MY Diuision is plainly thus: 1 A Monition to quicken the Memory, Remember. 2 The Obiect presented to it, the Creatour. 3 The Application of that Obiect, Thy Creatour. 4 The Distance at which wee must take him, Youth. 5 The Light by which we best may view this Obiect, In the daies of thy youth.
MY Division is plainly thus: 1 A Monition to quicken the Memory, remember. 2 The Object presented to it, the Creator. 3 The Application of that Object, Thy Creator. 4 The Distance At which we must take him, Youth. 5 The Light by which we best may view this Object, In the days of thy youth.
so forgetting a Creature as Man. Who began early to practize his ingratitude, and that hee might iustifie the Prophets complaint which charges him with rebellion from the wombe, made himselfe perfect in the lessons of forgetfulnesse from the first day he could remember he was made Man.
so forgetting a Creature as Man. Who began early to practice his ingratitude, and that he might justify the prophets complaint which charges him with rebellion from the womb, made himself perfect in the Lessons of forgetfulness from the First day he could Remember he was made Man.
It hath beene knowne that some old Persons haue liued so long that they haue outgon their reckoning, outliued the computation of their time, not being capable of so much Arithmeticke as to say how old they were.
It hath been known that Some old Persons have lived so long that they have outgone their reckoning, outlived the computation of their time, not being capable of so much Arithmetic as to say how old they were.
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Which faile of memory is pardonable in such relikes and ruines of Nature, whose pergnant imperfections haue dispensed with their vnderstandings and giuen them now a priuiledge to dote.
Which fail of memory is pardonable in such Relics and ruins of Nature, whose pergnant imperfections have dispensed with their understandings and given them now a privilege to dote.
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For whereas a little before, God in the reasonable Soule had aduanced his owne Colours, imprinted his owne Image, and for a richer testimony of his loue, Creauit quandam Trinitatem ad imaginem suam (as Bernard hath it) gaue him leaue to weare the sacred mystery of the Trinity as an Ensigne & badge of that high Order vnto wch his Maker intended him, in his Soules three faculties, consisting of Vnderstanding, Will, and Memory;
For whereas a little before, God in the reasonable Soul had advanced his own Colours, imprinted his own Image, and for a Richer testimony of his love, Creauit quandam Trinitatem ad imaginem suam (as Bernard hath it) gave him leave to wear the sacred mystery of the Trinity as an Ensign & badge of that high Order unto which his Maker intended him, in his Souls three faculties, consisting of Understanding, Will, and Memory;
yet for all this, Cecidit ab illa pulchrâ Trinitate in quandam contrariam & foedam Trinitatem, he willingly defaced and blurred the glorious Image of his Maker,
yet for all this, Cecidit ab illa pulchrâ Trinitate in quandam contrariam & foedam Trinitatem, he willingly defaced and blurred the glorious Image of his Maker,
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and recoiling from his obedience, exchanged those three purer faculties wherein the blessed Trinity was at first pourtraied for a confused masse of imperfections;
and recoiling from his Obedience, exchanged those three Purer faculties wherein the blessed Trinity was At First portrayed for a confused mass of imperfections;
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Who then is able to wonder enough at his disloialty, or speake his falshood in so high an Accent as it deserues? who forfeited all his titles to Happinesse in lesse time than the readiest tongue can relate it.
Who then is able to wonder enough At his disloyalty, or speak his falsehood in so high an Accent as it deserves? who forfeited all his titles to Happiness in less time than the Readiest tongue can relate it.
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That when he was new from the Mint and hand of his Composer, the Articles betwixt God & him for his Allegeance not yet fully dry, himselfe scarce warme in the possession of the World then giuen him, flew off from his Allegeance,
That when he was new from the Mint and hand of his Composer, the Articles betwixt God & him for his Allegiance not yet Fully dry, himself scarce warm in the possession of the World then given him, flew off from his Allegiance,
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In the morning of the sixt day was Man made, and before the euening of that same day had he, vpō the Deuils short parley, surrendred vp his innocence & libertie, quite sold away his Patent, the priuiledges of his birth,
In the morning of the sixt day was Man made, and before the evening of that same day had he, upon the Devils short parley, surrendered up his innocence & liberty, quite sold away his Patent, the privileges of his birth,
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In the coole of the day God walked in the Garden, and hauing receiued the confession of his guilt, cast him from thence, making the same light a witnesse of his admission into Paradise, and his expulsion.
In the cool of the day God walked in the Garden, and having received the Confessi of his guilt, cast him from thence, making the same Light a witness of his admission into Paradise, and his expulsion.
as we are of the slightest iniuries which affront vs, there were no need of precepts to quicken our Remembrance, but rather of drowzie Opiats or Mandragora's, to dull and stupifie the braine that workes too strongly vpon the apprehension of a wrong.
as we Are of the slightest injuries which affront us, there were no need of Precepts to quicken our Remembrance, but rather of drowzy Opiates or Mandragora's, to dull and stupify the brain that works too strongly upon the apprehension of a wrong.
but we should cry as Themistocles sometimes did to that famous Artist, who vndertooke to teach him that Art, Mallem obliuisci doceres. I had rather thou wouldest reade some Lectures of Obliuion to mee, that thou couldest teach me to forget,
but we should cry as Themistocles sometime did to that famous Artist, who undertook to teach him that Art, Mallem obliuisci doceres. I had rather thou Wouldst read Some Lectures of Oblivion to me, that thou Couldst teach me to forget,
but for our iniuries, wee print them in capitall letters, that hee that runs may reade them, — Scribunt in marmore laesi. We write them in Marble with points of Daggers for Pens,
but for our injuries, we print them in capital letters, that he that runs may read them, — Scribunt in marmore laesi. We write them in Marble with points of Daggers for Pens,
and in such Inke as Dracoes lawes were writ in, Bloud. By such fearfull Charters as these, doe too many contentious spirits amongst vs hold their wrongs.
and in such Ink as Dragoes laws were writ in, Blood. By such fearful Charters as these, do too many contentious spirits among us hold their wrongs.
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Our Sauiour askt the Iewes, for which of his good workes they ston'd him? Certainly we expell God from our thoughts and memories for no other quarrell but this, his good deeds.
Our Saviour asked the Iewes, for which of his good works they stoned him? Certainly we expel God from our thoughts and memories for no other quarrel but this, his good Deeds.
Any crosse by him throwne vpon vs, awakes the slumbring faculties of our soules, Vexatio dat intellectum: like a warning-peece discharged at Sea, it makes vs stoope and come in, NONLATINALPHABET.
Any cross by him thrown upon us, awakes the slumbering faculties of our Souls, Vexation that Intellectum: like a warning-piece discharged At Sea, it makes us stoop and come in,.
With what strange eyes doth man looke, that sees cleerest in an Eclipse, when God frownes vpon him? and vnto whom the puddled troubled waters of aduersitie are the best perspectiues to shew him God? How frowardly doe wee combine against our selues? We shut vp our apprehensions, yet wee vnderstand;
With what strange eyes does man look, that sees Clearest in an Eclipse, when God frowns upon him? and unto whom the puddled troubled waters of adversity Are the best perspectives to show him God? How frowardly do we combine against our selves? We shut up our apprehensions, yet we understand;
for euerie thing wee meet discouers him, and euerie creature without our enquirie doth not onely giue vs cause to Remember, but in visible demonstrations makes vs see the Creatour.
for every thing we meet discovers him, and every creature without our enquiry does not only give us cause to remember, but in visible demonstrations makes us see the Creator.
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INdeed Mundus nil nisi Deus reuelatus, The whole vniuerse is nothing else but an Euidence, a Reuelation of God, euerie creature NONLATINALPHABET, a master in his Science, to instruct vs in the knowledge of our Maker.
INdeed World nil nisi Deus reuelatus, The Whole universe is nothing Else but an Evidence, a Revelation of God, every creature, a master in his Science, to instruct us in the knowledge of our Maker.
That hee whose power did compact this great bodie of the earth, and from the aggregation of those small Atomes, made it grow into such a magnitude, is no more to bee contained in finite numbers than is that dust.
That he whose power did compact this great body of the earth, and from the aggregation of those small Atoms, made it grow into such a magnitude, is no more to be contained in finite numbers than is that dust.
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We cannot open our eyes to looke vp to Heauen, but at those casements we let in the confession of His Immensitie. When wee consider how many starres there fixt, are bigger farre than the Earth,
We cannot open our eyes to look up to Heaven, but At those casements we let in the Confessi of His Immensity. When we Consider how many Stars there fixed, Are bigger Far than the Earth,
and then againe lose our selues in the capacious extent of that Greater Bodie which containes those starres, we finde this Maxime to collect our scattered confounded apprehensions, that He who made those orbes, is farre more immense than is his worke.
and then again loose our selves in the capacious extent of that Greater Body which contains those Stars, we find this Maxim to collect our scattered confounded apprehensions, that He who made those orbs, is Far more immense than is his work.
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or giue a reason why they in an instant comprehend all these, Ex me intelligo quàm incomprehensibilis sit Deus quoniàm me ipsum intelligere non possum, quem ipse fecit.
or give a reason why they in an instant comprehend all these, Ex me intelligo quàm Incomprehensible sit Deus quoniàm me ipsum intelligere non possum, Whom ipse fecit.
So that euerie thing is so full and pregnant in the proofe of its Creatour, that I may cry with Dauid, Quò aufugiam à spiritu tuo? Whither shall I flie from Thee? In what darke corner of the world shall I hide my vnderstanding from taking notice of Thee? Not all the curtaines of night drawne about the Soule, not all the thicke vailes of ignorance, darker and blacker than the night, not all the blinde retreats wch a guiltie conscience hath sought,
So that every thing is so full and pregnant in the proof of its Creator, that I may cry with David, Quò aufugiam à spiritu tuo? Whither shall I fly from Thee? In what dark corner of the world shall I hide my understanding from taking notice of Thee? Not all the curtains of night drawn about the Soul, not all the thick vails of ignorance, Darker and blacker than the night, not all the blind retreats which a guilty conscience hath sought,
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or wch is more, wisht for, to shrowd it selfe from the iustice of the Creator, are able to conceale our apprehensions so low that the confession of God shall not reach vs. Abyssus abyssum vocat, this is a theame which hath pierced as low as the region of darknesse, which one Abysse hath related to another.
or which is more, wished for, to shroud it self from the Justice of the Creator, Are able to conceal our apprehensions so low that the Confessi of God shall not reach us Abyssus Abyssum vocat, this is a theme which hath pierced as low as the region of darkness, which one Abyss hath related to Another.
The power of the Creatour, is a perpetuall Tradition, which day and night successiuely deliuer, One day telleth another, and where the light failes, the night goes on and repeats those discoueries which day hath made.
The power of the Creator, is a perpetual Tradition, which day and night successively deliver, One day Telleth Another, and where the Light fails, the night Goes on and repeats those discoveries which day hath made.
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The beames of the Sunne, which illuminate each part of the Horizon, stile Him the Father of light, and the moist collection of the clouds, which drop downe fatnesse vpon our Land, speake Him the God of plentie.
The beams of the Sun, which illuminate each part of the Horizon, style Him the Father of Light, and the moist collection of the Clouds, which drop down fatness upon our Land, speak Him the God of plenty.
And if there be any so stiffe in their misbeleefe, that will not bee informed by these still Messengers that daily deliuer Him to our thoughts, He hath louder Heraulds to proclaime Him, creatures that in a more exalted note voice the greatnes of their Creator. There is no Meteor,
And if there be any so stiff in their misbelief, that will not be informed by these still Messengers that daily deliver Him to our thoughts, He hath Louder Heralds to proclaim Him, creatures that in a more exalted note voice the greatness of their Creator. There is no Meteor,
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the tempestuous winds, that breake the Cedars of Lebanon, the quicke eiaculations of the lightning, which haue sometimes made the palaces of Tyrants, the tombes and funerall piles of their Owners, haue euinced deafe Atheisme,
the tempestuous winds, that break the Cedars of Lebanon, the quick ejaculations of the lightning, which have sometime made the palaces of Tyrants, the tombs and funeral piles of their Owners, have evinced deaf Atheism,
and made it acknowledge the Creatour. By such boisterous messengers as these, did He once treat with the Iewes; for wee finde in the Gospell, that when all the miracles our Sauiour had wrought amongst them,
and made it acknowledge the Creator. By such boisterous messengers as these, did He once Treat with the Iewes; for we find in the Gospel, that when all the Miracles our Saviour had wrought among them,
Thus you see, that as God out of stones can create sonnes to Abraham, so from euerie peece of his creation, can he raise proofes of the Creatour. For all creatures are but his tongue to speake him,
Thus you see, that as God out of stones can create Sons to Abraham, so from every piece of his creation, can he raise proofs of the Creator. For all creatures Are but his tongue to speak him,
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Therefore the Psalmist summons all things animate and inanimate, all seasons, all conditions, Angels and Men, Light and Darknesse, Dragons and Deepes, Wormes and Vegetables, to praise the Lord.
Therefore the Psalmist summons all things animate and inanimate, all seasons, all conditions, Angels and Men, Light and Darkness, Dragons and Deeps, Worms and Vegetables, to praise the Lord.
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Indeed, the whole Vniuerse is but Gods Lieger-Booke, wherein his Acts are written, euerie Species is a line in that booke, euerie peculiar work a character for Man, to read his Maker.
Indeed, the Whole Universe is but God's Lieger-Booke, wherein his Acts Are written, every Species is a line in that book, every peculiar work a character for Man, to read his Maker.
It is a most pleasing kinde of Geographie, in this large Map of the created world, in the Celestiall and Terrestriall Globe, to contemplate the Creatour: But when wee come to apply this studie, to bring it neerer to our selues, considering God not in his exteriour creation,
It is a most pleasing kind of Geography, in this large Map of the created world, in the Celestial and Terrestrial Globe, to contemplate the Creator: But when we come to apply this study, to bring it nearer to our selves, considering God not in his exterior creation,
IT is the generall vice of Man, he loues not to bee acquainted with himselfe, Multi multa sciunt & seipsos nesciunt, alios inspiciunt seipsos deserunt.
IT is the general vice of Man, he loves not to be acquainted with himself, Multi Multa sciunt & seipsos nesciunt, Alioth inspiciunt seipsos deserunt.
The Elephant doth not more abhorre the representment of himselfe in the cleare streame, than Man declines all those occasions which might present himselfe vnto himselfe.
The Elephant does not more abhor the representment of himself in the clear stream, than Man declines all those occasions which might present himself unto himself.
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Choosing rather to liue disguised in those phantastick dresses wherein flattery or selfe-loue attires him then to set his lookes by the true glasse of reason, which might make him vnderstand himselfe.
Choosing rather to live disguised in those fantastic Dresses wherein flattery or Self-love attires him then to Set his looks by the true glass of reason, which might make him understand himself.
When the Philosopher would interpret himselfe what he meant by knowing, he does it thus, Scire est per causam scire, the knowledge he meant reacht as farre as the discerning of the first cause:
When the Philosopher would interpret himself what he meant by knowing, he does it thus, Scire est per Causam Scire, the knowledge he meant reached as Far as the discerning of the First cause:
so the knowledge of God here vnderstood is not shallow or superficiall, only as he is in a generall consideration the cause of things, a Creatour at large,
so the knowledge of God Here understood is not shallow or superficial, only as he is in a general consideration the cause of things, a Creator At large,
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This is rather to make thy selfe acquainted with the History of the Creation, than the knowledge of thy Creatour, but it must threed the whole Herd of the visible Creatures,
This is rather to make thy self acquainted with the History of the Creation, than the knowledge of thy Creator, but it must thread the Whole Heard of the visible Creatures,
and with a most intent vndiuerted eie trace & follow him home vnto the place elected for his aboad, thy Soule wch is his Temple. And as Mary when she went in quest of her Sauiour, stopt not at the empty Monument,
and with a most intent undiverted eye trace & follow him home unto the place elected for his abode, thy Soul which is his Temple. And as Marry when she went in quest of her Saviour, stopped not At the empty Monument,
and then casting her selfe at his feet takes possession of him, with this acclamation Rabboni, which is in effect as much as Thomas his gratulation, My Lord and my God:
and then casting her self At his feet Takes possession of him, with this acclamation Rabboni, which is in Effect as much as Thomas his gratulation, My Lord and my God:
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So when thou hast trackt him to his retiring Chamber within thy selfe, in the humblest postures of obedience falling downe before Him. Apply Him to Thee,
So when thou hast tracked him to his retiring Chamber within thy self, in the Humblest postures of Obedience falling down before Him. Apply Him to Thee,
Was euer any fed by the report of a Feast? or had any consultation of Physitians such good successe that it could talke the Patient into health? The sight of meat nourisheth not me,
Was ever any fed by the report of a Feast? or had any consultation of Physicians such good success that it could talk the Patient into health? The sighed of meat Nourishes not me,
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Christ is both my Feeder, and my Meat, my Physitian, and my Remedy, if my Faith concoct him not in the Sacrament, if it apply him not in my Penitence, my wretched soule lies vnder two dangers, of a Famine, and of Death.
christ is both my Feeder, and my Meat, my physician, and my Remedy, if my Faith concoct him not in the Sacrament, if it apply him not in my Penitence, my wretched soul lies under two dangers, of a Famine, and of Death.
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In that Masterpeece of prayer, the first thing our blessed Sauiour taught his Disciples was to possesse themselues of God vnder the stile of Pater Noster, Our Father.
In that Masterpiece of prayer, the First thing our blessed Saviour taught his Disciples was to possess themselves of God under the style of Pater Noster, Our Father.
It is like a beleagured Citie assailed on all sides, the Cinque Ports of his Senses so blockt vp with seuerall Temptations, that it is not safe for him to looke out at any of them.
It is like a beleaguered city assailed on all sides, the Cinque Ports of his Senses so blocked up with several Temptations, that it is not safe for him to look out At any of them.
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Oft-times euen with the Aire his Nostrils sucke vp the sauour of Death, and an harmonious witchcraft euer deludes his Eare, whispering to the abused Sense, that those Actions Ambition or Delight prompts him to, become his yeares.
Ofttimes even with the Air his Nostrils suck up the savour of Death, and an harmonious witchcraft ever deludes his Ear, whispering to the abused Sense, that those Actions Ambition or Delight prompts him to, become his Years.
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but as well the consideration of his abilities to serue his Maker, which moued the Wiseman thus farre before hand to be-speake Mans younger yeares for God.
but as well the consideration of his abilities to serve his Maker, which moved the Wiseman thus Far before hand to bespeak men younger Years for God.
so much deuotion to God, and receiued so much approbation from him againe, that whereas God did in a manner but soiourne with his Fathers in a Tent, he had the honour to make him his guest,
so much devotion to God, and received so much approbation from him again, that whereas God did in a manner but sojourn with his Father's in a Tent, he had the honour to make him his guest,
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but from his Creatour, who had aduanced his Throne aboue his Predecessours. It doth not therefore euer follow, that the discerning of age is better than youths.
but from his Creator, who had advanced his Throne above his Predecessors. It does not Therefore ever follow, that the discerning of age is better than youths.
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I may walke well enough by a candle enclosed in a Lanthorne, though I cannot reade by it so well as by a taper, whose free light is not immur'd or shadowed at all.
I may walk well enough by a candle enclosed in a Lanthorn, though I cannot read by it so well as by a taper, whose free Light is not immured or shadowed At all.
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Men vse not to be superannuated in sinne, rather their impotence so deeply seduces their iudgement in their latter times, that they giue their euils leaue to prescribe vpon them, and plead custome.
Men use not to be superannuated in sin, rather their impotence so deeply seduces their judgement in their latter times, that they give their evils leave to prescribe upon them, and plead custom.
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I speake not this to credit youth, or diminish age, or by any rude comparison to take from riper yeeres that reuerence which their goodnesse or experience may challenge, NONLATINALPHABET.
I speak not this to credit youth, or diminish age, or by any rude comparison to take from riper Years that Reverence which their Goodness or experience may challenge,.
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Such a plot to worke on, as is Man in his prime, such a planter as Paul, and such a waterer as Apollos, would make it in short time NONLATINALPHABET, fit to be reaped by Angels, and inn'd by God. Aristotle was so precise in admitting schollers to his Morall Lectures, that he would haue them past their wardship first, thinking their greene capacities could not bee mellow enough for his Ethicks till Thirtie at least.
Such a plot to work on, as is Man in his prime, such a planter as Paul, and such a waterer as Apollos, would make it in short time, fit to be reaped by Angels, and inned by God. Aristotle was so precise in admitting Scholars to his Moral Lectures, that he would have them passed their wardship First, thinking their green capacities could not be mellow enough for his Ethics till Thirtie At least.
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What though their narrow apprehensions cannot reach the high principles of faith? in a few yeeres, their vnderstandings eleuated with their statures, will grow vp to them,
What though their narrow apprehensions cannot reach the high principles of faith? in a few Years, their understandings elevated with their statures, will grow up to them,
Therefore it was the counsell of the wise King, Traine vp a childe in the way he should goe in, at the doore & entrance of his life, and when he is old he shall not depart from it.
Therefore it was the counsel of the wise King, Train up a child in the Way he should go in, At the door & Entrance of his life, and when he is old he shall not depart from it.
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And the wise Heathen vpon the same ground, vndertakes for the felicitie of that state and those subiects, who enioy the blessing to haue a religious Prince, train'd vp in goodnesse from his infancie, set ouer them;
And the wise Heathen upon the same ground, undertakes for the felicity of that state and those Subjects, who enjoy the blessing to have a religious Prince, trained up in Goodness from his infancy, Set over them;
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but onely the language of thanksgiuing to Almightie God, who hath placed vpon this Throne such a King, whose religion sprang vp with him from his minoritie,
but only the language of thanksgiving to Almighty God, who hath placed upon this Throne such a King, whose Religion sprang up with him from his minority,
and whose riper yeeres exhibit this fruit, which each day fals plentifully into the obseruation of all that are about Him, That He is not only the Defender of Religion,
and whose riper Years exhibit this fruit, which each day falls plentifully into the observation of all that Are about Him, That He is not only the Defender of Religion,
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Lord, thou that knowest this truth, and bearest mee record, I doe not mingle this as an officious Parenthesis in my Errand, rather to adde glory to my present Master,
Lord, thou that Knowest this truth, and bearest me record, I do not mingle this as an officious Parenthesis in my Errand, rather to add glory to my present Master,
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and sure hee were not wise that might take his iourney in the Summer, yet by delaying his Opportunity would expose himselfe to the inclemency of the weather or fury of the Sea. Old Age is Mans Winter, witnesse that Snow which couers his head more cold and lasting than the Russian Frosts which scarcely the raging Dog starre can thaw.
and sure he were not wise that might take his journey in the Summer, yet by delaying his Opportunity would expose himself to the inclemency of the weather or fury of the Sea. Old Age is men Winter, witness that Snow which covers his head more cold and lasting than the Russian Frosts which scarcely the raging Dog star can thaw.
Youth is his Summer, wherein the better temper of the Aire, the cleerenesse of his skie, wherein are fewer clouds, lesse stormes to hinder his prospect to Heauen, promise a more successefull voyage.
Youth is his Summer, wherein the better temper of the Air, the clearness of his sky, wherein Are fewer Clouds, less storms to hinder his prospect to Heaven, promise a more successful voyage.
whilst our Lights are not damm'd vp, nor they wax darke which looke out at our windowes, Let vs fix our Eyes, our Faith and Memory constantly both vpon the Iourney,
while our Lights Are not dammed up, nor they wax dark which look out At our windows, Let us fix our Eyes, our Faith and Memory constantly both upon the Journey,
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God did not place the Memory in the hinder part of the head, that wee should Remember Him last; Nor did he place our last Day below all other Daies in our Almanacke, that wee should make it the farthest part of our Reckoning.
God did not place the Memory in the hinder part of the head, that we should remember Him last; Nor did he place our last Day below all other Days in our Almanac, that we should make it the farthest part of our Reckoning.
How can He that preceded all Time take it well at our hands to be put backe vnto the last minute of Time? How can He that requires the first-fruits of our Lands be content with the Latter haruest of our Liues? How can He that expects a sacrifice of a sweet smell,
How can He that preceded all Time take it well At our hands to be put back unto the last minute of Time? How can He that requires the Firstfruits of our Lands be content with the Latter harvest of our Lives? How can He that expects a sacrifice of a sweet smell,
but distaste our vnsauory zeale, when for a fragrant flower, wee present him with a dry stalke and withered leafe, the lees of our Age for the Vintage of our youth.
but distaste our unsavoury zeal, when for a fragrant flower, we present him with a dry stalk and withered leaf, the lees of our Age for the Vintage of our youth.
They that seeke mee early, shall finde mee (saith He) so if He bid vs come at morning our owne inexcusable neglect forfaits the appointment if wee goe not till the Euening.
They that seek me early, shall find me (Says He) so if He bid us come At morning our own inexcusable neglect forfeits the appointment if we go not till the Evening.
since oft-times our Pleasures, our beloued sinnes, and their Repentance lodge but three Minutes asunder. The Schoolemen distinguish the day into Temporall or Morall.
since ofttimes our Pleasures, our Beloved Sins, and their Repentance lodge but three Minutes asunder. The Schoolmen distinguish the day into Temporal or Moral.
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But in our happiest condition, in our abundance, before aduersitie like a blacke cloud ouershadowes vs, Whilst the euill dayes come not, nor the yeares wherein thou shalt say I haue no pleasure in them.
But in our Happiest condition, in our abundance, before adversity like a black cloud overshadows us, While the evil days come not, nor the Years wherein thou shalt say I have no pleasure in them.
Vpon which Interpretation, though proper to our Authours purpose, and warranted by the best Expositors, I dare not at the end of my iourney embarque my selfe,
Upon which Interpretation, though proper to our Authors purpose, and warranted by the best Expositors, I Dare not At the end of my journey embark my self,
but insist vpon the literall meaning and Temporall acception of Dayes, taking the Dayes of our youth, for that short portion of Time set out for Mans being.
but insist upon the literal meaning and Temporal acception of Days, taking the Days of our youth, for that short portion of Time Set out for men being.
Iacob demanded by Pharaoh how old he was, calculates himself by Dayes, and those summ'd vp in sorrowes in stead of houres, Few and Euill haue beene the Dayes of my Yeares.
Iacob demanded by Pharaoh how old he was, calculates himself by Days, and those summed up in sorrows in stead of hours, Few and Evil have been the Days of my years.
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I say, when wee consider this, wee shall confesse that Minimum est quod viuitur; nay lower yet, Punctum est quod viuitur, & adhuc puncto minus. Life hath the least share in our Dayes, the Dimensions of it appearing no bigger than one sand in the Houre-glasse to the whole houre,
I say, when we Consider this, we shall confess that Minimum est quod viuitur; nay lower yet, Punctum est quod viuitur, & Adhoc puncto minus. Life hath the least share in our Days, the Dimensions of it appearing no bigger than one sand in the Hourglass to the Whole hour,
when his whole Time is comprehended in a few Dayes? nay begun and finisht in one Day, Factum est Mane, & véspere vnus Dies, sc. Mane Iuuentutis, & vespere Senectutis.
when his Whole Time is comprehended in a few Days? nay begun and finished in one Day, Factum est Mane, & véspere vnus Die, sc. Mane Iuuentutis, & vespere Senectutis.
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Why doe wee so adiorne religious duties, sending away those better thoughts which bring God neere vnto vs, as Foelix did Paul, I will heare Thee some other Time, when wee are not Owners of so poore an Election, as to promise another peece of Time, which may bring those thoughts and vs together againe? Indulgentiam Deus promisit, sed Crastinum non promisit.
Why do we so adjourn religious duties, sending away those better thoughts which bring God near unto us, as Felix did Paul, I will hear Thee Some other Time, when we Are not Owners of so poor an Election, as to promise Another piece of Time, which may bring those thoughts and us together again? Indulgentiam Deus Promised, sed Tomorrow non Promised.
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And therefore if thou dismisse Christ when he knocks for entrance at thy heart, with a Vade & cras reuertere, Goe and come againe to mee to morrow, thou forgettest Christs summons in the Gospell, Stulte hâc nocte, Foole thou hast no assurance of thy soule this night, nay past this minute:
And Therefore if thou dismiss christ when he knocks for Entrance At thy heart, with a Vade & cras reuertere, Go and come again to me to morrow, thou forgettest Christ summons in the Gospel, Stulte hâc nocte, Fool thou hast no assurance of thy soul this night, nay passed this minute:
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OF all the seuerall distributions of Time, there is none that we can lay claime to but the Present, Temp { us } praeteritū iam non est, tempus futurū nondùm est, praesens autem solùm temp { us } est, The past time is not now, the future is not yet, onely the present may be called a time, and that only called ours.
OF all the several distributions of Time, there is none that we can lay claim to but the Present, Temp { us } praeteritū iam non est, Tempus futurū nondùm est, Praesens autem solùm temp { us } est, The past time is not now, the future is not yet, only the present may be called a time, and that only called ours.
it eats vpon our dayes, digesting them so fast and greedily, that our Future, which was a minute since before vs, not yet arriued, is in the twinckling of an eye behinde vs, lost and swallowed vp in the wide gulph of time Past.
it eats upon our days, digesting them so fast and greedily, that our Future, which was a minute since before us, not yet arrived, is in the twinkling of an eye behind us, lost and swallowed up in the wide gulf of time passed.
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yet scarse is allowed so much of time as to number his receipts, and to compute his charge, which powres and empties it selfe so fast vpon him, that his Present is suddenly mingled with the Past,
yet scarce is allowed so much of time as to number his receipts, and to compute his charge, which Powers and empties it self so fast upon him, that his Present is suddenly mingled with the Past,
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when the approches of death affright his dayes, by looking in at his windowes, and by knocking at his doore, disturbe his rest, making his nights sleepelesse, to deliuer vp a cleere vndisturbed account to God,
when the Approaches of death affright his days, by looking in At his windows, and by knocking At his door, disturb his rest, making his nights sleepelesse, to deliver up a clear undisturbed account to God,
or to retire without confusion and disorder, vnto the dust from whence he was taken. It is not a perfect will, when the Testator is not in perfect memorie.
or to retire without confusion and disorder, unto the dust from whence he was taken. It is not a perfect will, when the Testator is not in perfect memory.
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Vae illis qui tunc habuerunt terminum luxuriae quandò vitae. S. Augustine goes neerer, Periculosum est & interitui vicinum ad mortem protrahere poenitentiae remedium:
Vae illis qui tunc habuerunt Terminus Luxuriae quandò vitae. S. Augustine Goes nearer, Periculosum est & interitui vicinum ad mortem protrahere poenitentiae remedium:
A repentance protracted and delayed to the last houre of life, borders vpon destruction. But yet though it be so dangerous, so neere the brinke, it is not desperate.
A Repentance protracted and delayed to the last hour of life, borders upon destruction. But yet though it be so dangerous, so near the brink, it is not desperate.
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and hold that pace which Eliah did before the Chariot of his Enemy Ahab, Runne, not creepe, being as swift and instant in their preparation, as death is on them.
and hold that pace which Elijah did before the Chariot of his Enemy Ahab, Run, not creep, being as swift and instant in their preparation, as death is on them.
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and their feare of being benighted ere they get thither, hauing so small a time to iourney in, perplex and dissettle their thoughts, making them amazedly cry out,
and their Fear of being benighted ere they get thither, having so small a time to journey in, perplex and dissettle their thoughts, making them amazedly cry out,
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But if like sluggards wee haue outslept our Morning, yet that He will vouchsafe vs his grace, to bring vs to Him in the After-noone or Euening of our life:
But if like sluggards we have outslept our Morning, yet that He will vouchsafe us his grace, to bring us to Him in the Afternoon or Evening of our life:
That Hee will entertaine vs into his Vineyard in his owne time, whether it bee at the Sixth, or Ninth, or Eleuenth Houre. I know the morning is the best to enter vpon this taske;
That He will entertain us into his Vineyard in his own time, whither it be At the Sixth, or Ninth, or Eleventh Hour. I know the morning is the best to enter upon this task;
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Our Bodies will sleepe in their dust without a candle, and for our Soules they will need none, being translated into that region of light, where there is no need of a candle, but the brightnesse of Gods face holds on the day euerlastingly, not suffering the night to riuall it any longer.
Our Bodies will sleep in their dust without a candle, and for our Souls they will need none, being translated into that region of Light, where there is no need of a candle, but the brightness of God's face holds on the day everlastingly, not suffering the night to rival it any longer.
where the presence of their Creatour, whom they Now contemplate, perpetuates that Now vnto them, fixing it to an Eternall Consistence of Time, which cannot alter,
where the presence of their Creator, whom they Now contemplate, perpetuates that Now unto them, fixing it to an Eternal Consistence of Time, which cannot altar,
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I take it Literally, as it is the complaint of Dauid, and the History of his distresse, flying from Sauls fury into the Wildernesse of Ziph: Or as others will haue it, from the conspiracy of Absolon and Achitophel.
I take it Literally, as it is the complaint of David, and the History of his distress, flying from Saul's fury into the Wilderness of Ziph: Or as Others will have it, from the Conspiracy of Absalom and Ahithophel.
But when amidst this anxiety they are exposed to solitude, when they are left to themselues with all their Sorrowes and Feares about them, I know not vnto what higher pitch Calamity can be wrought.
But when amid this anxiety they Are exposed to solitude, when they Are left to themselves with all their Sorrows and Fears about them, I know not unto what higher pitch Calamity can be wrought.
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And then, if the Communion of Saints be an Article in my Creed, to cheere my languishing Faith, I haue good cause to put the Desertion, the being forsaken of Men into my Letany, and pray against it.
And then, if the Communion of Saints be an Article in my Creed, to cheer my languishing Faith, I have good cause to put the Desertion, the being forsaken of Men into my Letany, and pray against it.
The Dereliction of the Father was so exquisite a Torment, that it caused the Sonne of God to confesse the weight of it by his loud cry vpon the Crosse, Why hast thou forsaken me? The apprehension of it, did some way daunt that inuincible Patience, which all the preceding Agonies could not shake.
The Dereliction of the Father was so exquisite a Torment, that it caused the Son of God to confess the weight of it by his loud cry upon the Cross, Why hast thou forsaken me? The apprehension of it, did Some Way daunt that invincible Patience, which all the preceding Agonies could not shake.
Onely this affliction broke open the sacred doores of speech, which before Silence had lockt and seal'd vp, forcing Him in the highest accent of sorrow to expostulate his forlorne Condition.
Only this affliction broke open the sacred doors of speech, which before Silence had locked and sealed up, forcing Him in the highest accent of sorrow to expostulate his forlorn Condition.
Onely Desire is his Pilot, which lookes at a great distance vpon his deliuerie; and his wishes bespeake that happinesse, which yet hee is not neere vnto.
Only Desire is his Pilot, which looks At a great distance upon his delivery; and his wishes bespeak that happiness, which yet he is not near unto.
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Did euer the Historie of a Medicine cure a sick man? or the smell of a feast feed one that was hungrie? or the contemplation of Libertie baile a Prisoner? If so,
Did ever the History of a Medicine cure a sick man? or the smell of a feast feed one that was hungry? or the contemplation of Liberty bail a Prisoner? If so,
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There is not in the World any thing so lawlesse as our desires, which like Freebooters, rifle others to enrich vs: Multos compilant, vt te locupletent.
There is not in the World any thing so lawless as our Desires, which like Freebooters, rifle Others to enrich us: Multos compilant, vt te locupletent.
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'Twas a question long agoe proposed, but neuer to be resolued, so long as Fortune or Nature haue any interest in Man. Our mindes lie in our bodies, iust as sicke men in their beds, who by tumbling and tossing from one place to another, thinke to gaine ease,
'Twas a question long ago proposed, but never to be resolved, so long as Fortune or Nature have any Interest in Man. Our minds lie in our bodies, just as sick men in their Beds, who by tumbling and tossing from one place to Another, think to gain ease,
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but all the Lessons or Instructions Diuinitie can reade, will hardly raise Man, who is a sparke lighted from the Deitie, or make him beare vp vnto his proper Sphere. Habet anima volatus suos;
but all the Lessons or Instructions Divinity can read, will hardly raise Man, who is a spark lighted from the Deity, or make him bear up unto his proper Sphere. Habet anima volatus suos;
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like that great Tree in Nebuchadnezzars vision, whose plantation was earth, but his Height reach't Heauen. How much then doe those Men degenerate from their Creation, whose groueling Meditations are euer bedded in Earth,
like that great Tree in Nebuchadnezar's vision, whose plantation was earth, but his Height reached Heaven. How much then do those Men degenerate from their Creation, whose groveling Meditations Are ever bedded in Earth,
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and like Moles, buried below the the cares of this world, worke vnder ground? more zealous to finde out the Veines and Mines of Treasure, lockt vp within the Wombe of the Earth,
and like Moles, buried below thee the Cares of this world, work under ground? more zealous to find out the veins and Mines of Treasure, locked up within the Womb of the Earth,
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The proper Motion of my soule is to ascend, and though an aspiring Man makes his ascent by the wrong staire, hee more preserues the dignity of his being, giues more testimony that He hath a Soule,
The proper Motion of my soul is to ascend, and though an aspiring Man makes his ascent by the wrong stair, he more preserves the dignity of his being, gives more testimony that He hath a Soul,
Sunt pennae volucres mihi, Quas sibi cùm velox mens induit, Terras perosa despicit. S. Ambrose makes the Application, Satis est tibi vt auem te esse noueris, assumptum in naturam volandi, &c. Quid te in terram deijcis? Since, O Man,
Sunt pennae volucres mihi, Quas sibi cùm Swift men's induit, Terras perosa despicit. S. Ambrose makes the Application, Satis est tibi vt auem te esse noueris, assumptum in naturam volandi, etc. Quid te in terram deijcis? Since, Oh Man,
like a Bird thou hast the Liberty of Wings, why doest thou clog thy flight with the cares of this world? why doest thou set vp thy Rest on Earth, that shouldest build thy Tabernacle in Heauen,
like a Bird thou hast the Liberty of Wings, why dost thou clog thy flight with the Cares of this world? why dost thou Set up thy Rest on Earth, that Shouldst built thy Tabernacle in Heaven,
But Dauid in the Psalme had onely the wings of the Sparrow to conuey him from danger, which pursued him, Anima vt Passer erepta, My Soule is escaped as a Sparrow from the Net.
But David in the Psalm had only the wings of the Sparrow to convey him from danger, which pursued him, Anima vt Passer erepta, My Soul is escaped as a Sparrow from the Net.
I thinke the Prophet here was Example to the Apostles Rule, who shapes his Wish by the very best of all flying Creatures, The Doue: Embleme of vnspotted Chastity, of white Innocence, and harmelesse Simplicity.
I think the Prophet Here was Exampl to the Apostles Rule, who shapes his Wish by the very best of all flying Creatures, The Dove: Emblem of unspotted Chastity, of white Innocence, and harmless Simplicity.
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and Mans Peace sealed to him in the Oliue Branch, which she presented to Noah. And when the Spirit of Comfort came from Heauen, to rest vpon the head of Christ, he borrowed onely this shape to descend in, making his first visible apparance in the forme of the Doue. Which dignity our Sauiour preserues to her in an high measure, when He courts his Beloued the Church vnder this Stile, My Doue. And againe in the Gospell, where he vouchsafes to make the Doue his owne Text,
and men Peace sealed to him in the Olive Branch, which she presented to Noah. And when the Spirit of Comfort Come from Heaven, to rest upon the head of christ, he borrowed only this shape to descend in, making his First visible appearance in the Form of the Dove. Which dignity our Saviour preserves to her in an high measure, when He Courts his beloved the Church under this Style, My Dove. And again in the Gospel, where he vouchsafes to make the Dove his own Text,
and our Coppy, proposing her in his Sermon, as a Patterne worthy the imitation of all Christians, Estote Simplices vt Columbae, Be ye wise as Serpents, simple as Doues.
and our Copy, proposing her in his Sermon, as a Pattern worthy the imitation of all Christians, Estote Simplices vt Columbae, Be you wise as Serpents, simple as Dove.
In the Choice whereof she imitates the wise Builder in the Gospell, laying the foundation of her House in the rocke, Columba mea in foraminibus Petrae.
In the Choice whereof she imitates the wise Builder in the Gospel, laying the Foundation of her House in the rock, Columba mea in foraminibus Rock.
& of that finall Rest, which onely can compose the troubles that distemper life, wish to be furnished both with Instruction and Meanes for his flight by the Doue. First desiring her Vertues to Qualifie him, to make him capable of that last Quiet,
& of that final Rest, which only can compose the Troubles that distemper life, wish to be furnished both with Instruction and Means for his flight by the Dove. First desiring her Virtues to Qualify him, to make him capable of that last Quiet,
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For let vs set out neuer so soone, all that we can call happinesse here on Earth, hath already taken Wings, and Flies before vs. Riches haue Eagles Wings (saith Salomon) to flie away from the Owner:
For let us Set out never so soon, all that we can call happiness Here on Earth, hath already taken Wings, and Flies before us Riches have Eagles Wings (Says Solomon) to fly away from the Owner:
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And for those Graces which Honour or Fauour contribute vnto vs, the Giddie Wheele of Fortune turnes about so fast, that none can take sure footing there.
And for those Graces which Honour or Favour contribute unto us, the Giddy Wheel of Fortune turns about so fast, that none can take sure footing there.
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So fleeting is the plentie or glorie of the World, so short a stay doe those blessings make with vs. Should they stay longer, wee could not stay with them.
So fleeting is the plenty or glory of the World, so short a stay do those blessings make with us Should they stay longer, we could not stay with them.
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The Motion of our Time is so precipitate, that as if the dayes of our life were measured by that winged Sunne in Malachy, the Minutes flie away so fast, euen our Thoughts cannot lackey,
The Motion of our Time is so precipitate, that as if the days of our life were measured by that winged Sun in Malachy, the Minutes fly away so fast, even our Thoughts cannot lackey,
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The Shadow, or the Dreame of a shadow, NONLATINALPHABET, which was Pindarus his Expression of Life, or the Weauers shuttle, or the Winde, are too slow Comparisons for Life.
The Shadow, or the Dream of a shadow,, which was Pindarus his Expression of Life, or the Weavers shuttle, or the Wind, Are too slow Comparisons for Life.
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When I consider that each day addes to my sorrowes, or which is worse, my sinnes, making their guiltie account rise still higher in the Doomesday Booke,
When I Consider that each day adds to my sorrows, or which is Worse, my Sins, making their guilty account rise still higher in the Doomsday Book,
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it beares the Name, but not the true stampe, and rather resembles, than is Rest. Sleepe, which is the best, most cunning Picture of Rest, which the curious hand of Nature euer drew vpon vs, is but a Picture,
it bears the Name, but not the true stamp, and rather resembles, than is Rest. Sleep, which is the best, most cunning Picture of Rest, which the curious hand of Nature ever drew upon us, is but a Picture,
If euer Rest were drawen to the life, 'tis in that most exact Night-peece, Death; wherin all memory of preceding trouble is so slumbred, that no relick awakes to disturbe the quiet which it affords.
If ever Rest were drawn to the life, it's in that most exact Night-piece, Death; wherein all memory of preceding trouble is so slumbered, that no relic awakes to disturb the quiet which it affords.
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But 'tis much otherwise with vs, that Liue here, whose busie Cares not content with the Latitude of Time which Day allowes them, encroach vpon our Nights,
But it's much otherwise with us, that Live Here, whose busy Cares not content with the Latitude of Time which Day allows them, encroach upon our Nights,
when, though the Doores of sense are lockt vp in sleepe, with false Keyes they enter at the Phantasie, which they affright with visions, and distemper with Dreames: making the same cares which bring vs to bed, keepe Company with vs there,
when, though the Doors of sense Are locked up in sleep, with false Keys they enter At the Fantasy, which they affright with visions, and distemper with Dreams: making the same Cares which bring us to Bed, keep Company with us there,
when our broken sleepes, and our Rest interrupted with thoughts, like the Intermissions of a Feuer, cannot properly bee termed an ease, but a lesse paine.
when our broken sleeps, and our Rest interrupted with thoughts, like the Intermissions of a Fever, cannot properly be termed an ease, but a less pain.
Nor will the numerous Cares, which like a wreath of thornes empale their heads, and swarme within the circle of a Crowne, giue them leaue to expect more quiet, till they shall exchange their Iuorie Beds for a Graue, their Canopie of State for a Coffin, their Sheets for a Shrowd, their rich Mantles for a Couerlet of Dust. Then they shall finde a Chamber in Death will be a more quiet Dormitorie than a Palace;
Nor will the numerous Cares, which like a wreathe of thorns impale their Heads, and swarm within the circle of a Crown, give them leave to expect more quiet, till they shall exchange their Ivory Beds for a Grave, their Canopy of State for a Coffin, their Sheets for a Shroud, their rich Mantles for a Coverlet of Dust. Then they shall find a Chamber in Death will be a more quiet Dormitory than a Palace;
Therefore, Faeliciores mortui viuis, happier are those that Sleep in Death, than any that Liue. For, They (saith the Spirit) rest from all their labours.
Therefore, Faeliciores Deads viuis, Happier Are those that Sleep in Death, than any that Live. For, They (Says the Spirit) rest from all their labours.
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and the Graue will appeare rather a Resting place, than a Rest; As a Traueller sits downe to ease himselfe a little on the way, that he may be fresher to hold out the latter part of his iourney.
and the Grave will appear rather a Resting place, than a Rest; As a Traveller sits down to ease himself a little on the Way, that he may be fresher to hold out the latter part of his journey.
Certainely, as, in the language of the Schooles, there is Beatitudo viae, a Beatitude on the way, before wee reach our Countrey: so there is Requies viae, A rest by the way.
Certainly, as, in the language of the Schools, there is Beatitudo Viae, a Beatitude on the Way, before we reach our Country: so there is Requies Viae, A rest by the Way.
And the Soule, though after her separation admitted into the Presence of God, loth to partake that happinesse without her Bodie, hastens Gods comming, that shee may the sooner meet with her Companion againe, Veni citò. And the Bodie,
And the Soul, though After her separation admitted into the Presence of God, loath to partake that happiness without her Body, hastens God's coming, that she may the sooner meet with her Companion again, Veni citò. And the Body,
though peacefully compos'd in the Dust, wearie of the darke lodging and tedious Night which ouershadowes it, wishes for the Morning of the Resurrection,
though peacefully composed in the Dust, weary of the dark lodging and tedious Night which overshadows it, wishes for the Morning of the Resurrection,
Then our Rest shall bee perfect, when this Quies shall become Acquiescentia, an Acquiescence, which is the highest Degree of Rest; the Delight and Content which arises from the Contemplation and the possession of this Rest; when Christ shall say vnto vs,
Then our Rest shall be perfect, when this Quies shall become Acquiescentia, an Acquiescence, which is the highest Degree of Rest; the Delight and Content which arises from the Contemplation and the possession of this Rest; when christ shall say unto us,
I shall perswade well, and you apply profitably, if wee rightly prepare our selues for this Rest. As the Body hath Preparatiues to procure Rest; so hath the Soule too;
I shall persuade well, and you apply profitably, if we rightly prepare our selves for this Rest. As the Body hath Preparatives to procure Rest; so hath the Soul too;
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A sleeping heauy Christian like the drowzy Bridemaids in the Gospell, may enioy that mischiefe which Dauid prayes against, Sleepe in Death, but neuer Rest in Life. To preuent which Lethargie, and to lighten the soule of all impediments and dull obstructions, which may retard her Motion, 'tis fit before wee take our Flight hence, and be no more seene, wee take an exact suruay of the Conscience, Quò nullus hominum intrat, vbi nemo tecum est, vbi tu & Deus;
A sleeping heavy Christian like the drowsy Bridemaids in the Gospel, may enjoy that mischief which David prays against, Sleep in Death, but never Rest in Life. To prevent which Lethargy, and to lighten the soul of all impediments and dull obstructions, which may retard her Motion, it's fit before we take our Flight hence, and be no more seen, we take an exact survey of the Conscience, Quò nullus hominum intrat, vbi nemo tecum est, vbi tu & Deus;
where if we finde any weighty Crime that oppresses, or Secure sin that besots and stupifies the Soule, that we endeuor to expell that cold venome by the pretious Antidote of Repentance;
where if we find any weighty Crime that Oppresses, or Secure since that besots and stupifies the Soul, that we endeavour to expel that cold venom by the precious Antidote of Repentance;
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how presumptuously doe wee tempt God, and delude our selues? When such a weight as Guilt, or (in Zacharies phrase) such a Talent of Lead as sinne depresses and holds vs downe, the powerfull Wings of the Cherubines shall neuer be able to lift vs vp from the Earth.
how presumptuously do we tempt God, and delude our selves? When such a weight as Gilded, or (in Zacharies phrase) such a Talon of Led as sin depresses and holds us down, the powerful Wings of the Cherubim shall never be able to lift us up from the Earth.
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and by applying the mercies of Christ to vs, Cast the heauy burthen of our sinnes vpon him, who is willing to take them off vs. And then being alleuiated, lightned of our burthen,
and by applying the Mercies of christ to us, Cast the heavy burden of our Sins upon him, who is willing to take them off us And then being alleviated, lightened of our burden,
For this goodnesse must not be slight and superficiall, and Temporarie, but Constant and lasting to the end, Alarum remigium, non materialium compago pennarum, sed continuus ordo bonorum factorum.
For this Goodness must not be slight and superficial, and Temporary, but Constant and lasting to the end, Alarm Remigium, non materialium compago pennarum, sed continuus ordo Bonorum factorum.
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They onely that continue to the end shall bee crowned with this Rest. Or else these Wings are our Prayers, that like the Angels in Iacobs vision Ascending and Descending, maintaine our traffique with Heauen:
They only that continue to the end shall be crowned with this Rest. Or Else these Wings Are our Prayers, that like the Angels in Iacobs vision Ascending and Descending, maintain our traffic with Heaven:
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these (saith hee) are a paire of Wings to conuey vs to Heauen, Hae sunt duae alae orationis quibus volatur ad Deum, si illud quod committitur ignoscit delinquenti, & donat egenti.
these (Says he) Are a pair of Wings to convey us to Heaven, Hae sunt duae alae orationis quibus volatur ad God, si illud quod committitur ignoscit delinquenti, & donat egenti.
and Cleannesse, Properties that diuide the rich blessings both of Earth and Heauen; for the Meeke shall possesse the Earth, and the Cleane in heart shall see GOD.
and Cleanness, Properties that divide the rich blessings both of Earth and Heaven; for the Meek shall possess the Earth, and the Clean in heart shall see GOD.
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but rather is content to suffer wrong, or to remit it, or by a secession desires to shunne both the Person that did the Iniury, and all prouocation of returning it together. (Which Saint Ambrose, and other Writers collect to haue been the intent of Dauid in this auoidance of his vniust Enemies.)
but rather is content to suffer wrong, or to remit it, or by a secession Desires to shun both the Person that did the Injury, and all provocation of returning it together. (Which Saint Ambrose, and other Writers collect to have been the intent of David in this avoidance of his unjust Enemies.)
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Rare and certaine capacities to wing our soules, and to promote our flight into the Tabernacle of Rest. When the Psalmist askes the question, Who shall abide in thy Tabernacle,
Rare and certain capacities to wing our Souls, and to promote our flight into the Tabernacle of Rest. When the Psalmist asks the question, Who shall abide in thy Tabernacle,
When wee are fethered with this happie Plume, when our Prayers haue obtained these graces from God to qualifie our last Flight, which shall end in Glorie, and then with their aduanced Wings beat at the Gates of Heauen for Entrance, those euerlasting Doores shall open themselues wide to our Admission,
When we Are feathered with this happy Plume, when our Prayers have obtained these graces from God to qualify our last Flight, which shall end in Glory, and then with their advanced Wings beatrice At the Gates of Heaven for Entrance, those everlasting Doors shall open themselves wide to our Admission,
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and the King of Glorie, Christ himselfe vouchsafe to receiue vs, sealing vnto vs our Eternall Quietus est, as hee did to that poore Accountant in the Gospell, Well done good and faithfull seruant, Enter thou into the Ioy of thy Lord. Amen. FINIS.
and the King of Glory, christ himself vouchsafe to receive us, sealing unto us our Eternal Quietus est, as he did to that poor Accountant in the Gospel, Well done good and faithful servant, Enter thou into the Joy of thy Lord. Amen. FINIS.
