not suffer their eyes to sleep, or eye-lids to slumber;
though he beatrice himself black and blue, endure heat, and cold as much as the body will bear, not suffer their eyes to sleep, or eyelids to slumber;
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it's not their solitary caves, or tedious pilgrimages; many that do so nourish pride, vain-glory, self-confidence;
it's not their solitary caves, or tedious Pilgrimages; many that do so nourish pride, vainglory, self-confidence;
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but it's the Spirit of God, and yet the Spirit useth other instruments. The Word of God as a two edged-sword, cuts the throat of our corruptions;
but it's the Spirit of God, and yet the Spirit uses other Instruments. The Word of God as a two edged-sword, cuts the throat of our corruptions;
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in prayer we lay them open to God; presse him with his promise, and get grace and assistance from him, in voluntary chastning;
in prayer we lay them open to God; press him with his promise, and get grace and assistance from him, in voluntary chastening;
p-acp n1 pns12 vvb pno32 vvi p-acp np1; vvb pno31 p-acp po31 n1, cc vvi n1 cc n1 p-acp pno31, p-acp j-jn vvg;
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our selves ordinarily, by sobriety in meat, drink, apparel, recreation; extraordinarily, by prayer, fasting, weeping:
our selves ordinarily, by sobriety in meat, drink, apparel, recreation; extraordinarily, by prayer, fasting, weeping:
po12 n2 av-j, p-acp n1 p-acp n1, n1, n1, n1; av-j, p-acp n1, vvg, vvg:
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we do as it were with Gods plough soften our hard hearts, and so extinguish this fire, by withholding combustible matter,
we do as it were with God's plough soften our hard hearts, and so extinguish this fire, by withholding combustible matter,
pns12 vdb p-acp pn31 vbdr p-acp npg1 n1 vvi po12 j n2, cc av vvb d n1, p-acp vvg j n1,
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or by those that are imposed by God. In the former we take up our crosse, in this it's laid upon us.
or by those that Are imposed by God. In the former we take up our cross, in this it's laid upon us.
cc p-acp d cst vbr vvn p-acp np1. p-acp dt j pns12 vvb a-acp po12 n1, p-acp d pn31|vbz vvn p-acp pno12.
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In the one we turn without, in this with a bridle in our jawes: But the Spirit must diffuse it self through all these to make them effectual;
In the one we turn without, in this with a bridle in our Jaws: But the Spirit must diffuse it self through all these to make them effectual;
p-acp dt pi pns12 vvi p-acp, p-acp d p-acp dt n1 p-acp po12 n2: cc-acp dt n1 vmb vvi pn31 n1 p-acp d d pc-acp vvi pno32 j;
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and without it these bodily exercises profit little, the flesh will still recalcitrare, & therefore Monasticks,
and without it these bodily exercises profit little, the Flesh will still recalcitrare, & Therefore Monastics,
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and Anchorites have found corruption as strong in the Cloyster, as in the Court; in the Cell, as in the City.
and Anchorites have found corruption as strong in the Cloister, as in the Court; in the Cell, as in the city.
cc n2 vhb vvn n1 c-acp j p-acp dt n1, c-acp p-acp dt n1; p-acp dt n1, c-acp p-acp dt n1.
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He that will not humble his body, cannot, will not humble his soul; but he that humbleth his body without the soul, loseth his labour.
He that will not humble his body, cannot, will not humble his soul; but he that Humbleth his body without the soul, loses his labour.
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Yea, with your good leave I must tell the best man here, that it is not enough that he hath begun well, but he must go on.
Yea, with your good leave I must tell the best man Here, that it is not enough that he hath begun well, but he must go on.
uh, p-acp po22 j n1 pns11 vmb vvi dt js n1 av, cst pn31 vbz xx av-d cst pns31 vhz vvn av, cc-acp pns31 vmb vvi a-acp.
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So the Apostle writes to converted Romans; so we speak to converted Christians, you have done it Sacramentally, make good your vow;
So the Apostle writes to converted Romans; so we speak to converted Christians, you have done it Sacramentally, make good your Voelli;
np1 dt n1 vvz p-acp vvn np1; av pns12 vvb pc-acp vvn np1, pn22 vhb vdn pn31 av-j, vvb j po22 n1;
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you have done it in profession, let your practice be answerable; you have done it really, but it's but in part, continue in well-doing.
you have done it in profession, let your practice be answerable; you have done it really, but it's but in part, continue in welldoing.
pn22 vhb vdn pn31 p-acp n1, vvb po22 n1 vbb j; pn22 vhb vdn pn31 av-j, cc-acp pn31|vbz p-acp p-acp n1, vvb p-acp n1.
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A good progresse and conclusion, is necessary to life; as a good beginning. Take heed of beginning in the Spirit, and ending in the flesh.
A good progress and conclusion, is necessary to life; as a good beginning. Take heed of beginning in the Spirit, and ending in the Flesh.
dt j n1 cc n1, vbz j p-acp n1; c-acp dt j n1. vvb n1 pp-f n1 p-acp dt n1, cc vvg p-acp dt n1.
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They that think they are mortified enough, must mortifie that proud conceit, or perhaps they will come short of life.
They that think they Are mortified enough, must mortify that proud conceit, or perhaps they will come short of life.
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And for Catharists that boast of absolute perfection, their reward shall be, they lead themselves into a fools Paradise.
And for Catharists that boast of absolute perfection, their reward shall be, they led themselves into a Fools Paradise.
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By all this which hath been said, we may verifie that of our Saviour, Matth. 6.14. Heaven it spued out the Angels that sinned, and will not lick up the Devils vomit again.
By all this which hath been said, we may verify that of our Saviour, Matthew 6.14. Heaven it spewed out the Angels that sinned, and will not lick up the Devils vomit again.
p-acp d d r-crq vhz vbn vvn, pns12 vmb vvi d pp-f po12 n1, np1 crd. n1 pn31 vvd av dt n2 cst vvd, cc vmb xx vvi a-acp dt ng1 n1 av.
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But though it be difficult, yet not impossible, therefore I would not discourage any.
But though it be difficult, yet not impossible, Therefore I would not discourage any.
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It's easie to a spiritual man, and me thinks the benefit should take away the difficulty;
It's easy to a spiritual man, and me thinks the benefit should take away the difficulty;
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Look unto Jesus the Author and finisher of our faith. Look unto jesus the Author and finisher of our faith.
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But alas, these joyes are farre off, and serve but little, or else the taste of the world spoiles our relish.
But alas, these Joys Are Far off, and serve but little, or Else the taste of the world spoils our relish.
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Our teeth are so set on edge with these apples of Sodom, that we cannot taste the fruit of the tree of life.
Our teeth Are so Set on edge with these Apples of Sodom, that we cannot taste the fruit of the tree of life.
po12 n2 vbr av vvn p-acp n1 p-acp d n2 pp-f np1, cst pns12 vmbx vvi dt n1 pp-f dt n1 pp-f n1.
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See what there is in the Text to encourage us. 1. It's but the deeds of the body to be mortified, those which we may well spare;
See what there is in the Text to encourage us. 1. It's but the Deeds of the body to be mortified, those which we may well spare;
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God commands us not to destroy any faculty of the soul, either to hurt the understanding,
God commands us not to destroy any faculty of the soul, either to hurt the understanding,
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or dull the apprehension, or overload the memory, or clog the conscience;
or dull the apprehension, or overload the memory, or clog the conscience;
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not to kill the body, or consume the spirits, by a dull, austere melancholy, not to destroy the forme or feature of it Religion it depriveth us of nothing that brings true pleasure or profit.
not to kill the body, or consume the spirits, by a dull, austere melancholy, not to destroy the Form or feature of it Religion it depriveth us of nothing that brings true pleasure or profit.
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Adam in innocency, glorified Saints and Angels, God himself hath transcendent happinesse, to which nothing can be added;Adam in innocency, glorified Saints and Angels, God himself hath transcendent happiness, to which nothing can be added;
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yet it's the unhappinesse of some to think they cannot be merry, unlesse they are mad, nor happy except sinful;
yet it's the unhappiness of Some to think they cannot be merry, unless they Are mad, nor happy except sinful;
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that mortification abridgeth them of true delight. Again, these must but be mortified, not utterly abolished.
that mortification Abridges them of true delight. Again, these must but be mortified, not utterly abolished.
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We cannot abolish them, to have no being, but onely mortifie them, that they do not reign;
We cannot Abolah them, to have no being, but only mortify them, that they do not Reign;
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so that while sin doth not prevail, but thou groanest under the reliques of corruption, God will accept thee,
so that while since does not prevail, but thou groanest under the Relics of corruption, God will accept thee,
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and that thou mayest do this, he gives thee his own Spirit to enable thee to the work,
and that thou Mayest do this, he gives thee his own Spirit to enable thee to the work,
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& offers thee a Crown of glory at the end of thy labour.
& offers thee a Crown of glory At the end of thy labour.
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Surely if he had commanded thee a greater matter upon such termes, wouldst thou not have done it?
Surely if he had commanded thee a greater matter upon such terms, Wouldst thou not have done it?
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What remaineth then, but that we set about the work chearfully. I exhort you all to be happy.
What remains then, but that we Set about the work cheerfully. I exhort you all to be happy.
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The fulnesse of glory will answer all the difficulties. I can say no more; Mortifie, and you shall live. If you will not kill, you must be killed.
The fullness of glory will answer all the difficulties. I can say no more; Mortify, and you shall live. If you will not kill, you must be killed.
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God hath proclaimed these deeds Traytors;
God hath proclaimed these Deeds Traitors;
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they have shed the blood of Christ, done all the mischief in the world, and, in a word, will undo our soules.
they have shed the blood of christ, done all the mischief in the world, and, in a word, will undo our Souls.
pns32 vhb vvn dt n1 pp-f np1, vdn d dt n1 p-acp dt n1, cc, p-acp dt n1, vmb vvi po12 n2.
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How can we but with indignation see strumpets more carefull to adorne their bodies then we our soules!
How can we but with Indignation see strumpets more careful to adorn their bodies then we our Souls!
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St. Augustine mournes to see Arius take more paines to go to hell, then he could do to go to heaven.
Saint Augustine mourns to see Arius take more pains to go to hell, then he could do to go to heaven.
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How can we endure to see a Papist take more paines to scourge his body, an earth-worme macerate himselfe to get wealth, an adulterer dance attendance to fulfil his lust,
How can we endure to see a Papist take more pains to scourge his body, an earthworm macerate himself to get wealth, an adulterer dance attendance to fulfil his lust,
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and yet in the mean time we do nothing to get to heaven! Go home then with shame in thy countenance, fasting, weeping, and mourning;
and yet in the mean time we do nothing to get to heaven! Go home then with shame in thy countenance, fasting, weeping, and mourning;
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with anger, indignation, and holy revenge, looke on that heart of thine that hath offered such indignity to heaven;
with anger, Indignation, and holy revenge, look on that heart of thine that hath offered such indignity to heaven;
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by an holy Anathema deliver that flesh of thine to Satan, smite on thy thigh with Ephraim, on thy breast with the Publican, weep with David rivers of tears because others keep not Gods Law,
by an holy Anathema deliver that Flesh of thine to Satan, smite on thy thigh with Ephraim, on thy breast with the Publican, weep with David Rivers of tears Because Others keep not God's Law,
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and weep bitterly with Peter for denying thy Lord. Make a bath of tears with Mary for entertaining so many Devils in thine heart;
and weep bitterly with Peter for denying thy Lord. Make a bath of tears with Marry for entertaining so many Devils in thine heart;
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for get a while to eate thy bread, & by fasting, and abstinence be revenged on thy selfe for sin past,
for get a while to eat thy bred, & by fasting, and abstinence be revenged on thy self for since past,
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and keep under thy body for time to come.
and keep under thy body for time to come.
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It's one of the nailes that crucifies the flesh, and a meanes to take down the ranknesse of this fertile field, singulare putatis aratrum. But if thou canst not weep,
It's one of the nails that Crucifies the Flesh, and a means to take down the rankness of this fertile field, singular putatis aratrum. But if thou Canst not weep,
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and command tears, at least get that dolorem appretiativum. Value your sins at such a rate, that they deserve tears of blood.
and command tears, At least get that dolorem appretiativum. Valve your Sins At such a rate, that they deserve tears of blood.
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Wish that thy head were a fountaine, and thine eyes, as Conduit-pipes.
Wish that thy head were a fountain, and thine eyes, as Conduit-pipes.
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Intreat God to accept the desire for the deed, and the blood, and tears of Christ for all.
Entreat God to accept the desire for the deed, and the blood, and tears of christ for all.
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But men now adayes can mortifie without renting the heart, fasting a day, shedding a tear.
But men now adays can mortify without renting the heart, fasting a day, shedding a tear.
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But withall remember to mortifie too, else thy tears will be no better then Esaus, thy fasting like Ahabs. Purge, not that thou mayest surfeit;
But withal Remember to mortify too, Else thy tears will be no better then Esaus, thy fasting like Ahabs. Purge, not that thou Mayest surfeit;
p-acp av vvb pc-acp vvi av, av po21 n2 vmb vbi dx jc cs npg1, po21 j-vvg j n2. vvb, xx cst pns21 vm2 vvi;
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repent not that thou mayest sin; returne, not like the dog to the vomit; if thou do, thy latter end will be worse then thy beginning.
Repent not that thou Mayest sin; return, not like the dog to the vomit; if thou do, thy latter end will be Worse then thy beginning.
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But blessed is the man that sorrows, after a godly manner; for this works repentance never to be repented of.
But blessed is the man that sorrows, After a godly manner; for this works Repentance never to be repented of.
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Blessed are they that mourne now, that sowe in teares; for they shall reape in joy, they shall finde triumph in torment, joy in tribulation, refreshing in fasting, life in death.Blessed Are they that mourn now, that sow in tears; for they shall reap in joy, they shall find triumph in torment, joy in tribulation, refreshing in fasting, life in death.
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Bern. Filii hujus seculi vident cruces nostras, non consolationes: The sons of this world see our crosses, but not our comforts.Bern. Sons hujus Seculi vident cruces nostras, non consolationes: The Sons of this world see our Crosses, but not our comforts.
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If any thing were better then life, God would not deny it you; he accounts you Martyrs in manner;
If any thing were better then life, God would not deny it you; he accounts you Martyrs in manner;
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Mortificare opera carnis genus Martyrii est, horrore quidem mitius, sed diuturnitate molestius: Mortificare opera carnis genus Martyr est, horror quidem Mitius, sed diuturnitate molestius:
fw-la fw-la fw-la fw-la fw-la fw-la, n1 fw-la fw-la, fw-la fw-la fw-la:
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To mortifie the deeds of the body, is a kinde of martyrdome, milder indeed in its horrour,
To mortify the Deeds of the body, is a kind of martyrdom, milder indeed in its horror,
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but more troublesome in its long continuance.
but more troublesome in its long Continuance.
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Certainly they that keep such a Lent, shall have a glorious Easter at the day of their resurrection, when all teares shall be wiped from their eyes, and they shall remaine,
Certainly they that keep such a Lent, shall have a glorious Easter At the day of their resurrection, when all tears shall be wiped from their eyes, and they shall remain,
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and raigne with God in blisse for ever. And thus I have travelled through these Propositions in their absolute consideration.
and Reign with God in bliss for ever. And thus I have traveled through these Propositions in their absolute consideration.
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We considered these words in their opposition. Here are two contrary wayes, that tend to two contrary ends.
We considered these words in their opposition. Here Are two contrary ways, that tend to two contrary ends.
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They cousin themselves that think to fare as well as the best, and yet sin as bad as the worst;
They Cousin themselves that think to fare as well as the best, and yet sin as bad as the worst;
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and they fill themselves with unnecessary fears that live strictly, and carefully, and yet comfort not themselves in Gods promises.
and they fill themselves with unnecessary fears that live strictly, and carefully, and yet Comfort not themselves in God's promises.
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1. It doth no whit prejudice the godly in their comfort, that God is so severe against the wicked;
1. It does not whit prejudice the godly in their Comfort, that God is so severe against the wicked;
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Cains profanenesse doth not hurt Abel, he is accepted. Though Judas be a devil, the rest fare not the worse.Cains profaneness does not hurt Abel, he is accepted. Though Judas be a Devil, the rest fare not the Worse.
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So at the last day while the wicked wish the hils, and mountains to cover them, the godly lift up their heads.
So At the last day while the wicked wish the hills, and Mountains to cover them, the godly lift up their Heads.
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Abraham and Moses make use of their interest with God, even when he is provoked against Sodom, and Jasrel. Abraham and Moses make use of their Interest with God, even when he is provoked against Sodom, and Jasrel.
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2. The wicked are not priviledged by Gods mercies on the godly, as we see in the Wise and Foolish Virgins.
2. The wicked Are not privileged by God's Mercies on the godly, as we see in the Wise and Foolish Virgins.
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Gods mercies, Christs merits, the precious promises and priviledges of the Gospel availe them nothing.
God's Mercies, Christ merits, the precious promises and privileges of the Gospel avail them nothing.
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Gods mercies are limited to certaine conditions, therefore let not wicked men boulster up themselves in these, heed not lying vanities.
God's Mercies Are limited to certain conditions, Therefore let not wicked men bolster up themselves in these, heed not lying vanities.
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We consider them in their coherence. Therefore we should mortifie sin, because if we live after the flesh, we shall die.
We Consider them in their coherence. Therefore we should mortify since, Because if we live After the Flesh, we shall die.
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It's not absurd to propound life and death as Motives to obedience. God did so to Adam in Paradise.
It's not absurd to propound life and death as Motives to Obedience. God did so to Adam in Paradise.
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Yea, to men already converted, our Saviour doth so, Feare not him that can kill the body, &c. So the Father at banquets would talke of hell, to keep men from security.
Yea, to men already converted, our Saviour does so, fear not him that can kill the body, etc. So the Father At banquets would talk of hell, to keep men from security.
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So the Apostle here to men already converted, If ye live, &c. The meditation of death is not unprofitable for them.
So the Apostle Here to men already converted, If you live, etc. The meditation of death is not unprofitable for them.
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They are not out of danger of Gun-shot;
They Are not out of danger of Gunshot;
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though they are in a Cittadel, or strong Tower, yet they have some flesh, and are subject to spiritual security, presumption, or prophanenesse.
though they Are in a Citadel, or strong Tower, yet they have Some Flesh, and Are Subject to spiritual security, presumption, or profaneness.
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The Tower cannot be demolished, but they may looke out at the windowes, and battlements, and be wounded.
The Tower cannot be demolished, but they may look out At the windows, and battlements, and be wounded.
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Hence we may conclude, that a Christian may take comfort in an holy life. Here is an Antidote against Presumption, and Despaire.
Hence we may conclude, that a Christian may take Comfort in an holy life. Here is an Antidote against Presumption, and Despair.
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None can presume, but they that mortifie; and that is not presumption, but hope; none can despaire, but such as live after the flesh;
None can presume, but they that mortify; and that is not presumption, but hope; none can despair, but such as live After the Flesh;
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and that is a feare upon good grounds. And now to draw to a conclusion.
and that is a Fear upon good grounds. And now to draw to a conclusion.
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How happily might these two Propositions put an end to our unhappy controversies, were men of peaceable spirits. How happily might these two Propositions put an end to our unhappy controversies, were men of peaceable spirits.
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The Areopagites in Athens in a doubtful case wherein they were loath to passe sentence, differred it in diem longissimum, it may be for an hundred years.
The Areopagites in Athens in a doubtful case wherein they were loath to pass sentence, differed it in diem longissimum, it may be for an hundred Years.
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I would to God we could do so in these that I am sure are doubtful,
I would to God we could do so in these that I am sure Are doubtful,
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but this is to suspend men in a Neutrality to beleeve nothing. S. Augustine answers some well, that would not beleeve, unlesse all objections were cleared:
but this is to suspend men in a Neutrality to believe nothing. S. Augustine answers Some well, that would not believe, unless all objections were cleared:
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Sunt innumerabiles objectiones quae non sunt finiendae ante fidem, ne finiatur vita sine fide: Sunt innumerabiles objectiones Quae non sunt finiendae ante fidem, ne finiatur vita sine fide:
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There are innumerable objections which must not be dispatched and answered before faith, &c. Moderation in these mysteries is to be shewen, if any where.
There Are innumerable objections which must not be dispatched and answered before faith, etc. Moderation in these Mysteres is to be shown, if any where.
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Neutram partem affirmantes, sive destrueren tes, sed tantummodo ab audaci affirmandi praesumptione revocantes: Neutram partem affirmantes, sive destrueren tes, sed tantummodo ab audaci affirmandi presumption revocantes:
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Affirming, or denying neither of the two, but onely restraining us from bold presumption in taking either part.
Affirming, or denying neither of the two, but only restraining us from bold presumption in taking either part.
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But now every novice can determine in these things, when the wisest men demurre, and can as exactly chalke out Gods secret wayes,
But now every novice can determine in these things, when the Wisest men demur, and can as exactly chalk out God's secret ways,
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as if with S. Paul they had been rapt up into the third heaven, and taken a transcript of the book of life.
as if with S. Paul they had been rapt up into the third heaven, and taken a transcript of the book of life.
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Either side is confident, and it may be in conclusion it will prove neither so nor so,
Either side is confident, and it may be in conclusion it will prove neither so nor so,
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and so it comes to passe, that religion is turned into nicities and disputation, bearing things certaine,
and so it comes to pass, that Religion is turned into niceties and disputation, bearing things certain,
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and fastening upon uncertaine, like Zeuxes, that pictured an old woman so to the life, that he laughed to death at the veiw of her.
and fastening upon uncertain, like Zeuxes, that pictured an old woman so to the life, that he laughed to death At the view of her.
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So I thinke our gracious Soveraigne hath taken a Religious and Wise course to silence these controversies, more fit for Schooles then Pulpits,
So I think our gracious Sovereign hath taken a Religious and Wise course to silence these controversies, more fit for Schools then Pulpits,
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or rather fitter for heavens perfection then for earthly frailty to determine; Et Elias quum venerit solvet haec dubia.
or rather fitter for heavens perfection then for earthly frailty to determine; Et Elias Whom venerit Solution haec Dubia.
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If I should enter upon the controversies, I should contradict authority; or if I might, I would not so far presume upon mine own weaknesse;
If I should enter upon the controversies, I should contradict Authority; or if I might, I would not so Far presume upon mine own weakness;
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or if I had ability, and liberty, I durst not so far abuse your patience.
or if I had ability, and liberty, I durst not so Far abuse your patience.
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Onely let me advise all, especially the unlearned, which with much study cannot so much as attaine the stating of the questions, to turne their cavilling about the Theory into Practice.
Only let me Advice all, especially the unlearned, which with much study cannot so much as attain the stating of the questions, to turn their caviling about the Theory into Practice.
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Surely there is no such vast difference in the points as they are handled by moderate men on both sides, whatsoever some say, that either know not what they speak, or will not know.
Surely there is no such vast difference in the points as they Are handled by moderate men on both sides, whatsoever Some say, that either know not what they speak, or will not know.
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But howsoever it is in the Theory, unlesse I much mistake, both sides meet in the Practice.
But howsoever it is in the Theory, unless I much mistake, both sides meet in the Practice.
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If any man should aske me concerning the decree of election and reprobation, here is a counterpane of it in my text.
If any man should ask me Concerning the Decree of election and reprobation, Here is a counterpane of it in my text.
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I will not say this is Gods whole decree, I dare say no secret decree contradicts it.
I will not say this is God's Whole Decree, I Dare say no secret Decree contradicts it.
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We need not climbe up into heaven then to see whether God smile or frowne, nor wrest open his Cabinet to see what secrets are there. Things revealed belong to us;
We need not climb up into heaven then to see whither God smile or frown, nor wrest open his Cabinet to see what secrets Are there. Things revealed belong to us;
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if our names be written here, then infallibly are they there. If we finde them not here, certainely they are not there.
if our names be written Here, then infallibly Are they there. If we find them not Here, Certainly they Are not there.
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I say then, leave disputing about election, and labour to make your calling and election sure.
I say then, leave disputing about election, and labour to make your calling and election sure.
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Begin at the bottome of the ladder, and adde to your faith vertue, and to vertue knowledge,
Begin At the bottom of the ladder, and add to your faith virtue, and to virtue knowledge,
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and to knowledge temperance, &c. Thus our Saviour stifles such a controversie, Master, shall many be saved? Strive to enter in at the strait gate.
and to knowledge temperance, etc. Thus our Saviour stifles such a controversy, Master, shall many be saved? Strive to enter in At the strait gate.
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But what shall this man do? Follow thou me. Let no man comfort himselfe with any illusion, or affright himselfe with any fatall destiny.
But what shall this man do? Follow thou me. Let no man Comfort himself with any illusion, or affright himself with any fatal destiny.
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If ye live after, &c. This is Gods Word, and by this we must be judged at the last day.If you live After, etc. This is God's Word, and by this we must be judged At the last day.
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For the second Controversie, Whether Redemption be universal; I say to that man Though Christ died for all men, as one side affirm,
For the second Controversy, Whither Redemption be universal; I say to that man Though christ died for all men, as one side affirm,
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yet if thou live after the flesh thou shalt dye, notwithstanding the purchase of so precious a redemption, sufficient in it self,
yet if thou live After the Flesh thou shalt die, notwithstanding the purchase of so precious a redemption, sufficient in it self,
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though not effectual unto thee through thine own perversenesse;
though not effectual unto thee through thine own perverseness;
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or if but for some few, as the other side affirm, if thou mortify the deeds of the body, thou art one that shall surely live.
or if but for Some few, as the other side affirm, if thou mortify the Deeds of the body, thou art one that shall surely live.
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For the third, and fourth, the manner of receiving grace. One side say, it doth infallibly,
For the third, and fourth, the manner of receiving grace. One side say, it does infallibly,
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and necessarily work at such a time, and not before; the other, that through our perversenesse we may turn the grace of God into wantonnesse. Both agree in this;
and necessarily work At such a time, and not before; the other, that through our perverseness we may turn the grace of God into wantonness. Both agree in this;
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that a man may be saved, grace must be received and improved. The Spirit is the principal cause, but we must co-operate.
that a man may be saved, grace must be received and improved. The Spirit is the principal cause, but we must cooperate.
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We are not able of our selves to think a good thought; our sufficiency is from him. Hence St. Paul, I live;
We Are not able of our selves to think a good Thought; our sufficiency is from him. Hence Saint Paul, I live;
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yet that he might not seem to usurp any of the honour, checks himself, yet not I.
yet that he might not seem to usurp any of the honour, Checks himself, yet not I.
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So we say, We must mortify, yet not we, but the Spirit; not we as the principal cause, but the Spirit;
So we say, We must mortify, yet not we, but the Spirit; not we as the principal cause, but the Spirit;
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not the Spirit as the solitary cause, but we by the Spirit;
not the Spirit as the solitary cause, but we by the Spirit;
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let us look to it that the work be done, and then we shall not miscarry.
let us look to it that the work be done, and then we shall not miscarry.
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For the last, which is perseverance;
For the last, which is perseverance;
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one side saith, we shall infalliblly stand, and as possible for Christ to fall out of heaven, as a Saint from Christ;
one side Says, we shall infalliblly stand, and as possible for christ to fallen out of heaven, as a Saint from christ;
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the other side, that God will not forsake us, unlesse we forsake him; and gives us grace sufficient that we may not fall;
the other side, that God will not forsake us, unless we forsake him; and gives us grace sufficient that we may not fallen;
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but doth not so infallibly hold us up, but we may fall.
but does not so infallibly hold us up, but we may fallen.
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Both sides affirm perseverance to be necessary unto life, and the conscionable use of means to perseverance.
Both sides affirm perseverance to be necessary unto life, and the conscionable use of means to perseverance.
av-d n2 vvb n1 pc-acp vbi j p-acp n1, cc dt j n1 pp-f n2 p-acp n1.
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Take heed then that there be not in any of you at any time an evil heart of unbelief to depart from the living God;
Take heed then that there be not in any of you At any time an evil heart of unbelief to depart from the living God;
vvb n1 av cst pc-acp vbb xx p-acp d pp-f pn22 p-acp d n1 dt j-jn n1 pp-f n1 pc-acp vvi p-acp dt j-vvg n1;
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and that this may never befal thee, put on the whole armour of God, that thou mayest stand in the evil day.
and that this may never befall thee, put on the Whole armour of God, that thou Mayest stand in the evil day.
cc cst d vmb av-x vvi pno21, vvb p-acp dt j-jn n1 pp-f np1, cst pns21 vm2 vvi p-acp dt j-jn n1.
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Thus the Prophet, Ezek. 18. justifies God in his proceedings, and makes the people wary. So the Apostle writing here to Saints;
Thus the Prophet, Ezekiel 18. Justifies God in his proceedings, and makes the people wary. So the Apostle writing Here to Saints;
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and if any of you whom in charity I judge to be converted would hear any thing from me concerning perseverance, I will answer you in the words of my text;
and if any of you whom in charity I judge to be converted would hear any thing from me Concerning perseverance, I will answer you in the words of my text;
cc cs d pp-f pn22 r-crq p-acp n1 pns11 vvb pc-acp vbi vvn vmd vvi d n1 p-acp pno11 vvg n1, pns11 vmb vvi pn22 p-acp dt n2 pp-f po11 n1;
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If ye live after, &c. Thus if a man in a modest humility, receive the known truth in the love of it,If you live After, etc. Thus if a man in a modest humility, receive the known truth in the love of it,
cs pn22 vvb a-acp, av av cs dt n1 p-acp dt j n1, vvb dt j-vvn n1 p-acp dt n1 pp-f pn31,
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and so love it as to practise it, his end shall certainly be blessed.
and so love it as to practise it, his end shall Certainly be blessed.
cc av vvb pn31 a-acp pc-acp vvi pn31, po31 n1 vmb av-j vbi vvn.
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And now behold, this day I have set before you life and death, good and evil, blessing and cursing.
And now behold, this day I have Set before you life and death, good and evil, blessing and cursing.
cc av vvb, d n1 pns11 vhb vvn p-acp pn22 n1 cc n1, j cc j-jn, n1 cc vvg.
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There are but two estates in this life, and two after, proportionably. Some here walk after the flesh, but they shall dye;
There Are but two estates in this life, and two After, proportionably. some Here walk After the Flesh, but they shall die;
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the delight is present, but momentany; the pain is future, but eternal;
the delight is present, but momentany; the pain is future, but Eternal;
dt n1 vbz j, cc-acp n1; dt n1 vbz j-jn, cc-acp j;
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some here by the Spirit mortify the deeds of the body, and they shall live hereaftes.
Some Here by the Spirit mortify the Deeds of the body, and they shall live hereaftes.
d av p-acp dt n1 vvi dt n2 pp-f dt n1, cc pns32 vmb vvi n2.
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The task here is sharp, and present, but momentany; the reward future, but glorious and eternal.
The task Here is sharp, and present, but momentany; the reward future, but glorious and Eternal.
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Were it not for that which followes, Ye shall dye, it were a brave thing to live after the flesh;
Were it not for that which follows, You shall die, it were a brave thing to live After the Flesh;
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were it not for that which followes, Ye shall live, nothing more tedious then to mortify the deeds of the body.
were it not for that which follows, You shall live, nothing more tedious then to mortify the Deeds of the body.
vbdr pn31 xx p-acp d r-crq vvz, pn22 vmb vvi, pix av-dc j cs pc-acp vvi dt n2 pp-f dt n1.
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Wisdome now will soon deride the controversie, and pitch upon her choice and inheritance so glorious so durable, though it be future;
Wisdom now will soon deride the controversy, and pitch upon her choice and inheritance so glorious so durable, though it be future;
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and the entrance so difficult is to be preferred to a life of sinne, though it had in it never so much pleasure or profit, being momentany, and seconded with eternal wo.
and the Entrance so difficult is to be preferred to a life of sin, though it had in it never so much pleasure or profit, being momentany, and seconded with Eternal woe.
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It's the fools voice, NONLATINALPHABET Give me to day, take to morrow to thy self.
It's the Fools voice, Give me to day, take to morrow to thy self.
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But if notwithstanding what hath been said, he shall still walk in the waies of his own heart, all the curses in Gods book shall fall on him.
But if notwithstanding what hath been said, he shall still walk in the ways of his own heart, all the curses in God's book shall fallen on him.
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God will blot out his name from under heaven, and in heaven out of the book of life,
God will blot out his name from under heaven, and in heaven out of the book of life,
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so that in no place he shall be found but in hell.
so that in no place he shall be found but in hell.
av cst p-acp dx n1 pns31 vmb vbi vvn cc-acp p-acp n1.
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But every man here seems to choose life, in that he comes to hear that Gospel, which is the Word of life.
But every man Here seems to choose life, in that he comes to hear that Gospel, which is the Word of life.
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Oh they make it not the savor of death to death.
O they make it not the savour of death to death.
uh pns32 vvb pn31 xx dt n1 pp-f n1 p-acp n1.
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Labour then by the Spirit to mortify the deeds of the body so shall you live many Halcion daies here upon earth,
Labour then by the Spirit to mortify the Deeds of the body so shall you live many Halcion days Here upon earth,
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and when you dye, the Angels shall carry your soules into Paradise, while your bodies repose themselves in their graves,
and when you die, the Angels shall carry your Souls into Paradise, while your bodies repose themselves in their graves,
cc c-crq pn22 vvb, dt n2 vmb vvi po22 n2 p-acp n1, cs po22 n2 vvb px32 p-acp po32 n2,
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as a bed of down, till the Lord of Glory shall return to judg both quick and dead, where the body being raised and reunited to the soul, both soul and body shall live in the perpetual vision and fruition of God.
as a Bed of down, till the Lord of Glory shall return to judge both quick and dead, where the body being raised and Reunited to the soul, both soul and body shall live in the perpetual vision and fruition of God.
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To which glory he for his mercy bring us, who hath so dearly bought us, even Jesus Christ, the Author and finisher of our faith:
To which glory he for his mercy bring us, who hath so dearly bought us, even jesus christ, the Author and finisher of our faith:
p-acp r-crq n1 pns31 p-acp po31 n1 vvb pno12, r-crq vhz av av-jn vvn pno12, av np1 np1, dt n1 cc n1 pp-f po12 n1:
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To whom with the Father, and the blessed Spirit be ascribed all, honour, glory, praise, thanksgiving and obedience from this time forth and for evermore. FINIS.
To whom with the Father, and the blessed Spirit be ascribed all, honour, glory, praise, thanksgiving and Obedience from this time forth and for evermore. FINIS.
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