A watch-word, or, The allarme, or, A good take heed A sermon preached at White-Hall in the open preaching place the last Lent before King Charles. By the R.R. Father in God T.F. the then bishop of Landaffe, now of S. Dauids.
Virtus maxima, in mole minimâ, very, very much in a little, Ilias in Nuce, Homers Iliads in a Nut-shell, NONLATINALPHABET In searching the veines of the earth (saith Clemens Alexandrinus) we finde a little gold in a great deale of Ore:
Virtus maxima, in mole minimâ, very, very much in a little, Ilias in Nuce, Homers Iliads in a Nutshell, In searching the Veins of the earth (Says Clemens Alexandrian) we find a little gold in a great deal of Over:
There is no sonne of man that's out of the compasse of this Text. Now God giue Grace, that euery heart here present, may hence borrow some influence, light, and motion.
There is no son of man that's out of the compass of this Text. Now God give Grace, that every heart Here present, may hence borrow Some influence, Light, and motion.
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Haue ye not seene the great lights of Heauen mounting aboue the Horizon, how they first shine vpon the Hills, and high Cedars; and after vpon the vallies, and lower shrubs? Euen so This, and such like lights, or Caueats, Imprimis, Primos, doe most eminently direct men in eminency, and (not skipping ouer medios, those of the middle sort) in due order descend ad infimos, to them of the lower forme, call vpon all Gods people (as it were) by the poll, euen from Him that sitteth vpon the Throne, to him that grindeth at the Mill. See this graduall descent, Psal. 72. 3. The mountaines shall bring forth peace,
Have you not seen the great lights of Heaven mounting above the Horizon, how they First shine upon the Hills, and high Cedars; and After upon the valleys, and lower shrubs? Even so This, and such like lights, or Caveats, Imprimis, Primos, do most eminently Direct men in eminency, and (not skipping over medios, those of the middle sort) in due order descend and infimos, to them of the lower Form, call upon all God's people (as it were) by the Poll, even from Him that Sitteth upon the Throne, to him that grindeth At the Mill. See this gradual descent, Psalm 72. 3. The Mountains shall bring forth peace,
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when this Alarme (Attende tibi) sounds in our eares, he that doth not gird vp his loynes, hee that doth not stand vpon his guard, is a traytor to his owne soule.
when this Alarm (Attend tibi) sounds in our ears, he that does not gird up his loins, he that does not stand upon his guard, is a traitor to his own soul.
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nor Attende gregi, Take heed to thy flocke; But like the poore Italian Beggar with an Attende tibi: For Gods sake be mercifull, be charitable to thine owne soule.
nor Attend gregi, Take heed to thy flock; But like the poor Italian Beggar with an Attend tibi: For God's sake be merciful, be charitable to thine own soul.
if euer a charge was reasonable, and easie, it is this, Attende tibi; be thine owne Guard, and Guardian, Ouerseer, and Keeper. I may tearme it a Writ of Ne exeat, to confine euery rouing eye, and euery stragling ranging thought.
if ever a charge was reasonable, and easy, it is this, Attend tibi; be thine own Guard, and Guardian, Overseer, and Keeper. I may term it a Writ of Ne exeat, to confine every roving eye, and every straggling ranging Thought.
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Looke not, thinke not on NONLATINALPHABET, things without you, nor on NONLATINALPHABET, on the outward appearance of things, the iugling shewes of the world:
Look not, think not on, things without you, nor on, on the outward appearance of things, the juggling shows of the world:
Let not thy soule gad abroad with Dinab, but commune with thine owne heart, retire to thy best Fort, and arme thy selfe against the subtile stratagems of Sathan. Here is periculum animae, thy soule lyes at the stake, thy soule lyes a bleeding, NONLATINALPHABET, Time and Place, are powerfull perswaders.
Let not thy soul gad abroad with Dinab, but commune with thine own heart, retire to thy best Fort, and arm thy self against the subtle stratagems of Sathan. Here is periculum Spirits, thy soul lies At the stake, thy soul lies a bleeding,, Time and Place, Are powerful persuaders.
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These be the perilous Times in S. Pauls Prognostickes, 1 Tim. 3. 1. This world is the wildernesse of Sinne, Exod. 16. 1. the very Region of Death. Vnder euery stone there is a Scorpion,
These be the perilous Times in S. Paul's Prognostickes, 1 Tim. 3. 1. This world is the Wilderness of Sin, Exod 16. 1. the very Region of Death. Under every stone there is a Scorpion,
In auro, in cibo laquei. There are snares in our Coffers, and snares in our dishes, there is death in the pot, Mors in ollâ, mors in ollis carnium, etiam in sinu nostro Synones.
In auro, in Cibo laquei. There Are snares in our Coffers, and snares in our Dishes, there is death in the pot, Mors in ollâ, mors in ollis Carnium, etiam in sinu nostro Synones.
'Tis time to looke to our selues. So that whether I looke on the place we stand in which is holy ground; or the time we are met in, which is the holy time of Lent; or the face of Christendome; which is mangled with selfe-giuen wounds,
It's time to look to our selves. So that whither I look on the place we stand in which is holy ground; or the time we Are met in, which is the holy time of Lent; or the face of Christendom; which is mangled with self-given wounds,
or the importance of the message; so neerely concerning euery soule here present: in all these considerations, Moses is a necessary Monitor and Remembrancer at euery mans elbow,
or the importance of the message; so nearly Concerning every soul Here present: in all these considerations, Moses is a necessary Monitor and Remembrancer At every men elbow,
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The spirit of God in the mouth of Moses doth startle our dull, and drowsie sences with an Attende tibi. This my Text is to passe as a Watchword from one to another;
The Spirit of God in the Mouth of Moses does startle our dull, and drowsy Senses with an Attend tibi. This my Text is to pass as a Watchword from one to Another;
to which military forme of communicating the Watch-word, the warlike Prophet alludes where hee saith, Thy word runneth very swiftly, when the Watch-word is once giuen by the Generall, 'tis suddenly in euery quarter of the Armie.
to which military Form of communicating the Watchword, the warlike Prophet alludes where he Says, Thy word Runneth very swiftly, when the Watchword is once given by the General, it's suddenly in every quarter of the Army.
Entertaine then this Text as a Watch-word from the Lord of hoasts, ecchoed in the eares of all Israel, by their great Leader Moses, Take heed to thy selfe.
Entertain then this Text as a Watchword from the Lord of hosts, echoed in the ears of all Israel, by their great Leader Moses, Take heed to thy self.
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For our orderly proceeding, rather in dispersing than diuiding this Text, not long enough for a diuision, (for a Watch-word must be carried entire:) let your attention go along with me,
For our orderly proceeding, rather in dispersing than dividing this Text, not long enough for a division, (for a Watchword must be carried entire:) let your attention go along with me,
For as there is a body of sinne, so there are sinnes of the body; corporall vncleannesse, and fleshly lusts, which are the Diuels Souldiers, to fight against the soule.
For as there is a body of sin, so there Are Sins of the body; corporal uncleanness, and fleshly Lustiest, which Are the Devils Soldiers, to fight against the soul.
There is a fault in the Caske, a rust of the Scabberd, the body is but Vagina, the Sheath, the faculties of the soule are the weapons: Scowre both for the watch and the warre.
There is a fault in the Cask, a rust of the Scabbard, the body is but Vagina, the Sheath, the faculties of the soul Are the weapons: Scour both for the watch and the war.
For by the sinnes of the body (lust and drunkennesse) men become beasts; but by the sinnes of the soule (Pride, Enuie, and such like) men become Deuils.
For by the Sins of the body (lust and Drunkenness) men become beasts; but by the Sins of the soul (Pride, Envy, and such like) men become Devils.
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The third is Attende Deo, the watch on our bulwarke, most carefully to be kept, Our waiting vpon God: which is requited with Gods watching ouer vs. This alone secures body and soule.
The third is Attend God, the watch on our bulwark, most carefully to be kept, Our waiting upon God: which is requited with God's watching over us This alone secures body and soul.
and the watch word giuen. Three Watches there were, before we come to reuew them in order, listen we a while to the two voices that excite vs to diligence in keeping this watch.
and the watch word given. Three Watches there were, before we come to review them in order, listen we a while to the two voices that excite us to diligence in keeping this watch.
The first is Vox Naturae, euery creature would preserue it selfe, and by naturall instinct preacheth, (as it were) this Text to man, to euery man, Attende tibi, Take heed to thy selfe.
The First is Vox Naturae, every creature would preserve it self, and by natural instinct Preacheth, (as it were) this Text to man, to every man, Attend tibi, Take heed to thy self.
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And shall onely man, like a tame foole, run his necke into euery noose? In vaine then hath God giuen him reason, which flies beyond the swiftnesse of of any wing, which sees beyond the compasse of any eye;
And shall only man, like a tame fool, run his neck into every noose? In vain then hath God given him reason, which flies beyond the swiftness of of any wing, which sees beyond the compass of any eye;
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like the Inhabitants of Laish, wee lie open and secure: yea like Saul wee are in a dead sleepe, we may loose our armes, our liues, our soules before we awake.
like the Inhabitants of Laish, we lie open and secure: yea like Saul we Are in a dead sleep, we may lose our arms, our lives, our Souls before we awake.
Quis vtilem causae alienae iudicet, quem videt invtilem vitae suae? Who will esteeme that man vsefull for another man, that is not carefull for himselfe? saith Saint Ambrose. The Lion King of beasts,
Quis vtilem causae Alien iudicet, Whom videt invtilem vitae suae? Who will esteem that man useful for Another man, that is not careful for himself? Says Saint Ambrose. The lion King of beasts,
Our Moses in the text stout as a Lion, but meeke as a Lambe; strong-tallond as an Eagle, but innocent as a Doue; is a paterne of a pious and a prudent Gouernour;
Our Moses in the text stout as a lion, but meek as a Lamb; strong-tallond as an Eagl, but innocent as a Dove; is a pattern of a pious and a prudent Governor;
And when Moses doth call vpon vs, to looke to our selues, wee should bee ready to looke to Moses. How forward ought all true Israelites to be to powre in their oyle for supply, rather then the light of Israel should bee put out? And so now I come to the three watches:
And when Moses does call upon us, to look to our selves, we should be ready to look to Moses. How forward ought all true Israelites to be to pour in their oil for supply, rather then the Light of Israel should be put out? And so now I come to the three watches:
They more abase the body who will haue NONLATINALPHABET the body no better than NONLATINALPHABET a Sepulchre, (which is trew of the surfetted body) wherein the soule lies buried.
They more abase the body who will have the body no better than a Sepulchre, (which is true of the surfeited body) wherein the soul lies buried.
And here admire we with adoration, and adore we with admiration, the wisdome and power of God, who vnited and ioyned togein so sweete and stable a yoke of marriage (as it were) two so vnsuitable things,
And Here admire we with adoration, and adore we with admiration, the Wisdom and power of God, who united and joined togein so sweet and stable a yoke of marriage (as it were) two so unsuitable things,
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as are Heauen and Earth, a Spirit and Flesh; which flesh of ours, (through the taint of sinne) like Iobs wife, becomes a bosome enemie, a trayterous inmate to our selues, a broker and pander for Sathan.
as Are Heaven and Earth, a Spirit and Flesh; which Flesh of ours, (through the taint of sin) like Jobs wife, becomes a bosom enemy, a traitorous inmate to our selves, a broker and pander for Sathan.
If we giue the body too much, wee feede a foe, If too litle, we kill a friend. It behooues vs therefore in a godly iealousie, to beate downe this rebell flesh;
If we give the body too much, we feed a foe, If too little, we kill a friend. It behooves us Therefore in a godly jealousy, to beat down this rebel Flesh;
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who like Platoes friend is NONLATINALPHABET a changeable creature, a very Camelion: Sometimes so treacherous, that Scriptures and Fathers cry out Crucifigatur, crucifigatur, let him be crucified.
who like plato's friend is a changeable creature, a very Chameleon: Sometime so treacherous, that Scriptures and Father's cry out Crucifigatur, crucifigatur, let him be Crucified.
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Sometime so obedient, that Saint Bernard restores her to her dowry, and the right of a wife, Amet Adam Euam suam, Amet Anima carnem suam, ita tamen amet, vt non tota in carnem transeat.
Sometime so obedient, that Saint Bernard restores her to her dowry, and the right of a wife, Amet Adam Euam suam, Amet Anima Carnem suam, ita tamen amet, vt non tota in Carnem Transit.
according to the rule of Saint Gregorie: Ad cordis munditiem sensuum disciplina seruanda est. Clense the Limbecke of the senses, lest thence some pollution drop into the soule. The Arabians prouerbe is elegant:
according to the Rule of Saint Gregory: Ad Cordis munditiem sensuum Discipline seruanda est. Cleanse the Limbeck of the Senses, lest thence Some pollution drop into the soul. The Arabians proverb is elegant:
Attende oculis, Take heed to thine eyes, that they looke not out to behold vanitie, that they grow not red through lust and drunkennesse NONLATINALPHABET, in Greeke signifies Girles, and the pupils of the eyes.
Attend oculis, Take heed to thine eyes, that they look not out to behold vanity, that they grow not read through lust and Drunkenness, in Greek signifies Girls, and the pupils of the eyes.
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S. Peter saw both together, Eyes full of adultery. The Eye is an Arch-traitour to the heart, with whom it is of counsell; yet keepes intelligence with the Deuill, mans grand enemie:
S. Peter saw both together, Eyes full of adultery. The Eye is an Archtraitor to the heart, with whom it is of counsel; yet keeps intelligence with the devil, men grand enemy:
An ill thought is brought forth, growne vp, and able to worke, before one can say, Take heed, he that looketh vpon a woman & lusteth after her, euē in that cast of his eye, hath already committed adultery. What guard then is sufficient to set vpon these swift thoughts, which like lightning, blast and retire;
an ill Thought is brought forth, grown up, and able to work, before one can say, Take heed, he that looks upon a woman & Lusteth After her, even in that cast of his eye, hath already committed adultery. What guard then is sufficient to Set upon these swift thoughts, which like lightning, blast and retire;
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and the Remedy, Visum & fletum, the facultie of seeing, and the sluce of teares, vt qui delinquant vidende, poeniteant plorando, (as one well notes) that they who haue offended by seeing, may be recouered by weeping.
and the Remedy, Visum & Fletum, the faculty of seeing, and the sluice of tears, vt qui delinquant vidende, poeniteant plorando, (as one well notes) that they who have offended by seeing, may be recovered by weeping.
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but wee make them impure tunnells to sucke in greedily NONLATINALPHABET, the very dregs and lees of rotten communication, which corrupt the manners, and defile the soule of man;
but we make them impure tunnells to suck in greedily, the very dregs and lees of rotten communication, which corrupt the manners, and defile the soul of man;
For the mouth though it be Lyra animata, a liuing Harpe, yet it is more apt to be a Babylonian dulcimer, then an Instrument for the Songs of Zyon. I might heere blocke vp the other Ports,
For the Mouth though it be Lyra animata, a living Harp, yet it is more apt to be a Babylonian dulcimer, then an Instrument for the Songs of Zion. I might Here block up the other Ports,
and pursue the rest of the Traytors: but let it suffice that as in the suppression of a great Rebellion, I shew the heads of the chiefe Rebels (as it were) vpon stakes.
and pursue the rest of the Traitors: but let it suffice that as in the suppression of a great Rebellion, I show the Heads of the chief Rebels (as it were) upon stakes.
it continually casteth vp sulphureous flames of lust and reuenge. And which makes the malice and malady thereof more incurable, that of the heart, is a secret and subtile wickednesse vnsearchable to man, himselfe, or others.
it continually Cast up sulphureous flames of lust and revenge. And which makes the malice and malady thereof more incurable, that of the heart, is a secret and subtle wickedness unsearchable to man, himself, or Others.
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Wherevpon saith an ancient Father, It is indeede lutum deo, as stiffe and hard clay to God, had neede of much tempering, before it can be made conformable to Gods will:
Whereupon Says an ancient Father, It is indeed lutum God, as stiff and hard clay to God, had need of much tempering, before it can be made conformable to God's will:
Should wee neuer see ill example, should wee liue out of any outward tentation, yet our owne heart in it selfe is so wicked, that it would tempt vs to,
Should we never see ill Exampl, should we live out of any outward tentation, yet our own heart in it self is so wicked, that it would tempt us to,
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there is such a perpetuall spring of wickednesse there, that without Gods speciall Grace, we could not one minute of our life, cease to doe wickedly in the highest degree.
there is such a perpetual spring of wickedness there, that without God's special Grace, we could not one minute of our life, cease to do wickedly in the highest degree.
Let euery man then apply to his heart that which the prophet speakes to Hierusalem, O Hierusalem wash thine heart from wickednesse, that thou mayest be saued:
Let every man then apply to his heart that which the Prophet speaks to Jerusalem, Oh Jerusalem wash thine heart from wickedness, that thou Mayest be saved:
And it is growne so filthy againe, that all the water in the world will not serue to wash it, it must rather haue a world of fire to purge it, to consume it.
And it is grown so filthy again, that all the water in the world will not serve to wash it, it must rather have a world of fire to purge it, to consume it.
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and if it rise againe (like hidras heades) cut it out, or presse it downe, euen beate it to powder, and annihilate it, that God may create a new heart within vs.
and if it rise again (like hidras Heads) Cut it out, or press it down, even beat it to powder, and annihilate it, that God may create a new heart within us
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'Tis Lent-time, a Time of fasting, and prayer; a time of pennance and contrition. Lent in the ancient Saxon language signifies the Spring: now then most fitly,
It's Lent-time, a Time of fasting, and prayer; a time of penance and contrition. Lent in the ancient Saxon language signifies the Spring: now then most fitly,
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High-fed lust, and high-wrought fury, and high-flowne pride, are Lordly companions, but are not to be trusted with the Empire; which if you transferre from Reason to Passion, (as Constantine remoued from Rome to Constantinople) it is the onely way to ruine both soule and body,
High-fed lust, and high-wrought fury, and high-flown pride, Are Lordly Sodales, but Are not to be trusted with the Empire; which if you transfer from Reason to Passion, (as Constantine removed from Room to Constantinople) it is the only Way to ruin both soul and body,
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Wake not therefore to dreame of Kingdomes, as the mad Spanish Lacquey did, who tooke himselfe to be King of Spaine, the Pope to be but his Chaplaine, talked of nothing but his Indies, and of the returne of his Plate-fleets, and would goe no lesse then the vniuersall Monarch.
Wake not Therefore to dream of Kingdoms, as the mad Spanish Lackey did, who took himself to be King of Spain, the Pope to be but his Chaplain, talked of nothing but his Indies, and of the return of his Plate-fleets, and would go no less then the universal Monarch.
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This is Spanish pride, beware of it, and vse towring thoughts, as men vse rising Bees, Cast •ust vpon them, let meditation of mortality bring them downe againe.
This is Spanish pride, beware of it, and use towering thoughts, as men use rising Bees, Cast •ust upon them, let meditation of mortality bring them down again.
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Art thou honoured, and euen adored of thy enemie? many a rotten blocke hath been made a greater Idoll. Art thou beautifull? thy picture well drawne will one day be better to locke on,
Art thou honoured, and even adored of thy enemy? many a rotten block hath been made a greater Idol. Art thou beautiful? thy picture well drawn will one day be better to lock on,
Look oncc into a charnell house, a Golgotha, and see if by the bones, or the skuls, thou canst discouer who was rich, beautifull, or honourable: where now are the Nimrods, and Belshazzers, the Gyants of the old world? their names we finde registred,
Look oncc into a charnel house, a Golgotha, and see if by the bones, or the skulls, thou Canst discover who was rich, beautiful, or honourable: where now Are the Nimrods, and Belshazzar's, the Giants of the old world? their names we find registered,
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This is a time to manacle the hands, those instruments of violence, bribery and extortion: to gird vp the loynes, those Seminaries and bankes of concupiscence: to stocke the feet, those swift supplanting blood-drawing Cursitors, and in a word, to crucify the olde man. Let not the proclamation and the Almanache be the only arguments and proofes that 'ts Lent: let our brawnie knees, our course backes, our thin bellies, our amended liues, proclaime the same;
This is a time to manacle the hands, those Instruments of violence, bribery and extortion: to gird up the loins, those Seminaries and banks of concupiscence: to stock the feet, those swift supplanting blood-drawing Cursitors, and in a word, to crucify the old man. Let not the proclamation and the Almanache be the only Arguments and proofs that it's Lent: let our brawny knees, our course backs, our thin bellies, our amended lives, proclaim the same;
d vbz dt n1 pc-acp vvi dt n2, d n2 pp-f n1, n1 cc n1: pc-acp vvi a-acp dt n2, d n2 cc n2 pp-f n1: p-acp n1 dt n2, d j n-vvg j n2, cc p-acp dt n1, p-acp vvi dt j n1. vvb xx dt n1 cc dt n1 vbi dt j n2 cc n2 cst pn31|vbz vvn: vvb po12 j n2, po12 n1 n2, po12 j n2, po12 vvn n2, vvi dt d;
to thy body necessaries, raiment and food, exercise withall, and correction. And in this there must be obserued a Ne quid nimis, a due proportion to either.
to thy body necessaries, raiment and food, exercise withal, and correction. And in this there must be observed a Ne quid nimis, a due proportion to either.
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O•cidat, modo imperet, let my Son kill me so he may be Emperour (saith Agrippina of Nero.) It were a happy degree of mortificatiō, would our proud flesh be content to say, Let me be crucified, so my soule may raigne with God. S. Lucy in the Legend, who pul'd out her own eyes, mistooke the Text. A darling sinne is that rigbt eye, which thou art to pull out; and some wicked beloued instrument is that right hand, which we are to cut off. If we cocker Adoniah, our owne flesh, let vs know that one day this wanton will proue a Rebell, and wee shall be scourged with a Scorpion of our owne bowels.
O•cidat, modo imperet, let my Son kill me so he may be Emperor (Says Agrippina of Nero.) It were a happy degree of mortification, would our proud Flesh be content to say, Let me be Crucified, so my soul may Reign with God. S. Lucy in the Legend, who pulled out her own eyes, mistook the Text. A darling sin is that rigbt eye, which thou art to pull out; and Some wicked Beloved Instrument is that right hand, which we Are to Cut off. If we cocker Adoniah, our own Flesh, let us know that one day this wanton will prove a Rebel, and we shall be scourged with a Scorpion of our own bowels.
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By this time we see that this Attende tibi, is a frontlet for our eyes, a iewell for our eares, a golden chaine for our necks, a bracelet for our armes, a tablet for our brests,
By this time we see that this Attend tibi, is a frontlet for our eyes, a jewel for our ears, a golden chain for our necks, a bracelet for our arms, a tablet for our breasts,
Si tanti Vitrum, quanti Margarita? If flaring Glasse be so valued, at what shall the orient Pearle be prised? If we be so carefull for the Cabinet, the body,
Si tanti Vitrum, quanti Margarita? If flaring Glass be so valued, At what shall the orient Pearl be prised? If we be so careful for the Cabinet, the body,
Prouide a good guard for this Queene, she is the great Kings daughter, and the spouse of Christ. It was no base purchase, which cost the Sonne of God his dearest heart-bloud.
Provide a good guard for this Queen, she is the great Kings daughter, and the spouse of christ. It was no base purchase, which cost the Son of God his dearest Heart blood.
In the Philosophers Scale, Anima muscae est sole praestātior, The soule of a silly flye is more excellent (in nature though not in vse) then the glorious Sunne in the firmament.
In the Philosophers Scale, Anima muscae est sole praestātior, The soul of a silly fly is more excellent (in nature though not in use) then the glorious Sun in the firmament.
Can you giue me the iust price of a leg, of an arme, of an eye? Now Saint Chrysostom hath well obserued, God hath giuen membra duplicia, two eyes, two armes, two legs, that the failing of the one, may be supplied by the other.
Can you give me the just price of a leg, of an arm, of an eye? Now Saint Chrysostom hath well observed, God hath given membra duplicia, two eyes, two arms, two legs, that the failing of the one, may be supplied by the other.
what cost and care is bestowed vpon houses, horses, haukes, dogs? meane while what cheape account, what wilfull neglect of soules? The house must be like that of Valerius magnificently built,
what cost and care is bestowed upon houses, Horses, hawks, Dogs? mean while what cheap account, what wilful neglect of Souls? The house must be like that of Valerius magnificently built,
but there is no care taken, that there be NONLATINALPHABET a beautifull soule. Should I tell this presse of people, that that there were many cutpurses amongst them (as there vse to be in crowdes) euery man would presently put his hand into his pocket, and looke to his purse.
but there is no care taken, that there be a beautiful soul. Should I tell this press of people, that that there were many cutpurses among them (as there use to be in crowds) every man would presently put his hand into his pocket, and look to his purse.
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Giue me leaue to tell you, yee haue brought with you, euen within yourselues an Impostor, a heart-stealer, euen now whilst I call vpon you to the scruteny of conscience, to arraigne your selues in interiore domo, in the inner closet (as Saint Bernard cals it.) There is an Absolon at the gates, that stealeth away the hearts of the people.
Give me leave to tell you, ye have brought with you, even within yourselves an Impostor, a heart-stealer, even now while I call upon you to the scruteny of conscience, to arraign your selves in interiore domo, in the inner closet (as Saint Bernard calls it.) There is an Absalom At the gates, that steals away the hearts of the people.
Looke to your selues, and apprehende the traitour, your selfe-loue, and selfe-flatterie. Deliuer me, O Lord, from the euill man ▪ id est, from my selfe, prayed that holy Father S. Austin. Let euery one lay his hand vpon his heart,
Look to your selves, and apprehend the traitor, your Self-love, and Self-flattery. Deliver me, Oh Lord, from the evil man ▪ id est, from my self, prayed that holy Father S. Austin. Let every one lay his hand upon his heart,
There are two sorts of euil thoughts, 1. immissae or iniectae, infused or cast into vs, which are of the Deuils darting into the heart. 2. ascèndentes, which as vapours naturally arise out of the heart.
There Are two sorts of evil thoughts, 1. immissae or iniectae, infused or cast into us, which Are of the Devils darting into the heart. 2. ascèndentes, which as vapours naturally arise out of the heart.
and when your strength failes, pray with Saint Anthony in Eusebius, Domine, cupio saluari, sed non permittunt cogitationes meae, has reprime, bone Iesu & salua me, Lord, I would gladly be saued,
and when your strength fails, pray with Saint Anthony in Eusebius, Domine, Cupio saluari, sed non permittunt Cogitations meae, has reprime, bone Iesu & salua me, Lord, I would gladly be saved,
Such sinners especially goe a whoring after their owne inuentions, the soule that thus sinneth is an adultresse, a Messalina, prostitutes her selfe to the inferior creatures.
Such Sinners especially go a whoring After their own Inventions, the soul that thus Sinneth is an Adulteress, a Messallina, prostitutes her self to the inferior creatures.
d n2 av-j vvi dt vvg p-acp po32 d n2, dt n1 cst av vvz vbz dt n1, dt np1, n2 po31 n1 p-acp dt j-jn n2.
ther's danger that the Israelits may offer Cakes to the Queene of heauen. Of all outlandish and newfashions, new-fashions in Religion are most dangerous, the subuersion of the State.
ther's danger that the Israelites may offer Cakes to the Queen of heaven. Of all outlandish and newfashions, newfashions in Religion Are most dangerous, the subversion of the State.
prize not things temporall, as if they were eternall; neglect not things eternall, as if they were temporall. Saint Chrysost. doth fitly compare toyling worldlings to men that worke in a dangerous myne, Effodiunt & necantur, in seeking gold they dig their owne graues, and are buryed aliue.
prize not things temporal, as if they were Eternal; neglect not things Eternal, as if they were temporal. Saint Chrysostom does fitly compare toiling worldlings to men that work in a dangerous mine, Effodiunt & necantur, in seeking gold they dig their own graves, and Are buried alive.
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Doth Curiosity peep in at a Neighbours window, and meddle without commission? Attende tibi, non alijs, non alienis, looke to thy selfe, not to other men or matters, thou hast worke enough at home, Occupa te in proprijs vitijs, Pull out the beame that's in thine own eye first. [ First sweepe before thine owne doore,
Does Curiosity peep in At a Neighbours window, and meddle without commission? Attend tibi, non Alijs, non alienis, look to thy self, not to other men or matters, thou hast work enough At home, Occupa te in proprijs vitijs, Pull out the beam that's in thine own eye First. [ First sweep before thine own door,
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] Rigid censurers, and hypocrites, who cry out of sinnes in others, and dispense with their owne, are like cunning Robbers, who first raise the Hue and Cry, that whiles they pursue others as seeming honest Officers, themselues may escape who were the offenders.
] Rigid censurers, and Hypocrites, who cry out of Sins in Others, and dispense with their own, Are like cunning Robbers, who First raise the Hue and Cry, that while they pursue Others as seeming honest Officers, themselves may escape who were the offenders.
] j n2, cc n2, r-crq vvb av pp-f n2 p-acp n2-jn, cc vvb p-acp po32 d, vbr av-j j-jn n2, r-crq ord vvi dt n1 cc n1, cst cs pns32 vvb n2-jn p-acp vvg j n2, px32 vmb vvi r-crq vbdr dt n2.
Simon dormis, & Iudas non dormit? Doth Peter sleepe, when Iudas wakes? The Deuill like Dalilah, will not suffer a man to see his danger till it be too late.
Simon dormis, & Iudas non dormit? Does Peter sleep, when Iudas wakes? The devil like Delilah, will not suffer a man to see his danger till it be too late.
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What is a State without vigilancy, but a Polyphemus, a vast body without eyes, running headlong to it own ruine? And an eye to our selues will not make all sure without an eye to Heauen. Thither our soule (which came thence,
What is a State without vigilancy, but a Polyphemus, a vast body without eyes, running headlong to it own ruin? And an eye to our selves will not make all sure without an eye to Heaven. Thither our soul (which Come thence,
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Saint Gregorie vpon the fourth of Ezech. doth well note, that Custodes Templi, the warders of the mysticall Temple do betoken the deuout soules that frequent the church,
Saint Gregory upon the fourth of Ezekiel does well note, that Custodes Templi, the warders of the mystical Temple do betoken the devout Souls that frequent the Church,
a iaylor rather then a guardian: but in christianity the Feare of God is the best dorekeeper of the Temple. And Nazianzen in the praise of Hieron, doth praise Piety NONLATINALPHABET,
a jailer rather then a guardian: but in christianity the fear of God is the best dorekeeper of the Temple. And Nazianzen in the praise of Hieron, does praise Piety,
For euery good soule hath a train'd band of faculties, euer ready summon'd to waite vpon God. And to such as wait on him, God will send aid from Heauen. In vaine doth Ioshua lift vp his hand to fight against Amalech, except Moses lift vp his hands to pray for Ioshua: when wee haue done all wee can to keepe our selues, we must fly for protectiō to the great keeper of Israel, who neuer sleepeth, nor slumbreth, or els we haue lost, & shall loose our labour & our selues.
For every good soul hath a trained band of faculties, ever ready summoned to wait upon God. And to such as wait on him, God will send aid from Heaven. In vain does Ioshua lift up his hand to fight against Amalek, except Moses lift up his hands to pray for Ioshua: when we have done all we can to keep our selves, we must fly for protection to the great keeper of Israel, who never Sleepeth, nor Slumbereth, or Else we have lost, & shall lose our labour & our selves.
Lord, what is man that thou art mindfull of him, or the sonne of man that thou so regardest him? yea Lord, what is man that he is so vnmindfull of thee:
Lord, what is man that thou art mindful of him, or the son of man that thou so regardest him? yea Lord, what is man that he is so unmindful of thee:
What though the vnpreferd, and vnprouided for Courtier be compared to a Blackamore, In ortu solis positus, habet colorem noctis, He liues where the Sunne riseth euery day in his eies,
What though the unpreferred, and unprovided for Courtier be compared to a Blackamoor, In ortu solis Positus, habet colorem noctis, He lives where the Sun Riseth every day in his eyes,
Disconsolate man who euer thou be, if thou waitest vpon God, know that his eyes are vpon thee for good, and that a roab and a crowne is laid vp for thee.
Disconsolate man who ever thou be, if thou waitest upon God, know that his eyes Are upon thee for good, and that a roab and a crown is laid up for thee.
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Some hurrying Iehu, may demand, what need haue wee to looke euery man to himselfe? If God doe muster his Angels to looke to euery one of vs? Know that the prime cause doth rather include, than exclude subordinate meanes.
some hurrying Iehu, may demand, what need have we to look every man to himself? If God do muster his Angels to look to every one of us? Know that the prime cause does rather include, than exclude subordinate means.
and feet, because they had a Starre to guide them? A glorious band of Angels shall be your conuoy in all your waies, In vijs, non in praecipitijs, in your waies chalked out by the line of the law,
and feet, Because they had a Star to guide them? A glorious band of Angels shall be your convoy in all your ways, In vijs, non in praecipitijs, in your ways chalked out by the line of the law,
And that you may know your way, Attende Legi, looke to the Law, how readest thou? there's the old way the law of Moses. Looke in Malachy, there you are bid to remēber it, vpon the going out of it in the last of the Prophets,
And that you may know your Way, Attend Legi, look to the Law, how Readest thou? there's the old Way the law of Moses. Look in Malachy, there you Are bid to Remember it, upon the going out of it in the last of the prophets,
The Heart is an vnskilfull & guilefull guide, it had need to be guided, and kept, Keepe thy heart with all diligence, for out of it are the issues of life.
The Heart is an unskilful & guileful guide, it had need to be guided, and kept, Keep thy heart with all diligence, for out of it Are the issues of life.
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Commit thy waies to Christ, who is both NONLATINALPHABET, the true way, and a true guide, for he is the truth, Et ipse est via, ipse est patria, he is thy way, he is thy dwelling Citie.
Commit thy ways to christ, who is both, the true Way, and a true guide, for he is the truth, Et ipse est via, ipse est patria, he is thy Way, he is thy Dwelling city.
yet his charge here is, vt quis { que } attendat sibi ipsi, that euery man should stand vpon his own guard, serue in his owne person, and his own furniture. Attēde tibi ipsi, I haue heard of an abuse in Country Musters, that diuers shew borrowed Armes:
yet his charge Here is, vt quis { que } attendat sibi ipsi, that every man should stand upon his own guard, serve in his own person, and his own furniture. Attend tibi ipsi, I have herd of an abuse in Country Musters, that diverse show borrowed Arms:
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I would to God, the case were not alike in our spirituall armour. Many in good dayes can discourse of Abrahams faith, Iobs patience, Iosephs care to preserue his soule;
I would to God, the case were not alike in our spiritual armour. Many in good days can discourse of Abrahams faith, Jobs patience, Joseph's care to preserve his soul;
when it is their turne to watch, they giue no euidence of their own care, faith, or patience. No borrowing, no substitution will serue the turne here, Attende tibi ipsi, looke to thy selfe, thou canst not looke to thy selfe by a Proxie, or Deputie. The good Kings Dauid, Asah, and Iehosaphat, did not serue God by their Chapleines, in the dayes of their danger, their owne prayers are for euer Chronicled.
when it is their turn to watch, they give no evidence of their own care, faith, or patience. No borrowing, no substitution will serve the turn Here, Attend tibi ipsi, look to thy self, thou Canst not look to thy self by a Proxy, or Deputy. The good Kings David, Asa, and Jehoshaphat, did not serve God by their Chaplains, in the days of their danger, their own Prayers Are for ever Chronicled.
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And it is a high point of Piety worthy to be chronicled, that our Moses, Summus loco, summus exemplo, our good King, who is first in place, hath also been formost in example, is the Coryphaeus, the first proclaimer, and in his own person keeper of solemne Fasts, most frequent at prayers, a royall praecentor in Gods house and seruice.
And it is a high point of Piety worthy to be chronicled, that our Moses, Summus loco, Summus exemplo, our good King, who is First in place, hath also been foremost in Exampl, is the Coryphaeus, the First proclaimer, and in his own person keeper of solemn Fasts, most frequent At Prayers, a royal preceptor in God's house and service.
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when they most diligently waite vpon God. It should be amongst men, as it is amongst the Elements, the higher the purer, the neerer to the Starres, the more conformable to heauenly motions;
when they most diligently wait upon God. It should be among men, as it is among the Elements, the higher the Purer, the nearer to the Stars, the more conformable to heavenly motions;
yea the great Rulers among the Starres (whom God made to gouern day and night) do giue this light and example to great Rulers amongst men, that they should euer be watchfull, euer in motion,
yea the great Rulers among the Stars (whom God made to govern day and night) do give this Light and Exampl to great Rulers among men, that they should ever be watchful, ever in motion,
uh dt j n2 p-acp dt n2 (r-crq np1 vvd pc-acp vvi n1 cc n1) vdb vvi d n1 cc n1 p-acp j n2 p-acp n2, cst pns32 vmd av vbi j, av p-acp n1,
To the Ant as well as to the Elephant. If we liue in God, rather than in our selues, we must endeuour to liue rather to God than to our selues. If God doe bestow breath vpon vs, oh let vs bestow the best of our breath vpon God. Attende deo, waite vpon God, that hath made thee the masterpeece of Nature;
To the Ant as well as to the Elephant. If we live in God, rather than in our selves, we must endeavour to live rather to God than to our selves. If God do bestow breath upon us, o let us bestow the best of our breath upon God. Attend God, wait upon God, that hath made thee the Masterpiece of Nature;
and redeemed thee ' the prime obiect of Grace, and sanctified thee, to be an heire of Glory. Oh let thy soule be a deuout Anna, diuorced from the world, and wedded to the Temple;
and redeemed thee ' the prime Object of Grace, and sanctified thee, to be an heir of Glory. O let thy soul be a devout Anna, divorced from the world, and wedded to the Temple;
for Saint Austin confesseth, that this ladder per exteriora, by outward meanes, is too short to reach to heauen, there must be a Iacobs ladder to reach home.
for Saint Austin Confesses, that this ladder per exteriora, by outward means, is too short to reach to heaven, there must be a Iacobs ladder to reach home.
Loue brotherly loue, which is the bond of peace; then looke to your inbred foes, your bosome traytors, your enemies at home; and ye shall be the safer frō your enemies abroad. It doth cost other nations much effusion of their owne bloud and others, to defend them selues and keepe back their enemies;
Love brotherly love, which is the bound of peace; then look to your inbred foes, your bosom Traitors, your enemies At home; and you shall be the safer from your enemies abroad. It does cost other Nations much effusion of their own blood and Others, to defend them selves and keep back their enemies;
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shall we sit at home, with our thumbs vnder our girdles (couetously,) with our naked throats (cowwardly) expecting the sword of our enemies? [ choose rather to loose our liues,
shall we fit At home, with our thumbs under our girdles (covetously,) with our naked throats (cowwardly) expecting the sword of our enemies? [ choose rather to lose our lives,
than lend our monyes to the supply of our good King, and the defence of his & our three Kingdomes? ] At least shall we not spend our breath, or rather the groanes of the spirit, in our owne defence, in the defence of our wiues and children, lands and liberties, against so proud and cruell an enemie?
than lend our moneys to the supply of our good King, and the defence of his & our three Kingdoms? ] At least shall we not spend our breath, or rather the groans of the Spirit, in our own defence, in the defence of our wives and children, Lands and Liberties, against so proud and cruel an enemy?
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Oh peirce the heauens with your vollies of prayers, for the safety of the state, your owne welfare, and the welfare of your soules, that our Pathmos (this Iland) may still be Gremium pacis, the lap and bosome of peace, euen to strangers;
O pierce the heavens with your volleys of Prayers, for the safety of the state, your own welfare, and the welfare of your Souls, that our Patmos (this Island) may still be Gremium pacis, the lap and bosom of peace, even to Strangers;
so shall that of Tertullian be verified, Sperando timebimus, timendo cauebimus, cauendo salui erimus, In hoping wee shall feare, in fearing, take heede,
so shall that of Tertullian be verified, Sperando timebimus, timendo cauebimus, cauendo salui Erimus, In hoping we shall Fear, in fearing, take heed,
