so doth the deare experiment of our sins prooue vs good Counsellors for others, (though by a strange argument) because we haue bene ill ones to our selues.
so does the deer experiment of our Sins prove us good Counsellors for Others, (though by a strange argument) Because we have be ill ones to our selves.
There was a time when euery wanton eye had a flame for him to singe himselfe by, euery temptation had a picklocke to his brest to enter in at pleasure;
There was a time when every wanton eye had a flame for him to sing himself by, every temptation had a picklock to his breast to enter in At pleasure;
his heart went downe farre faster then the Temple rose, as if God had meant successiuely in one patterne to haue drawne to the life, the best of his graces, the worst of our sins;
his heart went down Far faster then the Temple rose, as if God had meant successively in one pattern to have drawn to the life, the best of his graces, the worst of our Sins;
Let this therefore bee the discouery of the Speaker, that he that knew what the losse of a heart was, giues you counsell cheape, which hee dearely bought.
Let this Therefore be the discovery of the Speaker, that he that knew what the loss of a heart was, gives you counsel cheap, which he dearly bought.
Should an Angell preach any other Gospell then this (sayth Saint Paul ) let him be accursed; But, he sayth not, should the Deuil preach no other then this, Let this Gospel bee accurst? Had Solomon at that time when he bended his knees to the Idoll Asteroth (which by many of the Learned is thought to haue bin the statue of Venus, a fit Goddes for his turne) had he then, I say, pronounced, that the true God were onely to be honored, should wee retyre our Faith from it because an Idolater spoke it? But to what ende is it that Solomons sinnes are shewen in such a Scarlet,
Should an Angel preach any other Gospel then this (say Faint Paul) let him be accursed; But, he say not, should the devil preach no other then this, Let this Gospel be accursed? Had Solomon At that time when he bent his knees to the Idol Asteroth (which by many of the Learned is Thought to have been the statue of Venus, a fit God's for his turn) had he then, I say, pronounced, that the true God were only to be honoured, should we retire our Faith from it Because an Idolater spoke it? But to what end is it that Solomons Sins Are shown in such a Scarlet,
as if the whole sea of Christs Passion could not wash it out? Why it needs be thought that hee is damned, whose words, no doubt, haue sent more soules to heauen,
as if the Whole sea of Christ Passion could not wash it out? Why it needs be Thought that he is damned, whose words, no doubt, have sent more Souls to heaven,
are these therefore in the black-booke of the damned? But suppose it be written, what action shall Solomō haue against them for so high an Iniury? I am sure S. Ierome, whose credite may waigh down a whole Colledge of Cardinals,
Are these Therefore in the black-booke of the damned? But suppose it be written, what actium shall Solomō have against them for so high an Injury? I am sure S. Jerome, whose credit may weigh down a Whole College of Cardinals,
though weighty Bellarmin makes one against him, cites a place for it out of Solomons himselfe, where the Septuagint translate it out of the originall (though otherwise rendred in our English) at last I repented. If this moue not,
though weighty Bellarmin makes one against him, cites a place for it out of Solomons himself, where the septuagint translate it out of the original (though otherwise rendered in our English) At last I repented. If this move not,
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if he commit iuiquitie, I will chasten him with the rod of men, But my mercy shall not depart away from him as I tooke it from Saul, whom I put away before thee.
if he commit iuiquitie, I will chasten him with the rod of men, But my mercy shall not depart away from him as I took it from Saul, whom I put away before thee.
Marke the words, If he commit iniquity, he would chasten him, but how? with the rod of Men, But where in the Scripture, is the Rod of men taken for damnation? He would take his mercy from him;
Mark the words, If he commit iniquity, he would chasten him, but how? with the rod of Men, But where in the Scripture, is the Rod of men taken for damnation? He would take his mercy from him;
I confesse the Fathers are not very tender handed in searching the faults of Solomon; but he that reades them, may soone finde the reason was because the vulgar Iewes tooke Solomon to be Christ,
I confess the Father's Are not very tender handed in searching the Faults of Solomon; but he that reads them, may soon find the reason was Because the Vulgar Iewes took Solomon to be christ,
for the noysing of him to be the Messias was the cause (as some imagine) the Queene of Sheba tooke so long a iorney to visite him; Therefore S. Ambrose well coniectures.
for the noising of him to be the Messias was the cause (as Some imagine) the Queen of Sheba took so long a journey to visit him; Therefore S. Ambrose well Conjectures.
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as for a certaine prey, yet I would not pronounce it? The wayes of thy mercies O God, are past finding out, more vnknowne then the way of a Ship in the sea,
as for a certain prey, yet I would not pronounce it? The ways of thy Mercies Oh God, Are passed finding out, more unknown then the Way of a Ship in the sea,
for we haue already discouered him to bee no lesse then Solomon; one that leaueled the vneuen wayes of knowledge from the Caedar of Libanus to the Hisop that groweth on the wall;
for we have already discovered him to be no less then Solomon; one that leaueled the uneven ways of knowledge from the Caedar of Lebanon to the Hisop that grows on the wall;
Thy Heart therefore is a Iewell, thy Body the Cabinet, the Guardian thy Selfe; the Watch, all diligence; the motiue of all, Life Keepe thy heart with all diligence,
Thy Heart Therefore is a Jewel, thy Body the Cabinet, the Guardian thy Self; the Watch, all diligence; the motive of all, Life Keep thy heart with all diligence,
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So that as St. Basil obserues, The Court hath gott the attribute of the Queene that dwells in it, the Queene the name of her Court, the Heart, the attributes of the Soule; the Soule in exchange, the name, the title of the Heart. To keepe therefore thy Heart, is as much,
So that as Saint Basil observes, The Court hath got the attribute of the Queen that dwells in it, the Queen the name of her Court, the Heart, the attributes of the Soul; the Soul in exchange, the name, the title of the Heart. To keep Therefore thy Heart, is as much,
If thou wilt not take some care to keep, what the deuill bestowes so much to gaine, must it not follow that thou thinkest far 〈 ◊ 〉 of thy selfe then the deuill doth?
If thou wilt not take Some care to keep, what the Devil bestows so much to gain, must it not follow that thou Thinkest Far 〈 ◊ 〉 of thy self then the Devil does?
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If nothing else will teach thee the value of they heart, know it is the onely glasse that God delights to look• in, it is a letter written by himselfe to himselfe,
If nothing Else will teach thee the valve of they heart, know it is the only glass that God delights to look• in, it is a Letter written by himself to himself,
Seneca saith, These pillars of bones that wee see couered with flesh, spread ouer with Nerues and vaines, the Face, the Brest and Hands, make vp but one Fabricke of a Prison, to keepe the vnruly Heart in:
Senecca Says, These pillars of bones that we see covered with Flesh, spread over with Nerves and Veins, the Face, the Breast and Hands, make up but one Fabric of a Prison, to keep the unruly Heart in:
But Epictetus will not grant the body a name of so much strength as a Prison, with him it goes for no more then a China dish, an artificiall durt, or Clay neatly made vp. Plautus the Comaedian hath an other straine for it, he calles man the Saltseller of his owne soule.
But Epictetus will not grant the body a name of so much strength as a Prison, with him it Goes for no more then a China dish, an artificial dirt, or Clay neatly made up. Plautus the Comedian hath an other strain for it, he calls man the Saltseller of his own soul.
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But whether a Prison, or a Chinadish, or a Saltseller, or what else they please to call this outward frame of ours, it must needs be the only Casket of this Iewell which we haue so highly prised:
But whither a Prison, or a Chinadish, or a Saltseller, or what Else they please to call this outward frame of ours, it must needs be the only Casket of this Jewel which we have so highly prised:
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nor shal we lesse in a proportion esteem the Caskee the the Iewel Teroul saith, Far be it that God should for euer forsake that Body which was the Diuine work of his own hand, the Master-peece of his Art, the Viall of his breath, the Heyre of his bounty, the Priest of his religion, the Souldier of his testimony the Sister of his Christ:
nor shall we less in a proportion esteem the Caskee the the Jewel Teroul Says, far be it that God should for ever forsake that Body which was the Divine work of his own hand, the Masterpiece of his Art, the Vial of his breath, the Heir of his bounty, the Priest of his Religion, the Soldier of his testimony the Sister of his christ:
though thou art become an entire Hospitall of all Diseases within thy selfe, yet as long as thou hast not parted with this Iewell of Solomons, if neyther thy eyes haue pauned it to Lust,
though thou art become an entire Hospital of all Diseases within thy self, yet as long as thou hast not parted with this Jewel of Solomons, if neither thy eyes have paned it to Lust,
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for let none thinke he can giue away his Body to his Sinnes, and keepe his Soule for his God) but if both be thine, be assured God will keepe both of them thine,
for let none think he can give away his Body to his Sins, and keep his Soul for his God) but if both be thine, be assured God will keep both of them thine,
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& will make vp the defects of both If both be not thine, powre out thy prayers, that it would please thy angry God to giue thee thy selfe againe, that Christs wounded heart may send thee back thy heart vnwoūded, with this, with this warning reuited through the midst of it, Hereafter, keepe thy Heart.
& will make up the defects of both If both be not thine, pour out thy Prayers, that it would please thy angry God to give thee thy self again, that Christ wounded heart may send thee back thy heart unwounded, with this, with this warning reuited through the midst of it, Hereafter, keep thy Heart.
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The Soule is so insinuated into the Body, with so nere so close a combination, that it posed Tertullian (as himselfe confesseth) to distinguish, Whether the Body Caryed about the Soule, or the Soule the Body.
The Soul is so insinuated into the Body, with so never so close a combination, that it posed Tertullian (as himself Confesses) to distinguish, Whither the Body Carried about the Soul, or the Soul the Body.
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& the whole frame of it like a well built Castle, it might tempt you to beleeue, that the Body had the charge giuen of keeping the Heart. But since the Guard may as well be said to keepe the King,
& the Whole frame of it like a well built Castle, it might tempt you to believe, that the Body had the charge given of keeping the Heart. But since the Guard may as well be said to keep the King,
The best resolution then of these words wilbe, Heart keepe thy selfe. But it is a high way saying, That he that learns of none but himselfe, hath a foole to his teacher.
The best resolution then of these words will, Heart keep thy self. But it is a high Way saying, That he that learns of none but himself, hath a fool to his teacher.
Hee that keepes the Spheres in their motions, the Sunne with a whole army of Iesser lights in their courses, he that sets the Sea his bounds, Thus far shalt thou passe, but no farther;
He that keeps the Spheres in their motions, the Sun with a Whole army of Iesser lights in their courses, he that sets the Sea his bounds, Thus Far shalt thou pass, but no farther;
Doe but recount to your selues the Stories of your own liues. Remember how often your hearts haue bene resolutely set on such, or such a sinn, yet God hath diuerted them:
Do but recount to your selves the Stories of your own lives. remember how often your hearts have be resolutely Set on such, or such a sin, yet God hath diverted them:
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They are alwayes Spirits, but not alwayes Angels, for no longer messengers from God to man, no longer Angels; since onely to be a Messenger, implies to be an Angell.
They Are always Spirits, but not always Angels, for no longer messengers from God to man, no longer Angels; since only to be a Messenger, Implies to be an Angel.
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But the bold forehead of the Iesuite Maldonat, blusheth at this, reiecting it for a Paradoxe, That hee that was the true God should want the guard of one single Angell.
But the bold forehead of the Iesuite Maldonatus, blusheth At this, rejecting it for a Paradox, That he that was the true God should want the guard of one single Angel.
But wee knowledge is bounded o• the one side with the Scripture, on the other side, by ou• owne modesty, do willingly forbeare to giue you dreames instead of Reuelations, Fancies, instead of Truth.
But we knowledge is bounded o• the one side with the Scripture, on the other side, by ou• own modesty, do willingly forbear to give you dreams instead of Revelations, Fancies, instead of Truth.
as Maldonat thinks probable? or whether at the resurrection, euery mans good Angell shall gather together the bones of him he guarded, as Suarez teacheth:
as Maldonatus thinks probable? or whither At the resurrection, every men good Angel shall gather together the bones of him he guarded, as Suarez Teaches:
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It shall suffice vs to whom the Foolishnesse of the reuealed Gospell is sufficient, That hee that maks his Angels ministring spirits, & his Ministers a flame of Fire, hath giuen his Angles charge ouer vs, to keepe vs in all our wayes.
It shall suffice us to whom the Foolishness of the revealed Gospel is sufficient, That he that makes his Angels ministering spirits, & his Ministers a flame of Fire, hath given his Angles charge over us, to keep us in all our ways.
In Daniel wee find but one Angell to guard a whole Kingdome, all Persia. In Genesis two Armies of Angels to keepe one Iacob. Of their protection wee are certaine, of their number whether one or more, wee may be with religion euough vncertaine.
In daniel we find but one Angel to guard a Whole Kingdom, all Persiam. In Genesis two Armies of Angels to keep one Iacob. Of their protection we Are certain, of their number whither one or more, we may be with Religion euough uncertain.
O what reuerēce should these words strike in thee, what deuotion should they stirre vp, what confidence to heare that thy Angels are thy guides, to hear that they are not onely presēt with thee, but present for thee:
Oh what Reverence should these words strike in thee, what devotion should they stir up, what confidence to hear that thy Angels Are thy guides, to hear that they Are not only present with thee, but present for thee:
they are the coniuring words of that deuout Father, Let mee beseech you Brethren, that yee would not commit those foule sinnes in the sight of the Angels that keepe you in the eyes of God himself, which you would not doe if no more then I were by? If you will needs sin (saith St. Basil ) chuse out some place where neither God nor his Angels are;
they Are the conjuring words of that devout Father, Let me beseech you Brothers, that ye would not commit those foul Sins in the sighed of the Angels that keep you in the eyes of God himself, which you would not do if no more then I were by? If you will needs sin (Says Saint Basil) choose out Some place where neither God nor his Angels Are;
That there is a heauenly watch dayly set about vs. I will onely adde this out of St. Basil, That God, nor his Angels neuer part with vs, till we make them goe, that only our sins dismisse this Watch.
That there is a heavenly watch daily Set about us I will only add this out of Saint Basil, That God, nor his Angels never part with us, till we make them go, that only our Sins dismiss this Watch.
For had he not throwne durt on it himselfe, nay, had hee not razed out of it the Image of the Deitie, as a Thiefe doth the marke of stollen Plate, that the owner should not know it, God had still kept it.
For had he not thrown dirt on it himself, nay, had he not razed out of it the Image of the Deity, as a Thief does the mark of stolen Plate, that the owner should not know it, God had still kept it.
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But it troubled St. Austine much, how the heart should keepe the heart, when the heart would so seldome obey the heart. It makes him begin with admiration;
But it troubled Saint Augustine much, how the heart should keep the heart, when the heart would so seldom obey the heart. It makes him begin with admiration;
bid thy feet stirre, or thy hands moue, or thy eyes turn, in a moment it is done, with such ease and suddennesse, that you can scarse distinguish the performance from the command:
bid thy feet stir, or thy hands move, or thy eyes turn, in a moment it is done, with such ease and suddenness, that you can scarce distinguish the performance from the command:
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He ends with the admiration he began, What Prodegie is this, what Oedipus shall vnriddle it? But the good Father findes it out at last, For (sayth he) the Heart turnes but halfe a fide on good actions, it lookes on them but with one eye;
He ends with the admiration he began, What Prodigy is this, what Oedipus shall unriddle it? But the good Father finds it out At last, For (say he) the Heart turns but half a fide on good actions, it looks on them but with one eye;
When Saint Austine himselfe in his yonger dayes, prayed to God for Chastitie, he confesseth he could not keep his rebellious heart from adding, giue mee chastitie, but not yet O God, let me haue some pleasure more.
When Saint Augustine himself in his younger days, prayed to God for Chastity, he Confesses he could not keep his rebellious heart from adding, give me chastity, but not yet Oh God, let me have Some pleasure more.
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But the actiō of the Watch it selfe, as Dauid vseth it, My soule wayteth for the Lord, more then they that watch vnto the morning, I say, thē they that watch vnto the morning.
But the actium of the Watch it self, as David uses it, My soul waiteth for the Lord, more then they that watch unto the morning, I say, them they that watch unto the morning.
These night watches Origen seconded by St. Austin, compared to the foure ages of man, his Infancy, his Youth, his Manhood, & his Olde Age: So that you may now perceiue what it is to keepe your hearts all the Watches of the night;
These night watches Origen seconded by Saint Austin, compared to the foure ages of man, his Infancy, his Youth, his Manhood, & his Old Age: So that you may now perceive what it is to keep your hearts all the Watches of the night;
But why in the second or third onely, St. Gregory makes question of? why names hee neither the first watch nor the last? Hee answers, the first is implied in the second,
But why in the second or third only, Saint Gregory makes question of? why names he neither the First watch nor the last? He answers, the First is implied in the second,
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Yet make a stand, looke backe on the time, which you haue rather throwne away then spent 〈 ◊ 〉 flatter not your selues, that the last Watch is farre from you,
Yet make a stand, look back on the time, which you have rather thrown away then spent 〈 ◊ 〉 flatter not your selves, that the last Watch is Far from you,
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St. Gregory Moralizeth the Ribbs into so mamy rational Vertues encompassing the heart like the strong men about the bed of Solomon, The tender skinne of the heart he makes to bee the tender Conscience, For hee that wraps not vp his heart in a soft, a cleane,
Saint Gregory Moralizeth the Ribs into so mamy rational Virtues encompassing the heart like the strong men about the Bed of Solomon, The tender skin of the heart he makes to be the tender Conscience, For he that wraps not up his heart in a soft, a clean,
That therefore wee may immitate Nature, Let the Heart nouer bee vnguarded, let religious meditations bee as veines to conuay pure thoughts from it, constant vnshaken resolutions bee the nerues, let a wall of Virtues, immure it instead of Ribbs, a cleare Conscience in lieu of a defiled;
That Therefore we may imitate Nature, Let the Heart nouer be unguarded, let religious meditations be as Veins to convey pure thoughts from it, constant unshaken resolutions be the nerves, let a wall of Virtues, immure it instead of Ribs, a clear Conscience in lieu of a defiled;
It was Platoes aduice in his second Dialogue of his Republique, That euery Citie should haue his Fountaine in the midst of it, his reason, that it might be readier for vse, either for the ordinary employments of it, or if a casuall fire should neede the helpe of it.
It was plato's Advice in his second Dialogue of his Republic, That every city should have his Fountain in the midst of it, his reason, that it might be Readier for use, either for the ordinary employments of it, or if a casual fire should need the help of it.
For the same causes thinkes St. Christome, That blessed Fountaine of, bloud and water, brake forth out of our Sauiours side about the heart nere the middst of him, that it might be equally neere to all, that would either drinke out of that eternall spring,
For the same Causes thinks Saint Christ's, That blessed Fountain of, blood and water, brake forth out of our Saviour's side about the heart never the midst of him, that it might be equally near to all, that would either drink out of that Eternal spring,
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But poysoning of waters is the ordinary stratagem of warr, nor hath our great Aduersary forgot it, He knowes that if the Fountaine of Life bee not spoyled, his broken Cisterns of death will neuer be frequented,
But poisoning of waters is the ordinary stratagem of war, nor hath our great Adversary forgotten it, He knows that if the Fountain of Life be not spoiled, his broken Cisterns of death will never be frequented,
but at that triall we shall find, that without the mercy of our God, euery loose lasciuious thought which wee take delight in, shall be as a sheet of Lead to helpe to sinke vs. Proclus tels vs a story of Pollidorus the Tyrant, who in a vision saw his Heart thrown into a boyling Caldron, where after it had bene a while tormented in the heat, it cryed out of the Caldron to him, Apollidore, I am the cause to thee of all this.
but At that trial we shall find, that without the mercy of our God, every lose lascivious Thought which we take delight in, shall be as a sheet of Led to help to sink us Proclus tells us a story of Pollidorus the Tyrant, who in a vision saw his Heart thrown into a boiling Caldron, where After it had be a while tormented in the heat, it cried out of the Caldron to him, Apollidore, I am the cause to thee of all this.
Nor may wee vniustly feare, that their hearts will really cry out so, who now passe ouer all as in a slumber, whose ill thoughts dayly vsher them to ill actions, whose ill actions bring them in a circle backe to ill thoughts againe.
Nor may we unjustly Fear, that their hearts will really cry out so, who now pass over all as in a slumber, whose ill thoughts daily usher them to ill actions, whose ill actions bring them in a circle back to ill thoughts again.
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How then, must this Fountaine be so pure, may not the least straw, nor graine of dust be throwne into it? Cannot the Heart so much as play with the Deuill? Are ill thoughts sin;
How then, must this Fountain be so pure, may not the least straw, nor grain of dust be thrown into it? Cannot the Heart so much as play with the devil? are ill thoughts since;
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Cannot the distinctions of the Doctors of Rome excuse, when our great God shall examine, may not we answer for our thoughts in the subtil Lāguage of their Schoole, That some of thē were but first first motions, therefore no sinnes;
Cannot the Distinctions of the Doctors of Room excuse, when our great God shall examine, may not we answer for our thoughts in the subtle Language of their School, That Some of them were but First First motions, Therefore no Sins;
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For saith Tertullian, The will it selfe is imputed to it selfe, nor can the beart because the deede is vndone, hauing done the thought that it selfe could do, be excused.
For Says Tertullian, The will it self is imputed to it self, nor can the beart Because the deed is undone, having done the Thought that it self could do, be excused.
So let vs vse this Stratagem in fighting against our sinne in the very heart, the countrey wher it breeds It was St. Bernards aduice to his Sister, to mark wel what God said of the Woman to the Serpent, Shee shall bruise his head:
So let us use this Stratagem in fighting against our sin in the very heart, the country where it breeds It was Saint Bernards Advice to his Sister, to mark well what God said of the Woman to the Serpent, She shall bruise his head:
Hee is a religious Herod, that kils such Insants, nor shall hee want the name of happy, that dashes these little ones against the Stone. The Ebrew hath it, against the Rocke. A misery which concernes vs all, cryes St. Augustine, for the Rocke is Christ:
He is a religious Herod, that kills such Infants, nor shall he want the name of happy, that Dashes these little ones against the Stone. The Hebrew hath it, against the Rock. A misery which concerns us all, cries Saint Augustine, for the Rock is christ:
Doth the tender Conscience complaine of young growing sinnes, of disordered vnruely thoughts, that break in vpon vs in the midst of our prayers? Away with them to the Rocke;
Does the tender Conscience complain of young growing Sins, of disordered vnruely thoughts, that break in upon us in the midst of our Prayers? Away with them to the Rock;
that Rocke hath water to quench them. Doe we find Gods anger kindled against vs for these sinnes? Away againe to the Rocke, that Rocke hath holes to hide vs in.
that Rock hath water to quench them. Do we find God's anger kindled against us for these Sins? Away again to the Rock, that Rock hath holes to hide us in.
It can be neither time no• labour lost, that is spent i• clensing of the Fountaine, fo• if any one here would th•• minute make it his work 〈 ◊ 〉 God would bee well please• 〈 ◊ 〉 to looke downe from he•••• uen vpon such Labourers, whom his Sonne hath already blest, saying, Blessed are the cleane in heart; yet this is not enough:
It can be neither time no• labour lost, that is spent i• cleansing of the Fountain, fo• if any one Here would th•• minute make it his work 〈 ◊ 〉 God would be well please• 〈 ◊ 〉 to look down from he•••• uen upon such Labourers, whom his Son hath already blessed, saying, Blessed Are the clean in heart; yet this is not enough:
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nay, I may adde, if it be onely a beleeuing heart, if there be no good workes, no issues of Life from it, then flatter not thy self that ther is any life in it.
nay, I may add, if it be only a believing heart, if there be no good works, no issues of Life from it, then flatter not thy self that there is any life in it.
Inferring from hence, that they might sinne without forfeit of their Faith; As if (saith he) they could commit a chaste Adultery, without wrong to marriage;
Inferring from hence, that they might sin without forfeit of their Faith; As if (Says he) they could commit a chaste Adultery, without wrong to marriage;
But they that haue the Art to sin, without forgoing of their Faith, may haue as strange a conueyance, no doubt, to be damned without loosing of their pardon.
But they that have the Art to sin, without foregoing of their Faith, may have as strange a conveyance, no doubt, to be damned without losing of their pardon.
So let mee beseech as many as heare me to day, whose Consciences this minute tells them, that their Hearts are turned into Serpents, and are now crawling on the earth, to stretch forth a hand of sorrow, a hand of true repentance, to take them vp againe, in what shape soeuer they appeare.
So let me beseech as many as hear me to day, whose Consciences this minute tells them, that their Hearts Are turned into Serpents, and Are now crawling on the earth, to stretch forth a hand of sorrow, a hand of true Repentance, to take them up again, in what shape soever they appear.
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For he that was exalted on the Crosse, as the Serpent in the wildernes, shall turne those Serpents into Hearts againe, their gall and poyson into Innocence, their sting of Death, into Issues of immortall life.
For he that was exalted on the Cross, as the Serpent in the Wilderness, shall turn those Serpents into Hearts again, their Gall and poison into Innocence, their sting of Death, into Issues of immortal life.
or not deliuer it where it is directed? It is his Coyne, his Meddale, why should you vnderualue it? It is his Sacrifice, his Temple, and his Altar, why should you prophane it? But if the Deuill hath any sinne so powerfull as to strike out the memory of all this:
or not deliver it where it is directed? It is his Coin, his Meddale, why should you undervalue it? It is his Sacrifice, his Temple, and his Altar, why should you profane it? But if the devil hath any sin so powerful as to strike out the memory of all this:
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That as the celestiall Orbes haue a motion of their owne, though mooued perpetually by the First Eternall Moouer: So thought the Powers of Heauen bee set to Guard you,
That as the celestial Orbs have a motion of their own, though moved perpetually by the First Eternal Mover: So Thought the Powers of Heaven be Set to Guard you,
Let neither ill •houghts pollute the Spring, nor foule deeds the Riuer; so shall there from thence come Issues of life, not onely the life of nature, which the worst men haue,
Let neither ill •houghts pollute the Spring, nor foul Deeds the River; so shall there from thence come Issues of life, not only the life of nature, which the worst men have,
