De finibus virtutis Christianæ The ends of Christian religion : which are to avoid eternall wrath from God, [to] enjoy [eternall] happinesse [from God] / justified in several discourses by R.S.
A good confident Demagogue saith, the Atheist: What! must we be children? and must we hearken so diligently? and must we be taught? and must we be taught by Him? And lastly, which is worst of all, must we be taught to fear,
A good confident Demagogue Says, the Atheist: What! must we be children? and must we harken so diligently? and must we be taught? and must we be taught by Him? And lastly, which is worst of all, must we be taught to Fear,
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The Enemy hath made his inrode, and shall not the Watchman give Notice, that every mans blood, that prepares him not to his own defence, may be upon his own head.
The Enemy hath made his inroad, and shall not the Watchman give Notice, that every men blood, that prepares him not to his own defence, may be upon his own head.
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It is noted by a Judicious divine, that all that Unevenesse, and all those exorbitances, that are found in the lives of Men, do generally proceed from the weaknesse of the spring,
It is noted by a Judicious divine, that all that Unevenesse, and all those exorbitances, that Are found in the lives of Men, do generally proceed from the weakness of the spring,
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because the principles of Religion are in part believed, in part not believed, They say in their hearts, It may be there is a God, a Creator, a Rewarder, a Judgement to come;
Because the principles of Religion Are in part believed, in part not believed, They say in their hearts, It may be there is a God, a Creator, a Rewarder, a Judgement to come;
That the fear of the Lord is the beginning of Wisdome, That there is no beginning to be wise without it; So Solomon Prov. 1.7. That the fear of the Lord is Wisdome, and that to depart from Evill is understanding, So Job 28. ult.
That the Fear of the Lord is the beginning of Wisdom, That there is no beginning to be wise without it; So Solomon Curae 1.7. That the Fear of the Lord is Wisdom, and that to depart from Evil is understanding, So Job 28. ult.
That they are all fools that say in their hearts, There is no God. That the workers of Iniquity have no knowledge, that oppresse and eat up Gods people,
That they Are all Fools that say in their hearts, There is no God. That the workers of Iniquity have no knowledge, that oppress and eat up God's people,
as if they would eat bread, and call not upon the Lord, So my Psalmist, Psalm 14 1, 4. But the Heralds of Hell have opened their poisonous lips also, They call that folly that we think our cheifest VVisdome;
as if they would eat bred, and call not upon the Lord, So my Psalmist, Psalm 14 1, 4. But the Heralds of Hell have opened their poisonous lips also, They call that folly that we think our chiefest VVisdome;
and their greatest accomplishment is this, that they have in a good measure untaught themselves the fear of the Lord. They endeavor not to avoid the Judgement of God,
and their greatest accomplishment is this, that they have in a good measure untaught themselves the Fear of the Lord. They endeavour not to avoid the Judgement of God,
If you would know why they endeavor thus to hide themselves from the fear of God, they tell you that the great hinderance to mens comfort in this life is, Eternas quoniam paenas in morte timendum:
If you would know why they endeavour thus to hide themselves from the Fear of God, they tell you that the great hindrance to men's Comfort in this life is, Eternas quoniam Penalty in morte timendum:
while we live (say they) let us live voluptuously, and that we may no more be troubled for the future, let us contrive some way how our Enemy may not find us, that is (to use their own language) how we may Relligionibus at { que } minis obsistere divôm —
while we live (say they) let us live voluptuously, and that we may no more be troubled for the future, let us contrive Some Way how our Enemy may not find us, that is (to use their own language) how we may Relligionibus At { que } minis obsistere divôm —
and thus they persuade themselves to be guilty of the folly, noted by the Psalmist, of saying in their hearts, There is no God. This is the Genealogy of their wicked thoughts.
and thus they persuade themselves to be guilty of the folly, noted by the Psalmist, of saying in their hearts, There is no God. This is the Genealogy of their wicked thoughts.
These men have rang'd themselves into two sorts. 1. The first are the Epicurean Atheists who, to rid themselves of the fear of God, have been forc'd to maintain this Hypothesis, That the World was made by chance, and is govern'd by chance;
These men have ranged themselves into two sorts. 1. The First Are the Epicurean Atheists who, to rid themselves of the Fear of God, have been forced to maintain this Hypothesis, That the World was made by chance, and is governed by chance;
2. The second sort are the Aristotelean Atheists, who, to be rid of the same fear of God from their Master Aristotle (if indeed it was his Opinion) assert the world never to have been made at all, but to have been perpetuated,
2. The second sort Are the Aristotelian Atheists, who, to be rid of the same Fear of God from their Master Aristotle (if indeed it was his Opinion) assert the world never to have been made At all, but to have been perpetuated,
To make way therefore for the establishing the worship and fear of God in your hearts, We will consider the Vanity of these our greatest modern opposers (first of our Epicurean, then of our Aristotelean, Atheists ) who for want of Invention in themselves, have raked their Atheisme out of the errors of the old Philosophers.
To make Way Therefore for the establishing the worship and Fear of God in your hearts, We will Consider the Vanity of these our greatest modern opposers (First of our Epicurean, then of our Aristotelian, Atheists) who for want of Invention in themselves, have raked their Atheism out of the errors of the old Philosophers.
He then that adopts the Epicurean Hypothesis, and believes, that the whole world and all the parts of it come together by chance, and is so preserved without the work or providence of God, Let him but cast his Eyes up to Heaven,
He then that adopts the Epicurean Hypothesis, and believes, that the Whole world and all the parts of it come together by chance, and is so preserved without the work or providence of God, Let him but cast his Eyes up to Heaven,
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Let him see the Glory of the Sun, the light and beauty of the Moon, the number, order and the exact Motion of the Stars, continued now for neer six thousand years without Error or Interruption.
Let him see the Glory of the Sun, the Light and beauty of the Moon, the number, order and the exact Motion of the Stars, continued now for near six thousand Years without Error or Interruption.
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how it is covered with Grasse and herbs, beautified with flowers, and enrich't with all manner of fruits (all which are conveniences most necessary for the use of Man) Will he then think that all these came by chance? Will he not rather (with old Hermes the Trismegist ) call God Father,
how it is covered with Grass and herbs, beautified with flowers, and enriched with all manner of fruits (all which Are conveniences most necessary for the use of Man) Will he then think that all these Come by chance? Will he not rather (with old Hermes the Trismegistus) call God Father,
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So he that beholds the goodly frame and structure of the World, and the variety of all those Curious and usefull parts contained in it, may justly be censured for wanting the commun Reason of Mankind,
So he that beholds the goodly frame and structure of the World, and the variety of all those Curious and useful parts contained in it, may justly be censured for wanting the Common Reason of Mankind,
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If there be no providence, how came that admirable correspondence in parts so different, as those are, whereof the world is made? Is it by Chance that things in their Natures most contrary,
If there be no providence, how Come that admirable correspondence in parts so different, as those Are, whereof the world is made? Is it by Chance that things in their Nature's most contrary,
If there be no providence, how came it, that throughout the whole Universe, there are for particular and extraordinary cases such particular and extraordinary provisions.
If there be no providence, how Come it, that throughout the Whole Universe, there Are for particular and extraordinary cases such particular and extraordinary provisions.
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But then, insteed of Rain, they have great Rivers, such as Nilus and Niger in the otherwise barren parts of Africa, which at certain times of the year overflow their banks,
But then, instead of Rain, they have great rivers, such as Nilus and Niger in the otherwise barren parts of Africa, which At certain times of the year overflow their banks,
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and at other periods sink and draw themselves in again, which make these countries as fruitful as if they had all the seasonable showers of the former and the latter Rain.
and At other periods sink and draw themselves in again, which make these countries as fruitful as if they had all the seasonable showers of the former and the latter Rain.
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And think You, that it comes by chance, that in those places they abound with fresh Winds, Springs and Showers constantly to mitigate the extremity of that Heat? Neer the Poles the cold is so excessive, that without great assistances for warmth, Men could not live.
And think You, that it comes by chance, that in those places they abound with fresh Winds, Springs and Showers constantly to mitigate the extremity of that Heat? Near the Poles the cold is so excessive, that without great assistances for warmth, Men could not live.
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For as in a family where all are under one Lord, and all are served by one Steward, every one hath his portion and allowance according to the Office he bears,
For as in a family where all Are under one Lord, and all Are served by one Steward, every one hath his portion and allowance according to the Office he bears,
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But what have they performed in that great Essay? Of those ten thousand Myriads of appearances in the world, can they performe it in any one? Can they make one hair white or black? Let them make the Leaf of a tree,
But what have they performed in that great Essay? Of those ten thousand Myriads of appearances in the world, can they perform it in any one? Can they make one hair white or black? Let them make the Leaf of a tree,
how else shall wee think them able to answer their great Undertakings, and to shew what they promise — Unde queat res quae { que } creari, Et quo quae { que } modo fiant Operâ sine divôm?
how Else shall we think them able to answer their great Undertakings, and to show what they promise — Unde queat Rest Quae { que } creari, Et quo Quae { que } modo fiant Operâ sine divôm?
than that a Chaos of undigested Atomes should forme so excellent a world consisting of so many and so usefull and beautifull parts without the least contrivance.
than that a Chaos of undigested Atoms should Form so excellent a world consisting of so many and so useful and beautiful parts without the least contrivance.
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This major proposition is Epicurus's own, and stongly contended for, as you may see in the first book of Cicero de Nat. Deorum. The Minor out of his own Philosophy also shall be this:
This Major proposition is Epicurus's own, and stongly contended for, as you may see in the First book of Cicero de Nat. Gods. The Minor out of his own Philosophy also shall be this:
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It is well however that we have the Testimony even of those Opposers of Gods providence upon Record, that in the Time of Epicurus, the being of a God was by them and others generally received as the commun Notion of all Mankind.
It is well however that we have the Testimony even of those Opposers of God's providence upon Record, that in the Time of Epicurus, the being of a God was by them and Others generally received as the Common Notion of all Mankind.
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Only for an Epiphomena before we make our Transition, let us joyn in Chorus with the Prophet Jeremy c. 10.6, 7. and say, Forasmuch as there is none like thee, O Lord, thou art great,
Only for an Epiphomena before we make our Transition, let us join in Chorus with the Prophet Jeremiah c. 10.6, 7. and say, Forasmuch as there is none like thee, Oh Lord, thou art great,
And what stone shall I take, shall I oppose him with the commun Tradition, Notion or belief of Mankind? It is confesst that before the rise of Philosophy, all did universally believe the Being of a God.
And what stone shall I take, shall I oppose him with the Common Tradition, Notion or belief of Mankind? It is confesst that before the rise of Philosophy, all did universally believe the Being of a God.
The Cartesians, who have tryed as many tricks with themselves as other Men, have endeavored (and confess it) to cast off all superinduced Principles and received Notions;
The Cartesians, who have tried as many tricks with themselves as other Men, have endeavoured (and confess it) to cast off all superinduced Principles and received Notions;
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But I shall remit to the learned Mathematick Demonstrators these arguments and many others of the like kind, that are fitter for the Scholes than Pulpit.
But I shall remit to the learned Mathematic Demonstrators these Arguments and many Others of the like kind, that Are fitter for the Schools than Pulpit.
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Why doth he (in the first book of his Topicks and ninth chapter) reckon the question concerning the Eternity of the world amongst his Dialecticall problemes, such as he accounts not capable of any demonstration? But alas!
Why does he (in the First book of his Topicks and ninth chapter) reckon the question Concerning the Eternity of the world among his Dialectical problems, such as he accounts not capable of any demonstration? But alas!
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In another, that this first mover must be supposed to be eternall. And in a third that if there be no first Cause, there cannot be any other cause nor any Causation at all.
In Another, that this First mover must be supposed to be Eternal. And in a third that if there be no First Cause, there cannot be any other cause nor any Causation At all.
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and telleth us, That it is impossible to proceed in infinitum, or that the whole series of Beings, should depend one upon another infinitely without a first cause.
and Telleth us, That it is impossible to proceed in infinitum, or that the Whole series of Beings, should depend one upon Another infinitely without a First cause.
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Which first cause can be no other than that great God, whom to fear and honor we propose in opposition to all Atheists, as the only way to full content here, and perfect happinesse hereafter.
Which First cause can be no other than that great God, whom to Fear and honour we propose in opposition to all Atheists, as the only Way to full content Here, and perfect happiness hereafter.
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You see here how if Aristotle held in other places a supposition, that maintained an infinite succession of causes, without God or first cause, how great his Vanity appears.
You see Here how if Aristotle held in other places a supposition, that maintained an infinite succession of Causes, without God or First cause, how great his Vanity appears.
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I speak not this of such beasts as the Chichimesans, mention'd by Acosta, or some other barbarous people, that seem to bee somewhat worse than men, but of all pretended Atheists, that are able to consider.
I speak not this of such beasts as the Chichimesans, mentioned by Acosta, or Some other barbarous people, that seem to be somewhat Worse than men, but of all pretended Atheists, that Are able to Consider.
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yet there are some suddain passions, some strange fears of death or somewhat else peeps out of them against their wills, that sheweth that they are not able utterly to stifle the Notion of a God.
yet there Are Some sudden passion, Some strange fears of death or somewhat Else peeps out of them against their wills, that shows that they Are not able utterly to stifle the Notion of a God.
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Sueton reports of Caesar Caligula, that he was a profess't Atheist, At qui tantopere Deos contempsit, ad minima tonitrua caput obvolvere, ad verò majora proripere se è strato sub lectumque condere solebat, He that shamelessly despised a Deity, would hide himself as shamelessly under his bed at the noise of a great thunder.
Suetonius reports of Caesar Caligula, that he was a professed Atheist, At qui tantopere Gods contempsit, ad minima tonitrua caput obvolvere, ad verò marjoram proripere se è Strato sub lectumque condere solebat, He that shamelessly despised a Deity, would hide himself as shamelessly under his Bed At the noise of a great thunder.
Thirdly, they are oppressors, eaters and devourers of the people; the phrase is considerable, They eat them up as they would eat bread, they eat and devour them,
Thirdly, they Are Oppressors's, eaters and devourers of the people; the phrase is considerable, They eat them up as they would eat bred, they eat and devour them,
But in the fift verse is the distinction between the Atheists, and the men that are Religious most excellently set down, They fear a fear, So it is in the Hebrew, and in the Margin of your English Bibles.
But in the fift verse is the distinction between the Atheists, and the men that Are Religious most excellently Set down, They Fear a Fear, So it is in the Hebrew, and in the Margin of your English Bibles.
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But the foolish Atheist, he is so wise that he will not allow himself to fear God, because he does not trust Him. But the Text saith that he fears notwithstanding. He fears a fear, he is uncertain of the Event,
But the foolish Atheist, he is so wise that he will not allow himself to Fear God, Because he does not trust Him. But the Text Says that he fears notwithstanding. He fears a Fear, he is uncertain of the Event,
and in their Caballs do slight the commun faith concerning the Being of a God, and his being a Rewarder in the world to Come, and do gallant it over the Religious man,
and in their Cabals do slight the Common faith Concerning the Being of a God, and his being a Rewarder in the world to Come, and do gallant it over the Religious man,
than that of a God and a judgement to come. For if there be no punishment of their evil deeds afterwards, Death can be no worse estate than that of a perpetuall sleep:
than that of a God and a judgement to come. For if there be no punishment of their evil Deeds afterwards, Death can be no Worse estate than that of a perpetual sleep:
This is the condition of these Men, while in their idle and foolish speeches they vainly deny God, in their spontaneous actions they shew such tokens of Suspicions and fears,
This is the condition of these Men, while in their idle and foolish Speeches they vainly deny God, in their spontaneous actions they show such tokens of Suspicions and fears,
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as do more strongly assert, that they are yet afflicted with the Notion of his Existence. While, in the mean time, God is in the generation of the righteous, they are professed worshippers of God,
as doe more strongly assert, that they Are yet afflicted with the Notion of his Existence. While, in the mean time, God is in the generation of the righteous, they Are professed worshippers of God,
I have one Observation more concerning the Atheists of our Time who broach again those old Hypotheses against Religion That they are ready enough to call to us for demonstrations;
I have one Observation more Concerning the Atheists of our Time who broach again those old Hypotheses against Religion That they Are ready enough to call to us for demonstrations;
and I say't again, they could never yet forme one tolerable argument to assert the certainty of their own Hypotheses, or to destroy our Faith concerning the Being of a God. And therefore if they will yet Continue to blaspheme, let them after all our demands either give us one argument to prove There is no God, or that the world is eternall,
and I say't again, they could never yet Form one tolerable argument to assert the certainty of their own Hypotheses, or to destroy our Faith Concerning the Being of a God. And Therefore if they will yet Continue to Blaspheme, let them After all our demands either give us one argument to prove There is no God, or that the world is Eternal,
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and with my Psalmist, That the Wisdome of these Atheists is folly, and their strengh weaknesse, not able to dissettle the Universall anticipation and catholick Faith of the whole world.
and with my Psalmist, That the Wisdom of these Atheists is folly, and their strength weakness, not able to dissettle the Universal anticipation and catholic Faith of the Whole world.
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and so as the author to the Hebrews observes, By Faith we know that the world was framed of old by the word of God, Heb. 11.12. and therefore We, at least that know it by Faith, are sure that we have reason to fear and worship God.
and so as the author to the Hebrews observes, By Faith we know that the world was framed of old by the word of God, Hebrew 11.12. and Therefore We, At least that know it by Faith, Are sure that we have reason to Fear and worship God.
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And as for others, it is a saying of St Paul, that in this time of Unbelief cannot be unseasonable, If the Gospell be hid, it is hid to those that are lost.
And as for Others, it is a saying of Saint Paul, that in this time of Unbelief cannot be unseasonable, If the Gospel be hid, it is hid to those that Are lost.
And so I say, if the Notion of a Deity (which is the first Article of the Christian, as well as of the commun Faith ) be hid, It is hid to those that are lost.
And so I say, if the Notion of a Deity (which is the First Article of the Christian, as well as of the Common Faith) be hid, It is hid to those that Are lost.
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But I hope safer and better things of you (my Christian Auditors) and have only used this Discourse to arme you against the Spirit of Atheisme, that is now gon abroad in the world.
But I hope safer and better things of you (my Christian Auditors) and have only used this Discourse to arm you against the Spirit of Atheism, that is now gone abroad in the world.
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For it was in their time lookt upon as an excellence of wit, and a great piece of Mastery to be able to maintein a contradiction in any science against the commun and vulgarly received Opinions.
For it was in their time looked upon as an excellence of wit, and a great piece of Mastery to be able to maintain a contradiction in any science against the Common and vulgarly received Opinions.
And seeing these Truths concerning the Creation and Providence of God, and the Reason we have to fear and worship Him, are strongly confirmed to Us, let it not be any prejudice against them, which ought to be their commendation, that they are ancient all,
And seeing these Truths Concerning the Creation and Providence of God, and the Reason we have to Fear and worship Him, Are strongly confirmed to Us, let it not be any prejudice against them, which ought to be their commendation, that they Are ancient all,
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Lastly, let me advise you, if you think your selves not in danger of speculative, to beware of practicall Atheisme: For we may be guilty of this Sin, not only by Wishing or saying There is no God, but also by living without his fear,
Lastly, let me Advice you, if you think your selves not in danger of speculative, to beware of practical Atheism: For we may be guilty of this since, not only by Wishing or saying There is no God, but also by living without his Fear,
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and Swear falsly, and burne incense unto Baal, and yet professe to fear and Worship me. Jer. 7.9. You had as good professe to deny Mee, as to Worship me, and not to Obey mee.
and Swear falsely, and burn incense unto Baal, and yet profess to Fear and Worship me. Jer. 7.9. You had as good profess to deny Me, as to Worship me, and not to Obey me.
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So in the fiftieth Psalme, God telleth the wicked Man that it is a part of great prophanesse to pretend to Gods covenant and yet to hate to be reformed, v. 16, 17. to venture to dissobey God and break his commandments,
So in the fiftieth Psalm, God Telleth the wicked Man that it is a part of great profaneness to pretend to God's Covenant and yet to hate to be reformed, v. 16, 17. to venture to dissobey God and break his Commandments,
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as to be wrought upon to passe by the breach of his own Laws and to be made inconstant to the observance of those Morall Rules, by which he governs the world:
as to be wrought upon to pass by the breach of his own Laws and to be made inconstant to the observance of those Moral Rules, by which he governs the world:
Take therefore the advice of the Psalmist in the 22d verse of that 50th Psalme, and Consider this, Ye that forget God (that is, ye that have own'd Him,
Take Therefore the Advice of the Psalmist in the 22d verse of that 50th Psalm, and Consider this, You that forget God (that is, you that have owned Him,
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another man, or the same Man another Time, for want of the same fear, will be companion to an Adulterer, v. 18. Some give their Mouth to Evill, v. 19. and their Tongue frameth deceit, it may be, to circumvent their Neighbors in buying or selling or matters of Trade.
Another man, or the same Man Another Time, for want of the same Fear, will be Companion to an Adulterer, v. 18. some give their Mouth to Evil, v. 19. and their Tongue frameth deceit, it may be, to circumvent their Neighbours in buying or selling or matters of Trade.
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Some abuse their tongue another way, they sit and speak evill against their Brother, and slander their Mothers Son, v. 20. Now because God refers the punishment of these Offences to future judgement,
some abuse their tongue Another Way, they fit and speak evil against their Brother, and slander their Mother's Son, v. 20. Now Because God refers the punishment of these Offences to future judgement,
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So vers. 21. These things hast thou done, and I kept silence, and thou thoughtest that I was alltogether such a one as thy self, (that is) apt to be flatter'd and corrupted as thou art,
So vers. 21. These things hast thou done, and I kept silence, and thou thoughtest that I was altogether such a one as thy self, (that is) apt to be flattered and corrupted as thou art,
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For in Vain in words you professe to defy Atheisme, and in Vain you own and worship God with your lips, When in the mean time you rob Him of his better and nobler Services.
For in Vain in words you profess to defy Atheism, and in Vain you own and worship God with your lips, When in the mean time you rob Him of his better and Nobler Services.
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So the Psalmist Concludes, and so do I, He that Offereth praise Honoreth God, but to him that ordereth his conversation aright shall be shewed the Salvation of our God. Gloria Trinuni Deo.
So the Psalmist Concludes, and so do I, He that Offereth praise Honoureth God, but to him that Ordereth his Conversation aright shall be showed the Salvation of our God. Gloria Trinuni God
Sometimes it signifies Religion, or the worship of God in generall, So Job. 1.9. Where Satan asketh, Doth Job fear God for nought? the LXX render it, doth Job worship God for nought? and so that which in the phrase of Moses is, Thou shalt fear the Lord thy God (Deut. 10.20.) is rendred by the interpretation of our Savior (Math. 4.10.) Thou shalt worship the Lord thy God.
Sometime it signifies Religion, or the worship of God in general, So Job. 1.9. Where Satan asks, Does Job Fear God for nought? the LXX render it, does Job worship God for nought? and so that which in the phrase of Moses is, Thou shalt Fear the Lord thy God (Deuteronomy 10.20.) is rendered by the Interpretation of our Saviour (Math. 4.10.) Thou shalt worship the Lord thy God.
And in this sense I understood this phrase the last time, when in Opposition to our Aristotelean and Epicurean Atheists, I affirmed the existence of the Eternall God,
And in this sense I understood this phrase the last time, when in Opposition to our Aristotelian and Epicurean Atheists, I affirmed the existence of the Eternal God,
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There is the fear of a Slave and the fear of a Son, There is the fear of an Atheist and the fear of an Hypocrite, the fear of a doubting Christian and the fear of a Christian that douts not,
There is the Fear of a Slave and the Fear of a Son, There is the Fear of an Atheist and the Fear of an Hypocrite, the Fear of a doubting Christian and the Fear of a Christian that doubts not,
St Basil in his exposition of this 34th Psalme undertaketh to tell us, which of all these fears it is that the Psalmist desired to teach his children:
Saint Basil in his exposition of this 34th Psalm undertaketh to tell us, which of all these fears it is that the Psalmist desired to teach his children:
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NONLATINALPHABET, He would have them fear that lowermost Hell, that labyrinth of Darknesse, out of which there was no passage, that burning allwaies but never shining fire.
, He would have them Fear that lowermost Hell, that labyrinth of Darkness, out of which there was no passage, that burning always but never shining fire.
And he proposeth that not only young beginners and Novices in Christianity, but that grown and well instructed Christians should use this fear to restrain their sinfull lusts.
And he Proposeth that not only young beginners and novices in Christianity, but that grown and well instructed Christians should use this Fear to restrain their sinful Lustiest.
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We read that Text otherwise, but suppose that St Basil, St Augustin, St Ambrose, Theodotion, and the LXX. had some reason for it, else they had not rendred it so.
We read that Text otherwise, but suppose that Saint Basil, Saint Augustin, Saint Ambrose, Theodotion, and the LXX. had Some reason for it, Else they had not rendered it so.
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yet give very good Characters of that fear, which they call initiall and slavish, concluding, that it is good, that it is consistent which the love of God, that it is a principle disposing us to Wisdome, that it is a gift of the holy Ghost and a Remedy against Sin. Parisiensis observes, that this fear doth soften and humble the heart of man and subjects him to the Obedience of God, more than any other gift.
yet give very good Characters of that Fear, which they call initial and slavish, concluding, that it is good, that it is consistent which the love of God, that it is a principle disposing us to Wisdom, that it is a gift of the holy Ghost and a Remedy against Sin. Parisiensis observes, that this Fear does soften and humble the heart of man and subject's him to the obedience of God, more than any other gift.
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And truly the last Judgement of God, and that eternall punishment, which he hath prepared for Wicked men, deservedly entertains the apprehensions and feares of the wisest and soberest Man that lives.
And truly the last Judgement of God, and that Eternal punishment, which he hath prepared for Wicked men, deservedly entertains the apprehensions and fears of the Wisest and Soberest Man that lives.
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Epicurus, it seems, and his followers were grieved at the communesse of this fear, and therefore complain by their Poet Lucretius, that Nothing could prevail against Religion, Aeternas quoniam poenas in morte timendum.
Epicurus, it seems, and his followers were grieved At the communesse of this Fear, and Therefore complain by their Poet Lucretius, that Nothing could prevail against Religion, Eternal quoniam poenas in morte timendum.
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and their corrupting the Truth of God, by adding stories of Styx and Acharon, Cerberus and the Furies, which look't indeed but like Poeticall Bugbears:
and their corrupting the Truth of God, by adding stories of Styx and Acharon, Cerberus and the Furies, which looked indeed but like Poetical Bugbears:
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of these it is that Cicero speaks, Quis tam excors, ut ista moveant? Who so void of reason as to be moved by them? But I shall shew you that our Religion doth not advise us to fear that, which is only an empty Shadow.
of these it is that Cicero speaks, Quis tam Exorcise, ut ista moveant? Who so void of reason as to be moved by them? But I shall show you that our Religion does not Advice us to Fear that, which is only an empty Shadow.
So now (against our Socinians and Atheists in divines cloathing) I shall make it as evident that there is a Hell or a state of great and of eternall punishment, prepared for the Devills and wicked Men.
So now (against our socinians and Atheists in Divines clothing) I shall make it as evident that there is a Hell or a state of great and of Eternal punishment, prepared for the Devils and wicked Men.
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Then for the eternall continuation of that torment he testifieth in the End of his Prophesy, That such as obey not God shall be an abhorring to all flesh,
Then for the Eternal continuation of that torment he Testifieth in the End of his Prophesy, That such as obey not God shall be an abhorring to all Flesh,
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And for their Eternity, he reports in another place from our Savior, that the wicked shall go into everlasting punishment and the righteous into life everlasting.
And for their Eternity, he reports in Another place from our Saviour, that the wicked shall go into everlasting punishment and the righteous into life everlasting.
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Nay Grotius, who of all Interpreters is most narrow and scanty in the Exposition of those phrases wherein the torments of Hell are thought to be signified,
Nay Grotius, who of all Interpreters is most narrow and scanty in the Exposition of those phrases wherein the torments of Hell Are Thought to be signified,
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yet alloweth that these Texts are truly meant of the pains of Hell, and that our Savior finding no proper Ressemblance for those pains, among the punishments used in the Jewish commun wealth (for to be stoned or crucified, which I think were the severest Judgements among them, were no way fit to represent the pains of Hell) he therefore sought abroad for a comparison,
yet alloweth that these Texts Are truly meant of the pains of Hell, and that our Saviour finding no proper Resemblance for those pains, among the punishments used in the Jewish Common wealth (for to be stoned or Crucified, which I think were the Severest Judgments among them, were no Way fit to represent the pains of Hell) he Therefore sought abroad for a comparison,
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and so likeneth the Torments of Hell, to the Cruelties practiced in the vally of Gehenna or Gehinnom; where the Phaenicians burning their children alive unto Divels, the horror was such, that the beating of Drummes and the sounding of all other the lowdest Musick was applied in vain to drown the noise,
and so likeneth the Torments of Hell, to the Cruelties practiced in the valley of Gehenna or Gehenna; where the Phoenicians burning their children alive unto Devils, the horror was such, that the beating of Drums and the sounding of all other the Loudest Music was applied in vain to drown the noise,
as the Master of the Apocalypse doth, Rev. 14.10, 11. where he declares it was revealed to Him, that those who worship the beast shall drink of the Wine of the wrath of God, that is poured out without mixture into the Cup of his Indignation,
as the Master of the Apocalypse does, Rev. 14.10, 11. where he declares it was revealed to Him, that those who worship the beast shall drink of the Wine of the wrath of God, that is poured out without mixture into the Cup of his Indignation,
Then secondly, the other circumstance is, they shall have no rest day nor night. Which intimateth that as the torments shall be eternall, so they shall bee without intermission.
Then secondly, the other circumstance is, they shall have no rest day nor night. Which intimateth that as the torments shall be Eternal, so they shall be without intermission.
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So it was said before, They shall drink of the Wine of the wrath of God without mixture, that is, they shall feel nothing but wrath, no Interpolations, none of Zeno's Intervalls of delight or pleasure, Nulla refrigeria, nothing of refreshment either day or night.
So it was said before, They shall drink of the Wine of the wrath of God without mixture, that is, they shall feel nothing but wrath, no Interpolations, none of Zeno's Intervals of delight or pleasure, Nulla refrigeria, nothing of refreshment either day or night.
when they fly from the consideration of Hell and everlasting torments, and can only abide the Impressions wherewith their vile natures are more delighted of unlawfull lusts and pleasures.
when they fly from the consideration of Hell and everlasting torments, and can only abide the Impressions wherewith their vile nature's Are more delighted of unlawful Lustiest and pleasures.
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as that they have fixed their sails for Hell, and are not afraid to encourage one another with such discourses as these, that they will rifle and ravish every thing that is delightfull,
as that they have fixed their sails for Hell, and Are not afraid to encourage one Another with such discourses as these, that they will rifle and ravish every thing that is delightful,
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and fill themselves with pleasure in their way thither, and when they come to their End, whatsoever the condition of the place bee, they shall be sure to find such company there as will best suit with their Inclinations.
and fill themselves with pleasure in their Way thither, and when they come to their End, whatsoever the condition of the place be, they shall be sure to find such company there as will best suit with their Inclinations.
of whom I may say, that if they continue in their Impenitence, ne { que } ipsa salus eos servare poterit, The very Gospell it self of our Lord Jesus can never save them.
of whom I may say, that if they continue in their Impenitence, ne { que } ipsa salus eos servare poterit, The very Gospel it self of our Lord jesus can never save them.
For as the Spirits of darkenesse can imitate the angels of light, so these professors of Atheisme can appear to be divines, with an intent to corrupt Divinity and destroy Religion.
For as the Spirits of darkness can imitate the Angels of Light, so these professors of Atheism can appear to be Divines, with an intent to corrupt Divinity and destroy Religion.
for that indeed there shall be no other Hell, but only at last (when the world is grown old and languid) the Earth and all things thereon shall perish by a generall conflagration, That the Elements shall then Melt with a fervent heat, that then the Place of the Atmosphere or Air must needs be filled with a suffocating smoke, which the Earth shall send up from her enflamed entrals.
for that indeed there shall be no other Hell, but only At last (when the world is grown old and languid) the Earth and all things thereon shall perish by a general conflagration, That the Elements shall then Melt with a fervent heat, that then the Place of the Atmosphere or Air must needs be filled with a suffocating smoke, which the Earth shall send up from her inflamed entrails.
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To tell you in short, they are the words of Crellius concerning the damned, Cruciabuntur igne aterno, saith he, at { que } ita delebuntur, The Divels and worst of Men, shall be destroied in that Eternall fire wherein they are tormented.
To tell you in short, they Are the words of Crellius Concerning the damned, Cruciabuntur Ignite aterno, Says he, At { que } ita delebuntur, The Devils and worst of Men, shall be destroyed in that Eternal fire wherein they Are tormented.
And if it seemes a Paradox that there should be an eternall fire produced for a temporall Punishment, Mr Hobbes tels you, and the Socinians tell you, that the Reason of this is,
And if it seems a Paradox that there should be an Eternal fire produced for a temporal Punishment, Mr Hobbes tells you, and the socinians tell you, that the Reason of this is,
that in Hell the worme dyeth not, but NONLATINALPHABET, their worme, the vultur at their liver, the pain in relation to the patients shall have no End. If the Scripture had thus express't it, That the worme of Conscience and fire of Hell should abide for ever, the subtlety of the same serpent might have suggested to them,
that in Hell the worm Dies not, but, their worm, the vulture At their liver, the pain in Relation to the patients shall have no End. If the Scripture had thus expressed it, That the worm of Conscience and fire of Hell should abide for ever, the subtlety of the same serpent might have suggested to them,
How will they answer these Negatives? will they determine the time when that shall cease, that our Savior saith shall not at all, shall never cease? Or will they, can they engage to suffer the Remainder of that Torment, which they, whom they thus beguile, must abide even after this their phancied and appointed period?
How will they answer these Negatives? will they determine the time when that shall cease, that our Saviour Says shall not At all, shall never cease? Or will they, can they engage to suffer the Remainder of that Torment, which they, whom they thus beguile, must abide even After this their fancied and appointed Period?
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How many sinfull wretches, being first awakened and affrighted with the thoughts of an eternall punishment hereafter, have been straitway converted to the service of that God, who is as well able to save,
How many sinful wretches, being First awakened and affrighted with the thoughts of an Eternal punishment hereafter, have been straightway converted to the service of that God, who is as well able to save,
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but so that after a while Men might be released from those chaines and sent up into the world above to declare the horridnesse of those Hellish torments.
but so that After a while Men might be released from those chains and sent up into the world above to declare the horridness of those Hellish torments.
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To this our Savior gives them an answer by the mouth of Abraham, in that Parable Luke 16. wherein when Dives proposed thus, Nay father Abraham, but if one went to them from the Dead they will repent.
To this our Saviour gives them an answer by the Mouth of Abraham, in that Parable Lycia 16. wherein when Dives proposed thus, Nay father Abraham, but if one went to them from the Dead they will Repent.
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though the Pleasure of those sins ended before the sinfull Acts themselves were perfectly compleated. Nay they confute this argument themselves by what is laid down in their former.
though the Pleasure of those Sins ended before the sinful Acts themselves were perfectly completed. Nay they confute this argument themselves by what is laid down in their former.
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But this argument is like that of Cotta in Cicero, who urgeth, that because God can do all things and that without labor, he out of his Majesty and mercy should not have suffered the two Eyes of the sea, Carthage and Corinth, to be put out.
But this argument is like that of Cotta in Cicero, who urges, that Because God can do all things and that without labour, he out of his Majesty and mercy should not have suffered the two Eyes of the sea, Carthage and Corinth, to be put out.
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God knowes vain Man, and hath seen Wickednesse in Him, should he not consider it? should he not animadvert and punish for it? Surely his Justice and severity ought as well to bee magnified in his Animadversions upon obstinate Offenders,
God knows vain Man, and hath seen Wickedness in Him, should he not Consider it? should he not animadvert and Punish for it? Surely his justice and severity ought as well to be magnified in his Animadversions upon obstinate Offenders,
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I speak a bold word, All the Philosophy in the world, old and new, can never declare the manner how our Souls, that are immateriall, can be pain'd by the diseases of our Materiall Bodies.
I speak a bold word, All the Philosophy in the world, old and new, can never declare the manner how our Souls, that Are immaterial, can be pained by the diseases of our Material Bodies.
How then should it be thought, that we should be able to explain the manner how the Souls of wicked men shall be enabled to endure the great and eternall pains of Hell,
How then should it be Thought, that we should be able to explain the manner how the Souls of wicked men shall be enabled to endure the great and Eternal pains of Hell,
as to give a kind of Incorruptibility unto it, and if you will be contented with the doctrine of the primitive Church, I may, God willing, shew you hereafter that it was the Opinion of the Fathers in Generall, that such shall be the fire of Hell,
as to give a kind of Incorruptibility unto it, and if you will be contented with the Doctrine of the primitive Church, I may, God willing, show you hereafter that it was the Opinion of the Father's in General, that such shall be the fire of Hell,
The Soul shall suffer pain it self by the immediate hand of God, and shall be tortured also by the harsh and discordant Motions of the tormented Body, whereunto it shall be most firmly,
The Soul shall suffer pain it self by the immediate hand of God, and shall be tortured also by the harsh and discordant Motions of the tormented Body, whereunto it shall be most firmly,
But the ancient catholick Faith is otherwise, Namely that the passive faculties of the Devils and Wicked Men shall be susteyned eternally or eternally repaired, to make these patients eternally miserable.
But the ancient catholic Faith is otherwise, Namely that the passive faculties of the Devils and Wicked Men shall be sustained eternally or eternally repaired, to make these patients eternally miserable.
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Mr Hobbes indeed supplies them with an argument against this Doctrine from that text in the Revelation, where the punishment of the Wicked in Hell is called a second Death;
Mr Hobbes indeed supplies them with an argument against this Doctrine from that text in the Revelation, where the punishment of the Wicked in Hell is called a second Death;
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you wil find, that there is a Lake of Fire and Brimstone prepared, that the Unbelieving and abominable shall bee cast into it, that the smoke of their torment shall ascend up for ever and ever,
you will find, that there is a Lake of Fire and Brimstone prepared, that the Unbelieving and abominable shall be cast into it, that the smoke of their torment shall ascend up for ever and ever,
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We affirme further to conclude the Objections, that whereas the fireing of Sodom and Gomorrha is made by St Jude a Type of the fire of Hell, that there is no necessity, that the Type should agree in every particular with the thing typified,
We affirm further to conclude the Objections, that whereas the firing of Sodom and Gomorrha is made by Saint U^de a Type of the fire of Hell, that there is no necessity, that the Type should agree in every particular with the thing typified,
and the conclusion of my present Discourse shall bee this, That we must all appear before the Judgement seat of Christ, and there accordingly as our works have been in the flesh, be sentenc'd either to everlasting blessednesse or to this everlasting Misery.
and the conclusion of my present Discourse shall be this, That we must all appear before the Judgement seat of christ, and there accordingly as our works have been in the Flesh, be sentenced either to everlasting blessedness or to this everlasting Misery.
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Knowing the terror of the Lord, we are Ambassadors for Christ as though God did beseech you by us, we pray you in Christs steed, be ye reconciled unto God.
Knowing the terror of the Lord, we Are ambassadors for christ as though God did beseech you by us, we pray you in Christ steed, be you reconciled unto God.
or our Membranes brasse? Can we break the rod of God, or conquer him by suffering all his wrath? Can we fly from it? or have we, my Brethren, any Fence against it? Whether shall we go from his Spirit? or whether shall we flee from his presence? If we climb up to Heaven, He is there,
or our Membranes brass? Can we break the rod of God, or conquer him by suffering all his wrath? Can we fly from it? or have we, my Brothers, any Fence against it? Whither shall we go from his Spirit? or whither shall we flee from his presence? If we climb up to Heaven, He is there,
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I should now have shewed you that what I have spoken concerning the greatnesse and Eternity of hell torments was the Constant sense of the ancient Catholick Church,
I should now have showed you that what I have spoken Concerning the greatness and Eternity of hell torments was the Constant sense of the ancient Catholic Church,
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and an immutable wil or decree to give every man reward or punishment according to the merit of his life) I then also gave an answer to the Objections of our moderne Platonists, to Mr Hobbes also,
and an immutable will or Decree to give every man reward or punishment according to the merit of his life) I then also gave an answer to the Objections of our modern Platonists, to Mr Hobbes also,
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And I fear that some do so ill like the severe and necessary Truths concerning that last judgement and the consequences of it, that I as your spirituall Scholemaster have proposed from this text, that they will be censured by them as the dictates of a tetricall Orbilius, of a sharpe and cruell Master.
And I Fear that Some do so ill like the severe and necessary Truths Concerning that last judgement and the consequences of it, that I as your spiritual Schoolmaster have proposed from this text, that they will be censured by them as the dictates of a tetrical Orbilius, of a sharp and cruel Master.
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For he cannot be Christs Scholar, that is too proud to admit them. One good Rule for the resolving all such difficulties and sopiting all such differences is this, That if there be a controversy concerning the sense of a Scripture,
For he cannot be Christ Scholar, that is too proud to admit them. One good Rule for the resolving all such difficulties and sopiting all such differences is this, That if there be a controversy Concerning the sense of a Scripture,
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And having told you this for a Rule so equitable that I think it will merit not to be contradicted, I shall tell you further, that the primitive Fathers did maturely debate and consider this controversy,
And having told you this for a Rule so equitable that I think it will merit not to be contradicted, I shall tell you further, that the primitive Father's did maturely debate and Consider this controversy,
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Seeing therefore the Eternity of these Torments hath been anciently matters of contradiction, and continues so to be unto this day, I think it reasonable for me to give you a further confirmation of their Eternity from the Testimonies, arguments and reasons of these Reverent ancients and Primitive Fathers in our Religion.
Seeing Therefore the Eternity of these Torments hath been anciently matters of contradiction, and continues so to be unto this day, I think it reasonable for me to give you a further confirmation of their Eternity from the Testimonies, Arguments and Reasons of these Reverend ancients and Primitive Father's in our Religion.
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The wicked shal go into everlasting punishment, and the righteous into life everlasting, observes, that the same word NONLATINALPHABET is there put to expresse the duration of the punishment of the wicked in Hell,
The wicked shall go into everlasting punishment, and the righteous into life everlasting, observes, that the same word is there put to express the duration of the punishment of the wicked in Hell,
And having laid that for a ground, he argueth thus, if the consideration of the mercy of God provoketh us to believe that the punishment of the wicked in Hell shall have an end, what must we consequently believe concerning the reward of the righteous,
And having laid that for a ground, he argue thus, if the consideration of the mercy of God provokes us to believe that the punishment of the wicked in Hell shall have an end, what must we consequently believe Concerning the reward of the righteous,
So, in his book de Civitate Dei, he telleth those who oppose the Eternity of Hell Torments, that if they will have a temporary punishment in Hell, they must likewise have a temporary reward in Heaven;
So, in his book de Civitate Dei, he Telleth those who oppose the Eternity of Hell Torments, that if they will have a temporary punishment in Hell, they must likewise have a temporary reward in Heaven;
but here in respect to this Controversy, — Verbum verbo curâsset reddere fi••us Interpres — The Interpreter should have been strict and have rendred the Text word for word.
but Here in respect to this Controversy, — Verbum verbo curâsset reddere fi••us Interpret — The Interpreter should have been strict and have rendered the Text word for word.
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Can you (saith he) think such exposition true in the later part? Can you think it credible that the Righteous may relapse from that excellent and glorious purity, they enjoy in Heaven,
Can you (Says he) think such exposition true in the later part? Can you think it credible that the Righteous may relapse from that excellent and glorious purity, they enjoy in Heaven,
and fall thence into the filth of sin again, and into its wages, Death? and then he asserts, that if it be absurd and false to affirme an End of glory and purity in Heaven, it must be equally absurd and false to affirme an End of pains in Hell:
and fallen thence into the filth of since again, and into its wages, Death? and then he asserts, that if it be absurd and false to affirm an End of glory and purity in Heaven, it must be equally absurd and false to affirm an End of pains in Hell:
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Another argument He draweth out of the prophesy of Esay, What, saith he, shall we answer to the words of that Prophet, Their Worme shall not dye and their fire shall not be quenched? Whatsoever kind of punishment is understood, by their worme and their fire,
another argument He draws out of the prophesy of Isaiah, What, Says he, shall we answer to the words of that Prophet, Their Worm shall not die and their fire shall not be quenched? Whatsoever kind of punishment is understood, by their worm and their fire,
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and I told you in my last discourse that he opposeth also that subtile and slender defence, that some did then and do now make, who allow the Fire to be eternall,
and I told you in my last discourse that he Opposeth also that subtle and slender defence, that Some did then and do now make, who allow the Fire to be Eternal,
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and I am sure his advice is as safe as his doctrine is true, namely, that those who would be free from this eternall punishment, should rather spend their time in doeing Gods will,
and I am sure his Advice is as safe as his Doctrine is true, namely, that those who would be free from this Eternal punishment, should rather spend their time in doing God's will,
He telleth us that those who suffer fewest, must suffer at least an eternall punishment, they must endure the everlasting biteings of the worme that dyeth not,
He Telleth us that those who suffer fewest, must suffer At least an Eternal punishment, they must endure the everlasting biteings of the worm that Dies not,
] This is St Basils Doctrine and his advice is as safe and good, That while we have Opportunity we would secure our future condition and fly from that eternall punishment whereinto if we are once plung'd by Gods dreadfull sentence, we shall never afterwards bee able to escape.
] This is Saint Basils Doctrine and his Advice is as safe and good, That while we have Opportunity we would secure our future condition and fly from that Eternal punishment whereinto if we Are once plunged by God's dreadful sentence, we shall never afterwards be able to escape.
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when once it hath gotten an Empire or Dominion in him, And so it is the will of God that Punishment in the time of its Reign, that is in Hell, should spread also,
when once it hath got an Empire or Dominion in him, And so it is the will of God that Punishment in the time of its Reign, that is in Hell, should spread also,
and content it self if it can with the variety of Noises that shall be found in the howlings and drummings of Tophet. Was Dives his tongue curious in tasting its delicate meats,
and content it self if it can with the variety of Noises that shall be found in the howlings and drummings of Tophet. Was Dives his tongue curious in tasting its delicate Meats,
Some Jewish Doctors are of Opinion, that the Souls of the damned shall be violently rap't upwards and downwards by most painfull and contrariant Motions, that they shall endeavor upwards in order to associate themselves to the purer Spirits, but having no principles nor skill to attain that purity,
some Jewish Doctors Are of Opinion, that the Souls of the damned shall be violently raped upward and downwards by most painful and contrariant Motions, that they shall endeavour upward in order to associate themselves to the Purer Spirits, but having no principles nor skill to attain that purity,
They shall be continually toss't from one desire to another, and yet shall have no waies or means to attain either the new spirituall delights, or the old earthy pleasures.
They shall be continually tossed from one desire to Another, and yet shall have no ways or means to attain either the new spiritual delights, or the old earthy pleasures.
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and did thence continually from severall slings, sling these miserably tormented Souls from one End of the world unto the other, without giving them any intermediate Quiet.
and did thence continually from several slings, sling these miserably tormented Souls from one End of the world unto the other, without giving them any intermediate Quiet.
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when he telleth us that the wicked and perfidious or Apostate Christians igne aeterno in perpetuum torquebuntur, they shall be tormented for ever in an eternall fire.
when he Telleth us that the wicked and perfidious or Apostate Christians Ignite aeterno in perpetuum torquebuntur, they shall be tormented for ever in an Eternal fire.
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Idem divinus ignis, saith he, unâ eadem { que } potentia & cremabit impios & recreabit, The same fire of God shall by the same faculty and power burn the wicked and recruit them.
Idem Divine ignis, Says he, unâ Same { que } potentia & cremabit Impious & recreabit, The same fire of God shall by the same faculty and power burn the wicked and recruit them.
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And if this either Tradition or Supposition of the Fathers concerning the restorative faculty of the fire of Hell or the then strength of the passive faculties be admitted, it is very easy to conceive how the pains of Hell may be great,
And if this either Tradition or Supposition of the Father's Concerning the restorative faculty of the fire of Hell or the then strength of the passive faculties be admitted, it is very easy to conceive how the pains of Hell may be great,
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Tertullian and Justin Martyr are misreported by a learned Writer, as favorers of some contrary Opinions, and as sometimes disallowing the perpetuity and sometimes the continuity of those Torments.
Tertullian and Justin Martyr Are misreported by a learned Writer, as favourers of Some contrary Opinions, and as sometime disallowing the perpetuity and sometime the continuity of those Torments.
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But great and learned divines are not allwaies without their naevi. And, I think, it may be reckon'd for one of his failings, that he hath given countenance to our modern encouragers of Vice, by writing so doubtfully,
But great and learned Divines Are not always without their naevi. And, I think, it may be reckoned for one of his failings, that he hath given countenance to our modern encouragers of Vice, by writing so doubtfully,
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In that very Text cited and misconstrued by the Bishop, Tertullian directly opposeth one of the greatest arguments that was ever made in the defence of the Heresy of Origen. The argument (indeed taken from the principles of Epicurus ) was this, That no pain which is great can be lasting.
In that very Text cited and misconstrued by the Bishop, Tertullian directly Opposeth one of the greatest Arguments that was ever made in the defence of the Heresy of Origen. The argument (indeed taken from the principles of Epicurus) was this, That no pain which is great can be lasting.
and yet not only lasting but everlasting, Dolores non diuturni, verum sempiterni, His sense is, that to say those paines are lasting, is to abate of the Truth,
and yet not only lasting but everlasting, Dolores non diuturni, verum sempiterni, His sense is, that to say those pains Are lasting, is to abate of the Truth,
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The Reverend Prelate above mention'd would have the words non diuturnus to signify not the paines of every day, and so he doth at least take off the continuity of the pains of Hell in the Opinion of that Father.
The Reverend Prelate above mentioned would have the words non diuturnus to signify not the pains of every day, and so he does At least take off the continuity of the pains of Hell in the Opinion of that Father.
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I will not bring a Grammaticall controversy into the Pulpit, else it is easily defensible, that He hath fixed a new and a wrong sense to the word Diuturnus, and a new and a wrong Etymology,
I will not bring a Grammatical controversy into the Pulpit, Else it is Easily defensible, that He hath fixed a new and a wrong sense to the word Diuturnus, and a new and a wrong Etymology,
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when he deriveth it from dies not from diu: Besides he takes off the Opposition intended by Tertullian against that principle of Epicurus, and maketh him speak that which is most contrary to his own doctrine in other places.
when he deriveth it from die not from Diu: Beside he Takes off the Opposition intended by Tertullian against that principle of Epicurus, and makes him speak that which is most contrary to his own Doctrine in other places.
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For in the 18th chapter of his Treatise adversus Gentes, he writes that God, at the End of this life, shall raise up the dead from the beginning of the world,
For in the 18th chapter of his Treatise Adversus Gentes, he writes that God, At the End of this life, shall raise up the dead from the beginning of the world,
and call them to an account of their merit and demerit, and shall sentence the wicked into a Fire that shall be both everlasting and continued, and elsewhere, that the profane shall live in the torment of a perpetuall fire, which shall be so farr from destroying them, that it shall give an incorruptibility to the tormented Bodies.
and call them to an account of their merit and demerit, and shall sentence the wicked into a Fire that shall be both everlasting and continued, and elsewhere, that the profane shall live in the torment of a perpetual fire, which shall be so Far from destroying them, that it shall give an incorruptibility to the tormented Bodies.
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than what he affirmeth in the same place, That there shall not be now a death and then a Resurrection, and then another death, and after that another resurrection;
than what he Affirmeth in the same place, That there shall not be now a death and then a Resurrection, and then Another death, and After that Another resurrection;
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but that we shall rise the same that we are now, and that afterward there shall be no change? I pronounce therefore that Tertullian hath had wrong done Him in this Point,
but that we shall rise the same that we Are now, and that afterwards there shall be no change? I pronounce Therefore that Tertullian hath had wrong done Him in this Point,
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And the like may be said of Justin Martyr, he affirmes I am sure, that every one shall go to everlasting punishment or to everlasting Salvation according to the merit of their life.
And the like may be said of Justin Martyr, he affirms I am sure, that every one shall go to everlasting punishment or to everlasting Salvation according to the merit of their life.
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St Gregory telleth us, that the Devill begat this Persuasion, that the punishment of sin in Hell should have an End, that Men here on Earth might not take care to put and End to their sins.
Saint Gregory Telleth us, that the devil begat this Persuasion, that the punishment of since in Hell should have an End, that Men Here on Earth might not take care to put and End to their Sins.
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And Photius that great Patriarch of Constantinople in his Letter to Michael Prince of Bulgaria reckons this Opinion so dangerous, that he calleth it NONLATINALPHABET, an Exhortation to all possible sin and to all possible damnation.
And Photius that great Patriarch of Constantinople in his letter to Michael Prince of Bulgaria reckons this Opinion so dangerous, that he calls it, an Exhortation to all possible since and to all possible damnation.
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when they may have hope to prevail, tempt us with that same Originall Lye by which the Serpent first deceived Eve: As then the Serpent said to the woman, Ye shall not surely dye, though God had said, you shall surely dye, So these will say, Be sanguine now, that is, eat and drink, whore and Hector, debauch and oppresse,
when they may have hope to prevail, tempt us with that same Original Lie by which the Serpent First deceived Eve: As then the Serpent said to the woman, You shall not surely die, though God had said, you shall surely die, So these will say, Be sanguine now, that is, eat and drink, whore and Hector, debauch and oppress,
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St Cyprian, or whoever was author of that Homily de Ascentione Christi, that we find among his writings, declareth to this purpose, That the wicked shall be appointed to dwell in infinite torments, That there shall be streames of Teares for ever,
Saint Cyprian, or whoever was author of that Homily de Ascentione Christ, that we find among his writings, Declareth to this purpose, That the wicked shall be appointed to dwell in infinite torments, That there shall be streams of Tears for ever,
Prudentius addeth his suffrage against the Heresy of Origen in those verses, Vermibus & flammis & discruciatibus aevum Immortale dedit, Senio ne paena periret Non pereunte animâ — His meaning is, That both the Soul of the sinners and their torment also, their flame and their worme by the appointment of God, shall be eternall.
Prudentius adds his suffrage against the Heresy of Origen in those Verses, Vermibus & flammis & discruciatibus aevum Immortal dedit, Senio ne paena periret Non Pereunte animâ — His meaning is, That both the Soul of the Sinners and their torment also, their flame and their worm by the appointment of God, shall be Eternal.
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St Hierom, as he was a passionate Lover and admirer of Origens learning and Wit, so possibly he might take his phancy of a Purgatory fire from Him,
Saint Hieronymus, as he was a passionate Lover and admirer of Origens learning and Wit, so possibly he might take his fancy of a Purgatory fire from Him,
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and yet as well as he loved him, he would not follow him in his heresy, Diaboli (saith he) & omnium negatorum & impiorum dixerunt in corde non est Deus, Deus, credimus aeterna tormenta.
and yet as well as he loved him, he would not follow him in his heresy, Diaboli (Says he) & omnium negatorum & Impious dixerunt in cord non est Deus, Deus, Credimus aeterna tormenta.
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It were endlesse to give you all the private Judgements of the Fathers, dispersed up and down among their writings, You may have a good Collection of the arguments anciently used against Origens Opinion in Justinians letter to Menna then Archbishop of Constantinople;
It were endless to give you all the private Judgments of the Father's, dispersed up and down among their writings, You may have a good Collection of the Arguments anciently used against Origens Opinion in Justinians Letter to Menna then Archbishop of Constantinople;
I shall therefore conclude the Authorities that affirme the pains of the damned in Hell to be everlasting, with that peremptory decree of the sixt councell of Constantinople, intended to condemne that very Opinion of Origen maliciously (to the Ruin of all good manners) now again renewed by the Atheists and Socinians of this loose and naughty Age.
I shall Therefore conclude the Authorities that affirm the pains of the damned in Hell to be everlasting, with that peremptory Decree of the sixt council of Constantinople, intended to condemn that very Opinion of Origen maliciously (to the Ruin of all good manners) now again renewed by the Atheists and socinians of this lose and naughty Age.
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And let me tell our Lawyers (who as they say begin too much to favor Mr Hobbes's errors) that this decree which I shall now repeat was thought of so much use by the ancient Lawyers, that they caused it to be embodied with the Imperiall Laws,
And let me tell our Lawyers (who as they say begin too much to favour Mr Hobbes's errors) that this Decree which I shall now repeat was Thought of so much use by the ancient Lawyers, that they caused it to be embodied with the Imperial Laws,
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The words of the decree are these, NONLATINALPHABET, in English thus, If any one doth say or hold, that the punishment of the Devils and Wicked men shall be but temporary,
The words of the Decree Are these,, in English thus, If any one does say or hold, that the punishment of the Devils and Wicked men shall be but temporary,
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and that after a season it shall come to an End, or that there shall be a restoration of the wicked Angels and Wicked men to their former estates and Dignities, Let him be accursed.
and that After a season it shall come to an End, or that there shall be a restoration of the wicked Angels and Wicked men to their former estates and Dignities, Let him be accursed.
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and let him not be ashamed to repent of and to disclaim his Errors (as I have reason to believe Origen did his before his death.) And let the Socinians be indeed as Zealous encouragers of Vertue,
and let him not be ashamed to Repent of and to disclaim his Errors (as I have reason to believe Origen did his before his death.) And let the socinians be indeed as Zealous encouragers of Virtue,
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and Opposers of Vice as some of them pretend to bee, and then I am sure they will leave off this their daubing with untemper'd Mortar, this which I may properly call (in the phrase of Ezechiel ) their sowing pillows under every Armehole.
and Opposers of Vice as Some of them pretend to be, and then I am sure they will leave off this their daubing with untempered Mortar, this which I may properly call (in the phrase of Ezechiel) their sowing pillows under every Armhole.
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That the pains of Hell are great, The Greatnesse of them is intimated in this, that they are represented as the Torments of fire which is the worst sort of Torments, by the Torments of a black and dark fire, which is the worst sort of tormenting fires;
That the pains of Hell Are great, The Greatness of them is intimated in this, that they Are represented as the Torments of fire which is the worst sort of Torments, by the Torments of a black and dark fire, which is the worst sort of tormenting fires;
Other Circumstances that make this torment formidable, are the perpetuity and continuity of it, both affirmed by all orthodox writers primitive and Moderne.
Other circumstances that make this torment formidable, Are the perpetuity and continuity of it, both affirmed by all orthodox writers primitive and Modern.
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For as the Joyes of Heaven are set forth unto us by visible and Materiall Emblemes and Representations of the greatest Happinesses that we can conceive,
For as the Joys of Heaven Are Set forth unto us by visible and Material Emblems and Representations of the greatest Happinesses that we can conceive,
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and do not believe that they are formally such as they are described to bee when they are represented to our present Capacities (which was, I think, the utmost of St Gregory Nyssenes Opinion) yet then we must by the same Analogy believe, that they are greater and higher miseries,
and do not believe that they Are formally such as they Are described to be when they Are represented to our present Capacities (which was, I think, the utmost of Saint Gregory Nyssenes Opinion) yet then we must by the same Analogy believe, that they Are greater and higher misery's,
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Surely if there had been a greater kind of torment conceivable than that Torment of fire joined with that blacknesse of darknesse mention'd by St Jude, the holy Ghost would have chosen to have made use of those for representations.
Surely if there had been a greater kind of torment conceivable than that Torment of fire joined with that blackness of darkness mentioned by Saint U^de, the holy Ghost would have chosen to have made use of those for representations.
Flesh and blood cannot inherit the Kingdome of God, So neither is it possible that our present flesh and blood should be able without a change of its Nature, to inherit or endure the kingdome of Satan.
Flesh and blood cannot inherit the Kingdom of God, So neither is it possible that our present Flesh and blood should be able without a change of its Nature, to inherit or endure the Kingdom of Satan.
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And if there must be a change of this corruptible Nature, before it can be capacitated to suffer those everlasting Torments, possibly there must also be a change in our earthy Natures before we shall be able perfectly to understand them.
And if there must be a change of this corruptible Nature, before it can be capacitated to suffer those everlasting Torments, possibly there must also be a change in our earthy Nature's before we shall be able perfectly to understand them.
We read that upon the delivery of the law of Moses, Exod. 24.17. that the sight of the Glory of the Lord was like devouring Fire upon the Top of the mount.
We read that upon the delivery of the law of Moses, Exod 24.17. that the sighed of the Glory of the Lord was like devouring Fire upon the Top of the mount.
And he professed Himself then to be a consuming Fire, Deut. 4.23. Believe me, my Brethren, or if ye will not believe me, believe the Author to the Hebrews who telleth us, that even under the Gospell, our God is also a consuming Fire.
And he professed Himself then to be a consuming Fire, Deuteronomy 4.23. Believe me, my Brothers, or if you will not believe me, believe the Author to the Hebrews who Telleth us, that even under the Gospel, our God is also a consuming Fire.
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And the wicked, together with the good Company they hope for, shall be sure to find Him there disposing of that good Company so, that they shall not bee able to clude the Vindictive Wrath of God,
And the wicked, together with the good Company they hope for, shall be sure to find Him there disposing of that good Company so, that they shall not be able to clude the Vindictive Wrath of God,
And thus much have I spoken to commend unto you that Initiall fear, that is the way to Vertue and the beginning of Wisdome. I speak not of this as of the highest attainment in Religion, I know there is an estate of so great perfection as to be above fear, and that is the estate of perfect love; For perfect love casts out fear.
And thus much have I spoken to commend unto you that Initial Fear, that is the Way to Virtue and the beginning of Wisdom. I speak not of this as of the highest attainment in Religion, I know there is an estate of so great perfection as to be above Fear, and that is the estate of perfect love; For perfect love Cast out Fear.
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Solomon assureth us, that there is a blessednesse that belongs to the man that feareth allwaies: Prov. 28, 14. and St Paul adviseth us to work out our salvation with Fear and Trembling, Phil. 2.12.
Solomon assureth us, that there is a blessedness that belongs to the man that fears always: Curae 28, 14. and Saint Paul adviseth us to work out our salvation with fear and Trembling, Philip 2.12.
And therefore I cannot alltogether approve the Rule of the Schools that saith, that Timor filialis non respicit Deum tanquam Principium inflictivum paenarum, Filiall fear looks not upon God as the cause of Punishment.
And Therefore I cannot altogether approve the Rule of the Schools that Says, that Timor filialis non respicit God tanquam Principium inflictivum Paenarum, Filial Fear looks not upon God as the cause of Punishment.
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For the best of us, though Children, must confesse that we have been dissobedient children. Joseph feared especially the evill of sin when he resisted his lustfull Mistresse with that Expostulation, Gen. 29.9. How shall I do this wickednesse and sin against God, but it is not said that He did not fear the Punishment of that sin also.
For the best of us, though Children, must confess that we have been dissobedient children. Joseph feared especially the evil of since when he resisted his lustful Mistress with that Expostulation, Gen. 29.9. How shall I do this wickedness and since against God, but it is not said that He did not Fear the Punishment of that since also.
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but by the fear of the Lord. 2 Cor. 7.11. He that feareth God dares do no Evill, and whether he feareth sin as sin, or whether he feareth the punishment of God upon his sin, the least and lowest of these fears causeth a man to abstain from evill and is the way to life, that we are commanded to walk in.
but by the Fear of the Lord. 2 Cor. 7.11. He that fears God dares do no Evil, and whither he fears since as since, or whither he fears the punishment of God upon his since, the least and lowest of these fears Causes a man to abstain from evil and is the Way to life, that we Are commanded to walk in.
secondly that containeth in it such an honor of God, and such an estimation of his power and justice, as will be a motive to lead us to holinesse here,
secondly that Containeth in it such an honour of God, and such an estimation of his power and Justice, as will be a motive to led us to holiness Here,
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and I had rather, if there were cause, have been commending unto you that other fear of God, that filial fear; which indeed, hath little of true and proper fear in it.
and I had rather, if there were cause, have been commending unto you that other Fear of God, that filial Fear; which indeed, hath little of true and proper Fear in it.
I mean, that I had rather have been preaching unto you the joyfull Tokens of your assurance, in order to the perfecting your love in God. But alasse I find too much reason to be still upon these Initiall lessons.
I mean, that I had rather have been preaching unto you the joyful Tokens of your assurance, in order to the perfecting your love in God. But alas I find too much reason to be still upon these Initial Lessons.
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For want of this fear proud and lustfull Men will be ready to poyson or make away the husband that they may enjoy, I mean abuse the Wife, Oh may it not be said of us for these or the like Reasons, That the fear of the Lord is not in this place!
For want of this Fear proud and lustful Men will be ready to poison or make away the husband that they may enjoy, I mean abuse the Wife, O may it not be said of us for these or the like Reasons, That the Fear of the Lord is not in this place!
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Abimelech in the day of doom shall appear to be the son of Abraham, and our profession of Religion shall encrease our shame and torment if we dare those wickednesses that Abimelech durst not. Beauty was Beauty then;
Abimelech in the day of doom shall appear to be the son of Abraham, and our profession of Religion shall increase our shame and torment if we Dare those Wickednesses that Abimelech durst not. Beauty was Beauty then;
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If it be otherwise with us, shall not his Nature judge our Religion, and his Gentilisme condemn our pretences of Christianity? Hominum pessimus malus Christianus, He that is vicious being a Christian, is even the worse for his profession.
If it be otherwise with us, shall not his Nature judge our Religion, and his Gentilism condemn our pretences of Christianity? Hominum pessimus malus Christian, He that is vicious being a Christian, is even the Worse for his profession.
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as it is a Nationall defect, and cause of much Nationall sin, doth call for penitentiall prayers and teares from every Soul that is a lover of his Nation.
as it is a National defect, and cause of much National since, does call for penitential Prayers and tears from every Soul that is a lover of his nation.
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Now is the time that every devout man should be as the Prophet Jeremy, should wish his head Water and his Eyes fountains, that he might weep day and night for the sins of the daughter of his people:
Now is the time that every devout man should be as the Prophet Jeremiah, should wish his head Water and his Eyes fountains, that he might weep day and night for the Sins of the daughter of his people:
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Surely it is time the Trumpet were now blown to some solemne pennance. Let us at least, that are Priests and Ministers of the Lord, weep in our severall places, Let us stand between the porch and the altar, and say, Spare thy people O Lord,
Surely it is time the Trumpet were now blown to Some solemn penance. Let us At least, that Are Priests and Ministers of the Lord, weep in our several places, Let us stand between the porch and the altar, and say, Spare thy people Oh Lord,
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and give not thy Heritage to reproach Joel 2.17. Let us all, Men of high degree, and men of low degree joyn with that Royall penitent, Psal. 51. and pray, that God would wash us, even this whole Nation, throughly from our wickednesse, and cleanse us from our sin.
and give not thy Heritage to reproach Joel 2.17. Let us all, Men of high degree, and men of low degree join with that Royal penitent, Psalm 51. and pray, that God would wash us, even this Whole nation, thoroughly from our wickedness, and cleanse us from our since.
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What though ill men sometimes come to be favored and preferred? What though the fear of God and his judgement with some sorts of Men is now grown out of fashion.
What though ill men sometime come to be favoured and preferred? What though the Fear of God and his judgement with Some sorts of Men is now grown out of fashion.
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Let us consider therefore what wise and good Men anciently did in that Case, the Prophet tels you, Mal. 3.16. That then they that feared the Lord spake often one to another, and the Lord hearkened and heard it.
Let us Consider Therefore what wise and good Men anciently did in that Case, the Prophet tells you, Malachi 3.16. That then they that feared the Lord spoke often one to Another, and the Lord harkened and herd it.
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and to the Spirit of Holinesse, who by appearing in us and for us can only make us accepted, by giving us a Title to plead those Merits, to the whole Holy and ever blessed Trinity in Unity be Glory Honor and Adoration for Evermore.
and to the Spirit of Holiness, who by appearing in us and for us can only make us accepted, by giving us a Title to plead those Merits, to the Whole Holy and ever blessed Trinity in Unity be Glory Honour and Adoration for Evermore.
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IT is the commun and uniforme judgement of all mankind, a truth universally received, without any contradiction, that to live, without greif, in an estate of Joy and Happinesse, is the confessed Interest,
IT is the Common and uniform judgement of all mankind, a truth universally received, without any contradiction, that to live, without grief, in an estate of Joy and Happiness, is the confessed Interest,
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so neither can it be without the sense of this its Aim: but, upon examination, will ever rest more undoubtedly satisfied of its own passionate affection to happinesse,
so neither can it be without the sense of this its Aim: but, upon examination, will ever rest more undoubtedly satisfied of its own passionate affection to happiness,
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So that it is agreed by all, that his paines would be needlesse, and even subject to derision who should endeavor by exquisite arguments to confirme this Truth;
So that it is agreed by all, that his pains would be needless, and even Subject to derision who should endeavour by exquisite Arguments to confirm this Truth;
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of which there can be no noxious or harmefull excesse, (to use Aristotles language (NONLATINALPHABET) it followeth that the more of this excellent condition any man enjoyeth, it is so much the better for him,
of which there can be no noxious or harmful excess, (to use Aristotle language () it follows that the more of this excellent condition any man Enjoyeth, it is so much the better for him,
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We should account that Man an Ideot, a Naturall fool, and fit to be a Ward all the dayes of his life, who having his choice should choose one shilling before twenty, one Farme rather than a whole Lordship consisting of many;
We should account that Man an Idiot, a Natural fool, and fit to be a Ward all the days of his life, who having his choice should choose one shilling before twenty, one Farm rather than a Whole Lordship consisting of many;
Now to prepare you for what I shall speak hereafter concerning the Rewards of Christian Vertue, I shall tell you, That among all the Pleasures and Happinesses, that were found out by wise and considering Men among the Heathen, none are said to be greater than those that did ordinarily spring from the practice of morall vertue.
Now to prepare you for what I shall speak hereafter Concerning the Rewards of Christian Virtue, I shall tell you, That among all the Pleasures and Happinesses, that were found out by wise and considering Men among the Heathen, none Are said to be greater than those that did ordinarily spring from the practice of moral virtue.
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For an example of that unquietnesse wherewith wicked men are haunted, we may look on the Character of the Roman Catiline, as he is reported by Salust, His impure Soul, saith he, could neither be at rest sleeping nor waking, His conscience did so rake and harrazze his unquiet mind.
For an Exampl of that unquietness wherewith wicked men Are haunted, we may look on the Character of the Roman Catiline, as he is reported by Sallust, His impure Soul, Says he, could neither be At rest sleeping nor waking, His conscience did so rake and harrazze his unquiet mind.
His colour therefore was pale, his Eyes bleared, his pace sometimes quick, sometimes slow, and the Disease of his heart appeared openly in his face and Countenance.
His colour Therefore was pale, his Eyes bleared, his pace sometime quick, sometime slow, and the Disease of his heart appeared openly in his face and Countenance.
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And thus it is more or lesse with every man of Catilines principles and practice, insomuch that Iamblichus affirmes that even Immortality without vertue, would be a very great Mischeif, as implying and eternall Infelicity:
And thus it is more or less with every man of Catilines principles and practice, insomuch that Iamblichus affirms that even Immortality without virtue, would be a very great Mischief's, as implying and Eternal Infelicity:
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Hierocles confesseth also that the least of evills that can happen to a person of an ill life is, NONLATINALPHABET, That his Soul is in perpetuall Torture and convulsions and that he ever lives in dread of the punishment of Hell.
Hierocles Confesses also that the least of evils that can happen to a person of an ill life is,, That his Soul is in perpetual Torture and convulsions and that he ever lives in dread of the punishment of Hell.
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Nay even those who are the greatest Enemies to vertue, and most profess't defenders of Atheisme, cannot free themselves from a suspicion of divine Revenge impendent upon Vice.
Nay even those who Are the greatest Enemies to virtue, and most professed defenders of Atheism, cannot free themselves from a suspicion of divine Revenge impendent upon Vice.
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For though they raise every day new and strange Hypotheses; Yet when they have wrackt their braines to the uttermost, out of all their studies and restlessnesse, they raise but suppositions or Hypotheses, they pretend not to bring any science to the contrary,
For though they raise every day new and strange Hypotheses; Yet when they have wracked their brains to the uttermost, out of all their studies and restlessness, they raise but suppositions or Hypotheses, they pretend not to bring any science to the contrary,
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On the contrary the wise and good man, He, as Seneca observeth, is allwaies full of Joy, He is merry, he is quiet, He is unshaken, He liveth so that he keepeth an even reckoning with God.
On the contrary the wise and good man, He, as Senecca observeth, is always full of Joy, He is merry, he is quiet, He is unshaken, He lives so that he Keepeth an even reckoning with God.
The Pleasure of Vertue is equall to that of life, and life were no life without it, saith Phaedra in Euripides. I might multiply testimonies on this argument,
The Pleasure of Virtue is equal to that of life, and life were no life without it, Says Phaedra in Euripides. I might multiply testimonies on this argument,
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If you ask what Reason Vicious men among the Heathen had for these their fears? what ground had good men among them for these their Joyes? I answer, that even their Reasons were not bad ones,
If you ask what Reason Vicious men among the Heathen had for these their fears? what ground had good men among them for these their Joys? I answer, that even their Reasons were not bad ones,
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These are the NONLATINALPHABET, The commun notions that the Creator hath inspired universally unto all reasonable men as saith Hierocles. These are the naturall and domestick Heralds of Gods will unto us.
These Are the, The Common notions that the Creator hath inspired universally unto all reasonable men as Says Hierocles. These Are the natural and domestic Heralds of God's will unto us.
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Plato telleth us that God hath diverse sorts of Laws, and among the rest that one is Lex humana, nostris insculpta mentibus, ad veri rectique notitiam & affectum, It is the Law of human reason wrought and engraven in our minds to forme a knowledge and love of Truth and Right.
Plato Telleth us that God hath diverse sorts of Laws, and among the rest that one is Lex Humana, nostris insculpta mentibus, ad very rectique notitiam & affectum, It is the Law of human reason wrought and engraven in our minds to Form a knowledge and love of Truth and Right.
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This being laid down as a ground, they discoursed further that men ought not to think that these naturall notices were to no purpose imprinted on them by the author of their Natures.
This being laid down as a ground, they discoursed further that men ought not to think that these natural notices were to no purpose imprinted on them by the author of their Nature's.
and consequently that wicked men crosse the purposes and designes of God and displease him, when they make no use at all of those Dictates of Conscience,
and consequently that wicked men cross the Purposes and designs of God and displease him, when they make no use At all of those Dictates of Conscience,
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All beings shew their kindnesse where they love (saith Pythagoras ) and God consequently. And therefore he and his Schole allwayes concluded that wise Men will apply themselves to do the things that please God and that in hope of a Reward.
All beings show their kindness where they love (Says Pythagoras) and God consequently. And Therefore he and his School always concluded that wise Men will apply themselves to do the things that please God and that in hope of a Reward.
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If it be askt what do we more than this? what advantage then hath the Christian and what profit is there of the Gospell of Christ? I answer as St Paul did Rom. 3.2. Much every way, chiefly because that to us are committed the Oracles of God.
If it be asked what doe we more than this? what advantage then hath the Christian and what profit is there of the Gospel of christ? I answer as Saint Paul did Rom. 3.2. Much every Way, chiefly Because that to us Are committed the Oracles of God.
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We grant that their Notices were pretty explicite, that directed what actions were good and what evill. Yet their thoughts concerning a Reward (though they beleived it in the generall) were very confused, various, doubtfull.
We grant that their Notices were pretty explicit, that directed what actions were good and what evil. Yet their thoughts Concerning a Reward (though they believed it in the general) were very confused, various, doubtful.
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But their conceits concerning that other world were so uncertain, and their Traditions upon which these conceits were built became at last so mixt with fables, that they came to be esteemed but Poeticall Phansyes.
But their conceits Concerning that other world were so uncertain, and their Traditions upon which these conceits were built became At last so mixed with fables, that they Come to be esteemed but Poetical Phansyes.
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Heaven was metamorphos'd into the Elysian Fields; and the Tales of Styx and Acharon confounded the True Notion of Hell: insomuch that little remained of the old Faith and Tradition uniformly consented to more than this, That there were Notions in us competently sufficient to direct our Practice, That there was a God who made us,
Heaven was metamorphosed into the Elysian Fields; and the Tales of Styx and Acharon confounded the True Notion of Hell: insomuch that little remained of the old Faith and Tradition uniformly consented to more than this, That there were Notions in us competently sufficient to Direct our Practice, That there was a God who made us,
So then Vertue aimed at an unknown Reward, What the best and most considering persons among them conceived confusedly and beleived uncertainly, That the holy Gospell to us Christians proposeth distinctly, and confirmeth surely.
So then Virtue aimed At an unknown Reward, What the best and most considering Persons among them conceived confusedly and believed uncertainly, That the holy Gospel to us Christians Proposeth distinctly, and confirmeth surely.
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And though the Glory and Happinesse which the blessed shall enjoy in Heaven be so great, that as St Paul observeth, Eye hath not seen, nor Ear heard, nor understanding comprehended it:
And though the Glory and Happiness which the blessed shall enjoy in Heaven be so great, that as Saint Paul observeth, Eye hath not seen, nor Ear herd, nor understanding comprehended it:
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King David (though reported in holy Scripture to have been a Man after Gods own heart) yet professeth of himselfe, that he had utterly fainted but that he beleived verily to see the goodness of the Lord in the land of the living, Psal. 27. And St Paul observeth that it is onely and singly this Hope of Heaven that easeth a Christians life from being of all lives the most miserable, to be of all lives the most happy, 1. Cor. 15.19.
King David (though reported in holy Scripture to have been a Man After God's own heart) yet Professes of himself, that he had utterly fainted but that he believed verily to see the Goodness of the Lord in the land of the living, Psalm 27. And Saint Paul observeth that it is only and singly this Hope of Heaven that eases a Christians life from being of all lives the most miserable, to be of all lives the most happy, 1. Cor. 15.19.
Great were the Joyes that were set before them, and great, even the same great Delights are set before Us. The most searching wit cannot conceive greater,
Great were the Joys that were Set before them, and great, even the same great Delights Are Set before Us. The most searching wit cannot conceive greater,
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Now that I may not wander too much, when I treat of so infinite a Theme, I shall designedly confine my present discourse to some few Texts, and chiefly to the last verse of the sixteenth Psalm;
Now that I may not wander too much, when I Treat of so infinite a Theme, I shall designedly confine my present discourse to Some few Texts, and chiefly to the last verse of the sixteenth Psalm;
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But now I assume, which I intend for the Argument of this Discourse, That in Heaven, in his own presence, God hath provided for Vertuous men an estate of happinesse, that is in all respects the greatest that can possibly be imagined or enjoyed:
But now I assume, which I intend for the Argument of this Discourse, That in Heaven, in his own presence, God hath provided for Virtuous men an estate of happiness, that is in all respects the greatest that can possibly be imagined or enjoyed:
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if you consider, you cannot but grant, namely that the greatest happinesse possible, can have but those parts or properties which in this Text are either explicitely or implicitely affirmed of the Glory of Heaven.
if you Consider, you cannot but grant, namely that the greatest happiness possible, can have but those parts or properties which in this Text Are either explicitly or implicitly affirmed of the Glory of Heaven.
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The second part or property is, that it hath Joy in possession; The very forme, essence, or substance of that happinesse consists in Joy. Nothing can be more suitable to our Natures or appetites, than delight, Joy or pleasure:
The second part or property is, that it hath Joy in possession; The very Form, essence, or substance of that happiness consists in Joy. Nothing can be more suitable to our Nature's or appetites, than delight, Joy or pleasure:
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Neither man nor Angell nor any other Being can be capable of more than fullnesse, and this is also explicitely affirm'd of the estate of Glory, viz. That in the presence of God there is fullnesse of Joy.
Neither man nor Angel nor any other Being can be capable of more than fullness, and this is also explicitly affirmed of the estate of Glory, viz. That in the presence of God there is fullness of Joy.
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and hath directed us where this Urania makes her abode, where this Happinesse, this perfect and compleat happinesse is to bee found, not among Glories or riches or Pleasures of this World,
and hath directed us where this Urania makes her Abided, where this Happiness, this perfect and complete happiness is to be found, not among Glories or riches or Pleasures of this World,
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For there can be no Fullnesse of joy where pains or sorrows are mixt or fill any part of the Soul. For that Soul cannot be perfectly full of joy that is partly fill'd with sorrow,
For there can be no Fullness of joy where pains or sorrows Are mixed or fill any part of the Soul. For that Soul cannot be perfectly full of joy that is partly filled with sorrow,
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And I therefore place Indolence first, because an Estate of Joy can stand upon no other Bottome: There can be no foundation for it, where the place is allready possess't with greif. For as the Scholemen use to dispute, that the privation or absence of cold, is a necessary requisite for the introducing of Heat, so they affirme also that the absence of greif or sorrow is as necessary for the production of delight and Pleasure.
And I Therefore place Indolence First, Because an Estate of Joy can stand upon no other Bottom: There can be no Foundation for it, where the place is already possessed with grief. For as the Schoolmen use to dispute, that the privation or absence of cold, is a necessary requisite for the introducing of Heat, so they affirm also that the absence of grief or sorrow is as necessary for the production of delight and Pleasure.
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and shall see him, not in a glasse darkely, but face to face. Till that time come, we must borrow all our light from Scripture, which came not by the will of Man,
and shall see him, not in a glass darkly, but face to face. Till that time come, we must borrow all our Light from Scripture, which Come not by the will of Man,
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St John we know in the time of the Gospell was the great Master of Revelations, He was the person whom our Savior chose out of all his Disciples to reveal those things unto that were to come to passe in the End of the world.
Saint John we know in the time of the Gospel was the great Master of Revelations, He was the person whom our Saviour chosen out of all his Disciples to reveal those things unto that were to come to pass in the End of the world.
and there was no place found for them, Rev. 20.11. He saw also a new Heaven and a new Earth and a new Jerusalem coming down from God, richly adorn'd as a Bride in Expectation of her Bridegroome.
and there was no place found for them, Rev. 20.11. He saw also a new Heaven and a new Earth and a new Jerusalem coming down from God, richly adorned as a Bride in Expectation of her Bridegroom.
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Here You see we have a particular Revelation to assure us that in the resurrection of the just, they shall have the first part of Happinesse, which is Indolence or the security from greif.
Here You see we have a particular Revelation to assure us that in the resurrection of the just, they shall have the First part of Happiness, which is Indolence or the security from grief.
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for the words are faithfull and true. This came not like a delphick whisper; For he heard a great Voice, and that not uttering the mind of God enigmatically,
for the words Are faithful and true. This Come not like a delphic whisper; For he herd a great Voice, and that not uttering the mind of God enigmatically,
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as it were in a riddle, not in amphibolies or equivocall language and of various construction as the heathen Oracles did (who sought out darke speech, that the Event might not overtake them in an evident lye) but in plain univocall and downright termes, There shall be no more Death nor sorrow, nor crying, nor pain.
as it were in a riddle, not in amphibolies or equivocal language and of various construction as the heathen Oracles did (who sought out dark speech, that the Event might not overtake them in an evident lie) but in plain univocal and downright terms, There shall be no more Death nor sorrow, nor crying, nor pain.
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This was a Voice from Heaven, This is the eternall decree and covenant of God of which he commanded St John to be the Scrivener, This is the enfeofment of the redeemed,
This was a Voice from Heaven, This is the Eternal Decree and Covenant of God of which he commanded Saint John to be the Scrivener, This is the enfeofment of the redeemed,
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But seeing what is here spoken in generall is in other Texts delivered more particularly, It will not be amisse to follow wheresoever the Scripture leadeth,
But seeing what is Here spoken in general is in other Texts Delivered more particularly, It will not be amiss to follow wheresoever the Scripture leads,
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It is most true that Esdras long since observ'd that Mans condition is not greatly to be boasted of, seeing it is generally true that he observeth 2 Esdras. 7.21. that Men now in this present time live in Heavinesse and after death they look for punishment.
It is most true that Ezra long since observed that men condition is not greatly to be boasted of, seeing it is generally true that he observeth 2 Ezra. 7.21. that Men now in this present time live in Heaviness and After death they look for punishment.
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and also that all those Naturall cares that arise from naturall appetites are by God appointed for necessary and excellent Ends. We learn from divines that the paines and cares of this world were intended to wean us from it,
and also that all those Natural Cares that arise from natural appetites Are by God appointed for necessary and excellent Ends. We Learn from Divines that the pains and Cares of this world were intended to wean us from it,
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And in like manner it may be asserted, that there is a necessary use in all the pains of sicknesse. For sicknesses are certainly contrary to our Natures and corruptive of them.
And in like manner it may be asserted, that there is a necessary use in all the pains of sickness. For Sicknesses Are Certainly contrary to our Nature's and corruptive of them.
even upon this very account, because it kills and gives no warning, and evey other disease would be as suddenly fatall, had it no pains to forerun or to accompany it.
even upon this very account, Because it kills and gives no warning, and evey other disease would be as suddenly fatal, had it not pains to forerun or to accompany it.
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It must therefore be granted, that even the pains of sicknesse are here usefull to us, they are stimuli necessarii, they put us in mind that our health and life is concern'd.
It must Therefore be granted, that even the pains of sickness Are Here useful to us, they Are stimuli necessarii, they put us in mind that our health and life is concerned.
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And if these successions must be maintained, Men must (besides the present sustenance of their families) take care to lay up (let me use the Phrase of the Psalmist ) some remainder of their substance for their Babes.
And if these successions must be maintained, Men must (beside the present sustenance of their families) take care to lay up (let me use the Phrase of the Psalmist) Some remainder of their substance for their Babes.
Secondly there shall be no death, and therefore there shall be no need of hunger or thrist or of the pains of sicknesse to warn us that we are in danger of Death,
Secondly there shall be no death, and Therefore there shall be no need of hunger or thrist or of the pains of sickness to warn us that we Are in danger of Death,
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Nor shall there be any use of those ordinary Cares that are now most Naturall and usefull to admonish to make provision for our selves and our families,
Nor shall there be any use of those ordinary Cares that Are now most Natural and useful to admonish to make provision for our selves and our families,
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so is there no possible place for, no materiall, no efficient cause of them, NONLATINALPHABET, There shall be no internall matter there, that may within us bee suscipient or capable of Diseases, nor external Occasion to produce them.
so is there no possible place for, no material, no efficient cause of them,, There shall be no internal matter there, that may within us be suscipient or capable of Diseases, nor external Occasion to produce them.
In this world we complain that we are subject to innumerable sicknesses, and that the immediate causes of them are almost infinite; but all those causes and occasions are inconsistent with the Revealed state of Glory.
In this world we complain that we Are Subject to innumerable Sicknesses, and that the immediate Causes of them Are almost infinite; but all those Causes and occasions Are inconsistent with the Revealed state of Glory.
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Secondly besides these of Weaknesse, there are sorts of Diseases which happen even to the strongest Men, such are those pestilentiall sicknesses that are caused by poisonous and corruptive vapors, which corrupt and infect the blood,
Secondly beside these of Weakness, there Are sorts of Diseases which happen even to the Strongest Men, such Are those pestilential Sicknesses that Are caused by poisonous and corruptive vapours, which corrupt and infect the blood,
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The pestilence that walketh in darknesse propagating it self occultly, and the Plague that destroieth at noon day, shall have no influence nor power over us.
The pestilence that walks in darkness propagating it self occultly, and the Plague that Destroyeth At noon day, shall have no influence nor power over us.
For example, sometimes there happens to be some dissagreablenesse in the matter of our Diet: sometimes a mistake in the Quantity; sometimes by some other accidents Errors are committed in some of our Digestions: which as they happen in the first second or third Digestion (to use the style of our vulgar Physiology) they cause the pain in the stomach, the Colick or the Flux, the Obstruction of the Mesentery the fits of an Ague, or the pains of a putrid feaver and many more as well Chronicall as acute diseases.
For Exampl, sometime there happens to be Some dissagreablenesse in the matter of our Diet: sometime a mistake in the Quantity; sometime by Some other accidents Errors Are committed in Some of our Digestions: which as they happen in the First second or third Digestion (to use the style of our Vulgar Physiology) they cause the pain in the stomach, the Colic or the Flux, the Obstruction of the Mesentery the fits of an Ague, or the pains of a putrid fever and many more as well Chronical as acute diseases.
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But all these are accidents of that Nature that they cannot possibly happen to our glorified Bodies. St John declares Rev. 7.15.16. That in Heaven Men shall hunger no more, they shall thirst no more, There shall be none of those stimuli; none of those pungent pains for want of meat and drink.
But all these Are accidents of that Nature that they cannot possibly happen to our glorified Bodies. Saint John declares Rev. 7.15.16. That in Heaven Men shall hunger no more, they shall thirst no more, There shall be none of those stimuli; none of those pungent pains for want of meat and drink.
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There shall not be any burning feaver, No nor so much as a febris ephemera, not the least Inflammation of the Spirits from the heat of the Sun. So St John proceeds, The Sun shall not fall hurtfully upon them, neither shall any burning.
There shall not be any burning fever, No nor so much as a febris ephemera, not the least Inflammation of the Spirits from the heat of the Sun. So Saint John proceeds, The Sun shall not fallen hurtfully upon them, neither shall any burning.
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But in Heaven it is Impossible that Women should have any of these Discomposures, or that the now Naturall care for Wives and children should disturbe men there.
But in Heaven it is Impossible that Women should have any of these Discomposures, or that the now Natural care for Wives and children should disturb men there.
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They shall have a perpetuity, but it shall be established in a better way than by succession of Generations. For it followes Luk. 20.35. They are NONLATINALPHABET, equall to, or of like immortall Nature with the Angells, and are the sons of God.
They shall have a perpetuity, but it shall be established in a better Way than by succession of Generations. For it follows Luk. 20.35. They Are, equal to, or of like immortal Nature with the Angels, and Are the Sons of God.
and do us a more great and excellent kindnesse, He will establish us in such a state that it will bee Impossible any such cares or greifs should fall upon us.
and do us a more great and excellent kindness, He will establish us in such a state that it will be Impossible any such Cares or griefs should fallen upon us.
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how great is that weaknesse? and when our Releif is Torment, how great is that Torment? It is for the sorenesse of these pains of Conscience that they are compared even by Heathens to perpetuall whippings, to destructive diseases, to sore and incurable Ulcers,
how great is that weakness? and when our Relief is Torment, how great is that Torment? It is for the soreness of these pains of Conscience that they Are compared even by heathens to perpetual whippings, to destructive diseases, to soar and incurable Ulcers,
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And it is most true that no man in this world can be perfectly secure from the pains and troubles of Conscience, because no man can here be perfectly just, no man can perfectly comply with the Dictates of his Conscience, which containes yet a blotted Copy of Gods first Originall Law.
And it is most true that no man in this world can be perfectly secure from the pains and Troubles of Conscience, Because no man can Here be perfectly just, no man can perfectly comply with the Dictates of his Conscience, which contains yet a blotted Copy of God's First Original Law.
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what work think you made his heart with Him in the not to be named matter of Uriah? How bitter are those crye• in the 38th Psalms Thine arrows stick fast in mee and thy hand presseth me sore.
what work think you made his heart with Him in the not to be nam matter of Uriah? How bitter Are those crye• in the 38th Psalms Thine arrows stick fast in me and thy hand Presseth me soar.
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and be cloathed with his Righteousnesse, but such Grace shall be given them that they shall grow up and flourish in an inherent Righteousnesse of their own.
and be clothed with his Righteousness, but such Grace shall be given them that they shall grow up and flourish in an inherent Righteousness of their own.
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The great Master of Revelations tells us, that to the Spouse of the Lambe (which is the glorified Church of Christ) to her it shall be granted that she shall be arrayed in fine linnen, which fine linnen as the same St John interpreteth it, is the Righteousnesse of the Saints. Rev. 19.8.
The great Master of Revelations tells us, that to the Spouse of the Lamb (which is the glorified Church of christ) to her it shall be granted that she shall be arrayed in fine linen, which fine linen as the same Saint John interpreteth it, is the Righteousness of the Saints. Rev. 19.8.
They shall be as the confirmed Angels are, secure from falling into any Action that may cause sin or sorrow, Their trade shall bee to be ever Glorifying God,
They shall be as the confirmed Angels Are, secure from falling into any Actium that may cause since or sorrow, Their trade shall be to be ever Glorifying God,
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and this shall adde to their Glory and to their joy, that they shall know that this their glorious Employment shall neither have any end nor any Intermission.
and this shall add to their Glory and to their joy, that they shall know that this their glorious Employment shall neither have any end nor any Intermission.
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And Having shewed you now that Heaven is free from the pains of this world, you will easily beleive that it is free from the pains of the other world also.
And Having showed you now that Heaven is free from the pains of this world, you will Easily believe that it is free from the pains of the other world also.
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Heaven were not Heaven, if there could be any danger of the second Death, or if the pains of Hell might interrupt the delights and Gloryes of the Blessed there.
Heaven were not Heaven, if there could be any danger of the second Death, or if the pains of Hell might interrupt the delights and Glories of the Blessed there.
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The prophet Esay telleth us indeed, that there is a Tophet prepared of Old, Esay 30.33. and our Savior that there is an everlasting fire prepared for the Divell and his Angels, Math. 25.41. a Torment that as St John speaks shall neither have End nor Intermission, Rev. 14.11. The smoke of their Torment, saith he, shall ascend up for ever and ever, and they shall have no Rest day nor night.
The Prophet Isaiah Telleth us indeed, that there is a Tophet prepared of Old, Isaiah 30.33. and our Saviour that there is an everlasting fire prepared for the devil and his Angels, Math. 25.41. a Torment that as Saint John speaks shall neither have End nor Intermission, Rev. 14.11. The smoke of their Torment, Says he, shall ascend up for ever and ever, and they shall have no Rest day nor night.
The Eternity of this Torment is sufficiently asserted and proved by the Fathers in Opposition to the Heresy of Origen, which same proofs may serve to convince all Hereticks and Men of loose principles that now endeavor to Renew the same pernicious doctrine.
The Eternity of this Torment is sufficiently asserted and proved by the Father's in Opposition to the Heresy of Origen, which same proofs may serve to convince all Heretics and Men of lose principles that now endeavour to Renew the same pernicious Doctrine.
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It then being granted that the condition of the second Death and the pains of Hell therein are very dreadfull, it will be a doctrine worthy of our acceptance, that those who are accounted worthy to wear the livery of Christ and to be Citizens of the Heavenly Jerusalem, shall have security from those pains also.
It then being granted that the condition of the second Death and the pains of Hell therein Are very dreadful, it will be a Doctrine worthy of our acceptance, that those who Are accounted worthy to wear the livery of christ and to be Citizens of the Heavenly Jerusalem, shall have security from those pains also.
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The good he shall blesse and receive into his own kingdome, but unto the wicked shall this sentence be, Depart from me ye cursed into everlasting fire prepared for the Divell and his Angels;
The good he shall bless and receive into his own Kingdom, but unto the wicked shall this sentence be, Depart from me you cursed into everlasting fire prepared for the devil and his Angels;
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For that sight shall Cause envy, and we know that Envy naturally causeth greif, There shall be (as our blessed redeemer testifieth) weeping and gnashing of Teeth,
For that sighed shall Cause envy, and we know that Envy naturally Causes grief, There shall be (as our blessed redeemer Testifieth) weeping and gnashing of Teeth,
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This very Circumstance of their seeing Abraham and Isaak and Jacob and the whole company of the professors of Religion (men whom they formerly contemned and despised) in the possession of that Glorious Happinesse,
This very Circumstance of their seeing Abraham and Isaac and Jacob and the Whole company of the professors of Religion (men whom they formerly contemned and despised) in the possession of that Glorious Happiness,
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and themselves with all their wisdome and Policy thrust out and excluded, this uncomfortable Contemplation shall cause no small accession to their torment.
and themselves with all their Wisdom and Policy thrust out and excluded, this uncomfortable Contemplation shall cause no small accession to their torment.
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Yet both the Remembrance of the one, and the sight of the other shall be so far from causing greif and sadnesse in them, that these Contemplations shall greatly augment their Joy.
Yet both the Remembrance of the one, and the sighed of the other shall be so Far from causing grief and sadness in them, that these Contemplations shall greatly augment their Joy.
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So likewise the Blessed in Heaven, when they are secured in their own particulars, then shall they with pleasure remember all the troubles and greifs that they have waded through in the life past;
So likewise the Blessed in Heaven, when they Are secured in their own particulars, then shall they with pleasure Remember all the Troubles and griefs that they have waded through in the life past;
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and thence even from this consideration shall they take Occasion to sing praises to Him who hath placed them in a blessed estate, not obnoxious to any of their former greifs,
and thence even from this consideration shall they take Occasion to sing praises to Him who hath placed them in a blessed estate, not obnoxious to any of their former griefs,
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For the proof of which, I shewed you in particular, That though the usuall cares and pains, to which we are here obnoxious by reason of our mortality, are of Use and necessity in this present world,
For the proof of which, I showed you in particular, That though the usual Cares and pains, to which we Are Here obnoxious by reason of our mortality, Are of Use and necessity in this present world,
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All this have I done to prove that the first condition, namely Indolence or security from greifs is one part of the portion of Religious and good men in Heaven.
All this have I done to prove that the First condition, namely Indolence or security from griefs is one part of the portion of Religious and good men in Heaven.
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But this is but the Negative part, but the removing of the Rubbish that there may be a good foundation laid for the superstructure of Happinesse. When I shall draw the next Curtain, I shall shew You, that I may further provoke You to the practice of a Religious and Vertuous life, The Glory of the Mansion it self, the joy of Heaven, the fullnesse of that joy;
But this is but the Negative part, but the removing of the Rubbish that there may be a good Foundation laid for the superstructure of Happiness. When I shall draw the next Curtain, I shall show You, that I may further provoke You to the practice of a Religious and Virtuous life, The Glory of the Mansion it self, the joy of Heaven, the fullness of that joy;
the pleasures of that state, even those pleasures that the Psalmist affirmes shall last for evermore. Now let the great God of his infinite mercy pardon our sins,
the pleasures of that state, even those pleasures that the Psalmist affirms shall last for evermore. Now let the great God of his infinite mercy pardon our Sins,
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But there are subjects sometimes to be treated of, in which there is so just Occasion of some Preface, that to omit it were token enough of a proud and presuming Nature.
But there Are subject's sometime to be treated of, in which there is so just Occasion of Some Preface, that to omit it were token enough of a proud and presuming Nature.
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And such I take to be the argument which I must consider from this Text, which leadeth me to the consideration and Description of that Estate, which I can neither fully understand nor speak.
And such I take to be the argument which I must Consider from this Text, which leads me to the consideration and Description of that Estate, which I can neither Fully understand nor speak.
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yet ye would not be able to understand neither the Nature of heavenly glory, unlesse the same God should likewise give unto you Angelicall Intellectuals. Such is the grossenesse of human sense, that when we desire to give Heaven its due esteem,
yet you would not be able to understand neither the Nature of heavenly glory, unless the same God should likewise give unto you Angelical Intellectuals. Such is the grossness of human sense, that when we desire to give Heaven its due esteem,
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We cannot bear the least ray of the starrinesse of its Nature, It is therefore the great Mercy and Condescention of God, that since we could not arise to the Contemplation of Heaven in its true and Native lustre, he hath considered our Natures,
We cannot bear the least ray of the starrinesse of its Nature, It is Therefore the great Mercy and Condescension of God, that since we could not arise to the Contemplation of Heaven in its true and Native lustre, he hath considered our Nature's,
And we are further to adore his Bounty, that hath made heaven too great, and too glorious an estate, to be described Philosophically in affirmative univocall Termes.
And we Are further to adore his Bounty, that hath made heaven too great, and too glorious an estate, to be described Philosophically in affirmative univocal Terms.
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I shew'd in the foregoing discourse (among other things) that the greatest Happinesse possible can have but these four parts or properties. 1. Indolence or security from greif, which is required as a prerequisite,
I showed in the foregoing discourse (among other things) that the greatest Happiness possible can have but these four parts or properties. 1. Indolence or security from grief, which is required as a prerequisite,
and foundation of the other parts. 2. That, for the essence, nothing can be desired more suitable to our Natures than Delight, joy or Pleasure. 3. That for the Degree, man is capable of no more than Fullnesse. 4. For the Extent, that nothing can be longer or larger than Perpetuity, or pleasures for evermore.
and Foundation of the other parts. 2. That, for the essence, nothing can be desired more suitable to our Nature's than Delight, joy or Pleasure. 3. That for the Degree, man is capable of no more than Fullness. 4. For the Extent, that nothing can be longer or larger than Perpetuity, or pleasures for evermore.
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I went then only through the Negative part, and without figure or Metaphor proved it from Scripture clearly & distinctly, that the state of Glory shall be free from pains and greifs, bodily, mentall, temporall, eternall.
I went then only through the Negative part, and without figure or Metaphor proved it from Scripture clearly & distinctly, that the state of Glory shall be free from pains and griefs, bodily, mental, temporal, Eternal.
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Now I come to the positive part, and to prove that there is not only in Heaven the state of Indolence or security from greif, which answers that NONLATINALPHABET or Voluptas in statu, so much valued by some of the ancient Philosophers,
Now I come to the positive part, and to prove that there is not only in Heaven the state of Indolence or security from grief, which answers that or Voluptas in Statu, so much valued by Some of the ancient Philosophers,
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but also that Voluptas in Motu preferred by others, namely all those stirring and pleasant Airinesses and commotions of the mind which are concomitants of the greatest mirth.
but also that Voluptas in Motu preferred by Others, namely all those stirring and pleasant Airinesses and commotions of the mind which Are concomitants of the greatest mirth.
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If you ask by what Authorities of Scripture we entertain this hope of an active joy in Heaven (besides that of my Text which affirmes joy and fullnesse of joy to be had in the presence of God) I shall refer you to what the Psalmist affirmeth in the 125 Psalm, viz. That he who in this world goeth on his way weeping and beareth good seed, shall doubtlesse come again with joy:
If you ask by what Authorities of Scripture we entertain this hope of an active joy in Heaven (beside that of my Text which affirms joy and fullness of joy to be had in the presence of God) I shall refer you to what the Psalmist Affirmeth in the 125 Psalm, viz. That he who in this world Goes on his Way weeping and bears good seed, shall doubtless come again with joy:
Nay there is so much of this in Heaven that the state of Glory is simply styled by the name of Joy. For the forme of words to bee used by our Savior when he shall admit his Religious and faithfull servants into Heaven is no other but this, Enter thou into the joy of thy Lord.
Nay there is so much of this in Heaven that the state of Glory is simply styled by the name of Joy. For the Form of words to be used by our Saviour when he shall admit his Religious and faithful Servants into Heaven is no other but this, Enter thou into the joy of thy Lord.
But I have yet a further Conclusion to be prov'd from divine Revelation, namely, that there is not only a security from greif, and some active joy in Heaven;
But I have yet a further Conclusion to be proved from divine Revelation, namely, that there is not only a security from grief, and Some active joy in Heaven;
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and to entice our affections after it, that are generally too carnall, and to represent the fullnesse of this joy so as to give it a power over us that are yet earthy minded, the holy Ghost hath chosen to represent the pure,
and to entice our affections After it, that Are generally too carnal, and to represent the fullness of this joy so as to give it a power over us that Are yet earthy minded, the holy Ghost hath chosen to represent the pure,
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Such are those of feastings, Weddings, the possession of Riches, Honors and the like, so Luke 22.30. This Heavenly joy is represented by that of a Royall feast with God, by eating and drinking at the Table of the king of Heaven.
Such Are those of feastings, Weddings, the possession of Riches, Honours and the like, so Lycia 22.30. This Heavenly joy is represented by that of a Royal feast with God, by eating and drinking At the Table of the King of Heaven.
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And our Psalmist hath given us the like figure of Celestiall Happinesse in the thirty sixt Psalm v. 8. which we read thus, They that trust in thee shall be abundantly satisfied with the fulnesse of thy House,
And our Psalmist hath given us the like figure of Celestial Happiness in the thirty sixt Psalm v. 8. which we read thus, They that trust in thee shall be abundantly satisfied with the fullness of thy House,
Every particular is very considerable, First Inebriabuntur ubertate domus tuae, so the vulgar latine, agreeably enough to the Originall and best Translations:
Every particular is very considerable, First Inebriabuntur ubertate domus tuae, so the Vulgar latin, agreeably enough to the Original and best Translations:
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Now by that or the like phrases learned Men have chosen to represent, that Voluptas in Motu, that active and stirring pleasure in which they placed the greatest Happinesse.
Now by that or the like phrases learned Men have chosen to represent, that Voluptas in Motu, that active and stirring pleasure in which they placed the greatest Happiness.
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and shape its idea to our present affections, It is frequently in Scripture Compared to the pleasures of a Marriage, and which is a high Honor to Matrimony, to that of a Bride upon her Wedding day. That we know is the Time of her great joy,
and shape its idea to our present affections, It is frequently in Scripture Compared to the pleasures of a Marriage, and which is a high Honour to Matrimony, to that of a Bride upon her Wedding day. That we know is the Time of her great joy,
and there is reason it should be so, seeing at that day she is emancipated from the corrections of childhood and youth, she is freed from the commands of her Governesses, she is made Mistresse of her self, she receives a Blessing and a portion from her father, smiles and Gratulations of joy from her whole family and kinred,
and there is reason it should be so, seeing At that day she is emancipated from the corrections of childhood and youth, she is freed from the commands of her Governesses, she is made Mistress of her self, she receives a Blessing and a portion from her father, smiles and Gratulations of joy from her Whole family and kindred,
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In these colours therefore doth St John typify unto us the estate of the blessed in Heaven, Revel. 21. Then, saith he, that is in the first appearance of the state of Glory, the triumphant Church shall come prepared as a Bride adorned for her Husband:
In these colours Therefore does Saint John typify unto us the estate of the blessed in Heaven, Revel. 21. Then, Says he, that is in the First appearance of the state of Glory, the triumphant Church shall come prepared as a Bride adorned for her Husband:
And then, as it is express't Rev. 19. the Blessed Angels shall sing for Joy those divine Scripture Epithalamiums, Let us be glad and rejoyce and give honour to the Lord,
And then, as it is expressed Rev. 19. the Blessed Angels shall sing for Joy those divine Scripture Epithalamiums, Let us be glad and rejoice and give honour to the Lord,
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To which the Bride shall make Responsals like that penned by Isaiah cap. 61.10. I will greatly rejoyce in the Lord, my soul shall be joyfull in my God,
To which the Bride shall make Responsals like that penned by Isaiah cap. 61.10. I will greatly rejoice in the Lord, my soul shall be joyful in my God,
for he hath cloathed me with the garments of salvation, hee hath covered me with a robe of Righteousnesse even as a Bride, richly adorned with her Jewels.
for he hath clothed me with the garments of salvation, he hath covered me with a robe of Righteousness even as a Bride, richly adorned with her Jewels.
to comply with the Notions of these men also concerning Happinesse, Heaven is elsewhere express't to be an appearance in Glory, Col. 3.4. and it is in holy scripture particularly compared to the pleasure that men of great Spirits take in Honors gotten by noble and excellent Atchievements.
to comply with the Notions of these men also Concerning Happiness, Heaven is elsewhere expressed to be an appearance in Glory, Col. 3.4. and it is in holy scripture particularly compared to the pleasure that men of great Spirits take in Honours got by noble and excellent Achievements.
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Among the triumphant Glorys mentioned in History, and of use in former times, there were none Causes of greater Joy than those accustomed upon a victory at the Pythian, Nemaean, Isthmian or Olymphick Games;
Among the triumphant Glorys mentioned in History, and of use in former times, there were none Causes of greater Joy than those accustomed upon a victory At the Pythian, Nemean, Isthmian or Olymphick Games;
In the chief places of which there were Inscriptions engraven or statues erected to the honour of the Conquerour, sometimes therefore the estate of Glory is compared to the transport and Joy of these triumphant victors.
In the chief places of which there were Inscriptions engraven or statues erected to the honour of the Conqueror, sometime Therefore the estate of Glory is compared to the transport and Joy of these triumphant victor's.
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But that which is above all in point of Honour, and more universally resented as the most full, ample and greatest attainment that is possible in this world, is to be the Fountaine of Honour, to be a King in possession of a reall Crowne or throne: By this therefore the Glory of Heaven is most frequently exemplifyed, to him that overcometh, saith our Savior Rev. 3.21. will I give to sit with me in my throne;
But that which is above all in point of Honour, and more universally resented as the most full, ample and greatest attainment that is possible in this world, is to be the Fountain of Honour, to be a King in possession of a real Crown or throne: By this Therefore the Glory of Heaven is most frequently exemplified, to him that Overcometh, Says our Saviour Rev. 3.21. will I give to fit with me in my throne;
and St James telleth us, that the Lord hath promised, and the Blessed shall receive a Crowne of life, James 1.12. and Math. 24.24. and Rev. 1.6. It is said, that the Blessed shall be Kings and Priests unto God.
and Saint James Telleth us, that the Lord hath promised, and the Blessed shall receive a Crown of life, James 1.12. and Math. 24.24. and Rev. 1.6. It is said, that the Blessed shall be Kings and Priests unto God.
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For the glory of that Court (to compleat the fulnesse of our Joy) is exprest to be of a most unimaginable slateliness, beyond that of any Princes palace in the world.
For the glory of that Court (to complete the fullness of our Joy) is expressed to be of a most unimaginable slateliness, beyond that of any Princes palace in the world.
Socrates in one of Platoes discourses tells us, that all the ordinary herbage of the Superiour world, is as glorious as the brightest part of the most beautifull flower upon Earth:
Socrates in one of Plato's discourses tells us, that all the ordinary herbage of the Superior world, is as glorious as the Brightest part of the most beautiful flower upon Earth:
and that the vast mountains of that world are entire Rubyes and Diamonds; whereof those gems which we wear and value, are (as it were) but small scattered Chips and fragments.
and that the vast Mountains of that world Are entire Rubies and Diamonds; whereof those gems which we wear and valve, Are (as it were) but small scattered Chips and fragments.
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I will not accuse Socrates for these Hyperboles, his meaning might be sober, and the words intended onely to expresse a great glory in the world above.
I will not accuse Socrates for these Hyperboles, his meaning might be Sobrium, and the words intended only to express a great glory in the world above.
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For even the slatelinesse of the Heavenly Jerusalem is typified in the Revelation [ chap. 21.19. ] by Ministring unto our Corporeall phancyes a not unlike representation;
For even the slatelinesse of the Heavenly Jerusalem is typified in the Revelation [ chap. 21.19. ] by Ministering unto our Corporeal phancyes a not unlike representation;
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For it said, that the wall of that City, as it was represented to Him, was made of Jasper, the foundation consisting of divers other precious stones, that the Citty it selfe was all built of a substance that had the purenesse and other qualityes of perfect gold, and (which is the only quality that can be added to make gold it self more precious) the clearnesse and transparency of glasse. That the streets were paved with the same most precious mettall;
For it said, that the wall of that city, as it was represented to Him, was made of Jasper, the Foundation consisting of diverse other precious stones, that the city it self was all built of a substance that had the pureness and other qualities of perfect gold, and (which is the only quality that can be added to make gold it self more precious) the clearness and transparency of glass. That the streets were paved with the same most precious mettle;
Now if this should be literally true, and in kind, even as it is exprest, what an overflowing fullnesse of delight must he bee possest with, that is continually ravish't with these Enjoyments, that is a King or a prince in such a place as this? and we cannot deny to admit these Comparisons so far as they were intended,
Now if this should be literally true, and in kind, even as it is expressed, what an overflowing fullness of delight must he be possessed with, that is continually ravished with these Enjoyments, that is a King or a Prince in such a place as this? and we cannot deny to admit these Comparisons so Far as they were intended,
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namely to joyne with the Text in confirming the proposed Truth, That there is delight in the greatest quantity possible (though not of so grosse a kind) that there is fullnesse of Joy and Glory in Heaven.
namely to join with the Text in confirming the proposed Truth, That there is delight in the greatest quantity possible (though not of so gross a kind) that there is fullness of Joy and Glory in Heaven.
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I might instance in other similitudes, as where it is compared to the possession of a great treasure, which to some men is a most great and sensuall delight,
I might instance in other Similitudes, as where it is compared to the possession of a great treasure, which to Some men is a most great and sensual delight,
And truely I think the learned Fathers of the primitive Church were sound Philosophers in this point, with whom it is a frequent assertion that such a life cannot be most happy, which is not secure of its own Eternity.
And truly I think the learned Father's of the primitive Church were found Philosophers in this point, with whom it is a frequent assertion that such a life cannot be most happy, which is not secure of its own Eternity.
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If therefore any thing be designed for the full satisfaction of human Nature, it must be a delight that shall last for ever: and that is such, that it must needs be satisfactory, seeing no man can wish for more than eternall Happinesse:
If Therefore any thing be designed for the full satisfaction of human Nature, it must be a delight that shall last for ever: and that is such, that it must needs be satisfactory, seeing no man can wish for more than Eternal Happiness:
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My text comes home to the proof of this point also, For it asserts, That in the presence of God there are pleasures even for evermore. NONLATINALPHABET Posidippus.
My text comes home to the proof of this point also, For it asserts, That in the presence of God there Are pleasures even for evermore. Posidippus.
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There shall be glory that shall be alwayes fresh, that shall not grow into oblivion or disrepute, there are those Crownes and garlands to honour our Mastery, that are (as St Paul speaks) NONLATINALPHABET, as fade not away; there only are those everlasting kingdomes, and those stately pallaces which cannot be removed, but do stand fast for ever. There only are those treasures which are eternally secure, where neither Moth nor Rust doth corrupt,
There shall be glory that shall be always fresh, that shall not grow into oblivion or disrepute, there Are those Crowns and garlands to honour our Mastery, that Are (as Saint Paul speaks), as fade not away; there only Are those everlasting kingdoms, and those stately palaces which cannot be removed, but do stand fast for ever. There only Are those treasures which Are eternally secure, where neither Moth nor Rust does corrupt,
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But here give me leave to interrupt you with an advertisement, Namely, that those expressions and scripturall Resemblances of heavenly Joy to the delights of sense are only intended to expresse the grandeur and compleatnesse, but not the Nature or kind of the Joy of Heaven;
But Here give me leave to interrupt you with an advertisement, Namely, that those expressions and scriptural Resemblances of heavenly Joy to the delights of sense Are only intended to express the grandeur and completeness, but not the Nature or kind of the Joy of Heaven;
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for we are earthy constitutioned men, so, saith St Paul, was Adam our Fore-Father, 1 Cor. 15. And while we live here we must bear (as he there speaks) the Image of the Earthy.
for we Are earthy constitution men, so, Says Saint Paul, was Adam our Fore-Father, 1 Cor. 15. And while we live Here we must bear (as he there speaks) the Image of the Earthy.
they are the expresse words of St Paul, Phill. 3.21. That the Lord Jesus shall transfigure our vile bodyes and make them like unto his glorious body.
they Are the express words of Saint Paul, Philip. 3.21. That the Lord jesus shall transfigure our vile bodies and make them like unto his glorious body.
It is not, saith St John 1 Epist. 3.2. manifest, or Intelligible what we shall be, only thus much is revealed, and we know it to be true, that when the Lord shall appear we shall be like him;
It is not, Says Saint John 1 Epistle 3.2. manifest, or Intelligible what we shall be, only thus much is revealed, and we know it to be true, that when the Lord shall appear we shall be like him;
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yet not so but that the body of Christ now is, and ours hereafter shall, be undoubtedly spirituall, we know but in part, saith St Paul, and truely the Nature of that spiritualty which we shall enjoy in our bodies after that great change, is a mistery,
yet not so but that the body of christ now is, and ours hereafter shall, be undoubtedly spiritual, we know but in part, Says Saint Paul, and truly the Nature of that spiritualty which we shall enjoy in our bodies After that great change, is a mystery,
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and as it is impossible that the fishes of the sea should know how to judge of the pleasures those creatures take that live in the quick and finest Aether, under the Concave of the Moon, so neither by us in this world can the delights of the spirituall world be discerned.
and as it is impossible that the Fish of the sea should know how to judge of the pleasures those creatures take that live in the quick and Finest Aether, under the Concave of the Moon, so neither by us in this world can the delights of the spiritual world be discerned.
We have no true tast (saith he) of any but corporeall pleasures, and purely mentall delights are so strange unto us, that we cannot without much Industry and diligence have any tast or Apprehension of them.
We have no true taste (Says he) of any but corporeal pleasures, and purely mental delights Are so strange unto us, that we cannot without much Industry and diligence have any taste or Apprehension of them.
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And we after death shall no more relish or desire these bodily pleasures, than a wise Monarch would desire to dethrone himselfe for ever and lay down all his Regalia, that he might spend his dayes at play in the streets, with that company and in those sports which when he was a child was more suitable to his temper than the excercise of his Royall power.
And we After death shall no more relish or desire these bodily pleasures, than a wise Monarch would desire to dethrone himself for ever and lay down all his Regalia, that he might spend his days At play in the streets, with that company and in those sports which when he was a child was more suitable to his temper than the Exercise of his Royal power.
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And therefore (as that considering Rabbin well expresseth this matter) God hath dealt with his people as a prudent and indulgent Master treateth the tender schollar whom he desires to improve, He provokes him to his lesson with the reward of a fig or a piece of sweetmeates, or somewhat that will for the present work upon his phancy, not with a discourse of nice speculation to evince a future satisfaction to the mind by the learning of the Law.
And Therefore (as that considering Rabbin well Expresses this matter) God hath dealt with his people as a prudent and indulgent Master Treateth the tender scholar whom he Desires to improve, He provokes him to his Lesson with the reward of a fig or a piece of sweetmeates, or somewhat that will for the present work upon his fancy, not with a discourse of Nicaenae speculation to evince a future satisfaction to the mind by the learning of the Law.
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And this doubtlesse is the very reason why the holy Ghost bath had such frequent reference to corporeall pleasures, in the Notices which he hath given us concerning the Joyes of Heaven;
And this doubtless is the very reason why the holy Ghost bath had such frequent Referente to corporeal pleasures, in the Notices which he hath given us Concerning the Joys of Heaven;
as I said, any hope of a Mahumetane Paradise, or reality of grosse corporeall pleasures in the life to come, the same Spirit hath made frequent attestations of the Spirituallnesse which we shall enjoy even in our Bodyes then,
as I said, any hope of a Mohammedan Paradise, or reality of gross corporeal pleasures in the life to come, the same Spirit hath made frequent attestations of the Spirituallnesse which we shall enjoy even in our Bodies then,
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because we cannot forme any direct Idea of it) then all these pleasures of eating and drinking marrying and giving in marriage and all corporeall delights are denyed of it.
Because we cannot Form any Direct Idea of it) then all these pleasures of eating and drinking marrying and giving in marriage and all corporeal delights Are denied of it.
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But now since we have made so good a progresse in the way we designed, let us indulge our selves the refreshment a little to look back and see how consistent and agreeable these principles of Religion are to the Notions of considering men among the Heathen.
But now since we have made so good a progress in the Way we designed, let us indulge our selves the refreshment a little to look back and see how consistent and agreeable these principles of Religion Are to the Notions of considering men among the Heathen.
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That man is a complext being consisting partly of an Immortall soul, which is derived from God, (the great spirit that fills and governs all things) and partly of a corruptible Body made of the Elements and corruptible parts of the world.
That man is a complexed being consisting partly of an Immortal soul, which is derived from God, (the great Spirit that fills and governs all things) and partly of a corruptible Body made of the Elements and corruptible parts of the world.
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For we professe that the souls of all good Christians rejoyce in the hope of that Glory of God that shall hereafter be extended both to our Souls and to our Bodyes.
For we profess that the Souls of all good Christians rejoice in the hope of that Glory of God that shall hereafter be extended both to our Souls and to our Bodies.
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And that very well agrees with our Divinity (in this subject de Finibus ) which he affirmes, That there is a sort of joy that is far more excellent than all the rest,
And that very well agrees with our Divinity (in this Subject de Finibus) which he affirms, That there is a sort of joy that is Far more excellent than all the rest,
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For such fruitions in the highest degree are enjoyed by all glorified spirits by means of the Beatifick vision, of the most Glorious objects of the world to come;
For such fruitions in the highest degree Are enjoyed by all glorified spirits by means of the Beatific vision, of the most Glorious objects of the world to come;
concerning which the Scholes have furnished us with large discourses that are not unpleasant, but yet have this deficiency, that they have more of Phancy and conjecture in them than certain evidence.
Concerning which the Schools have furnished us with large discourses that Are not unpleasant, but yet have this deficiency, that they have more of Fancy and conjecture in them than certain evidence.
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Nor what kind of glorious Objects shall present themselves, nor to what kind of senses they shall accurre, therefore it is impossible we should have a positive knowledge of the true Nature of the fruitions of that Estate; Thus much is revealed that we shall not cat nor drink to restore Nature,
Nor what kind of glorious Objects shall present themselves, nor to what kind of Senses they shall accurre, Therefore it is impossible we should have a positive knowledge of the true Nature of the fruitions of that Estate; Thus much is revealed that we shall not cat nor drink to restore Nature,
nor shall our Constitutions be discomposed by any disease, and therefore neither shall we have any of those Pleasures that Plato speaks of, which living creatures enjoy when they are restored to their own Natures, we shall have none of those concretions and discretions, None of those replettons and evacuations, none of those increments and decrements, corruptions and restitutions of Nature, which are according to the Philosophy of Sorates Causes of greif or Joy in this world.
nor shall our Constitutions be discomposed by any disease, and Therefore neither shall we have any of those Pleasures that Plato speaks of, which living creatures enjoy when they Are restored to their own Nature's, we shall have none of those concretions and discretions, None of those replettons and evacuations, none of those increments and decrements, corruptions and restitutions of Nature, which Are according to the Philosophy of Sorates Causes of grief or Joy in this world.
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Let us conclude by adressing our thanks to God that he hath vouchsafed to reveal so much unto us concerning the Glory of the life to come, which we could not have understood by Nature.
Let us conclude by addressing our thanks to God that he hath vouchsafed to reveal so much unto us Concerning the Glory of the life to come, which we could not have understood by Nature.
For the Naturall Man understandeth not these things of God, and if we consider aright we shall find that we have Reason with all humility & precious Reverence to thank God that we do not comprehend it all.
For the Natural Man understands not these things of God, and if we Consider aright we shall find that we have Reason with all humility & precious reverence to thank God that we do not comprehend it all.
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SERM. III. 1 COR. 2.9. It is written, Eye hath not seen, nor Ear heard, neither have entred into the heart of Man, the things which God hath prepared for them that love Him.
SERMON. III. 1 COR. 2.9. It is written, Eye hath not seen, nor Ear herd, neither have entered into the heart of Man, the things which God hath prepared for them that love Him.
IF you ask where this is written, the Margin of your Bibles direct you to the 64th of Esay, where the Church, desirous of his second Advent, addresseth thus to the desired Messiah, Oh that thou wouldest rend the heavens, that thou wouldest come down, that the mountains might flow down at they presence!
IF you ask where this is written, the Margin of your Bibles Direct you to the 64th of Isaiah, where the Church, desirous of his second Advent, Addresseth thus to the desired Messiah, O that thou Wouldst rend the heavens, that thou Wouldst come down, that the Mountains might flow down At they presence!
And indeed in these and many other Texts very excellent things are spoken concerning a glorious state to come, a state of Happinesse which Religious and good Men shall enjoy in Heaven.
And indeed in these and many other Texts very excellent things Are spoken Concerning a glorious state to come, a state of Happiness which Religious and good Men shall enjoy in Heaven.
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and without a Metaphor, otherwise than by Negatives. It was true without a Metaphor, what we declared in the first part, That in Heaven there shall be no greif, no sorrow, no pain.
and without a Metaphor, otherwise than by Negatives. It was true without a Metaphor, what we declared in the First part, That in Heaven there shall be no grief, no sorrow, no pain.
we may speak as the Church anciently did by the mouth of the Prophet Isaiah: Eye hath not seen nor Ear heard, what (that is, what positive parts of Glory) God hath prepared for those that wait upon Him.
we may speak as the Church anciently did by the Mouth of the Prophet Isaiah: Eye hath not seen nor Ear herd, what (that is, what positive parts of Glory) God hath prepared for those that wait upon Him.
nor (which is somewhat beyond what is contained in the expression of the Prophet Esay) have those things entred into the heart of Man, that God hath prepared for those that love Him.
nor (which is somewhat beyond what is contained in the expression of the Prophet Isaiah) have those things entered into the heart of Man, that God hath prepared for those that love Him.
and containe so much of Happinesse and delight, that St Paul affirmeth, they have not entred into the Heart, certainly not into the imaginative part, and it may bee not perfectly into the appetitive part of the soul of Man.
and contain so much of Happiness and delight, that Saint Paul Affirmeth, they have not entered into the Heart, Certainly not into the imaginative part, and it may be not perfectly into the appetitive part of the soul of Man.
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But suppose that St Paul spake only of the understanding, Phancy, or Imaginative faculties, when He saith, that the Glories of Heaven have not entred upon mans heart.
But suppose that Saint Paul spoke only of the understanding, Fancy, or Imaginative faculties, when He Says, that the Glories of Heaven have not entered upon men heart.
and which the spirits of just men made perfect shall enjoy in Heaven) when he telleth us, that it is greater than any that our externall or internall senses, greater than any that our animal or rationall faculties can apprehend, more great more perfectly excellent,
and which the spirits of just men made perfect shall enjoy in Heaven) when he Telleth us, that it is greater than any that our external or internal Senses, greater than any that our animal or rational faculties can apprehend, more great more perfectly excellent,
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But greater and more ample that of human Phancy, there are Beauties of Art and Nature to please the Eye, There are the delicate Enchantments of Voices and other Musick to delight and Ravish the Ear.
But greater and more ample that of human Fancy, there Are Beauty's of Art and Nature to please the Eye, There Are the delicate Enchantments of Voices and other Music to delight and Ravish the Ear.
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But which are of ten thousand times more value than all that I have mention'd, There are yet further such precious attainments to be had even here below,
But which Are of ten thousand times more valve than all that I have mentioned, There Are yet further such precious attainments to be had even Here below,
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as vertue and the inchoate grace of God, inchoate I say, for in heaven onely shall our vertues and our Graces, together with our glory, bee made perfect.
as virtue and the inchoate grace of God, inchoate I say, for in heaven only shall our Virtues and our Graces, together with our glory, be made perfect.
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Yet a man in his heart or mind, by the consideration of the parts, may without difficulty conceive all these great delights to meet in one and the same person.
Yet a man in his heart or mind, by the consideration of the parts, may without difficulty conceive all these great delights to meet in one and the same person.
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But if we take up in the narrower Interpretation and confine this word Heart to the Understanding faculties, It must needs be confess't that it were a strange portentous state of delight and Glory,
But if we take up in the narrower Interpretation and confine this word Heart to the Understanding faculties, It must needs be confessed that it were a strange portentous state of delight and Glory,
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and indeed it would be so great, that rightly to conceive this Estate, if it were only as great as any that can enter into the understanding of Man, one had need of a knowledge not only like that of Salomon, comprehensive of the Nature and use of all plants,
and indeed it would be so great, that rightly to conceive this Estate, if it were only as great as any that can enter into the understanding of Man, one had need of a knowledge not only like that of Solomon, comprehensive of the Nature and use of all plants,
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The criticks generally assert from ancient and grave Testimonies that in the Apocryphall bookes of the Prophet Eliah, the words here cited by St Paul are found,
The critics generally assert from ancient and grave Testimonies that in the Apocryphal books of the Prophet Elijah, the words Here cited by Saint Paul Are found,
This we may be sure of, that if St Paul here citeth the Apocryphall bookes of Eliah, or any other of the old Jewish writings, that He commends what he citeth,
This we may be sure of, that if Saint Paul Here citeth the Apocryphal books of Elijah, or any other of the old Jewish writings, that He commends what he citeth,
As when the melting fire burneth, the fire causeth the liquors to boile, &c. Wee beleive that at the end of the world there shall be a generall conslagration of all things,
As when the melting fire burns, the fire Causes the Liquors to boil, etc. we believe that At the end of the world there shall be a general conflagration of all things,
when not the mountaines of the Earth only, but the Elements of Heaven also shall melt with fervent heat, And it is not improbable that the Prophet may intend that conflagration when he makes this prayer,
when not the Mountains of the Earth only, but the Elements of Heaven also shall melt with fervent heat, And it is not improbable that the Prophet may intend that conflagration when he makes this prayer,
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and then the sense will be, Oh that the great day of doom were come, when all the mountaines of the Earth shall burne and smoake, at another rate than Mount Sinai did at the giving of the Law!
and then the sense will be, O that the great day of doom were come, when all the Mountains of the Earth shall burn and smoke, At Another rate than Mount Sinai did At the giving of the Law!
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But oh when will that time come, when the whole systeme of Nature shall be melted down and flow together in its owne infinite space as in a great melting Furnace? For this is the Operation that must passe through the mighty hand of God, that so the feculent Matter of this world may be purged of its drosse and rust,
But o when will that time come, when the Whole system of Nature shall be melted down and flow together in its own infinite Molle as in a great melting Furnace? For this is the Operation that must pass through the mighty hand of God, that so the feculent Matter of this world may be purged of its dross and rust,
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So there is a Parenthesis in it not mentioned by St Paul, For it is said, Eye hath not seen, nor Ear heard, O God (besides thee) what he hath prepared.
So there is a Parenthesis in it not mentioned by Saint Paul, For it is said, Eye hath not seen, nor Ear herd, Oh God (beside thee) what he hath prepared.
but that they were to take the Image of their future Glory from what should happen to the person of the Messiah; so that according to their doctrine we must make this paraphrase of this 4th v. O God the son, our Saviour and Messiah (For to him this whole prayer seemes to be address't) Besides thee, that is, besides the evidence and patterne of our Resurrection and glory that we have in thee;
but that they were to take the Image of their future Glory from what should happen to the person of the Messiah; so that according to their Doctrine we must make this Paraphrase of this 4th v. Oh God the son, our Saviour and Messiah (For to him this Whole prayer seems to be addressed) Beside thee, that is, beside the evidence and pattern of our Resurrection and glory that we have in thee;
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Ben Maimon the most judicious of their Rabbins telleth us, that it was the Intention of the Prophet Esay here to declare that the glory of the world to come cannot bee comprehended by Corporeall senses;
Ben Maimon the most judicious of their Rabbis Telleth us, that it was the Intention of the Prophet Isaiah Here to declare that the glory of the world to come cannot be comprehended by Corporeal Senses;
and that his Brethren, the Hebrew doctors, make this to be the sense of the Text, that the Prophets only exhibite and declare the state of the Messiah and his Glory,
and that his Brothers, the Hebrew Doctors, make this to be the sense of the Text, that the prophets only exhibit and declare the state of the Messiah and his Glory,
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So, saith he, they interpret this text, Eye hath not seen, O Lord, besides thee, what God hath prepared for those that wait upon Him, that is in short, Men know no more of Heavenly glory than what they learn by those things that God hath declared concerning the exaltation of the Messiah.
So, Says he, they interpret this text, Eye hath not seen, Oh Lord, beside thee, what God hath prepared for those that wait upon Him, that is in short, Men know no more of Heavenly glory than what they Learn by those things that God hath declared Concerning the exaltation of the Messiah.
And we have no reason to contradict this Exposition of the Rabbins, though of the Jewish Religion and not of ours, seeing it is a Gospell Truth, that the Image of our Resurection is the Resurrection of Christ, The Image of our Glory is the Glory of Christ, we have no manifestation of what we shall be,
And we have no reason to contradict this Exposition of the Rabbis, though of the Jewish Religion and not of ours, seeing it is a Gospel Truth, that the Image of our Resurrection is the Resurrection of christ, The Image of our Glory is the Glory of christ, we have no manifestation of what we shall be,
And so we may truely say in their sense, Eye hath not seen, O Christ, Nor Ear heard, besides thee, what God hath prepared for those that wait upon Him.
And so we may truly say in their sense, Eye hath not seen, Oh christ, Nor Ear herd, beside thee, what God hath prepared for those that wait upon Him.
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St John telleth us 1 John 3.2. that it does not yet appear what we shall bee, but this we know, that when our Lord Christ shall appear wee shall be like unto Him.
Saint John Telleth us 1 John 3.2. that it does not yet appear what we shall be, but this we know, that when our Lord christ shall appear we shall be like unto Him.
He shall change our vile body and make it like unto his own glorious body according to that mighty working whereby he is able to subdue all things to himself.
He shall change our vile body and make it like unto his own glorious body according to that mighty working whereby he is able to subdue all things to himself.
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while he lived here, adequately conceive the Nature of those heavenly Glories. It is most true that since our Saviour preacht the doctrine of the new Testament,
while he lived Here, adequately conceive the Nature of those heavenly Glories. It is most true that since our Saviour preached the Doctrine of the new Testament,
and since the gift of the Spirit which hath raised Man above his Nature and since the Transfiguration, resurrection and Ascention of Christ, which are patternes of what shall happen to all Gods servants,
and since the gift of the Spirit which hath raised Man above his Nature and since the Transfiguration, resurrection and Ascension of christ, which Are patterns of what shall happen to all God's Servants,
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When our Savior was taken up into Heaven from amidst his disciples in Mount Olivet, and a Cloud had received him out of their sight, they continued still stedfastly looking towards Heaven,
When our Saviour was taken up into Heaven from amid his Disciples in Mount Olivet, and a Cloud had received him out of their sighed, they continued still steadfastly looking towards Heaven,
but were reproved by the Angels in these Words, Ye men of Galilee why stand you gazing up into Heaven? Words, my Brethren, that we may nost properly apply to the present figure of our own thoughts, we have been looking not towards Heaven only,
but were reproved by the Angels in these Words, You men of Galilee why stand you gazing up into Heaven? Words, my Brothers, that we may nost properly apply to the present figure of our own thoughts, we have been looking not towards Heaven only,
But for our Encouragement we may cast an Eye upon the great Reward that God hath provided for us, We may consider so much of Heaven as is revealeable to us,
But for our Encouragement we may cast an Eye upon the great Reward that God hath provided for us, We may Consider so much of Heaven as is revealeable to us,
Nay let us beleive and give thanks for it, that there are joyes prepared for us that are not now revealeable, and though we can forme no Idea or conceit of them;
Nay let us believe and give thanks for it, that there Are Joys prepared for us that Are not now revealeable, and though we can Form no Idea or conceit of them;
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and for all Religious and good Men with us, of which we can forme no Idea. Christ hath merited this beleif of the world that we should think him able to performe his promises, to raise us from the dead and to glorify us with that glory, which I have endeavor'd to describe,
and for all Religious and good Men with us, of which we can Form no Idea. christ hath merited this belief of the world that we should think him able to perform his promises, to raise us from the dead and to Glorify us with that glory, which I have endeavoured to describe,
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but have been oppress't in my endeavor by the weight of my undertaking, finding the excellent glory and happinesse of that Estate to be incomprehensible and ineffable.
but have been oppressed in my endeavour by the weight of my undertaking, finding the excellent glory and happiness of that Estate to be incomprehensible and ineffable.
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He that raised Jairus his daughter and the Widdowes son, and Lazarus and (which is most of all) himself from the dead, whatsoever Atheists may speak of the Incredibility of that Resurrection, shall certainly raise us also.
He that raised Jairus his daughter and the Widow's son, and Lazarus and (which is most of all) himself from the dead, whatsoever Atheists may speak of the Incredibility of that Resurrection, shall Certainly raise us also.
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and though after my skin wormes destroy this Body, yet in my flesh shall I sce God, &c. And I know, saith Martha, that my Brother shall rise again in the Resurrection at the last day, John 11.24. I shall now adde but one advice more, which is this:
and though After my skin worms destroy this Body, yet in my Flesh shall I Sce God, etc. And I know, Says Martha, that my Brother shall rise again in the Resurrection At the last day, John 11.24. I shall now add but one Advice more, which is this:
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that as we have Evangelicall expectations, so we should take the Evangelicall directions, that we would endeavour to rise to newnesse of life here, that we may rise to eternall Glory hereafter.
that as we have Evangelical Expectations, so we should take the Evangelical directions, that we would endeavour to rise to newness of life Here, that we may rise to Eternal Glory hereafter.
Let the Doctrine of our Resurrection to eternall life have its perfect work, so the full belief and actuall consideration of this one Article of eternall life,
Let the Doctrine of our Resurrection to Eternal life have its perfect work, so the full belief and actual consideration of this one Article of Eternal life,
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or eternall misery to come, may by the grace of God, minister to us Christians in giving obedience to our Lord, that which we sometimes complain so much for the want of,
or Eternal misery to come, may by the grace of God, minister to us Christians in giving Obedience to our Lord, that which we sometime complain so much for the want of,
For if there be such a Hope, unlesse it be very sleepy, if it be a lively and a quick Hope, it must be the spring of a Christians joy and glory, in comparison of which He will contemn all the Riches, all the Honors, all the Pleasures of this world as drosse and dung.
For if there be such a Hope, unless it be very sleepy, if it be a lively and a quick Hope, it must be the spring of a Christians joy and glory, in comparison of which He will contemn all the Riches, all the Honours, all the Pleasures of this world as dross and dung.
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yet we may take this note from the Psalmist (Psal. 125.) that those who are said to return with joy had a Time of going on their Way weeping and bearing good seed;
yet we may take this note from the Psalmist (Psalm 125.) that those who Are said to return with joy had a Time of going on their Way weeping and bearing good seed;
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She must be arrayed in Fine linnen and this Fine linnen is the Righteousnesse of the Saints, Revel. 19. We must know that Christians are to bee arrayed not only with the Righteousnesse of Saints inherent. We may learn from St Paul 1 Cor. 9. That those who obtain this Crown of Glory in Heaven are temperate in all things, and prepare themselves before hand,
She must be arrayed in Fine linen and this Fine linen is the Righteousness of the Saints, Revel. 19. We must know that Christians Are to be arrayed not only with the Righteousness of Saints inherent. We may Learn from Saint Paul 1 Cor. 9. That those who obtain this Crown of Glory in Heaven Are temperate in all things, and prepare themselves before hand,
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So the Christians Hope of the Resurrection of the Body and everlasting life in Heaven is the greatest encouragement to the Excercise of Religion and vertue.
So the Christians Hope of the Resurrection of the Body and everlasting life in Heaven is the greatest encouragement to the Exercise of Religion and virtue.
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Secondly, that the world had reason to receive, and we have reason still to continue the belief of the doctrine of our Savior delivered us in this Article.
Secondly, that the world had reason to receive, and we have reason still to continue the belief of the Doctrine of our Saviour Delivered us in this Article.
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How many vicious livers are there, who have escaped correction from all Mortall Men? and how many poor vertuous persons have there been, who for their generall practice of vertue and patience in Honesty and upright dealing have received nothing but Envy, Reprocah, Despite and Oppression in this life? and therefore we argue now,
How many vicious livers Are there, who have escaped correction from all Mortal Men? and how many poor virtuous Persons have there been, who for their general practice of virtue and patience in Honesty and upright dealing have received nothing but Envy, Reprocah, Despite and Oppression in this life? and Therefore we argue now,
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as they did anciently, that there is wanting that Order and providence in the Government of the Rationall world, that is visible in all things of lesser moment,
as they did anciently, that there is wanting that Order and providence in the Government of the Rational world, that is visible in all things of lesser moment,
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Secondly, another thing that we have received from Arguments of naturall and Human Reason is the doctrine of the Immortality of our Souls. And since the Soul according to the Platonique and Peripateticall, and all other Philosophy, is the great constituent Principle of our Being and Individuation, if that bee granted to bee immortall, it must bee granted that the greatest and most considerable part of every Individuall Man is immortall,
Secondly, Another thing that we have received from Arguments of natural and Human Reason is the Doctrine of the Immortality of our Souls. And since the Soul according to the Platonic and Peripatetical, and all other Philosophy, is the great constituent Principle of our Being and Individuation, if that be granted to be immortal, it must be granted that the greatest and most considerable part of every Individu Man is immortal,
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It is most true, that the Author of the Leviathan affirmeth that Men, before the time of our Savior, were generally possess't of an Opinion, that the souls of Men were substances distinct from their Bodies,
It is most true, that the Author of the Leviathan Affirmeth that Men, before the time of our Saviour, were generally possessed of an Opinion, that the Souls of Men were substances distinct from their Bodies,
But it is as untrue, that the same Author in the same place affirmeth, That this doctrine concerning the Immortality of the Soul was an error that sprang from the Demonology of the Greeks.
But it is as untrue, that the same Author in the same place Affirmeth, That this Doctrine Concerning the Immortality of the Soul was an error that sprang from the Demonology of the Greeks.
For in truth, these doctrines were so distinct and independent one upon another, that the greatest deriders of the Greek Demonology were the greatest and most cordiall assertors of the Immortality of the Soul. Such was the famous Socrates in particular, whose principall Accusation was, That He made himself and his Scholars sport by deriding the Gods worshipp't in Greece.
For in truth, these doctrines were so distinct and independent one upon Another, that the greatest deriders of the Greek Demonology were the greatest and most cordial assertors of the Immortality of the Soul. Such was the famous Socrates in particular, whose principal Accusation was, That He made himself and his Scholars sport by deriding the God's worshipped in Greece.
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And this his crime was publickly presented upon the stage, so as to make Him odious to the People, by Aristophanes in his Witty comedy that he calls his Clouds. And yet this Socrates, who laught at their Demonology so much, had the doctrine of the Immortality of the Soul so fix't and rivetted in him, that,
And this his crime was publicly presented upon the stage, so as to make Him odious to the People, by Aristophanes in his Witty comedy that he calls his Clouds. And yet this Socrates, who laughed At their Demonology so much, had the Doctrine of the Immortality of the Soul so fixed and riveted in him, that,
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but upon good Arguments taken from the Nature and Operations of the Soul it self, may bee seen in Plato's Phaedrus, and his Phaedo, and in Plotinus, and in Cicero and other Philosophers.
but upon good Arguments taken from the Nature and Operations of the Soul it self, may be seen in Plato's Phaedrus, and his Phaedo, and in Plotinus, and in Cicero and other Philosophers.
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And to put this out of doubt, I shall give you a Tast of their arguments out of Cicero, which (for the Reputation of ancient learning, let me speak it) I think are strong enough to break the Opposition of our modern Wits,
And to put this out of doubt, I shall give you a Taste of their Arguments out of Cicero, which (for the Reputation of ancient learning, let me speak it) I think Are strong enough to break the Opposition of our modern Wits,
His enim Naturis nihil inest quod Vim Memoriae, mentis, cogitationis habeat, There is nothing in any of these Elements that is capable of doing those things that are ordinarily performed by the memory, the understanding and thoughts of Men.
His enim Naturis nihil Inset quod Vim Memoriae, mentis, cogitationis habeat, There is nothing in any of these Elements that is capable of doing those things that Are ordinarily performed by the memory, the understanding and thoughts of Men.
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Let therefore Mr Hobbes, or any other of our new Wits, shew how an Elementary Body or any part of it, that is in perpetuall Flux, should retain the memory of things done long since, it may be sixty or seventy yeares ago.
Let Therefore Mr Hobbes, or any other of our new Wits, show how an Elementary Body or any part of it, that is in perpetual Flux, should retain the memory of things done long since, it may be sixty or seventy Years ago.
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as the Body of Man that never continues the same for one day can retain those infinite impressions, that every Man remembers without alteration or difference;
as the Body of Man that never continues the same for one day can retain those infinite impressions, that every Man remembers without alteration or difference;
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when this Body and all its Elementary parts (wherein these memoires are supposed to inhere) is in so perpetuall a Flux, that they never are the same entirely for the least time that is considerable.
when this Body and all its Elementary parts (wherein these memoirs Are supposed to inhere) is in so perpetual a Flux, that they never Are the same entirely for the least time that is considerable.
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Seeing therefore the Elementary parts of our Bodies are allwaies flying of and never continue fixt, our ancient men of learning such as Pythagoras, Heraclitus, Socrates and Plato and Cicero and the Arabique and other Philosophers after them, argued, that not the fluxile part of this transient Body,
Seeing Therefore the Elementary parts of our Bodies Are always flying of and never continue fixed, our ancient men of learning such as Pythagoras, Heraclitus, Socrates and Plato and Cicero and the Arabic and other Philosophers After them, argued, that not the fluxile part of this Transient Body,
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And if the Acts of memory which is Tullye's first instance cannot be performed by Elementary Bodies alone, much lesse can those curious and intricate Acts of Reason and discourse, by which a man not only remembers single propositions,
And if the Acts of memory which is Tullye's First instance cannot be performed by Elementary Bodies alone, much less can those curious and intricate Acts of Reason and discourse, by which a man not only remembers single propositions,
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and therefore Cicero concludeth, as the learned did before, and the learned have done ever since, that there is an extraordinary singular and divine being within us, somewhat above our commun and Elementary Natures, that is able to performe these Acts.
and Therefore Cicero Concludeth, as the learned did before, and the learned have done ever since, that there is an extraordinary singular and divine being within us, somewhat above our Common and Elementary Nature's, that is able to perform these Acts.
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For suppose we grant, (to comply with the latest and best of them) that there are all those chambers in the Brain, that he there most ingeniously delineateth.
For suppose we grant, (to comply with the latest and best of them) that there Are all those chambers in the Brain, that he there most ingeniously delineateth.
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Glaze those chambers with all variety of Dioptrick Glasses that shall bee usefull to the Operations designed, Let the Nerves serve as so many Tubes to carry in the Images of all sensible Objects, Let those images passe through the Corpus striatum, and let that, whatsoever be objected concerning its incapacity to that purpose serve insteed of an Objective Glasse.
Glaze those chambers with all variety of Dioptric Glasses that shall be useful to the Operations designed, Let the Nerves serve as so many Tubes to carry in the Images of all sensible Objects, Let those Images pass through the Corpus striatum, and let that, whatsoever be objected Concerning its incapacity to that purpose serve instead of an Objective Glass.
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For it is still unresolved how Light or Fire or Air or any Elementary Body, which appear to us in all other cases to be dead and insensible Beings, can within the Brain be so much advanced as to be quite other things and execute such high and noble Offices of sensation, conception and giving judgment concerning those Representations:
For it is still unresolved how Light or Fire or Air or any Elementary Body, which appear to us in all other cases to be dead and insensible Beings, can within the Brain be so much advanced as to be quite other things and execute such high and noble Offices of sensation, conception and giving judgement Concerning those Representations:
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And suppose further we grant that the figures represented upon the Corpus Callosum may by some secret undulations be cast into the folds of the Brain, and that in these folds Memory and reminiscence is performed.
And suppose further we grant that the figures represented upon the Corpus Callosum may by Some secret undulations be cast into the folds of the Brain, and that in these folds Memory and reminiscence is performed.
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Secondly, it neither is, nor do I ever expect to see it, explained, how within those Folds Light or Air or Fire or any Elementary Body should be able to Remember or Recollect, when neither Fire nor Air nor Light, in any other place ever appear'd to have any Faculties in any particulars like those mention'd.
Secondly, it neither is, nor do I ever expect to see it, explained, how within those Folds Light or Air or Fire or any Elementary Body should be able to remember or Recollect, when neither Fire nor Air nor Light, in any other place ever appeared to have any Faculties in any particulars like those mentioned.
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and own with Socrates our imperfect knowledge, than that such Operations as are performed by the Minds of Men should be the product of Elementary matter only.
and own with Socrates our imperfect knowledge, than that such Operations as Are performed by the Minds of Men should be the product of Elementary matter only.
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For surely our modern Materialists, who are the Philosophers in Fashion, have been so far from shewing how the Operations of the Souls of Men may be performed by such matter, that they have not given any sufficient satisfaction,
For surely our modern Materialists, who Are the Philosophers in Fashion, have been so Far from showing how the Operations of the Souls of Men may be performed by such matter, that they have not given any sufficient satisfaction,
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But enough hath been said to make it evident beyond all contradiction, That the doctrine of the Souls Immortality was not built upon the Daemonology of the Greeks,
But enough hath been said to make it evident beyond all contradiction, That the Doctrine of the Souls Immortality was not built upon the Demonology of the Greeks,
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And Mr Hobbes should do well to answer those Reasons and to shew the credibility of his own Hypothesis, seeing He hath exceeded the Atheisme not only of the ancient hereticks in Philosophy,
And Mr Hobbes should do well to answer those Reasons and to show the credibility of his own Hypothesis, seeing He hath exceeded the Atheism not only of the ancient Heretics in Philosophy,
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but a Modus Entis at best, a kind of Motion of some parts of an Organized Body, somewhat like that Harmony of parts to which some compared the soul anciently,
but a Modus Entis At best, a kind of Motion of Some parts of an Organized Body, somewhat like that Harmony of parts to which Some compared the soul anciently,
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and stand confuted for their pains by Plato and other Philosophers. And as if it had been a small matter to corrupt Philosophy, he hath done worse and hath shew'd his endeavor to abuse Divinity also:
and stand confuted for their pains by Plato and other Philosophers. And as if it had been a small matter to corrupt Philosophy, he hath done Worse and hath showed his endeavour to abuse Divinity also:
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when he levells the sense of Scripture to that of his own Philosophy, and when he telleth us that the Soul in our Saviors words doth not signify any such distinct and immortall substance as the erroneous world believes it to bee,
when he levels the sense of Scripture to that of his own Philosophy, and when he Telleth us that the Soul in our Saviors words does not signify any such distinct and immortal substance as the erroneous world believes it to be,
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If there be no such thing as Spirit, or incorporeall substance, that may informe us if the Soul so much spoken of be nothing but a Modus Entis, the motion or harmony of the Body, it was neither safe,
If there be no such thing as Spirit, or incorporeal substance, that may inform us if the Soul so much spoken of be nothing but a Modus Entis, the motion or harmony of the Body, it was neither safe,
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or motions of it also, and consequently must bee able to destroy the Soul too. As he who breaks the Lute must needs spoil all its Musick for ever after.
or motions of it also, and consequently must be able to destroy the Soul too. As he who breaks the Lute must needs spoil all its Music for ever After.
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so likewise when his Body was upon the crosse and lay under the cruelty of his deadly Enemies, he commended his Soul to God as that which was above their reach.
so likewise when his Body was upon the cross and lay under the cruelty of his deadly Enemies, he commended his Soul to God as that which was above their reach.
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The like did his first Martyr St Stephen, and all his holy Martyrs, and all good Christians ever since have at their Deaths commended their souls to God,
The like did his First Martyr Saint Stephen, and all his holy Martyrs, and all good Christians ever since have At their Death's commended their Souls to God,
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And yet this doctrine concerning the Independence, Immateriality and Immortality of the Soul, was, as I have shewed, no peculiar doctrine of Christianity,
And yet this Doctrine Concerning the Independence, Immateriality and Immortality of the Soul, was, as I have showed, no peculiar Doctrine of Christianity,
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and the Gospell ownes it as true and well confirmed, and addes to it (that which the Jewes believed also,) the Doctrine concerning the Resurrection of the Body.
and the Gospel owns it as true and well confirmed, and adds to it (that which the Jews believed also,) the Doctrine Concerning the Resurrection of the Body.
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I shall shew you the Reasons of the Christian faith in this very particular, as they were anciently represented by St Gregory Nyssene, and that with very little alteration of my own.
I shall show you the Reasons of the Christian faith in this very particular, as they were anciently represented by Saint Gregory Nyssene, and that with very little alteration of my own.
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and thereupon fall into utter Desolation, or that the Calamity should fall so greivously upon childbearing Women, that this should be taken up as a Proverb, Blessed are the barren that never bare,
and thereupon fallen into utter Desolation, or that the Calamity should fallen so grievously upon childbearing Women, that this should be taken up as a Proverb, Blessed Are the barren that never bore,
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as wee read in Josephus, an honorable Woman was found eating her own child, and surely then if ever was a time for the daughters of Jerusalem to weep and to use that saying, Blessed are the barren that never bare.
as we read in Josephus, an honourable Woman was found eating her own child, and surely then if ever was a time for the daughters of Jerusalem to weep and to use that saying, Blessed Are the barren that never bore.
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It is also observed by some that as to the manner of that utter desolation of the Temple our Savior foretold it even to the most minute Circumstances,
It is also observed by Some that as to the manner of that utter desolation of the Temple our Saviour foretold it even to the most minute circumstances,
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as that in the ruin of it, there should not one stone be left upon another that should not be thrown down and pluck't asunder, as the Originall word signifies.
as that in the ruin of it, there should not one stone be left upon Another that should not be thrown down and plucked asunder, as the Original word signifies.
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and yet neither the Emperour Titus, as abundantly appeares in the history of Josephus, had originally any designe to Ruine Jerusalem, nor any other Roman any respect to,
and yet neither the Emperor Titus, as abundantly appears in the history of Josephus, had originally any Design to Ruin Jerusalem, nor any other Roman any respect to,
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Now (as the Father, whose Discourse I follow, well observeth) when all the predictions and many others of different kinds were strangely fullfill'd in the Eyes of the World.
Now (as the Father, whose Discourse I follow, well observeth) when all the predictions and many Others of different Kinds were strangely Fulfilled in the Eyes of the World.
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especially of his principall and fundamentall ones among which none was more considerable than this, That an eternall Happinesse both of Body and Soul was to bee obteined by Faith and Obedience to the Gospell.
especially of his principal and fundamental ones among which none was more considerable than this, That an Eternal Happiness both of Body and Soul was to be obtained by Faith and obedience to the Gospel.
That our Savior was able to raise the dead, and to performe all that he had promised he proved by his doing many miracles, great and wonderfull, confessedly exceeding all human power. He healed the sick dayly:
That our Saviour was able to raise the dead, and to perform all that he had promised he proved by his doing many Miracles, great and wonderful, confessedly exceeding all human power. He healed the sick daily:
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So when Jairus came to him for his daughter, Mark 5. He suffered himself to be staid in healing the Woman that had the Issue of blood, till newes was brought that the daughter was dead, and so now in such a case, that nothing but the Resurrection of the dead could cure her,
So when Jairus Come to him for his daughter, Mark 5. He suffered himself to be stayed in healing the Woman that had the Issue of blood, till news was brought that the daughter was dead, and so now in such a case, that nothing but the Resurrection of the dead could cure her,
but to cure all us of our Infidelity, and to have the Opportunity of working a Miracle, that must needs convince those incredulous persons, of whom he there spake, that except they saw signes and wonders they would not believe.
but to cure all us of our Infidelity, and to have the Opportunity of working a Miracle, that must needs convince those incredulous Persons, of whom he there spoke, that except they saw Signs and wonders they would not believe.
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She loved him when alive, and when dead (as that Father whom I follow conjectures,) she embraced and hovered over his Corps and kept it to mourn over it as long as it could be kept.
She loved him when alive, and when dead (as that Father whom I follow Conjectures,) she embraced and hovered over his Corpse and kept it to mourn over it as long as it could be kept.
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He thought it then a fit time to comply with the commun pitty, and therefore he met the Widdow in her Tears, he had compassion on her. He said unto her, Weep not, he touched the Beer and he spake those powerfull Words, NONLATINALPHABET, young man arise, and he that was dead sate up,
He Thought it then a fit time to comply with the Common pity, and Therefore he met the Widow in her Tears, he had compassion on her. He said unto her, Weep not, he touched the Beer and he spoke those powerful Words,, young man arise, and he that was dead sat up,
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A greater miracle intended also to confirme the same Truth was that of Lazarus. A work so great that the same Father taketh notice, that our Lord led his Disciples to Galilee on purpose that they might see it,
A greater miracle intended also to confirm the same Truth was that of Lazarus. A work so great that the same Father Takes notice, that our Lord led his Disciples to Galilee on purpose that they might see it,
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and by it be instructed in the Mystery of the Resurrection. It is recorded by St John that when Jesus heard that Lazarus was sick, He abode still two dayes in the place where he was:
and by it be instructed in the Mystery of the Resurrection. It is recorded by Saint John that when jesus herd that Lazarus was sick, He Abided still two days in the place where he was:
But when he was departed, our Lord spake thus to his Disciples, Lazarus is dead, and I am glad for your sakes, that I was not there that you may believe;
But when he was departed, our Lord spoke thus to his Disciples, Lazarus is dead, and I am glad for your sakes, that I was not there that you may believe;
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Martha opposeth it, alledging that certainly now the Corps lay in stench and putrefaction, and by reason of that it was not to bee endured that Christ should come neer the Tombe:
Martha Opposeth it, alleging that Certainly now the Corpse lay in stench and putrefaction, and by reason of that it was not to be endured that christ should come near the Tomb:
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And he that was dead came forth bound hand and foot with his grave cloathes, &c. This was a great Demonstration that the power of giving a Resurrection to our putrified Bodies lay in Him,
And he that was dead Come forth bound hand and foot with his grave clothes, etc. This was a great Demonstration that the power of giving a Resurrection to our Putrified Bodies lay in Him,
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and this our Savior was aware of, you will, saith he, surely say unto me this Proverb, Physitian heal thy self, Luke 4.23. Thou that raisest others raise thy self also:
and this our Saviour was aware of, you will, Says he, surely say unto me this Proverb, physician heal thy self, Lycia 4.23. Thou that raisest Others raise thy self also:
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Wee will destroy this Temple of your Body and if, (as you say) you can raise that in three daies, we will desire no further Argument, we will not any longer be diffident,
we will destroy this Temple of your Body and if, (as you say) you can raise that in three days, we will desire no further Argument, we will not any longer be diffident,
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This last Miracle convinc'd the most incredulous, even cautious and diffident St Thomas. When he saw with his Eyes, that his Lord was risen indeed, the same Lord that he had before seen crucified, dead and buried,
This last Miracle convinced the most incredulous, even cautious and diffident Saint Thomas. When he saw with his Eyes, that his Lord was risen indeed, the same Lord that he had before seen Crucified, dead and buried,
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Let no man therefore after all these Miracles, especially this last and greatest of Christs raising up himself, doubt of the power of our Lord or of his faithfullnesse in raising of us all.
Let no man Therefore After all these Miracles, especially this last and greatest of Christ raising up himself, doubt of the power of our Lord or of his faithfulness in raising of us all.
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So St Paul expostulates, if Christ be raised from the dead, how say some among you that there is no resurrection of the dead? He spake to Jairus his daughter but a word or two, Talitha Cumi, and she arose from the dead;
So Saint Paul expostulates, if christ be raised from the dead, how say Some among you that there is no resurrection of the dead? He spoke to Jairus his daughter but a word or two, Talitha Cumi, and she arose from the dead;
and when that time shall be fully come, the knowledge of which God hath reserved to himself, then the Lord Christ shall descend from Heaven with a shout,
and when that time shall be Fully come, the knowledge of which God hath reserved to himself, then the Lord christ shall descend from Heaven with a shout,
and our dissolved Bodies in particular, into those severall places and stations that God hath appointed them to fill, in the state of the Resurrection.
and our dissolved Bodies in particular, into those several places and stations that God hath appointed them to fill, in the state of the Resurrection.
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and is it not more easy to raise Bodies out of those remainders, than out of stones to raise children to Abraham? And what if the same materiall fragments are not necessary to make us the same Men? We have not the same materiall particles in our Bodies that we had twenty years ago;
and is it not more easy to raise Bodies out of those remainders, than out of stones to raise children to Abraham? And what if the same material fragments Are not necessary to make us the same Men? We have not the same material particles in our Bodies that we had twenty Years ago;
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But if those parts or a great number of the same parts be necessary, It is most true that St Gregory Nyssene observeth, that every part of every Body will still be within the Empire of God.
But if those parts or a great number of the same parts be necessary, It is most true that Saint Gregory Nyssene observeth, that every part of every Body will still be within the Empire of God.
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Fury or Malice cannot so dissipate them nor Ravin so devour them, but that every part of every Body will still be within the Compasse of the World, and God can as easily dispose those parts to their right owners,
Fury or Malice cannot so dissipate them nor Ravine so devour them, but that every part of every Body will still be within the Compass of the World, and God can as Easily dispose those parts to their right owners,
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as a commun herdsman, who keeps all the beasts of a Lordship in one herd, can when he pleaseth distinguish them and send them to their particular masters and owners.
as a Common herdsman, who keeps all the beasts of a Lordship in one heard, can when he Pleases distinguish them and send them to their particular Masters and owners.
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but most probably by recollecting all or some of the same particles, and uniting them and marrying them again in the Bonds of an eternall wedlock to the same individuall Soul and to the same identicall and numericall faculties of Sensation, Phancy, Memory, Reason and the rest that we now enjoy.
but most probably by recollecting all or Some of the same particles, and uniting them and marrying them again in the Bonds of an Eternal wedlock to the same Individu Soul and to the same Identical and numerical faculties of Sensation, Fancy, Memory, Reason and the rest that we now enjoy.
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Upon these grounds we receive the Gospell of our Lord, and having such promises of God, we believe with St Paul that the committing of our Bodies to the Grave is but the Solemne preparation for our future Crop and Harvest, which God shall raise up unto us in that great day.
Upon these grounds we receive the Gospel of our Lord, and having such promises of God, we believe with Saint Paul that the committing of our Bodies to the Grave is but the Solemn preparation for our future Crop and Harvest, which God shall raise up unto us in that great day.
So saith St Paul, the Body is sowen in corruption, It is raised in incorruption, It is sowen in Dishonor, It is raised in Glory, It is sowen in Weaknesse, It is raised in power, It is sowen a naturall Body, It is raised a spirituall Body.
So Says Saint Paul, the Body is sown in corruption, It is raised in incorruption, It is sown in Dishonour, It is raised in Glory, It is sown in Weakness, It is raised in power, It is sown a natural Body, It is raised a spiritual Body.
If you desire to bee satisfied how the doctrine of the Resurrection stood in the Opinions of the Jews and Heathen. Wee find first that among the Jewes, the majority and indeed the best and learnedest sects received it;
If you desire to be satisfied how the Doctrine of the Resurrection stood in the Opinions of the jews and Heathen. we find First that among the Jews, the majority and indeed the best and Learnedest Sects received it;
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and so did the Pharisees in particular. For which they cited Daniell 12.2. and Job. 19.25, 26. but more especially against the Sadduces (who receive only the books of Moses) they alledge that promise to Abraham, Isaak and Jacob. Exod. 6.4. concerning their Enjoyment of the Land of Canaan, which because they enjoyed not in their lives past, It was argued that there must be a Resurrection, that the promise of God may yet be fullfilled unto them.
and so did the Pharisees in particular. For which they cited Daniell 12.2. and Job. 19.25, 26. but more especially against the Sadducees (who receive only the books of Moses) they allege that promise to Abraham, Isaac and Jacob. Exod 6.4. Concerning their Enjoyment of the Land of Canaan, which Because they enjoyed not in their lives past, It was argued that there must be a Resurrection, that the promise of God may yet be Fulfilled unto them.
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And against the same Sadduces, who denied the being of Spirits and the Resurrection, our Savior useth a like argument, Matt. 22.31. which because to some it appeareth dark, I shall a little open it unto you. The Argument stands thus.
And against the same Sadducees, who denied thee being of Spirits and the Resurrection, our Saviour uses a like argument, Matt. 22.31. which Because to Some it appears dark, I shall a little open it unto you. The Argument Stands thus.
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To which our Savior assumes, God is not the God of the dead but of the living, that is, God is not, cannot in a just sense bee said to bee God of the dead, who are so dead that they shall never live again,
To which our Saviour assumes, God is not the God of the dead but of the living, that is, God is not, cannot in a just sense be said to be God of the dead, who Are so dead that they shall never live again,
yet as clear as any that could be deduced from the books of Moses, which was the only Scripture acknowledged by the Sadduces against whom our Savior there disputed.
yet as clear as any that could be deduced from the books of Moses, which was the only Scripture acknowledged by the Sadducees against whom our Saviour there disputed.
Some Hebrew Rabbins, though Enemies to Christ, yet favor both this his doctrine, and his particular Exposition of this Text. (so Aben Esra ) For they take these words I am the God of Abraham, &c. to contain a promise that referreth to the Resurrection. Grotius observeth that these are words by which God expresseth the Covenant of his greatest Grace and kindnesse,
some Hebrew Rabbis, though Enemies to christ, yet favour both this his Doctrine, and his particular Exposition of this Text. (so Ben Ezra) For they take these words I am the God of Abraham, etc. to contain a promise that Refers to the Resurrection. Grotius observeth that these Are words by which God Expresses the Covenant of his greatest Grace and kindness,
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And therefore, if he will shew to Abraham, Isaak and Iacob any excellent and particular favor (which seems to be intimated in the phrase of being their God ) this must be shewed in another life,
And Therefore, if he will show to Abraham, Isaac and Iacob any excellent and particular favour (which seems to be intimated in the phrase of being their God) this must be showed in Another life,
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And the Author to the Hebrews interpreteth this phrase just as our Savior doth that Abraham and the Patriarchs by vertue of this promise expected a better Country, that is, an heavenly.
And the Author to the Hebrews interpreteth this phrase just as our Saviour does that Abraham and the Patriarchs by virtue of this promise expected a better Country, that is, an heavenly.
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And he affirmeth that God is not ashamed to be called their God upon this very account, because he hath prepared them a Citty, intimating that his preparing for his people a Citty in Heaven, a heavenly Jerusalem, is the very thing that giveth Him a title to be called their God.
And he Affirmeth that God is not ashamed to be called their God upon this very account, Because he hath prepared them a city, intimating that his preparing for his people a city in Heaven, a heavenly Jerusalem, is the very thing that gives Him a title to be called their God.
Now the soul, as is above affirmed, being alwaies immortall, and this promise being made concerning the beatifying of their Bodyes and rendring them glorious in Heaven;
Now the soul, as is above affirmed, being always immortal, and this promise being made Concerning the beatifying of their Bodies and rendering them glorious in Heaven;
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in both respects, first in respect of what they alwaies enjoy in their Souls, and secondly in respect of the certainty of Gods promise concerning the Resurrection of their Bodyes, Abraham, Isaak and Iacob are look't upon as being even now alive.
in both respects, First in respect of what they always enjoy in their Souls, and secondly in respect of the certainty of God's promise Concerning the Resurrection of their Bodies, Abraham, Isaac and Iacob Are looked upon as being even now alive.
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Nay if God be indeed faithfull and just, he will be a God to whole Abraham, Body and Soul. Wee see (while it is in conjuncture) the Soul loves the Body and would not willingly be parted from it;
Nay if God be indeed faithful and just, he will be a God to Whole Abraham, Body and Soul. we see (while it is in conjuncture) the Soul loves the Body and would not willingly be parted from it;
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And it is all the Equity in the world, that since the Bodies of Gods servants suffer much in Obedience to the Soul and Spirit, they should bee partakers of Glory with the Soul and Spirit.
And it is all the Equity in the world, that since the Bodies of God's Servants suffer much in obedience to the Soul and Spirit, they should be partakers of Glory with the Soul and Spirit.
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As to the Opinions of wise and rationall Men among the Heathen, we find, as I shewed before, that they perfectly agree with ours concerning the soul of Man, I cannot say as much in that other point concerning the Resurrection of the Body,
As to the Opinions of wise and rational Men among the Heathen, we find, as I showed before, that they perfectly agree with ours Concerning the soul of Man, I cannot say as much in that other point Concerning the Resurrection of the Body,
For this we have the Authorities of St Augustine and St Gregory Nyssene. Gregory Nyssene telleth us, that even the Opinion of the Pythagoricall Transmigration hath a notion in it not very different from ours of the Resurrection.
For this we have the Authorities of Saint Augustine and Saint Gregory Nyssene. Gregory Nyssene Telleth us, that even the Opinion of the Pythagorical Transmigration hath a notion in it not very different from ours of the Resurrection.
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Both hold that the same Soul may after its departure from the Body abide and informe some Elementary Body, only our Doctrine is, That the Soul shall abide and again informe the same Elementary Body.
Both hold that the same Soul may After its departure from the Body abide and inform Some Elementary Body, only our Doctrine is, That the Soul shall abide and again inform the same Elementary Body.
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St Augustine telleth us, that there were a sect of Philosophers called the Genethliaci, mention'd by Varro, who were of Opinion, that after certain periods of Time the same Soul and the same Body should be again reunited:
Saint Augustine Telleth us, that there were a sect of Philosophers called the Genethliaci, mentioned by Varro, who were of Opinion, that After certain periods of Time the same Soul and the same Body should be again Reunited:
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and comparing the Opinions of Plato and Porphyry, he reports Plato's Opinion to be thus, Animas sine corporibus in aeternum esse non posse, That our Souls will not endure to live eternally in disunion from our Bodies.
and comparing the Opinions of Plato and Porphyry, he reports Plato's Opinion to be thus, Animas sine corporibus in aeternum esse non posse, That our Souls will not endure to live eternally in disunion from our Bodies.
Nay if they were both united they would make up perfectly the Christian doctrine, and that if Porphyry had lent his Opinion to Plato, and Plato his to Porphyry, they both had been united to the Truth of the Gospell in this particular, which is, that our Souls in the End shall return to such Bodies in which they shall happily and immortally continue.
Nay if they were both united they would make up perfectly the Christian Doctrine, and that if Porphyry had lent his Opinion to Plato, and Plato his to Porphyry, they both had been united to the Truth of the Gospel in this particular, which is, that our Souls in the End shall return to such Bodies in which they shall happily and immortally continue.
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and let Plato say with Porphyry, that they shall not return to evill Bodies, and then the conclusion must be, that our Souls shall return to such Bodies in which they shall suffer no evills;
and let Plato say with Porphyry, that they shall not return to evil Bodies, and then the conclusion must be, that our Souls shall return to such Bodies in which they shall suffer no evils;
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But, my Brethren, we have diverse reasons to believe both the Immortality of the Soul and the Resurrection of the Body, which those Philosophers wanted.
But, my Brothers, we have diverse Reasons to believe both the Immortality of the Soul and the Resurrection of the Body, which those Philosophers wanted.
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Our life is sometimes compared to a Warfare, and then this Hope of salvation is said to be our Helmet, 1 Thess. 5.8. which is, as all know, a most necessary piece of Armor, and the defence of the most Principall part.
Our life is sometime compared to a Warfare, and then this Hope of salvation is said to be our Helmet, 1 Thess 5.8. which is, as all know, a most necessary piece of Armour, and the defence of the most Principal part.
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For if we are becalm'd in the midst of the Ocean of these worldly affaires, Hope is the Wind that must fill our sails. And this NONLATINALPHABET, full Gale of this Hope will safely and in due time bring us to our desired Haven, Heb. 6.11.
For if we Are becalmed in the midst of the Ocean of these worldly affairs, Hope is the Wind that must fill our sails. And this, full Gale of this Hope will safely and in due time bring us to our desired Haven, Hebrew 6.11.
But if on the contrary by reason of our own lightnesse and Vanity we are ready to be tossed to and fro with every Wave of Temptation, This Hope of Heaven serves us for another Use.
But if on the contrary by reason of our own lightness and Vanity we Are ready to be tossed to and from with every Wave of Temptation, This Hope of Heaven serves us for Another Use.
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But if Christians were without this Hope and all their Expectations were confined to this life only, St Paul affirmeth, that they were of all Men the most miserable, 1 Cor. 15.19.
But if Christians were without this Hope and all their Expectations were confined to this life only, Saint Paul Affirmeth, that they were of all Men the most miserable, 1 Cor. 15.19.
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but our Hope is the foundation of this our joy. We rejoice, saith St Paul, in the Hope of the Glory of God, Rom. 5.2. We have love, that is a great and a cordiall Christian Vertue, a Vertue amiable to God and usefull to Men.
but our Hope is the Foundation of this our joy. We rejoice, Says Saint Paul, in the Hope of the Glory of God, Rom. 5.2. We have love, that is a great and a cordial Christian Virtue, a Virtue amiable to God and useful to Men.
Every good Christian hath a tree of life that springeth up within him, the Root of which is Faith, the Stemme Hope, the Branches Love, and the Fruit good Works. He therefore that goes about to take away Hope goes about to ruin the inner Man by cutting off the Tree at the very Stemme.
Every good Christian hath a tree of life that springs up within him, the Root of which is Faith, the Stem Hope, the Branches Love, and the Fruit good Works. He Therefore that Goes about to take away Hope Goes about to ruin the inner Man by cutting off the Tree At the very Stem.
There is an Error crept in Christendome in Opposition to the Excercise of this great Vertue, which I think sprang originally from the unnaturall and forced Rhodomontades of the proud Stoick, who (as I shall shew when I compare their Ends in Philosophy with ours in Religion) vapor'd in a Wisedome that was errant folly,
There is an Error crept in Christendom in Opposition to the Exercise of this great Virtue, which I think sprang originally from the unnatural and forced Rhodomontades of the proud Stoic, who (as I shall show when I compare their Ends in Philosophy with ours in Religion) vapoured in a Wisdom that was errant folly,
From the Stoicks it pass't into the Contemplatives or perfectionists in the Church of Rome; and from these down to our Antinomians or Brethren of the Family of Love. This is the genealogy of their Error; and their Error this:
From the Stoics it passed into the Contemplatives or perfectionists in the Church of Room; and from these down to our Antinomians or Brothers of the Family of Love. This is the genealogy of their Error; and their Error this:
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They would have no Christian act from any Principles either of Hope or Fear. They think it below them to cast so much as an Eye to Heaven, they would have us to go to Sea without a Wind, and to war without a Helmet. They would have the poor professor of Religion go on his way weeping and bearing good seed, without hoping for a harvest,
They would have no Christian act from any Principles either of Hope or fear. They think it below them to cast so much as an Eye to Heaven, they would have us to go to Sea without a Wind, and to war without a Helmet. They would have the poor professor of Religion go on his Way weeping and bearing good seed, without hoping for a harvest,
Was this joy set before Him, and may it not be set before us also? It hath been the care and wisdome of God to draw us to himself by the proposall of great Rewards:
Was this joy Set before Him, and may it not be Set before us also? It hath been the care and Wisdom of God to draw us to himself by the proposal of great Rewards:
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as in favor to our own conceits to break his Bonds in sunder, and cast his cords from us? We have his warrant and order not to cast away our Confidence, we have his commad to gird up the loins of our Minds, to be sober and hope to the End. And where we have our commands and directions from the Oracles of God, with what pretence can we scruple whether it be lawfull to Obey? Is not his word a sufficient Warrant for our practice? He is so loving a Father that he will not offer his children a stone for Bread,
as in favour to our own conceits to break his Bonds in sunder, and cast his cords from us? We have his warrant and order not to cast away our Confidence, we have his command to gird up the loins of our Minds, to be Sobrium and hope to the End. And where we have our commands and directions from the Oracles of God, with what pretence can we scruple whither it be lawful to Obey? Is not his word a sufficient Warrant for our practice? He is so loving a Father that he will not offer his children a stone for Bred,
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nor a Scorpion for an Egge. Why then should we be so presumptuous as to sever those things by Niceties and speculative distinctions, which God hath conjoyned and which the son of God whilest he lived upon Earth hath by his practice and Example commended to us.
nor a Scorpion for an Egg. Why then should we be so presumptuous as to sever those things by Niceties and speculative Distinctions, which God hath conjoined and which the son of God whilst he lived upon Earth hath by his practice and Exampl commended to us.
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What then? shall we not therefore use that Vertue which is so necessary for us while we are upon Earth? And how do they know that there shall be no use of Hope in Heaven? Learned and studied Men are of another Opinion,
What then? shall we not Therefore use that Virtue which is so necessary for us while we Are upon Earth? And how do they know that there shall be no use of Hope in Heaven? Learned and studied Men Are of Another Opinion,
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namely, that the perfected Saints and Angels ever love God, because they have an assured Hope that they shall ever be continued in that Station of serving and praising God in Glory.
namely, that the perfected Saints and Angels ever love God, Because they have an assured Hope that they shall ever be continued in that Station of serving and praising God in Glory.
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and what they cannot infinitely at once enjoy, why may they not hope for in continuance? Surely could they want of this Hope or this assurance, their love in the same measure would want of its perfection.
and what they cannot infinitely At once enjoy, why may they not hope for in Continuance? Surely could they want of this Hope or this assurance, their love in the same measure would want of its perfection.
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But besides this, from the usefullnesse of it I have another argument which may move you to continue and cherish your hope, and that is from the Reward that God hath annexed unto it in the world to come.
But beside this, from the usefullnesse of it I have Another argument which may move you to continue and cherish your hope, and that is from the Reward that God hath annexed unto it in the world to come.
It is (as all other Christian vertues are) the gift of God. And this is ever the way of Gods infinite goodnesse, He appointeth those things that are most excellent and usefull to our Advantage,
It is (as all other Christian Virtues Are) the gift of God. And this is ever the Way of God's infinite Goodness, He appoints those things that Are most excellent and useful to our Advantage,
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Another use, that we must not forget to make, is this, That we in the whole course of our lives give thanks giveing, worship and Adoration to God, who hath bestowed upon us immortall Souls, and so put a difference between us and the beasts that perish;
another use, that we must not forget to make, is this, That we in the Whole course of our lives give thanks giving, worship and Adoration to God, who hath bestowed upon us immortal Souls, and so put a difference between us and the beasts that perish;
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and so also in respect of the glorious Resurrection which he hath promised to our Bodies, we ought according to the style of St Peter, blesse God even the father of our Lord Jesus Christ, who hath begotten us to a lively Hope of our own Resurrection, as by other means so especially by the Resurrection of Jesus Christ from the Dead.
and so also in respect of the glorious Resurrection which he hath promised to our Bodies, we ought according to the style of Saint Peter, bless God even the father of our Lord jesus christ, who hath begotten us to a lively Hope of our own Resurrection, as by other means so especially by the Resurrection of jesus christ from the Dead.
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For it is meet and right and our bounden duty that we should in all times and in all places give thanks unto thee, O Lord, holy father, All mighty and everlasting God.
For it is meet and right and our bounden duty that we should in all times and in all places give thanks unto thee, Oh Lord, holy father, All mighty and everlasting God.
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But cheifly are we bound to praise thee for the glorious Resurrection of thy son Jesus Christ our Lord, who by his death hath destroied death and by his Rising again to life hath restored us to everlasting life.
But chiefly Are we bound to praise thee for the glorious Resurrection of thy son jesus christ our Lord, who by his death hath destroyed death and by his Rising again to life hath restored us to everlasting life.
Therefore with the Angels and Arch-angels and all the company of Heaven we laud and magnify thy glorious name, evermore praising thee and saying, Holy, Holy, Holy, Lord God of Hosts;
Therefore with the Angels and Archangels and all the company of Heaven we laud and magnify thy glorious name, evermore praising thee and saying, Holy, Holy, Holy, Lord God of Hosts;
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1 Cor. 1.20, 21, 22, 23. VVhere is the VVise? VVhere is the scribe? VVhere is the Disputer of this VVorld? Hath not God made foolish the VVisdome of this VVorld.
1 Cor. 1.20, 21, 22, 23. Where is the Wise? Where is the scribe? Where is the Disputer of this World? Hath not God made foolish the VVisdome of this World.
For the Jewes require a sign, and the Greeks seek after VVisdome: But we preach Christ crucified, unto the Jewes a stumbling-block, and unto the Greeks foolishnesse.
For the Jews require a Signen, and the Greeks seek After VVisdome: But we preach christ Crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness.
or indeed have any thing in comparison to boast of, I could not but apply to these two differences, the high and Philosophicall and the low and vulgar Wits, that saying of the Psalmist, applyed by Him to the different states of Men.
or indeed have any thing in comparison to boast of, I could not but apply to these two differences, the high and Philosophical and the low and Vulgar Wits, that saying of the Psalmist, applied by Him to the different states of Men.
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And therefore I have chosen to present you a Landscape, where you have our great Apostle represented as taking a Review of his Opponents at Athens, who were the Philosophers in generall,
And Therefore I have chosen to present you a Landscape, where you have our great Apostle represented as taking a Review of his Opponents At Athens, who were the Philosophers in general,
and of the power, strength and successe of his Gospell on the other, I conceive Him as it were venting both his Pitty and his Indignation in the words of this Text, Where is the VVise? Where is the the Scribe? Where is the Disputer of this World? hath not God made foolish the Wisdome of this World, &c. This Epistle was written to the Christians in Achaia. Corinth, as all know, was the Metropolis in that Province, insomuch that when the Apostle mentions the readinesse of of the Corinthians, his phrase is, that all Achaia was ready a year ago.
and of the power, strength and success of his Gospel on the other, I conceive Him as it were venting both his Pity and his Indignation in the words of this Text, Where is the Wise? Where is the the Scribe? Where is the Disputer of this World? hath not God made foolish the Wisdom of this World, etc. This Epistle was written to the Christians in Achaia. Corinth, as all know, was the Metropolis in that Province, insomuch that when the Apostle mentions the readiness of of the Corinthians, his phrase is, that all Achaia was ready a year ago.
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And I am of Opinion, that this Text reflects on somewhat that happen'd to St Paul at Athens. For as he disputed against the superstition of that place,
And I am of Opinion, that this Text reflects on somewhat that happened to Saint Paul At Athens. For as he disputed against the Superstition of that place,
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and preach't the Christian doctrine, certain Philosophers of the Epicureans and the Stoicks encountred Him, abused Him, called him names, NONLATINALPHABET, babler, that is, one that makes a great noise and spends much speech to little purpose.
and preached the Christian Doctrine, certain Philosophers of the Epicureans and the Stoics encountered Him, abused Him, called him names,, babbler, that is, one that makes a great noise and spends much speech to little purpose.
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These principall Notions of Philosophy being so contrary to those of Christian Religion, which St Paul was to preach, It is no wonder if he left Athens and went to Corinth, where on the contrary he found strange successe.
These principal Notions of Philosophy being so contrary to those of Christian Religion, which Saint Paul was to preach, It is no wonder if he left Athens and went to Corinth, where on the contrary he found strange success.
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Of the Rulers of the Jewish synagogue one was coverted, another publiquely buffeted before the judgment seat for raising a faction against St Paul. And more of his successe we read in that 18th chapter of the Acts.
Of the Rulers of the Jewish synagogue one was coverted, Another publicly buffeted before the judgement seat for raising a faction against Saint Paul. And more of his success we read in that 18th chapter of the Acts.
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Now in this Epistle written to his Converts, of which some few were at Athens, but the greater part at Corinth, he seems to reflect upon the Opposition that he met with among the professors of Wisdome in Achaia, and particularly those Epicureans and Stoicks, who encountred him at Athens. And contemplating the successe that God had given to the preaching of the Gospell, He is pleased with the Review,
Now in this Epistle written to his Converts, of which Some few were At Athens, but the greater part At Corinth, he seems to reflect upon the Opposition that he met with among the professors of Wisdom in Achaia, and particularly those Epicureans and Stoics, who encountered him At Athens. And contemplating the success that God had given to the preaching of the Gospel, He is pleased with the Review,
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Where is the wise? VVhere is the Scribe? VVhere is the disputer of this world? &c. Where is your NONLATINALPHABET, your Philosopher, where is your scribe, your literator, your professor of learning,
Where is the wise? Where is the Scribe? Where is the disputer of this world? etc. Where is your, your Philosopher, where is your scribe, your literator, your professor of learning,
as Tertullian translates it? your NONLATINALPHABET, your writers of curious Dissertations, as Oecumenius. Where is your NONLATINALPHABET, your Curious Disquisitor, Disputer of this world? which words of this world possibly may be Emphaticall to denote one commun Error of all the Philosophers, that they directed men to look after happinesse in this life, and not in the life to come,
as Tertullian translates it? your, your writers of curious Dissertations, as Oecumenius. Where is your, your Curious Disquisitor, Disputer of this world? which words of this world possibly may be Emphatical to denote one Common Error of all the Philosophers, that they directed men to look After happiness in this life, and not in the life to come,
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The Wisdome of the world, as Oecumenius observeth, aimes at Temporall things, which continue only with this life and reach not to the life that is to come.
The Wisdom of the world, as Oecumenius observeth, aims At Temporal things, which continue only with this life and reach not to the life that is to come.
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The Christians aim is chiefly at things of the other life, And by the Princes of this world he tels you that St Paul meanes the Philosophers and Literati, who were generally Demagogues and imposed on the People, the same that are called NONLATINALPHABET and NONLATINALPHABET in the chapter before.
The Christians aim is chiefly At things of the other life, And by the Princes of this world he tells you that Saint Paul means the Philosophers and Literati, who were generally Demagogues and imposed on the People, the same that Are called and in the chapter before.
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Men that gloried in their own inventions and Reasonings, even these by the Gospell are also convinc'd of folly, no lesse (nay it may be more) than other Men:
Men that gloried in their own Inventions and Reasonings, even these by the Gospel Are also convinced of folly, no less (nay it may be more) than other Men:
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For the Vulgar and those that pretended not to so much Wisdome as these learned Philosophers, could see God by the Creature, and could think it wisdome to endeavor to comply with the pleasure of their Creator:
For the vulgar and those that pretended not to so much Wisdom as these learned Philosophers, could see God by the Creature, and could think it Wisdom to endeavour to comply with the pleasure of their Creator:
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and a Philosophy that led from God. In Opposition to all these, and to resettle his own worship, God raised up Preaching, a weak means in all appearance,
and a Philosophy that led from God. In Opposition to all these, and to resettle his own worship, God raised up Preaching, a weak means in all appearance,
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But what saith our Apostle in the Context, NONLATINALPHABET, That of God which hath least of wisdome in it, will eventually prove wiser than the greatest wisdome of Men.
But what Says our Apostle in the Context,, That of God which hath least of Wisdom in it, will eventually prove Wiser than the greatest Wisdom of Men.
Let those therefore boast that Winne, Let the Philosophy of Christianity be foolishnesse to the Greek, we know that there is notrue Philosophy besides it.
Let those Therefore boast that Win, Let the Philosophy of Christianity be foolishness to the Greek, we know that there is notrue Philosophy beside it.
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We have learn't from our Savior that VVisdome is justified of her children, and the Apostle here telleth us, that the Philosophy of the Gospell is wisdome to the perfect, and on the contrary that NONLATINALPHABET, God hath stultified and infatuated the Learning, Wisdome and Philosophy of this world.
We have learnt from our Saviour that VVisdome is justified of her children, and the Apostle Here Telleth us, that the Philosophy of the Gospel is Wisdom to the perfect, and on the contrary that, God hath stultified and infatuated the Learning, Wisdom and Philosophy of this world.
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There is a Naturall Wisdome that St Paul calleth the wisdome of God; and the Gentiles, who as St Paul saith, do by Nature the things contained in the Law, do it by their Naturall wisdome, and therefore in the case of Philosophers it is a hard taske to speak any thing universally and justly.
There is a Natural Wisdom that Saint Paul calls the Wisdom of God; and the Gentiles, who as Saint Paul Says, do by Nature the things contained in the Law, do it by their Natural Wisdom, and Therefore in the case of Philosophers it is a hard task to speak any thing universally and justly.
and some very naughty figs which could not be eaten they were so bad, Though there hath been for a long time a profession of Philosophy and this Philosophy hath still been the Mistresse of the Vertuosi, because it had the honor to be thought to teach Wisdome and Vertue and every Noble endowment:
and Some very naughty figs which could not be eaten they were so bad, Though there hath been for a long time a profession of Philosophy and this Philosophy hath still been the Mistress of the Virtuosi, Because it had the honour to be Thought to teach Wisdom and Virtue and every Noble endowment:
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It was an Angel of light, but it left its first Estate and degrees in this with Lucifer, and those other high Intellectuall Spirits that it had its fall from Pride.
It was an Angel of Light, but it left its First Estate and Degrees in this with Lucifer, and those other high Intellectual Spirits that it had its fallen from Pride.
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but indeed extraordinarily assisted by his own Spirit and by this meanes it pleased God through the foolishnesse of preaching on the one side to save them that believe,
but indeed extraordinarily assisted by his own Spirit and by this means it pleased God through the foolishness of preaching on the one side to save them that believe,
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The case, to speak it distinctly and particularly, was this, before that time and untill the Reign of Philosophy in Greece, It had been the commun uninterrupted Faith of the whole world that there was a God, and that he was a Rewarder, that there should be hereafter in another world Time and Place for blisse and punishment, that then it should bee better for the just than the unjust,
The case, to speak it distinctly and particularly, was this, before that time and until the Reign of Philosophy in Greece, It had been the Common uninterrupted Faith of the Whole world that there was a God, and that he was a Rewarder, that there should be hereafter in Another world Time and Place for bliss and punishment, that then it should be better for the just than the unjust,
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and these were own'd as sound and pious Traditions, and studiously defended as such by Pythagoras, Socrates, Plato and others of the ancients among the Philosophers themselves.
and these were owned as found and pious Traditions, and studiously defended as such by Pythagoras, Socrates, Plato and Others of the ancients among the Philosophers themselves.
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But afterward, the more Philosophy flowrish't in repute, and the more it was courted as an accomplishment, the more the professors of it grew into Emulation.
But afterwards, the more Philosophy flowrished in repute, and the more it was courted as an accomplishment, the more the professors of it grew into Emulation.
and therefore all these were judiciously cast of as rusty Traditions of the Vulgar, whom it is no wonder if the Modes in Philosophy counted barbarous, The learned Men and Curiosi at Athens, who,
and Therefore all these were judiciously cast of as rusty Traditions of the vulgar, whom it is no wonder if the Modes in Philosophy counted barbarous, The learned Men and Curiosi At Athens, who,
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as St Paul observed, waited for, and courted those Opinions that were new and singular, had conceits that should render mankind more lusty and independent.
as Saint Paul observed, waited for, and courted those Opinions that were new and singular, had conceits that should render mankind more lusty and independent.
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for by making vertue (which was to be learn't by an Art they taught) self sufficient to happinesse, Every mans felicity was taken out of Gods power and put into his own.
for by making virtue (which was to be learnt by an Art they taught) self sufficient to happiness, Every men felicity was taken out of God's power and put into his own.
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Thus by turning all the ancient catholick doctrines, and every Truth of God into a Lye, whatsoever their Intentions were this is most certain, that they practiced most destructively to the ruin of all goodnesse by thus undermining the very foundations of Morallity and Vertue.
Thus by turning all the ancient catholic doctrines, and every Truth of God into a Lie, whatsoever their Intentions were this is most certain, that they practiced most destructively to the ruin of all Goodness by thus undermining the very foundations of Morality and Virtue.
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St Augustine out of Varro reckons 188 sects or divisions of them, Insomuch that many, who had a mind for fashion sake to be Philosophers, yet could not tell whom they might follow.
Saint Augustine out of Varro reckons 188 Sects or divisions of them, Insomuch that many, who had a mind for fashion sake to be Philosophers, yet could not tell whom they might follow.
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Yet two great Errors and mistakes there were, that run through all these sects and divisions, One was this, that they would have their happinesse or summum Bonum in this life.
Yet two great Errors and mistakes there were, that run through all these Sects and divisions, One was this, that they would have their happiness or summum Bonum in this life.
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Secondly the Utmost aims, that these Philosophers in their severall sects and divisions were forc'd to sit down with, are poor and mean in themselves, the highest Encouragments that they can propose to their great and laborious Vertue are inconconsiderable if compared to their Ends of that Naturall Religion which they opposed, much more inconsiderable than the End of our true and perfect Religion, which hath been delivered us by the son of God,
Secondly the Utmost aims, that these Philosophers in their several Sects and divisions were forced to fit down with, Are poor and mean in themselves, the highest Encouragements that they can propose to their great and laborious Virtue Are inconconsiderable if compared to their Ends of that Natural Religion which they opposed, much more inconsiderable than the End of our true and perfect Religion, which hath been Delivered us by the son of God,
and where and how can they be so ascertain'd as not to be subject to various Casualties? What greif is there though never so contrary to pleasure, what uneasinesse and Disquiet is there, though never so contrary to Rest and Indolence, that may not happen to the Body of their wisest Philosopher? Who can help his being deform'd if Nature made him so;
and where and how can they be so ascertained as not to be Subject to various Casualties? What grief is there though never so contrary to pleasure, what uneasiness and Disquiet is there, though never so contrary to Rest and Indolence, that may not happen to the Body of their Wisest Philosopher? Who can help his being deformed if Nature made him so;
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and which of all these may not happen to the Body of their Wisest Man? Then as to the Soul, What little assistance from our senses will remain towards the perception and comprehension of Truth, if a Man should happen to be blind and deaf.
and which of all these may not happen to the Body of their Wisest Man? Then as to the Soul, What little assistance from our Senses will remain towards the perception and comprehension of Truth, if a Man should happen to be blind and deaf.
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Seeing it is true that we read in the book of Wisdome, that the corruptible Body presseth down the Soul, and the earthy Tabernacle weigheth down the mind, that otherwise would be apt to meditate on many things.
Seeing it is true that we read in the book of Wisdom, that the corruptible Body Presseth down the Soul, and the earthy Tabernacle weigheth down the mind, that otherwise would be apt to meditate on many things.
when once the sense is perverted and Reason laid a sleep, all those horrible actions of Mad and phreneticall Persons are perform'd? Then as for the Morall vertues, such as Temperance and Prudence, Justice and fortitude, which exceed the prime Happinesses of Nature and are introduced by learning and discipline.
when once the sense is perverted and Reason laid a sleep, all those horrible actions of Mad and phrenetical Persons Are performed? Then as for the Moral Virtues, such as Temperance and Prudence, justice and fortitude, which exceed the prime Happinesses of Nature and Are introduced by learning and discipline.
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What great Matter of Happinesse can there bee in these, when they confesse that their vertue is allwaies in a perpetuall War with Vice, not only with outward Vices,
What great Matter of Happiness can there be in these, when they confess that their virtue is always in a perpetual War with Vice, not only with outward Vices,
and therefore we confesse also that we are not the adepti, that wee have not yet attained that happinesse to which by the conquest of our carnall appetite we desire to be advanc't.
and Therefore we confess also that we Are not the Adepti, that we have not yet attained that happiness to which by the conquest of our carnal appetite we desire to be advanced.
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And where is that Philosopher who by his Wisdome hath attained to such a Mastery as to be beyond this Intestine War and to have no conflict with his lusts.
And where is that Philosopher who by his Wisdom hath attained to such a Mastery as to be beyond this Intestine War and to have no conflict with his Lustiest.
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To passe by those other vertues, it is a full Testimony that they give us of their want of true happinesse whiles they describe unto us the happinesse that they suppose themselves to have in their vertue, Fortitude.
To pass by those other Virtues, it is a full Testimony that they give us of their want of true happiness while they describe unto us the happiness that they suppose themselves to have in their virtue, Fortitude.
The Stoick hath learn'd the lesson of NONLATINALPHABET, Things within our power, and things without our power, so well, that he will not allow any thing to be evill that it is not in his power to hinder,
The Stoic hath learned the Lesson of, Things within our power, and things without our power, so well, that he will not allow any thing to be evil that it is not in his power to hinder,
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or the Epicurean of his Indolence, when he is blind and deaf and dumb and cripled in his limbs and leprous in his flesh and tortured with the colick, stone and gout,
or the Epicurean of his Indolence, when he is blind and deaf and dumb and crippled in his limbs and leprous in his Flesh and tortured with the colic, stone and gout,
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and in a word is afflicted which such calamities that they all agree ought to persuade their Sapiens, or wiseman, fairly to kill himself, that he may avoid those accidents, (I do not say evils,
and in a word is afflicted which such calamities that they all agree ought to persuade their Sapiens, or Wiseman, fairly to kill himself, that he may avoid those accidents, (I do not say evils,
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Let me interrogate with St Augustine, Did Cato, the great Example of the Stoicks kill himself out of patience or out of Impatience? He would never have done it,
Let me interrogate with Saint Augustine, Did Cato, the great Exampl of the Stoics kill himself out of patience or out of Impatience? He would never have done it,
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And therefore the Peripateticks and ancient Academicks whose Opinion Varro defends, speak more tolerably, when they allow these calamities of life to be Evils, and the greater Evils the longer they continue.
And Therefore the Peripatetics and ancient Academics whose Opinion Varro defends, speak more tolerably, when they allow these calamities of life to be Evils, and the greater Evils the longer they continue.
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But still they hold the erroneous conclusion that their Sapiens may be happy in the midst of those Evils, which that they may no longer continue they confessed reasonable that he should kill Himself.
But still they hold the erroneous conclusion that their Sapiens may be happy in the midst of those Evils, which that they may no longer continue they confessed reasonable that he should kill Himself.
because by a Voluntary Death they may withdraw themselves from it? What if by the judgment of God they should be continued in this life and not permitted to dy nor ever suffered to be without these Evils, in these Circumstances at least they would confesse their life to be miserable.
Because by a Voluntary Death they may withdraw themselves from it? What if by the judgement of God they should be continued in this life and not permitted to die nor ever suffered to be without these Evils, in these circumstances At least they would confess their life to be miserable.
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There must needs be a great power in those Evils that make a Mans valor guilty of his own Murder, especially seeing that nothing is more Naturall then for a Man to love Himself, to avoid Death and to desire to live in this very conjunction of Soul and Body.
There must needs be a great power in those Evils that make a men valour guilty of his own Murder, especially seeing that nothing is more Natural then for a Man to love Himself, to avoid Death and to desire to live in this very conjunction of Soul and Body.
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St Augustin's conclusion therefore is, and it is the Opinion of all good Christians, that in this life which is oppress't with so many and so great Evils and is subject to so many casualties perfect happinesse is not to be expected,
Saint Augustin's conclusion Therefore is, and it is the Opinion of all good Christians, that in this life which is oppressed with so many and so great Evils and is Subject to so many casualties perfect happiness is not to be expected,
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and therefore that if the Philosophers had been truly wise they would have left off to project to themselves the Enjoyment of the cheifest Good in this state of Mortality.
and Therefore that if the Philosophers had been truly wise they would have left off to project to themselves the Enjoyment of the chiefest Good in this state of Mortality.
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That the Morall vertues themselves, then which Nothing is more excellent or profitable in human life, are greater Testimonies of the miseries we are here subject to than assistances against them:
That the Moral Virtues themselves, then which Nothing is more excellent or profitable in human life, Are greater Testimonies of the misery's we Are Here Subject to than assistances against them:
that they cannot give the happinesse designed by them, and therefore that by how much the more these vertues are proudly boasted of by so much the more they are vainly belied.
that they cannot give the happiness designed by them, and Therefore that by how much the more these Virtues Are proudly boasted of by so much the more they Are vainly belied.
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But this is not all that may be spoken against Philosophy, as the Wisdome of it is opposed to and compared with that of Christianity, that it attaineth not its End nor maketh any one happy.
But this is not all that may be spoken against Philosophy, as the Wisdom of it is opposed to and compared with that of Christianity, that it attaineth not its End nor makes any one happy.
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The Academicks Prima Naturae, The ten parts of the Felicity of Aristotle, and the Peripateticks, the Indolence of the Epicureans, the Pleasures of Aristippus and the Cyrenaicks, the Chimaeras and Airy Castles of the Stoicks, if when enjoyed as much as our Natures are capable of,
The Academics Prima Naturae, The ten parts of the Felicity of Aristotle, and the Peripatetics, the Indolence of the Epicureans, the Pleasures of Aristippus and the Cyrenaicks, the Chimaeras and Airy Castles of the Stoics, if when enjoyed as much as our Nature's Are capable of,
yet they weigh Nothing, or, if it were possible, lesse than Nothing when compared to that Immortality and Glory proposed to all Christians, let us to prove this, divide and separate these sects of Philosophers, who are all in the choice of their Ends divided from us,
yet they weigh Nothing, or, if it were possible, less than Nothing when compared to that Immortality and Glory proposed to all Christians, let us to prove this, divide and separate these Sects of Philosophers, who Are all in the choice of their Ends divided from us,
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and not from his Rhetorick, where his Opinion stands as represented by Cicero and the ancients) and the generallity of Morall Philosophers, all directly affirme, That there is no Reward of vertue to bee lookt for but the bare Action.
and not from his Rhetoric, where his Opinion Stands as represented by Cicero and the ancients) and the generality of Moral Philosophers, all directly affirm, That there is no Reward of virtue to be looked for but the bore Actium.
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Ask them what End had Epaminondas in the defence of his Citty with the losse of his life, what Reward had Hercules (who is their great Example of Heroick vertue) when he went about doing good, purging the world of Monsters and gratifying mankind with his twelve renowned Labors.
Ask them what End had Epaminondas in the defence of his city with the loss of his life, what Reward had Hercules (who is their great Exampl of Heroic virtue) when he went about doing good, purging the world of Monsters and gratifying mankind with his twelve renowned Labors.
and therefore considering the troubles that did continually harrasse the vnlgar sort, though they were not with Aristippus for the Itch of Pleasure, yet they thought very well of the state of Indolence; they resolved therefore that it was the cheifest attainable good and ought in prudence to be the End of every wise Mans actions, to endeavor in this world to be rid of all greif and trouble:
and Therefore considering the Troubles that did continually harrass the vnlgar sort, though they were not with Aristippus for the Itch of Pleasure, yet they Thought very well of the state of Indolence; they resolved Therefore that it was the chiefest attainable good and ought in prudence to be the End of every wise men actions, to endeavour in this world to be rid of all grief and trouble:
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and to this Estate they gave the names of NONLATINALPHABET Indolence. To enjoy which, I say not Joy but, Indolence only for the term of this life was the Totall summe of their utmost design;
and to this Estate they gave the names of Indolence. To enjoy which, I say not Joy but, Indolence only for the term of this life was the Total sum of their utmost Design;
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No Philosopher was ever so good a Physitian of the mind as to be able to prescribe such a Nepenthes as could remove all greif and sorrow from the sense.
No Philosopher was ever so good a physician of the mind as to be able to prescribe such a Nepenthes as could remove all grief and sorrow from the sense.
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But if Philosophy could give Indolence yet this is but the first part, this is only the Entrance and beginning of ours: It comes short of joy most of all short of such joies as we pretend to, which are so great that nither their Nature nor their duration can be comprehended by us.
But if Philosophy could give Indolence yet this is but the First part, this is only the Entrance and beginning of ours: It comes short of joy most of all short of such Joys as we pretend to, which Are so great that nither their Nature nor their duration can be comprehended by us.
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as they phrased it, but dormientium felicitas, a sleepy Happinesse, a life for Trees that grow in all stormes and continue indolent and insensible though a flash of Lightning consume them to ashes.
as they phrased it, but Dormientium Felicity, a sleepy Happiness, a life for Trees that grow in all storms and continue indolent and insensible though a flash of Lightning consume them to Ashes.
For notwithstanding all his skill in Physicks, He was not Physitian enough to defend himself from most violent fits of the Stone, with which he was frequently tormented,
For notwithstanding all his skill in Physics, He was not physician enough to defend himself from most violent fits of the Stone, with which he was frequently tormented,
therefore some of them affirmes, Aristippus I mean and other voluptuaries of that School, that to enjoy actuall delight and joy for the present, to be sure of some pleasure in this uncertain World is the best and greatest design of a Wiseman.
Therefore Some of them affirms, Aristippus I mean and other voluptuaries of that School, that to enjoy actual delight and joy for the present, to be sure of Some pleasure in this uncertain World is the best and greatest Design of a Wiseman.
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But how much joy will serve this wisemans turn? how much is his utmost Aim? enough to make Him as happy in his own judgment as his great Philosophy could make him.
But how much joy will serve this wiseman's turn? how much is his utmost Aim? enough to make Him as happy in his own judgement as his great Philosophy could make him.
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No man can be more punctuall in any thing than the Epicurean Zeno, is in this determination, who gives this to be the true dose or measure of it, That it must be a continued pleasure for the greater part of this life, That if any vehement greif intervene, it must be short,
No man can be more punctual in any thing than the Epicurean Zeno, is in this determination, who gives this to be the true dose or measure of it, That it must be a continued pleasure for the greater part of this life, That if any vehement grief intervene, it must be short,
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when the Scripture sets forth before us, not only the bare Action of vertue for its own reward, which was the Aim of the Stoicks anciently and of the vulgar Philosophy that is now read in all Schools,
when the Scripture sets forth before us, not only the bore Actium of virtue for its own reward, which was the Aim of the Stoics anciently and of the Vulgar Philosophy that is now read in all Schools,
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nor any other Philosophers could ever hope for, even fullnesse of joy without mixture of greif and pleasures, not only during this momentany life, but pleasures for evermore.
nor any other Philosophers could ever hope for, even fullness of joy without mixture of grief and pleasures, not only during this momentany life, but pleasures for evermore.
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O let the great God make us for ever humbly thanckfull for these his Mercies: Let Him, of his great Mercy, by all those meanes and methods that He hath sanctified to that purpose,
O let the great God make us for ever humbly thanckfull for these his mercies: Let Him, of his great Mercy, by all those means and methods that He hath sanctified to that purpose,
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first make us fit for, and then bring us to those joies and Glories, that are the Ends of Christian faith and vertue, and which are indeed so infinitely great, that Eye hath not seen them nor Ear hard them,
First make us fit for, and then bring us to those Joys and Glories, that Are the Ends of Christian faith and virtue, and which Are indeed so infinitely great, that Eye hath not seen them nor Ear hard them,
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SERMON II. ROM. 13.13 14. Let us walk honestly as in the day, not in Ryotting and Drunkenesse, not in Chambering and Wantonesse, not in Strife and Envying.
SERMON II ROM. 13.13 14. Let us walk honestly as in the day, not in Rioting and drunkenness, not in Chambering and Wantonness, not in Strife and Envying.
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HAving done with the little learned world, whose Wisdome I have prov'd to be but Vanity, finely diversifyed with singularities of many curious follies;
HAving done with the little learned world, whose Wisdom I have proved to be but Vanity, finely diversified with singularities of many curious follies;
But we on the contrary are still ready, like drones, to suffer our selves to be drowned with the best Enjoyments, and to surphet with the abundance of good things here below.
But we on the contrary Are still ready, like drones, to suffer our selves to be drowned with the best Enjoyments, and to surphet with the abundance of good things Here below.
What Augustine wilt thou leave us thus? wilt thou take a Farewell of all thy old delights for ever? Succuttebant, saith he, vestem meam carneam, they made a strong concussion upon his carnall part.
What Augustine wilt thou leave us thus? wilt thou take a Farewell of all thy old delights for ever? Succuttebant, Says he, Vestment meam carneam, they made a strong concussion upon his carnal part.
But it happened by the Mercy or God that once as hee had been in a conflict with such Temptations, he fell into a deep consideration of his former life,
But it happened by the Mercy or God that once as he had been in a conflict with such Temptations, he fell into a deep consideration of his former life,
and then as he reports of himself he heard as is were a voice saying to him, Take up and read. Taking up a book, (which he had there) of St Pauls writings, he dipt upon this very text, not in ryotting and drunkenesse, not in chambering and Wantonesse, &c. Nec ultra volui legere, saith he, nec opus erat. He found enough in that Text for one Reading.
and then as he reports of himself he herd as is were a voice saying to him, Take up and read. Taking up a book, (which he had there) of Saint Paul's writings, he dipped upon this very text, not in rioting and Drunkenness, not in chambering and Wantonness, etc. Nec ultra volui Legere, Says he, nec opus erat. He found enough in that Text for one Reading.
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The word of God (as the Apostle well observeth) Heb. 4.12. is quick and powerfull, and sharper than a two edged sword, pierceing even to the dividing asunder of the Soul and Spirit;
The word of God (as the Apostle well observeth) Hebrew 4.12. is quick and powerful, and sharper than a two edged sword, piercing even to the dividing asunder of the Soul and Spirit;
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and is not only NONLATINALPHABET, Judge of our thoughts and Intents, but NONLATINALPHABET, Executioner of our Lusts. So St Augustine found it, He obeyed the power of this word,
and is not only, Judge of our thoughts and Intents, but, Executioner of our Lusts. So Saint Augustine found it, He obeyed the power of this word,
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There is a great deal contained in this Text, and yet let me tell you the profession of Christianity containeth a great deal more, we are pressed here to the performance but of one part, of one branch of our Baptismall vow, namely to make good that part of our baptismall Renuntiation, wherein we professe to deny the sinfull lusts of the Flesh.
There is a great deal contained in this Text, and yet let me tell you the profession of Christianity Containeth a great deal more, we Are pressed Here to the performance but of one part, of one branch of our Baptismal Voelli, namely to make good that part of our baptismal Renunciation, wherein we profess to deny the sinful Lustiest of the Flesh.
Our commun Philosophy teacheth us, that the Aimes, desires or Lusts of the flesh are twofold, some proceed from the Concupiscible Appetite, and these in St Pauls Phrase go under the names of ryotting and drunkenesse, Chambering and Wantonesse, and are contrary to the duty of keeping our Bodies in Temperance, sobernesse and chastity, commended to us in our Catechisme.
Our Common Philosophy Teaches us, that the Aims, Desires or Lustiest of the Flesh Are twofold, Some proceed from the Concupiscible Appetite, and these in Saint Paul's Phrase go under the names of rioting and Drunkenness, Chambering and Wantonness, and Are contrary to the duty of keeping our Bodies in Temperance, soberness and chastity, commended to us in our Catechism.
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Secondly, there are some Lusts that proceed from the irascible appetite, and these in St Pauls Phrase go under the names of strife and Envying, whence battell and murder and all breaches of the sixth commandment communly ensue.
Secondly, there Are Some Lustiest that proceed from the irascible appetite, and these in Saint Paul's Phrase go under the names of strife and Envying, whence battle and murder and all Breaches of the sixth Commandment communly ensue.
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Wee shall plant our Batteries now only against the first squadron of our Lusts, that in this late Age have gotten too great an Empire of Mankind and shall leave the second to bee encounter'd at some other time.
we shall plant our Batteries now only against the First squadron of our Lustiest, that in this late Age have got too great an Empire of Mankind and shall leave the second to be encountered At Some other time.
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St Paul complaines of it as of a deadly dart that stuck fast in his Liver Haeret lateri Lethalis Arundo-who, saith he, shall deliver me from this Body of death? Even naturall men have been still ready to complaine of this NONLATINALPHABET, the very body of death that St Paul speaks of.
Saint Paul complains of it as of a deadly dart that stuck fast in his Liver Heretic lateri Lethalis Arundo-who, Says he, shall deliver me from this Body of death? Even natural men have been still ready to complain of this, the very body of death that Saint Paul speaks of.
namely to direct us to Glory by the way of sobriety and vertue, to diswade men from the pleasures of Intemperance, and to suppresse the government of Lust. I think it very seasonable (now in this loose Age) to shew you the Reasonablenesse of St Pauls doctrine, which is the doctrine of Christianity;
namely to Direct us to Glory by the Way of sobriety and virtue, to dissuade men from the pleasures of Intemperance, and to suppress the government of Lust. I think it very seasonable (now in this lose Age) to show you the Reasonableness of Saint Paul's Doctrine, which is the Doctrine of Christianity;
which being well proved, will be sufficient to diswade any reasonable man, much more any true Christian, from the pursuance of Happinesse by the way of sensuall pleasure.
which being well proved, will be sufficient to dissuade any reasonable man, much more any true Christian, from the pursuance of Happiness by the Way of sensual pleasure.
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The Conclusions are these. 1. That there is no satisfactory happinesse to be found in the pursuance of our Natural Lusts and desires. 2ly The making provision for the Lusts of Intemperance, is certainly Mischievous and Dishonorable to Man as Man. 3ly The pursuance of such sensual pleasures or Lusts, is most of all Mischievous and Dishonorable to man as Christian.
The Conclusions Are these. 1. That there is no satisfactory happiness to be found in the pursuance of our Natural Lustiest and Desires. 2ly The making provision for the Lustiest of Intemperance, is Certainly Mischievous and Dishonourable to Man as Man. 3ly The pursuance of such sensual pleasures or Lustiest, is most of all Mischievous and Dishonourable to man as Christian.
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First, I tell you that God hath written vanity and vexation on all the provision that can be made for Lust. It was the sin of Man that first filled humane Nature with this concupiscence: And God suffereth vain Men to be toyled with their own passions, and to be vext with making provision for those Lusts, which he knoweth,
First, I tell you that God hath written vanity and vexation on all the provision that can be made for Lust. It was the since of Man that First filled humane Nature with this concupiscence: And God suffers vain Men to be toiled with their own passion, and to be vexed with making provision for those Lustiest, which he Knoweth,
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and have plung'd themselves in all those material Enjoyments, which they thought would end in the greatest pleasure, have found in the Top of their Enjoyment nothing but Satiety, Disrelish, and Repentance.
and have plunged themselves in all those material Enjoyments, which they Thought would end in the greatest pleasure, have found in the Top of their Enjoyment nothing but Satiety, Disrelish, and Repentance.
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and he giveth us the story (in the second chapter of his Ecclesiastes ) how once like a Vertuose (for experiment sake) he ran the Risque of trying what good might be found in all sorts of them.
and he gives us the story (in the second chapter of his Ecclesiastes) how once like a Vertuose (for experiment sake) he ran the Risque of trying what good might be found in all sorts of them.
To enable him to acquire the Enjoyments he proposed, he wanted no worldly meanes: For first, He had a great Empire, and vast Treasures left him by his Father,
To enable him to acquire the Enjoyments he proposed, he wanted no worldly means: For First, He had a great Empire, and vast Treasures left him by his Father,
and he had large Tributes both from his own People, and from the Provinces adjoyzing, and not only from the remaining Amorites, Hittites, Perizzites, Hivites, and Jebusites, but he had yearly acknowledgments from those great kingdomes of Egypt and Syria also:
and he had large Tributes both from his own People, and from the Provinces adjoyzing, and not only from the remaining amorites, Hittites, Perizzites, Hivites, and Jebusites, but he had yearly acknowledgments from those great kingdoms of Egypt and Syria also:
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Other great princes were not more famous for their Mausolaea, their Pyramides, Amphitheaters and Arches, than he was for that Temple which he built for God,
Other great Princes were not more famous for their Mausolaea, their Pyramids, Amphitheaters and Arches, than he was for that Temple which he built for God,
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and the Palaces that he built for his own Court, and the courts of his Wives: one of which was no lesse a person than the Daughter of Pharaoh King of Aegypt. And his plantations were answerable.
and the Palaces that he built for his own Court, and the Courts of his Wives: one of which was no less a person than the Daughter of Pharaoh King of Egypt. And his plantations were answerable.
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He tells you that he planted vineyards and Orchards, and made Pooles of Water, that is, he had large Gardens, where, if we believe some Authorities, there grew all Plants from the Cedar of Libanus unto the Hyssope on the Wall.
He tells you that he planted vineyards and Orchards, and made Pools of Water, that is, he had large Gardens, where, if we believe Some Authorities, there grew all Plants from the Cedar of Lebanon unto the Hyssop on the Wall.
He had Men singers and Women-singers and Musicall Instruments of all sorts, and in a word all the delights of the sons of Men, as we read in that 2d of Ecclesiastes,
He had Men singers and Women singers and Musical Instruments of all sorts, and in a word all the delights of the Sons of Men, as we read in that 2d of Ecclesiastes,
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Moreover to the more full Enjoyment of his other Acquirements God gave him also wisdome and Understanding and largenesse of heart even as the sand on the Seashore.
Moreover to the more full Enjoyment of his other Acquirements God gave him also Wisdom and Understanding and largeness of heart even as the sand on the Seashore.
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therefore enjoy pleasure, and he confesseth he gave himself to Wine and to Folly, to the folly of Women as most interpret his confession, yet acquainting his heart with wisdome, so the Text proceeds.
Therefore enjoy pleasure, and he Confesses he gave himself to Wine and to Folly, to the folly of Women as most interpret his Confessi, yet acquainting his heart with Wisdom, so the Text proceeds.
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He would be mad for an Experiment, and therefore he projected how he might cum ratione insanire. He would have the pleasure of Madnesse and the security of Reason.
He would be mad for an Experiment, and Therefore he projected how he might cum ratione Insanity. He would have the pleasure of Madness and the security of Reason.
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Whatsoever good things his Eyes desired he kept it not from them, he withheld not his heart from any Joy, and yet he would keep so much Wit in his frolick, as to be able to weigh his Enjoyments and to see once,
Whatsoever good things his Eyes desired he kept it not from them, he withheld not his heart from any Joy, and yet he would keep so much Wit in his frolic, as to be able to weigh his Enjoyments and to see once,
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how much true content did he find in them? Why he telleth us (and wee have good reason to make use of the Experiment ) that he found Laughter to be Madnesse, he found Mirth to be unprofitable. He hated his Eiches and all his great Acquirements,
how much true content did he find in them? Why he Telleth us (and we have good reason to make use of the Experiment) that he found Laughter to be Madness, he found Mirth to be unprofitable. He hated his Eiches and all his great Acquirements,
because he found it most probable that one time or other they would come into the hands of a Fool. And this he had reason to think a great absurdity and vanity, that a wise man should toyle and make himself a slave all the dayes of his life,
Because he found it most probable that one time or other they would come into the hands of a Fool. And this he had reason to think a great absurdity and vanity, that a wise man should toil and make himself a slave all the days of his life,
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and idly wast all that Meanes of Noble living provided by him. This consideration among others made Salomon, as himself confesseth, despair of all his labor.
and idly wast all that Means of Noble living provided by him. This consideration among Others made Solomon, as himself Confesses, despair of all his labour.
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He saw that no Kingdome but that of Heave could last for ever, and possibly he might discover the fool in his son the young Prince Rehoboam, that should loose not only his Tributary dominions,
He saw that no Kingdom but that of Heave could last for ever, and possibly he might discover the fool in his son the young Prince Rehoboam, that should lose not only his Tributary Dominions,
He hated the madnesse and folly of his delights and pleasures, and he hated the Magnificence of his Works and labors, Nay he hated this present life also,
He hated the madness and folly of his delights and pleasures, and he hated the Magnificence of his Works and labors, Nay he hated this present life also,
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The vanity of the Creature, after a full Experiment made, led him to this great conclusion That Happinesse was to be obtained not in this but in another life.
The vanity of the Creature, After a full Experiment made, led him to this great conclusion That Happiness was to be obtained not in this but in Another life.
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It was with him in generall as it had been before with his Brother Ammon in one particular: As when Ammon found what little satisfaction his exorbitant lust received in the ravishing his sister Thamar, It is said in the Text, that Ammon hated her exceedingly, Insomuch that the hatred wherewith he hated her, was greater than the love wherewith before he loved her. 2 Sam. 13.15.
It was with him in general as it had been before with his Brother Ammon in one particular: As when Ammon found what little satisfaction his exorbitant lust received in the ravishing his sister Tamar, It is said in the Text, that Ammon hated her exceedingly, Insomuch that the hatred wherewith he hated her, was greater than the love wherewith before he loved her. 2 Sam. 13.15.
Salomon in like manner, when he was disappointed of that content and satisfaction, that he hoped to obtain in his Riches, Magnificence, Glory and Pleasures,
Solomon in like manner, when he was disappointed of that content and satisfaction, that he hoped to obtain in his Riches, Magnificence, Glory and Pleasures,
then he hated all his glorious Works, nay he hated his present life it self, because he found that all things under Heaven were vanity and vexation. Surely, my Brethren,
then he hated all his glorious Works, nay he hated his present life it self, Because he found that all things under Heaven were vanity and vexation. Surely, my Brothers,
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if Happinesse or true satisfaction had bin to be found in Glory, or Riches, or in the pursuance of any sort of pleasures, Salomon had found it, For what can he do that cometh after the King? that cometh after so great and so wise a King.
if Happiness or true satisfaction had been to be found in Glory, or Riches, or in the pursuance of any sort of pleasures, Solomon had found it, For what can he do that comes After the King? that comes After so great and so wise a King.
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but he shall find in the Issue, as Salomon did, that there is no full Content in Glory or Riches, in Laughter or Marth, in Wine or Women, or any other reputed pleasure;
but he shall find in the Issue, as Solomon did, that there is no full Content in Glory or Riches, in Laughter or Marth, in Wine or Women, or any other reputed pleasure;
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Aristotle, who is esteemed the best and wisest Philosopher, makes this finall Resolution of his Ethicks, that Happinesse did not consist in voluptuousnesse,
Aristotle, who is esteemed the best and Wisest Philosopher, makes this final Resolution of his Ethics, that Happiness did not consist in voluptuousness,
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Salomon was wiser than he, He tryed all things, and after a full Experiment he concludeth more divinely, that Mans happinesse consisteth neither in Riches, nor Honors, nor Pleasures, but in the fear of God: which indeed makes this life happy by giving us hope of a better and more glorious life in the World to come.
Solomon was Wiser than he, He tried all things, and After a full Experiment he Concludeth more divinely, that men happiness Consisteth neither in Riches, nor Honours, nor Pleasures, but in the Fear of God: which indeed makes this life happy by giving us hope of a better and more glorious life in the World to come.
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And let this Experiment of Salomon, unlesse we think that we can extract more good from the Creature than Salomon could, satisfy us with the Truth of our first Conclusion.
And let this Experiment of Solomon, unless we think that we can extract more good from the Creature than Solomon could, satisfy us with the Truth of our First Conclusion.
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My second conclusion was, that the design of the NONLATINALPHABET, as Aristotle cals them, of those I mean that aim at Happinesse by waies of Luxury, is not only vain, but huriful also.
My second conclusion was, that the Design of the, as Aristotle calls them, of those I mean that aim At Happiness by ways of Luxury, is not only vain, but huriful also.
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Philosophers have observed, that it is one Mischeif consequent to all Lusts of Intemperance, that Mens Lusts are not satisfied but increased thereby, and their Appetite so corrupted;
Philosophers have observed, that it is one Mischief's consequent to all Lustiest of Intemperance, that Men's Lustiest Are not satisfied but increased thereby, and their Appetite so corrupted;
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And for their Mischief, this we find in generall, that persons riotous, or drunken, or debauch't by any of these Intemperances, have first of all their Minds weakened,
And for their Mischief, this we find in general, that Persons riotous, or drunken, or debauched by any of these Intemperances, have First of all their Minds weakened,
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and therefore in wise and well governed states, persons given to the least of these vices, have bin by Law made uncapable of any publick office or Employment.
and Therefore in wise and well governed states, Persons given to the least of these vices, have been by Law made uncapable of any public office or Employment.
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Who hath Woe? Who hath Sorrow? Who hath Contention? Who hath rednesse of eyes? Who hath wounds without cause? Even they that tarry long at the Wine, saith Salomon. Prov. 23.30. Alexander, that great and Invincible Conqueror, was, as many write, conquered himself and killed by Drunkennesse.
Who hath Woe? Who hath Sorrow? Who hath Contention? Who hath redness of eyes? Who hath wounds without cause? Even they that tarry long At the Wine, Says Solomon. Curae 23.30. Alexander, that great and Invincible Conqueror, was, as many write, conquered himself and killed by drunkenness.
And for other Ryots, It is an old observation too frequently renewed, that as the greatest Health and Pleasures of the Body come by Frugality and Temperance, vertues that our Religion commendeth to us,
And for other Riots, It is an old observation too frequently renewed, that as the greatest Health and Pleasures of the Body come by Frugality and Temperance, Virtues that our Religion commends to us,
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so the greatest Illnesse, by excesse• He that withdrew himself from a great Invitation to eat a Philosophicall Commons with Plato, had this for his Excuse, that those who eat with Plato are well, in good mind and stomach the next day afterward.
so the greatest Illness, by excesse• He that withdrew himself from a great Invitation to eat a Philosophical Commons with Plato, had this for his Excuse, that those who eat with Plato Are well, in good mind and stomach the next day afterwards.
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And on the other, side It is a good character of a ryottous feast, that is given us by Phavorinus in A. Gellius, That all the wit of it consists in two things, In sumptu & Fastidio, in being costly,
And on the other, side It is a good character of a riotous feast, that is given us by Phavorinus in A. Gellius, That all the wit of it consists in two things, In sumptu & Fastidious, in being costly,
It is not Naturall hunger, but Ambitiosa fames (as a Poet cals it) the pride of high eating or of sumptuous feasting, that requires more and Dimidium plus toto, the lesse is the better for the Body.
It is not Natural hunger, but Ambitiosa Fames (as a Poet calls it) the pride of high eating or of sumptuous feasting, that requires more and Dimension plus toto, the less is the better for the Body.
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Thirdly, all these waies of Intemperance are certainly ruinous to the Estate. When did the estate of the Roman Common wealth thrive but when frugallity and Temperance were esteemed vertues,
Thirdly, all these ways of Intemperance Are Certainly ruinous to the Estate. When did the estate of the Roman Common wealth thrive but when frugallity and Temperance were esteemed Virtues,
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When for a Cook to have shewed his art in dressing any thing but plain meat had been Criminall, a good Occasion for his banishment as it was by the Spartan Law. When their cheif Magistrates took oathes at their Inauguration, as in the Roman Common wealth once they did, that in their publick feastings, they would use no Wine but that of their own country,
When for a Cook to have showed his art in dressing any thing but plain meat had been Criminal, a good Occasion for his banishment as it was by the Spartan Law. When their chief Magistrates took Oaths At their Inauguration, as in the Roman Common wealth once they did, that in their public feastings, they would use no Wine but that of their own country,
and which grew upon the place (a piece of frugallity, let me tell you, that by the by, is particularly commended to Christians by some ancient Fathers, by Clemens Alexandrinus particularly,
and which grew upon the place (a piece of frugallity, let me tell you, that by the by, is particularly commended to Christians by Some ancient Father's, by Clemens Alexandrian particularly,
& which possibly might not ill become the present necessities of this Nation.) In these daies, I say, of their Frugality and Temperance it was, that the Romanes thrived and grew every day more great and formidable:
& which possibly might not ill become the present necessities of this nation.) In these days, I say, of their Frugality and Temperance it was, that the Romans thrived and grew every day more great and formidable:
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where their Olio's, Bisks and grand-meats do not exceed the fam'd pentapharmacum of Aelius verus, or the Tetrapharmacum of the Emperor Adrianus. And are we not,
where their Olio's, Bisks and grand-meats do not exceed the famed pentapharmacum of Aelius verus, or the Tetrapharmacum of the Emperor Adrianus. And Are we not,
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One that could never be suspected of unkindnesse or disloyalty to her Lemuel, that is, to her Solomon, to the son of her Womb and the son of her Bones.
One that could never be suspected of unkindness or disloyalty to her Lemuel, that is, to her Solomon, to the son of her Womb and the son of her Bones.
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Nor are these sins of Intemperance only private and domestick Annoiances, they are publick Nusances, fit to be presented in a Leet, they are sins against society and occasions of Injustice also.
Nor Are these Sins of Intemperance only private and domestic Annoyances, they Are public Nuisances, fit to be presented in a Leet, they Are Sins against society and occasions of Injustice also.
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but those who by Intemperance have spent their estates in making provision for their Lusts? But above all others, that Incontinence, the 3d Species, described by chambering and Wantonesse, is the Mother of great varieties of Injuries.
but those who by Intemperance have spent their estates in making provision for their Lustiest? But above all Others, that Incontinence, the 3d Species, described by chambering and Wantonness, is the Mother of great varieties of Injuries.
then Spurious heires are thrust into inheritances not belonging to them, and insteed of Love, that cements Families, they are harraz't with the sad effects of Hatred and Jealousy; which end commonly in Duels, poisons and such other Malicious Revenges.
then Spurious Heirs Are thrust into inheritances not belonging to them, and instead of Love, that cements Families, they Are harrazed with the sad effects of Hatred and Jealousy; which end commonly in Duels, poisons and such other Malicious Revenges.
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Lastly, let us consider how dishonourable a thing it is for Man as Man, who is confess't to have a divine and rationall Soul, to be made a slave to such bestiall filthy lust.
Lastly, let us Consider how dishonourable a thing it is for Man as Man, who is confessed to have a divine and rational Soul, to be made a slave to such bestial filthy lust.
No, man was made for the Exercise of vertue and contemplation of God and communion with him and hath (even as Heathen Philosophers have observed) a Soul apt for such Employments.
No, man was made for the Exercise of virtue and contemplation of God and communion with him and hath (even as Heathen Philosophers have observed) a Soul apt for such Employments.
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as I have prov'd unto you, there is neither satisfaction, nor content to be had in the Enjoyment, nor safety either to the mind, Body or estate, to be had in the pursuance of those pleasures to which we are addicted by our Naturall Lusts;
as I have proved unto you, there is neither satisfaction, nor content to be had in the Enjoyment, nor safety either to the mind, Body or estate, to be had in the pursuance of those pleasures to which we Are addicted by our Natural Lustiest;
Morality is a great and acceptable part of Gods service, and our Duty, and he useth his Reason well, who by it establisheth himself in Morall Reformation.
Morality is a great and acceptable part of God's service, and our Duty, and he uses his Reason well, who by it Establisheth himself in Moral Reformation.
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St Paul himself presseth a Morall Argument against the use of these Intemperances, as 1 Cor. 6.18. where he telleth us, that he who committeth fornication sinneth against his own body, which is a Truth commended to us by all Moralists.
Saint Paul himself Presseth a Moral Argument against the use of these Intemperances, as 1 Cor. 6.18. where he Telleth us, that he who Committeth fornication Sinneth against his own body, which is a Truth commended to us by all Moralists.
Wee cannot serve God and Lust. Simul esse possunt, Simul regnare non possunt. Heaven and Hell are not more contrary in their Rules, designes and Ends than they.
we cannot serve God and Lust. Simul esse possunt, Simul Reign non possunt. Heaven and Hell Are not more contrary in their Rules, designs and Ends than they.
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Seeing therefore we cannot serve God and our lustfull pleasures at the same time, let us own our own Master, his servants we are to whom we obey, let us take heed we do not come under the Character 1 Tim. 3.4. of being NONLATINALPHABET, lovers of pleasures more than Lovers of God:
Seeing Therefore we cannot serve God and our lustful pleasures At the same time, let us own our own Master, his Servants we Are to whom we obey, let us take heed we do not come under the Character 1 Tim. 3.4. of being, lovers of pleasures more than Lovers of God:
For they which are so, have denyed their first profession, which was to keep Gods holy Will and commandments and to renounce the sin full Lusts of the Flesh.
For they which Are so, have denied their First profession, which was to keep God's holy Will and Commandments and to renounce the since full Lustiest of the Flesh.
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The pursuance of all sensuall pleasures is highly dishonourable also to Man as Christian. This may be learn't from that Argument of St Paul 1 Cor. 6.19.
The pursuance of all sensual pleasures is highly dishonourable also to Man as Christian. This may be learnt from that Argument of Saint Paul 1 Cor. 6.19.
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Know ye not that your Bodies are Temples of the holy Ghost, that is, as Churches and Temples are honored above other places by being consecrated to Gods service,
Know you not that your Bodies Are Temples of the holy Ghost, that is, as Churches and Temples Are honoured above other places by being consecrated to God's service,
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Sometimes for the like honor done unto them our Bodies are compared to holy and consecrated vessels, and therefore the same Apostle telleth us that this is the will of God even our Sanctification, that every one should know how to possesse his vessell in sanctification and honour, not in the lust of Concupiscence.
Sometime for the like honour done unto them our Bodies Are compared to holy and consecrated vessels, and Therefore the same Apostle Telleth us that this is the will of God even our Sanctification, that every one should know how to possess his vessel in sanctification and honour, not in the lust of Concupiscence.
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NONLATINALPHABET indeed, which we translate vessell, signifieth also any utensill or Instrument, and the body being the Instrument not only of the rationall soul, but also of the holy Spirit, is therefore properly called NONLATINALPHABET, Its utensill or vessell, but then (as the Apostle intimates) the utensils of the soul or Spirit are to be used honorably, holily and cleanly;
indeed, which we translate vessel, signifies also any utensill or Instrument, and the body being the Instrument not only of the rational soul, but also of the holy Spirit, is Therefore properly called, Its utensill or vessel, but then (as the Apostle intimates) the utensils of the soul or Spirit Are to be used honorably, holily and cleanly;
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and if Philosophy hath condemned the pleasures of Intemperance, as unworthy the Aimes of Men, much more will they appear to be below and unworthy of a Christian.
and if Philosophy hath condemned the pleasures of Intemperance, as unworthy the Aims of Men, much more will they appear to be below and unworthy of a Christian.
And if it be so strictly required that those should be clean that bear the vessels, much more Reason is it that those should be clean that are the vessels of the Lord.
And if it be so strictly required that those should be clean that bear the vessels, much more Reason is it that those should be clean that Are the vessels of the Lord.
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Consider, my Brethren, the filthinesses that are consequent to all manner of Intemperances, they are so very filthy they are not to be named in a Christian Assembly.
Consider, my Brothers, the filthinesses that Are consequent to all manner of Intemperances, they Are so very filthy they Are not to be nam in a Christian Assembly.
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Of what Judgement then shall we be thought worthy, if when we have consecrated our vessels unto God, we afterwards dishonor and pollute them? He acceps the gifts of our Bodies as well as that of our souls and Spirits,
Of what Judgement then shall we be Thought worthy, if when we have consecrated our vessels unto God, we afterwards dishonour and pollute them? He acceps the Gifts of our Bodies as well as that of our Souls and Spirits,
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what a Judgement fell upon Belshasser when he was taken in the act of profaning the Material vessels of the Sanctuary in his Luxury and drunkennesse, Dan. 5. But the sin of the loose and debauch't professor is worse than this.
what a Judgement fell upon Belshasser when he was taken in the act of profaning the Material vessels of the Sanctuary in his Luxury and Drunkenness, Dan. 5. But the since of the lose and debauched professor is Worse than this.
The Intemperate man may pretend much, but he cannot truly boast of any Religion or love to the Church, He hath a zeal it may be against the separatist,
The Intemperate man may pretend much, but he cannot truly boast of any Religion or love to the Church, He hath a zeal it may be against the separatist,
I think I may yet further follow my Apostle and step a little higher in expressing the honour that is done unto our bodies, against which we sin by these Intemperances.
I think I may yet further follow my Apostle and step a little higher in expressing the honour that is done unto our bodies, against which we sin by these Intemperances.
Know you not that your Bodies are the Members of Christ, shall I then take the Members of Christ and make them the Members of an Harlot? Surely he that desires to bee called by the name of a Christian,
Know you not that your Bodies Are the Members of christ, shall I then take the Members of christ and make them the Members of an Harlot? Surely he that Desires to be called by the name of a Christian,
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Yet as Tiberius spake in Tacitus concerning the Laws anciently made in Rome against Luxury, Leges contemptu abolitas securiorem Luxum fecisse, that those Laws being once suffered to be despised made Luxury ride on more triumphantly and secure. This is our very Case.
Yet as Tiberius spoke in Tacitus Concerning the Laws anciently made in Room against Luxury, Leges contemptu abolitas securiorem Luxum To have made, that those Laws being once suffered to be despised made Luxury ride on more triumphantly and secure. This is our very Case.
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as to have the Mastery and to triumph over all our Medicines, vice is grown so powerfull and impudent as to run down Religion it self from off the stage of this sinfull World;
as to have the Mastery and to triumph over all our Medicines, vice is grown so powerful and impudent as to run down Religion it self from off the stage of this sinful World;
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when St John pronounced that dismall sentence in the Conclusion of his Epistle, NONLATINALPHABET, The whole world lyeth down and sinks under the power of its own wickednesse He excepted then the Christians out of that World;
when Saint John pronounced that dismal sentence in the Conclusion of his Epistle,, The Whole world lies down and sinks under the power of its own wickedness He excepted then the Christians out of that World;
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But where is now the power of Christianity it self, where is there now even among Christians the Man that in St Johns sense sinneth not? where is the Man that guardeth and keepeth himself so, that the Wicked one toucheth him not?
But where is now the power of Christianity it self, where is there now even among Christians the Man that in Saint Johns sense Sinneth not? where is the Man that guardeth and Keepeth himself so, that the Wicked one touches him not?
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Is it not an ill and a desperate case, my Brethren, that we can be contented with the empty name of Christianity and can suffer the Laws and power of Religion to be contemned? Is not the Word of God as sufficiently able now as formerly to hamper and toyl the Consciences of profane and evil men? Methinks I have a mind to imitate St James, to make an Apostrophe to them and to call these wicked Men a little by their own names.
Is it not an ill and a desperate case, my Brothers, that we can be contented with the empty name of Christianity and can suffer the Laws and power of Religion to be contemned? Is not the Word of God as sufficiently able now as formerly to hamper and toil the Consciences of profane and evil men? Methinks I have a mind to imitate Saint James, to make an Apostrophe to them and to call these wicked Men a little by their own names.
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Yee Adulterers and Adulteresses, those are the Apostles words, Yee Drunkards and ryottous persons, ye that are a shame and scandall to your profession, yee that abuse the Members of Christ and continually dishonour and profane your Bodies, your Bodies said I? Nay they are not yours, those vessels I mean that your Lord hath made and bought; and which first in your Baptisme and since in every Sacrament received by you, ye have dedicated to God,
Ye Adulterers and Adulteresses, those Are the Apostles words, Ye Drunkards and riotous Persons, you that Are a shame and scandal to your profession, ye that abuse the Members of christ and continually dishonour and profane your Bodies, your Bodies said I? Nay they Are not yours, those vessels I mean that your Lord hath made and bought; and which First in your Baptism and since in every Sacrament received by you, you have dedicated to God,
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and he hath appointed to Sanctification and holinesse; What will ye not stand to the Covenants ye have made with your God? Is it nothing in a Matter so sacred to give and to take, to offer and resume, to promise and prevaricate? Is it not a great prophanesse and sacriledge to defile and pollute the vessels ye have dedicated? And do yee not fear to be overtaken in your profanesse as Belshazzar was in his? Or if you are not afraid of the Wickednesse that is in it (for some indeed there are that are not afraid of any Wickednesse) yet why are yee not ashamed of your folly,
and he hath appointed to Sanctification and holiness; What will you not stand to the Covenants you have made with your God? Is it nothing in a Matter so sacred to give and to take, to offer and resume, to promise and prevaricate? Is it not a great profaneness and sacrilege to defile and pollute the vessels you have dedicated? And do ye not Fear to be overtaken in your profaneness as Belshazzar was in his? Or if you Are not afraid of the Wickedness that is in it (for Some indeed there Are that Are not afraid of any Wickedness) yet why Are ye not ashamed of your folly,
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Thus Vetulam praeferre Immortalitali to preferre the filthy Harlottry of the world and flesh before the eternall glory of your Bodies and souls? Why do yee pretend to Christianity,
Thus Vetulam praeferre Immortalitali to prefer the filthy Harlotry of the world and Flesh before the Eternal glory of your Bodies and Souls? Why do ye pretend to Christianity,
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O yee young Men why do ye not consider what Salomon hath foretold you, that when you have rejoyced your fill and walk't till you are weary in the wayes of your heart and in the sight of your eyes, you must in the end be brought to a Reckoning and a Judgement for all the particulars of your lives, Eccles. 11.9.
O ye young Men why do you not Consider what Solomon hath foretold you, that when you have rejoiced your fill and walked till you Are weary in the ways of your heart and in the sighed of your eyes, you must in the end be brought to a Reckoning and a Judgement for all the particulars of your lives, Eccles. 11.9.
why do you not consider what our saviour hath prophesied Mat. 4.36. That as when in the daies of Noah Men were eating and drinking untill the flood came and took them all away;
why do you not Consider what our Saviour hath prophesied Mathew 4.36. That as when in the days of Noah Men were eating and drinking until the flood Come and took them all away;
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It was nothing but his great kindnesse that made our Saviour give his Scholars that Caution, Luc. 21.34. Take heed to your selves, least at any time your hearts be overcharged with surfetting and drunkennesse and the Cares of this World and so that day come upon you unawares;
It was nothing but his great kindness that made our Saviour give his Scholars that Caution, Luke 21.34. Take heed to your selves, lest At any time your hearts be overcharged with surfeiting and Drunkenness and the Cares of this World and so that day come upon you unawares;
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As he is a faithfull and wise servant that maketh it his businesse to do his Masters will, so he hath the character of an unfaithfull evill and foolish servant, who puts off the evill day and saith in his heart, My Lord delayeth his coming,
As he is a faithful and wise servant that makes it his business to do his Masters will, so he hath the character of an unfaithful evil and foolish servant, who puts off the evil day and Says in his heart, My Lord delayeth his coming,
and sinneth and wrongeth his fellow servants and eateth and drinketh with the drunken: For the Daies of his particular Judgment shall come sooner than he thinks for;
and Sinneth and wrongeth his fellow Servants and Eateth and Drinketh with the drunken: For the Days of his particular Judgement shall come sooner than he thinks for;
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That we may have a better Portion in a better place I shall conclude by pressing seriously upon you the very exhortation in my Text, That Exhortation that wrought so happily upon St Augustine. And if it wrought upon St Augustine why may it not by the gracious operation of the same Spirit work a like effect upon some of us? Let us, my Brethren, cast of the workes of darknesse,
That we may have a better Portion in a better place I shall conclude by pressing seriously upon you the very exhortation in my Text, That Exhortation that wrought so happily upon Saint Augustine. And if it wrought upon Saint Augustine why may it not by the gracious operation of the same Spirit work a like Effect upon Some of us? Let us, my Brothers, cast of the works of darkness,
and let us put on the Armour of light, let us walk honestly as in the day, Not in ryotting and drunkennesse, not in Chambering and Wantonnesse, not in strife and Envying,
and let us put on the Armour of Light, let us walk honestly as in the day, Not in rioting and Drunkenness, not in Chambering and Wantonness, not in strife and Envying,
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And since he hath made both and redeemed both and we have offered and given both, Let us glorify him with both, Both with our bodies and with our Spirits, for they are his.
And since he hath made both and redeemed both and we have offered and given both, Let us Glorify him with both, Both with our bodies and with our Spirits, for they Are his.
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Let us hold to that Rule of the Apostle which is or ought to bee the great Rule of every Christians life, whether we eat or drink or whatsoever we doe, let us do all to the Glory of God, so shall we never do amisse,
Let us hold to that Rule of the Apostle which is or ought to be the great Rule of every Christians life, whither we eat or drink or whatsoever we do, let us do all to the Glory of God, so shall we never do amiss,
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and where theives break through and steal; but lay up for your selves treasures in Heaven. to which adde, v. 33. Seek ye first the Kingdome of God and his Righteousnesse.
and where thieves break through and steal; but lay up for your selves treasures in Heaven. to which add, v. 33. Seek you First the Kingdom of God and his Righteousness.
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who while they want a light to distinguish what they feek after, and only guesse at it by deceitfull circumstances fall together by the Ears for they know not what.
who while they want a Light to distinguish what they feek After, and only guess At it by deceitful Circumstances fallen together by the Ears for they know not what.
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but All; even the whole world pretend to be and really are in the pursuance of this good. But as St Paul observed concerning the Jews that they obtained not to Righteousnesse because they sought it where it was not to bee found:
but All; even the Whole world pretend to be and really Are in the pursuance of this good. But as Saint Paul observed Concerning the jews that they obtained not to Righteousness Because they sought it where it was not to be found:
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So the Masse of Mankind attain not to the Possessron of Happinesse because they seek it where it is not. They search for the living among the Dead. The Psalmist had observ'd concerning the Joy of the vulgar that it was such a delight as did alwayes ebbe and flow, according to the increase or decrease of their Corne and Wine and Oyl. For in these lay their Treasures and upon their Treasures they laid their Hearts,
So the Mass of Mankind attain not to the Possessron of Happiness Because they seek it where it is not. They search for the living among the Dead. The Psalmist had observed Concerning the Joy of the Vulgar that it was such a delight as did always ebb and flow, according to the increase or decrease of their Corn and Wine and Oil. For in these lay their Treasures and upon their Treasures they laid their Hearts,
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His expectation was the Expectation of the beatifick Vision, His desire was to have the face of God eternally reconciled to Him, The light of Gods countenance was more to Him then was the Joy of the Worldly man, When his Corne and his Wine and his Oyl increased. Psalm. 4.6, 7, 8. This was the Happinesse of David, the Man after Gods own heart, who had an understanding whereby He was enabled to call Good Good and Evill Evill, and was guided by the Spirit of God to have his Will and affections rightly placed;
His expectation was the Expectation of the beatific Vision, His desire was to have the face of God eternally reconciled to Him, The Light of God's countenance was more to Him then was the Joy of the Worldly man, When his Corn and his Wine and his Oil increased. Psalm. 4.6, 7, 8. This was the Happiness of David, the Man After God's own heart, who had an understanding whereby He was enabled to call Good Good and Evil Evil, and was guided by the Spirit of God to have his Will and affections rightly placed;
Philosophers, Historians, Poets and all observers of human Manners and Nature have taken notice of a vast variety in human inclinations. All pretend, and all seek:
Philosophers, Historians, Poets and all observers of human Manners and Nature have taken notice of a vast variety in human inclinations. All pretend, and all seek:
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yet in all this variety of Pretenders and seekers, few have designed, few have sought the greatest good. Some place their happinesse in Luxury and Ryot, others in Parsimony and thrift, The Merchant in his gold, the Drunkard in his Wine, the effeminate in his Loves, The witty Man in pleasant Conversation;
yet in all this variety of Pretenders and seekers, few have designed, few have sought the greatest good. some place their happiness in Luxury and Riot, Others in Parsimony and thrift, The Merchant in his gold, the Drunkard in his Wine, the effeminate in his Loves, The witty Man in pleasant Conversation;
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the Orator in fine and well adorned speech, the Martiall man in fights and triumphs, some sportive men have been so vain as to think there could be no greater Happinesse upon Earth then to bee a renowned Victor in the Olympique Games,
the Orator in fine and well adorned speech, the Martial man in fights and Triumphos, Some sportive men have been so vain as to think there could be no greater Happiness upon Earth then to be a renowned Victor in the Olympic Games,
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when he 〈 … 〉 his fetters upon the Sea, and joynd Europe and Asia with a bridge, not considering how short should be the Glory of that Action and that it should suddenly end in being utterly overthrown;
when he 〈 … 〉 his fetters upon the Sea, and joined Europe and Asia with a bridge, not considering how short should be the Glory of that Actium and that it should suddenly end in being utterly overthrown;
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There are no things done from the great Atcheivments of Alexander and Caesar, to those little Arts that are not worthy to be named in a pulpit, that are not practiced with some design of good: But this is the misery of our Condition that in all this variety, the Ends we design are generally if not Base and Wicked,
There Are no things done from the great Achievements of Alexander and Caesar, to those little Arts that Are not worthy to be nam in a pulpit, that Are not practiced with Some Design of good: But this is the misery of our Condition that in all this variety, the Ends we Design Are generally if not Base and Wicked,
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But it is more worth our Notice and Admiration that Philosophy it self, the great Mistresse of Curiosity, should professe to correct the Aims of the Vulgar,
But it is more worth our Notice and Admiration that Philosophy it self, the great Mistress of Curiosity, should profess to correct the Aims of the vulgar,
That it should challenge so great a Name, and procure so little Good, that they should erre so widely in their searches after the Summum Bonum, or cheifest Happinesse.
That it should challenge so great a Name, and procure so little Good, that they should err so widely in their Searches After the Summum Bonum, or chiefest Happiness.
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For I do not find that they had the good luck to attain to any thing that might give them just Occasion to cry out NONLATINALPHABET I have found it, I have found it:
For I do not find that they had the good luck to attain to any thing that might give them just Occasion to cry out I have found it, I have found it:
It hath been anciently observed that Pythagoras his Learning ended in a few Musicall Iingles, Thales's Wisedome in some uncertain Astronomicall Phansies, Heraclitus's Contemplations concluded in solitude and weeping, Socrates his renowned Philosophy led Him to the practice of unnaturall lust.
It hath been anciently observed that Pythagoras his Learning ended in a few Musical Iingles, Thales's Wisdom in Some uncertain Astronomical Fancies, Heraclitus's Contemplations concluded in solitude and weeping, Socrates his renowned Philosophy led Him to the practice of unnatural lust.
We shall do Aristippus no wrong at all if we joyn Him with the more renowned Epicurus. And why may not the Stoicks and Peripateticks Clubb also? who are both represented to make the bare Action or vertue its own Reward.
We shall do Aristippus no wrong At all if we join Him with the more renowned Epicurus. And why may not the Stoics and Peripatetics Club also? who Are both represented to make the bore Actium or virtue its own Reward.
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Such are the Ends and so great is the variety in the Aims of these singularly learned Men? Whom then shall we follow? or shall we follow none? shall we joyn issue with Maximus Tyrius in the Discourse above commended and say what NONLATINALPHABET.
Such Are the Ends and so great is the variety in the Aims of these singularly learned Men? Whom then shall we follow? or shall we follow none? shall we join issue with Maximus Tyrius in the Discourse above commended and say what.
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That God hath blown the expectation and desire of Good, as a living spark into the heart of Man but hath hidden from him the Way to find it out. No by no means.
That God hath blown the expectation and desire of Good, as a living spark into the heart of Man but hath hidden from him the Way to find it out. No by no means.
God indeed for Reasons hidden from us, and wrapt up in the abysse of his own secret knowledge, formerly as St Paul speaks, winked at the Errors and vanity of mankind, imparting true wisedome and the knowledge and desire of the cheifest Good to very few.
God indeed for Reasons hidden from us, and wrapped up in the abyss of his own secret knowledge, formerly as Saint Paul speaks, winked At the Errors and vanity of mankind, imparting true Wisdom and the knowledge and desire of the chiefest Good to very few.
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and submitting our selves according to our Sacramentall Obligations to the Rules of the Gospell. Now these being laid down first, as principles of eternall and unalterable Truth;
and submitting our selves according to our Sacramental Obligations to the Rules of the Gospel. Now these being laid down First, as principles of Eternal and unalterable Truth;
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Our saviour giveth us in the next place the only safe advice, Namely that abandoning all other foolish and idle Counsels, we should give our selves to be his Disciples:
Our Saviour gives us in the next place the only safe Advice, Namely that abandoning all other foolish and idle Counsels, we should give our selves to be his Disciples:
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we should addict our selves to Christianity, as to a Discipline of true Wisdome, we should design no lesse then Heavenly Glory which is no doubt the cheifest Good. We should sell all that we have rather then to mille the buying of this pearl,
we should addict our selves to Christianity, as to a Discipline of true Wisdom, we should Design no less then Heavenly Glory which is no doubt the chiefest Good. We should fell all that we have rather then to mille the buying of this pearl,
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And when we have fixed our Eye aright we should then pursue wisely that Happinesse that we have in our Design, we should endeavor after it in that way by which it is only attainable which is declared to be the way of Righteousnesse.
And when we have fixed our Eye aright we should then pursue wisely that Happiness that we have in our Design, we should endeavour After it in that Way by which it is only attainable which is declared to be the Way of Righteousness.
Our Savior hath told us in the beginning of his Sermon in the Mount that Except our Righteousnesse exceed their Righteousnesse we shall never enter into the Kingdome of Heaven.
Our Saviour hath told us in the beginning of his Sermon in the Mount that Except our Righteousness exceed their Righteousness we shall never enter into the Kingdom of Heaven.
This inherent Righteousnesse giveth us an assurance that we have a title to the other The other, the Righteousnesse without us, that of our Savior is indeed only meritorious.
This inherent Righteousness gives us an assurance that we have a title to the other The other, the Righteousness without us, that of our Saviour is indeed only meritorious.
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In the argument of merit O Christ we will make mention of thy Righteousnesse, even of thy Righteousnesse only, And yet we know that without holinesse, without inherent holinesse no man shall see thy face.
In the argument of merit Oh christ we will make mention of thy Righteousness, even of thy Righteousness only, And yet we know that without holiness, without inherent holiness no man shall see thy face.
It is not the calling of our Savior Lord Lord that will give us any title to his merits, without our sincere endeavor to do the will of our father which is in Heaven.
It is not the calling of our Saviour Lord Lord that will give us any title to his merits, without our sincere endeavour to do the will of our father which is in Heaven.
Now if these are the principall of our Masters precepts, surely we have no reason to think his Yoke uneasy or his Commandments greivous, this is the summe of the burthen that he layeth on us.
Now if these Are the principal of our Masters Precepts, surely we have no reason to think his Yoke uneasy or his commandments grievous, this is the sum of the burden that he Layeth on us.
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And hath commanded us to seek it, And further least we should erre and mistake the way that leadeth to this Estate, He hath declared unto us that it must be sought in the Way of Righteousnesse, for the Robe of Glory can no more become an unrighteous man,
And hath commanded us to seek it, And further lest we should err and mistake the Way that leads to this Estate, He hath declared unto us that it must be sought in the Way of Righteousness, for the Robe of Glory can no more become an unrighteous man,
He hath commanded us for our own sakes to seek this Kingdome of Glory, but to seek it in that just, proper and humble way and method that Himself hath prescribed.
He hath commanded us for our own sakes to seek this Kingdom of Glory, but to seek it in that just, proper and humble Way and method that Himself hath prescribed.
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And when you recollect and consider the Nature and Excellence of that Estate you will confesse it an Estate beyond all others infinitely worth your seeking.
And when you recollect and Consider the Nature and Excellence of that Estate you will confess it an Estate beyond all Others infinitely worth your seeking.
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David first in the 16th Psalm and the last verse assureth us that in the Kingdome of Heaven, or, which is all one, in the presence of God, there is fullnesse of Joy,
David First in the 16th Psalm and the last verse assureth us that in the Kingdom of Heaven, or, which is all one, in the presence of God, there is fullness of Joy,
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There is nothing for its nature more desireable then Joy or delight; there is no measure (or proportion) better then fullnesse, There is no Duration better then Eternity. And therefore he that hath Joy for the kind,
There is nothing for its nature more desirable then Joy or delight; there is no measure (or proportion) better then fullness, There is no Duration better then Eternity. And Therefore he that hath Joy for the kind,
or a year, nor only for ten years, or ten-thousand years, but for evermore, He surely can have no further Happinesse to wish, nor greater enjoyment to design.
or a year, nor only for ten Years, or Ten-thousand Years, but for evermore, He surely can have no further Happiness to wish, nor greater enjoyment to Design.
Where it is said that Eye hath not seen, nor Ear heard, nor hath it ever enter'd into the Heart of Man to conceive the things that God hath prepared for them that love Him, intimateth thus much, That if you could gather together all the riches of Nature,
Where it is said that Eye hath not seen, nor Ear herd, nor hath it ever entered into the Heart of Man to conceive the things that God hath prepared for them that love Him, intimateth thus much, That if you could gather together all the riches of Nature,
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Let there be presented the best and Clearest Beauties for the Eye, The most Ravishing Musiks for the Ear, the most delicate meates for the palate, let the choicest entertainment be found out,
Let there be presented the best and Clearest Beauty's for the Eye, The most Ravishing Musics for the Ear, the most delicate Meats for the palate, let the Choicest entertainment be found out,
Joyn and place in one and the same person, all the wealth of the Citty, the Grace, the Gallantry, the Glory of the Court, the learning of the University, the most desireable conversation of learned and good Natured Men;
Join and place in one and the same person, all the wealth of the city, the Grace, the Gallantry, the Glory of the Court, the learning of the university, the most desirable Conversation of learned and good Natured Men;
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Adde to these the prudence of the Wisest Councels, the Courage, conduct and successe of the most fam'd commanders, all the Regalia that Princes and Emperors enjoy in the fullnesse of their Majesty and power,
Add to these the prudence of the Wisest Counsels, the Courage, conduct and success of the most famed commanders, all the Regalia that Princes and Emperor's enjoy in the fullness of their Majesty and power,
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Do you now, beleive all this to be true? Do you receive this Doctrine of the Prophets and Apostles nay of Christ Himself? Or do you deny that Article of the Christian Faith that affirmes the being of such a life everlasting after Death? If you do beleive it, can you think such an Estate not worth the seeking after? Do you think your selves wiser then Abraham and Moses and all the worthies of the former ages, who quitted their greatest temporall Interests that they might seek this Inheritance.
Do you now, believe all this to be true? Do you receive this Doctrine of the prophets and Apostles nay of christ Himself? Or do you deny that Article of the Christian Faith that affirms the being of such a life everlasting After Death? If you do believe it, can you think such an Estate not worth the seeking After? Do you think your selves Wiser then Abraham and Moses and all the worthies of the former ages, who quit their greatest temporal Interests that they might seek this Inheritance.
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whether there be not somewhat defective in your very faith. Suppose now that with St Paul you had been rapt up to the third Heaven and there had taken a view of those unspeakable Glories, that were then and are now enjoyd by the Spirits of Just men made perfect.
whither there be not somewhat defective in your very faith. Suppose now that with Saint Paul you had been rapt up to the third Heaven and there had taken a view of those unspeakable Glories, that were then and Are now enjoyed by the Spirits of Just men made perfect.
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Would you not think that the obtaining of that Estate and to be made one of those glorified beings, would be worth, (nay infinitely more worth then) all the pains you could take and all the labors you could undergo during the Remainder of your short uncertain lives? you are Christians,
Would you not think that the obtaining of that Estate and to be made one of those glorified beings, would be worth, (nay infinitely more worth then) all the pains you could take and all the labors you could undergo during the Remainder of your short uncertain lives? you Are Christians,
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and your being so implies that you beleive there are such Joyes, your faith (if you have any) gives you a confidence of them and makes the existence of them evident unto you though you have not seen them as St Paul did.
and your being so Implies that you believe there Are such Joys, your faith (if you have any) gives you a confidence of them and makes the existence of them evident unto you though you have not seen them as Saint Paul did.
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But if it be not from any want of faith but from a certain Carelessenesse or Retchlessnesse as some call it that you are lazy and neglect the seeking this your greatest Interests.
But if it be not from any want of faith but from a certain Carelessness or Retchlessnesse as Some call it that you Are lazy and neglect the seeking this your greatest Interests.
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If you will not take pains to attain that Glory that is the crown and reward of the just, you must expect to fall into Hell even into the Nethermost Hell with the wicked.
If you will not take pains to attain that Glory that is the crown and reward of the just, you must expect to fallen into Hell even into the Nethermost Hell with the wicked.
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Do you think the Rich Luxurious Glutton mention'd in the Gospell, who in his life time cared not for Heaven nor the concernes of the world to come, who pamper'd Himself and suffered Lazarus to starve before his door.
Do you think the Rich Luxurious Glutton mentioned in the Gospel, who in his life time cared not for Heaven nor the concerns of the world to come, who pampered Himself and suffered Lazarus to starve before his door.
Might such a Man as he (I say) have the liberty granted Him of a second Tryall and to live over his life here on Earth but once again, Would he not rather spend his dayes neatly and soberly, in frugality,
Might such a Man as he (I say) have the liberty granted Him of a second Trial and to live over his life Here on Earth but once again, Would he not rather spend his days neatly and soberly, in frugality,
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then be sentenc'd the second time for his Cruelty and Ryot (Vices ill put together) into that place of Misery and Wo where during the vast duration of Eternity he may not procure one drop of Water to cool his Tongue:
then be sentenced the second time for his Cruelty and Riot (Vices ill put together) into that place of Misery and Woe where during the vast duration of Eternity he may not procure one drop of Water to cool his Tongue:
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Would you know what that death is that they incurre who are not preferr'd unto that Eternall life that Christ hath purchased for His? Flames and Brimstone and Wormes, the painfull worme of conscience and that Hideous noise of Tophet, that, is of Continuall howling, burning and drumming, These are the parts of the second Death.
Would you know what that death is that they incur who Are not preferred unto that Eternal life that christ hath purchased for His? Flames and Brimstone and Worms, the painful worm of conscience and that Hideous noise of Tophet, that, is of Continual howling, burning and drumming, These Are the parts of the second Death.
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It sleepeth surely and must be awakened. Bestirre your minds and consider, Is not the very avoiding the Torments of Hell of more consequence then the Enjoyments of all the present Honors or estates, that we are capable of in this world, of more consequence then either to avoid the miseries of this life, or even Death it self.
It Sleepeth surely and must be awakened. Bestir your minds and Consider, Is not the very avoiding the Torments of Hell of more consequence then the Enjoyments of all the present Honours or estates, that we Are capable of in this world, of more consequence then either to avoid the misery's of this life, or even Death it self.
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Which though it be a most dreadfull thing to flesh and blood, yet (to use the phrase of the devout Church Poet) it is but a Chair, a ready easy conveiance into another Estate over which Death it self shall have no power.
Which though it be a most dreadful thing to Flesh and blood, yet (to use the phrase of the devout Church Poet) it is but a Chair, a ready easy conveyance into Another Estate over which Death it self shall have no power.
But if you are of that Nice and Curious temper that you must be led only by the silken threds of Example, not stratned by Councell nor goaded on by precept;
But if you Are of that Nicaenae and Curious temper that you must be led only by the silken threads of Exampl, not stratned by Council nor goaded on by precept;
why do not you, why do not we all imitate Him? Why have we not all his Zeal and his Resolution? Could Tribulation or Distresse or famine or perill or Sword, Nay could either life or Death, Angell or Divell, principallities, or powers, things present or things to come, could either heigth or depth or any other Creature hinder him from pursuing his well chosen Aimes, from seeking the life of Glory and from fighting against his Spirituall Enemies that he saw ready to obstruct him and to hinder him in his Race thither.
why do not you, why do not we all imitate Him? Why have we not all his Zeal and his Resolution? Could Tribulation or Distress or famine or peril or Sword, Nay could either life or Death, Angel or devil, principalities, or Powers, things present or things to come, could either heighth or depth or any other Creature hinder him from pursuing his well chosen Aims, from seeking the life of Glory and from fighting against his Spiritual Enemies that he saw ready to obstruct him and to hinder him in his Raze thither.
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But had Abel, had Enoch, had Noah seen the objects of their Faith? By Faith Noah being warned of God of things not seen prepared an Ark to the saving of his house and so became heir of the Righteousnesse that is by Faith.
But had Abel, had Enoch, had Noah seen the objects of their Faith? By Faith Noah being warned of God of things not seen prepared an Ark to the Saving of his house and so became heir of the Righteousness that is by Faith.
and prepare an Ark even the Righteousnesse of Christ to convey us to that Kingdome Blessed are they, saith our Savior to St Thomas who have not seen and yet have believed Consider the whole Army of Martyrs mention'd in the eleventh chapter to the Hebrews who through Faith subdued Kingdomes wrought Righteousnesse, obtained promises stopped the mouths of Lyons, quenched the violence of fire, escaped the Edge of the sword, out of weaknesse were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, Women received their dead raised to life again, others were tortured not accepting of deliverance that they might obtain a better Resurrection, This better Resurrection, though unseen by them as yet was the Anchor of their Hope,
and prepare an Ark even the Righteousness of christ to convey us to that Kingdom Blessed Are they, Says our Saviour to Saint Thomas who have not seen and yet have believed Consider the Whole Army of Martyrs mentioned in the eleventh chapter to the Hebrews who through Faith subdued Kingdoms wrought Righteousness, obtained promises stopped the mouths of Lyons, quenched the violence of fire, escaped the Edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the Armies of the Aliens, Women received their dead raised to life again, Others were tortured not accepting of deliverance that they might obtain a better Resurrection, This better Resurrection, though unseen by them as yet was the Anchor of their Hope,
and the spring of their Courage, They were stoned, they were sawed asunder, they were tempted, they were slain with the sword, They went about in sheep skins and goat-skins, being destitute, afflicted and tormented;
and the spring of their Courage, They were stoned, they were sawed asunder, they were tempted, they were slave with the sword, They went about in sheep skins and goatskins, being destitute, afflicted and tormented;
This they did, this they suffered, though they were never rapt up into the third Heaven, They endured all these hardships through Faith even the common faith that we professe and it was this Article concerning the better Resurrection, and the life of abundant Glory, that upheld them.
This they did, this they suffered, though they were never rapt up into the third Heaven, They endured all these hardships through Faith even the Common faith that we profess and it was this Article Concerning the better Resurrection, and the life of abundant Glory, that upheld them.
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like this, professe that we believe the same resurrection of the Flesh and everlasting life after death, And yet have we no regard to any thing but what is present? Are things in Reversion of no value with us.
like this, profess that we believe the same resurrection of the Flesh and everlasting life After death, And yet have we no regard to any thing but what is present? are things in Reversion of no valve with us.
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Do not all men among us that have any Reputation for Wisdome take care to secure their estates in all kinds of secular Tenures that are to commence to others after their own deaths? And should not Charity begin at home? Is this our fashion,
Do not all men among us that have any Reputation for Wisdom take care to secure their estates in all Kinds of secular Tenures that Are to commence to Others After their own death's? And should not Charity begin At home? Is this our fashion,
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or, if it be, is it agreable to the Rules of Wisdome and prudence, that we should provide so studiously for the wellfare of our surviving Friends and should take no care of our own eternall wellfare even after our departure hence? Is our present estate for so long a terme, is it so certain,
or, if it be, is it agreeable to the Rules of Wisdom and prudence, that we should provide so studiously for the welfare of our surviving Friends and should take no care of our own Eternal welfare even After our departure hence? Is our present estate for so long a term, is it so certain,
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so permanent so secure that we need not be concern'd, no not for so vast a futurity? Whosoever thinks himself so perfectly setled, Let him above all other dread that sentence Luk: 12.20. Thou fool this night even this night shall thy Soul be required of thee, and then whose shall these things bee that thou hast provided.
so permanent so secure that we need not be concerned, no not for so vast a futurity? Whosoever thinks himself so perfectly settled, Let him above all other dread that sentence Luk: 12.20. Thou fool this night even this night shall thy Soul be required of thee, and then whose shall these things be that thou hast provided.
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O we fools when shall we be wise? Do we part with the life of Glory, Do we part with the Kingdome of God to seek we know not what? Or do we think to have Sauls fortune to find a Kingdome while we are seeking Asses? Why is the heart of the world set upon that which is not? So short are the continuance of pleasures, honors, life it self that they are scarcely to be accounted things that are:
O we Fools when shall we be wise? Do we part with the life of Glory, Do we part with the Kingdom of God to seek we know not what? Or do we think to have Saul's fortune to find a Kingdom while we Are seeking Asses? Why is the heart of the world Set upon that which is not? So short Are the Continuance of pleasures, honours, life it self that they Are scarcely to be accounted things that Are:
Were it not full of Trouble, Sorrow and disease, Were there nothing otherwise to be excepted against but the shortnesse and Uncertainty of it, It were not a possession that for its own sake ought at all to be esteemed.
Were it not full of Trouble, Sorrow and disease, Were there nothing otherwise to be excepted against but the shortness and Uncertainty of it, It were not a possession that for its own sake ought At all to be esteemed.
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Lord teach us so to number our dayes and the shortnesse and Uncertainty of this present life, that we may apply our hearts to the highest, truest, noblest Wisdome.
Lord teach us so to number our days and the shortness and Uncertainty of this present life, that we may apply our hearts to the highest, Truest, Noblest Wisdom.
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There is nothing in naturall life considerable but this one thing, that therein we have an Opportunity to purchase to our selves that life of abundant Glory, that estate of eternall happinesse that I have been now commending to you.
There is nothing in natural life considerable but this one thing, that therein we have an Opportunity to purchase to our selves that life of abundant Glory, that estate of Eternal happiness that I have been now commending to you.
But if eventually it be found that this price is put into the hand of fools, Our life will be unto us but Occasion of eternall Misery and it would have been better for us never to have been born.
But if eventually it be found that this price is put into the hand of Fools, Our life will be unto us but Occasion of Eternal Misery and it would have been better for us never to have been born.
Will any Man then whose faith is not asleep or in a journy will any Man I mean that believes and considers the existence of Heaven and Hell and the other doctrines of our Faith, venture to commit a sin or to provoke his judge,
Will any Man then whose faith is not asleep or in a journey will any Man I mean that believes and considers the existence of Heaven and Hell and the other doctrines of our Faith, venture to commit a since or to provoke his judge,
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or to do any thing that may endanger the damnation of his Soul to eternall Death to save so poor a thing as this uncertain life, much lesse to get Riches or Honor or any other worldly acquirement? Let us not therefore halt between two Opinions.
or to do any thing that may endanger the damnation of his Soul to Eternal Death to save so poor a thing as this uncertain life, much less to get Riches or Honour or any other worldly acquirement? Let us not Therefore halt between two Opinions.
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If you receive not these, stay no longer here to be a scandall to the best Religion, Go rather to the Font where you were initiated and there publickly Renounce and disclaim your Faith.
If you receive not these, stay no longer Here to be a scandal to the best Religion, Go rather to the Font where you were initiated and there publicly Renounce and disclaim your Faith.
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as it is express't in the Second chapter of the book of Wisdome and boasted upon Occasions with a little Variety by our modern pretenders to prophane Wit;
as it is expressed in the Second chapter of the book of Wisdom and boasted upon Occasions with a little Variety by our modern pretenders to profane Wit;
For the breath of our Nostrils is as smoke or (which comes very neer the Philosophy of our Modern Atheist) A NONLATINALPHABET a little spark in the moving of the heart.
For the breath of our Nostrils is as smoke or (which comes very near the Philosophy of our Modern Atheist) A a little spark in the moving of the heart.
If you are contented to be reckon'd not with the sheep but with the Goats and to have your portion with these wretches hereafter, you may from the same place take the Counsell of the wicked Reasoner, It is a fit Application for such a doctrine, Enjoy the good things that are present and regard not the world to come.
If you Are contented to be reckoned not with the sheep but with the Goats and to have your portion with these wretches hereafter, you may from the same place take the Counsel of the wicked Reasoner, It is a fit Application for such a Doctrine, Enjoy the good things that Are present and regard not the world to come.
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Oppresse the poor righteous man, spare not the Widdow and (which is perfect Hobbisme) Let your strength be the Law of Justice and what is feeble count it little worth.
Oppress the poor righteous man, spare not the Widow and (which is perfect Hobbisme) Let your strength be the Law of justice and what is feeble count it little worth.
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Lay wait for the Righteous Man (The man of great and just principles and resolutions he must be rid out of the way) because he is not for your turn, he will be sure to expose your basenesse, to oppose your designes of Villany and wickednesse, Examine him with Despitefullnesse Try him with Contumely,
Lay wait for the Righteous Man (The man of great and just principles and resolutions he must be rid out of the Way) Because he is not for your turn, he will be sure to expose your baseness, to oppose your designs of Villainy and wickedness, Examine him with Despitefullnesse Try him with Contumely,
These are the Councels of the confirmed Reprobate in the second of Wisdome, shame and Wo unto us that this noise should be heard in our streets, that these Counsels should at this day be put in practice among us.
These Are the Counsels of the confirmed Reprobate in the second of Wisdom, shame and Woe unto us that this noise should be herd in our streets, that these Counsels should At this day be put in practice among us.
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And you, my Brethren, if you have not come into the Councell of these Cains and Nimrods, if these Theorems of Ranting and Hectoring do yet affright you,
And you, my Brothers, if you have not come into the Council of these Cains and Nimrods, if these Theorems of Ranting and Hectoring do yet affright you,
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if you dare not deny the truth of the Christian doctrine that is not only countenanced by the Analogy of other certain Truths but hath also been confirmed by Miracles from God and gifts of the holy Ghost Then as ye expect the light and life of God ye must live as children of that light,
if you Dare not deny the truth of the Christian Doctrine that is not only countenanced by the Analogy of other certain Truths but hath also been confirmed by Miracles from God and Gifts of the holy Ghost Then as you expect the Light and life of God you must live as children of that Light,
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but that God created Man to bee immortall, and to be the Image of his own Eternity, as the Author of the book of Wisdome there declares (in confutation of that wicked Reasoning which according the Epicurean Hypothesis he had so lively represented) you are of those my Brethren, that have not as I hope stood in the way much lesse sate down in the seat of those insolent Scorners at all Religion and Goodnesse.
but that God created Man to be immortal, and to be the Image of his own Eternity, as the Author of the book of Wisdom there declares (in confutation of that wicked Reasoning which according the Epicurean Hypothesis he had so lively represented) you Are of those my Brothers, that have not as I hope stood in the Way much less sat down in the seat of those insolent Scorner's At all Religion and goodness.
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Those who have chosen to be patrones and practicers of Atheisme and given themselves over to the suggestions of the Evill Spirit and to the Vanity of their own hearts, those who have contemned the Gospell, which as St Paul observes is not hid to any but those that are lost, and slight the Righteousnesse that is commended to us,
Those who have chosen to be patroness and practicers of Atheism and given themselves over to the suggestions of the Evil Spirit and to the Vanity of their own hearts, those who have contemned the Gospel, which as Saint Paul observes is not hid to any but those that Are lost, and slight the Righteousness that is commended to us,
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though they are lofty now and full of their Grandeur, how will their countenance fall when the sun shall become black as Sackcloth of hair and the moon shall be as blood, and when the stars of heaven shall fall to the Earth as when a fig-tree casteth her untimely figs. With what boon grace will they carry themselves,
though they Are lofty now and full of their Grandeur, how will their countenance fallen when the sun shall become black as sackcloth of hair and the moon shall be as blood, and when the Stars of heaven shall fallen to the Earth as when a Fig tree Cast her untimely figs. With what boon grace will they carry themselves,
when they shall see the Heavens depart, as a scroll that is folded together, and every mountain and every Island (and this of ours among the rest) shall be visib'y moved quite out of their places.
when they shall see the Heavens depart, as a scroll that is folded together, and every mountain and every Island (and this of ours among the rest) shall be visib'y moved quite out of their places.
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St John telleth us what will bee their condition at that time who are wanting in Religion and good Manners though otherwise exalted in secular dignity and Estate. Revel. 6.15.
Saint John Telleth us what will be their condition At that time who Are wanting in Religion and good Manners though otherwise exalted in secular dignity and Estate. Revel. 6.15.
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The Kings of the Earth and the great Men, and the Rich men and the cheife Captains and the bond and the free Men and all that whole Gang of wicked Men and Unbeleivers shall hide themselves in the dens and rocks of the mountains,
The Kings of the Earth and the great Men, and the Rich men and the chief Captains and the bound and the free Men and all that Whole Gang of wicked Men and Unbelievers shall hide themselves in the dens and Rocks of the Mountains,
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He whose first Advent to us was humble and mean and he that in his passion for us shewed the meeknesse of a Lamb will then appear as the Lyon of the Tribe of Judah:
He whose First Advent to us was humble and mean and he that in his passion for us showed the meekness of a Lamb will then appear as the lion of the Tribe of Judah:
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But the fearfull and Unbeleiving and Abominable and Whoremongers and Sorcerers and Idolaters and Lyars and other such sinfull Men shall have their part in that lake of fire and Brimstone where (whatsoever Socinus or Mr Hobbes have thought to the contrary) the smoke of their Torment shall ascend up for ever and ever and they shall have no rest, day nor night.
But the fearful and Unbelieving and Abominable and Whoremongers and Sorcerers and Idolaters and Liars and other such sinful Men shall have their part in that lake of fire and Brimstone where (whatsoever Socinus or Mr Hobbes have Thought to the contrary) the smoke of their Torment shall ascend up for ever and ever and they shall have no rest, day nor night.
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and so by reason of their Inherent Grace have a title to plead the merits of Christ and his Righteousnesse for the Remission of their sins they shall inherite all things even all the Glorious unconceivable Happinesses of Heaven.
and so by reason of their Inherent Grace have a title to plead the merits of christ and his Righteousness for the Remission of their Sins they shall inherit all things even all the Glorious unconceivable Happinesses of Heaven.
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To which Kingdome of Glory God Allmighty bring us through all those means and methods that he hath sanctified to that purpose Now to the King of Heaven and to the Lord our Righteousnesse by whose merits only we have entrance into that Kingdome,
To which Kingdom of Glory God Almighty bring us through all those means and methods that he hath sanctified to that purpose Now to the King of Heaven and to the Lord our Righteousness by whose merits only we have Entrance into that Kingdom,
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and to the Spirit of holinesse who can only give us title to those Merits and bring us within the conditions of the Covenant of Grace, to the Whole holy and ever blessed Trinity in Unity be Glory Honor and Adoration for ever.
and to the Spirit of holiness who can only give us title to those Merits and bring us within the conditions of the Covenant of Grace, to the whole holy and ever blessed Trinity in Unity be Glory Honour and Adoration for ever.
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For it is not altogether out of question, Whether Aristotle did indeed deny the Creation of the world. For some there are, as the learned Scaliger, who reckon Aristotle among those Philosophers, who though they asserted the Eternity of the World; yet have own'd the Creation also, supposing God the Eternal Cause of an Eternal World, and so from God the Eternal Creator an Eternal succession of Generations and corruptions; and consequently that God was before the world in Nature, but not in Time or Duration of any Kind; but as the sun was before its own light. But against this Opinion are the Writings of Aristotle lib. 8. Phys. lib. 1. De caelo; and in the later part. lib. 2. de gen. & corrupt. & lib. 12. Meta•h. Vid. & Pereri. lib. 15. de Mo•u & Eternitate mundi. However it is supposed, that before his death he alter'd his Opinion, and writ in Contradicton to his former arguments V. Gassend. de Phys. §. 1. l. 4 c. 5. & loca apud eum citata; quibus adde. l. 2. de Gen. & cor. §. 3.10. De Anima, &c. Manilius concerning the order and exact motion of the Stars. l. 1. Astron. Nec quicquam in tantâ magis est Mirabile Mole, Quam ratio & certis quod l•gibus omnia parent. Nusquam turba nocet, Nihil ullis partibus errat, Laxius aut levius mutatóve ordine fertur. Quid tam confusum sp•cie •quid tam vice certum? Ac mihi tam praesens ratio non ulla videtur, Quâ pateat Mundum divino Numine verti, At { que } ipsum esse Deum, nec sorte coïsse Magistrâ, Ut voluit credi, qui primus maenia Mundi Seminibus struxit minimis inque illa resolvit. And a little after — Nunquam transversus solem decurrere ad Arctos, Nec mutare vi as, & in Ortum vertere Cursus, Auro•amque novis nasc•nte oftendere terris. Nec lunam certos excedere luminiais Orbes; Sed servare modum, quo cresc at quove recedat. Nec cadere in terram pendentia sidera Caelo: Sed dimensa suis consumere tempora signis, Non casûs opus est, Magni sed Numinis Ordo. See Cicero lib. 2. de. nat. Deorum n. 88, 89, 90. & sequentib. Philosophi, si fo•te eos primus respectus Mu• di conturbaverat, •ostea cum vidissent motus ejus finitos & aequabiles, omniaque tantis ordinibus moderata, immutab•lique constantiâ intelligere debuerunt inesse aliquem non solum habitatorem in hac. coelesti & divind d•mo. sed etiam rectorem & moderato••m, & tanquam architect•um ta•ti Operis, &c. ib. Principio terra Universa cernatur locata in medio mundi, sede solidâ, & undique ipsa in sese nutibus suis congloba. ta, vestita floribus, arboribus, srugibus, quorum omnium incredibilis multitudo insatiabili varietate distinguitur. Adde huc fontium gelidas perennitates, &c. ib. n. 98.
For it is not altogether out of question, Whither Aristotle did indeed deny the Creation of the world. For Some there Are, as the learned Scaliger, who reckon Aristotle among those Philosophers, who though they asserted the Eternity of the World; yet have owned the Creation also, supposing God the Eternal Cause of an Eternal World, and so from God the Eternal Creator an Eternal succession of Generations and corruptions; and consequently that God was before the world in Nature, but not in Time or Duration of any Kind; but as the sun was before its own Light. But against this Opinion Are the Writings of Aristotle lib. 8. Phys. lib. 1. De caelo; and in the later part. lib. 2. de gen. & corrupt. & lib. 12. Meta•h. Vid. & Pereri. lib. 15. de Mo•u & Eternitate mundi. However it is supposed, that before his death he altered his Opinion, and writ in Contradiction to his former Arguments V. Gassend. de Phys. §. 1. l. 4 c. 5. & loca apud Eum citata; quibus add. l. 2. de Gen. & cor. §. 3.10. De Anima, etc. Manilius Concerning the order and exact motion of the Stars. l. 1. Astron. Nec quicquam in tantâ magis est Marvelous Mole, Quam ratio & Certis quod l•gibus omnia parent. Nusquam turba nocet, Nihil ullis partibus errat, Laxius Or Levius mutatóve Order fertur. Quid tam confusum sp•cie •quid tam vice certum? Ac mihi tam Praesens ratio non ulla videtur, Quâ pateat Mundum divino Numine verti, At { que } ipsum esse God, nec sort coïsse Magistrâ, Ut voluit credi, qui primus Maenia Mundi Seminibus struxit minimis Inque illa resolvit. And a little After — Never transversus solemn decurrere ad Arctos, Nec mutare vi as, & in Garden vertere Cursus, Auro•amque Novis nasc•nte oftendere terris. Nec lunam Certos excedere luminiais Orbs; Said servare modum, quo Wait At quove recedat. Nec Cadere in terram pendentia sidera Caelo: said dimensa suis consumere tempora signis, Non casûs opus est, Magni sed Numinis Ordo. See Cicero lib. 2. de. nat. Gods n. 88, 89, 90. & sequentib. Philosophy, si fo•te eos primus Respectus Mu• Die conturbaverat, •ostea cum vidissent motus His finitos & aequabiles, omniaque tantis ordinibus Moderata, immutab•lique constantiâ intelligere debuerunt inesse aliquem non solum habitatorem in hac. Coelesti & divind d•mo. sed etiam rectorem & moderato••m, & tanquam architect•um ta•ti Operis, etc. ib. Principio terra Universa cernatur locatam in medio mundi, sede solidâ, & undique ipsa in seize nutibus suis congloba. ta, vestita floribus, arboribus, srugibus, quorum omnium incredibilis multitudo insatiabili varietate distinguitur. Add huc fontium gelidas perennitates, etc. ib. n. 98.
Magnae etiam Opportunitates ad cultum hominum al { que } abundantiam aliam al•s i• locis reperiuntur, Aegyptum Nilus irrigat, & totâ aestate obrutam oppletam { que } tenucrit, tum recedit, mollitos { que } & oblinatos agros ad se• rendum relinquit. Mesopotamiam fertilem efficit Euphrates, in quam quotannis quasi notos agros invehit. Jndus v•rò, qui omnium est Fluminum maximus, non aqua solum agros laetisicat & mitigat, sed cos etiam conserit. Magnam enim Vim frumenti sea cum & similium dicitur deportare, &c. lib. 2. de Nat. Deor. n, 1 • 1.
Great etiam Opportunitates ad cultum hominum all { que } abundantiam aliam al•s i• locis reperiuntur, Egyptum Nilus irrigat, & totâ aestate obrutam oppletam { que } tenucrit, tum recedit, mollitos { que } & oblinatos agros ad se• rendum relinquit. Mesopotamiam fertilem efficit Euphrates, in quam quotannis quasi Notos agros invehit. Jndus v•rò, qui omnium est Fluminum Maximus, non aqua solum agros laetisicat & mitigate, sed cos etiam conserit. Magnam enim Vim frumenti sea cum & similium dicitur deportare, etc. lib. 2. de Nat. Deor. n, 1 • 1.
Hic ergo non mirer esse quenquam, qui sibi persuadeat, corpora quaedam solida at { que } individua vi & gravitate serri, mundumque effici ornatissimum, & pulcherrimum ex eorum corporum concursione fortuita? Hoc qui existimat fieri potuisse; non intelligo cur non idem putet, si innum•rabiles unius & viginti li•erarum sormae vel aureae vel quales libet, aliquo conjiciantur, posse ex his in terram excussis Annales Ennii, ut deinceps legi possint, effici? &c. Quod si mundum efficere potest concursus Atomorum, cur porticum, cur templum, cur domum, cur U•bem non potest? De nat. lib. 2.
Hic ergo non mirer esse quenquam, qui sibi persuadeat, corpora quaedam Solid At { que } individua vi & gravitate serri, mundumque effici ornatissimum, & pulcherrimum ex Their corporum concursione fortuita? Hoc qui existimate fieri potuisse; non intelligo cur non idem putet, si innum•rabiles unius & Viginti li•erarum sormae vel Aurea vel quales libet, Aliquo conjiciantur, posse ex his in terram excussis Annals Ennii, ut deinceps Legi possint, effici? etc. Quod si Mundum efficere potest Concursus Atomorum, cur porticum, cur Templum, cur domum, cur U•bem non potest? De nat. lib. 2.
Ʋidit Epicurus esse Deos, quod in omnium animis eorum Notionem impressisset Natura. Quae enim Gens est, aut quod geaus hominum, quod non habeat sine doctrina anticipationem quandam Deorum, quam appellat Prolepsin Epicurus? So Velleius in Cicero 1. De Nat. Deorum. A little after, Cum non instituto aliquo, aut more, aut lege, sit Opinio constituta, maneatque ad Unum firma omnium Consensio, intelligi Necesse est esse Deos; quoniam insitas corum, vel potiùs innatas cognitiones habemus. De quo autem omnium Natura consentit, id. verum esse necesse est. ib. ex sententia Epicuri.
Ʋidit Epicurus esse Gods, quod in omnium animis Their Notionem impressisset Nature. Quae enim Gens est, Or quod geaus hominum, quod non habeat sine Doctrina anticipationem quandam Gods, quam appellate Prolepsin Epicurus? So Velleius in Cicero 1. De Nat. Gods. A little After, Cum non instituto Aliquo, Or more, Or lege, sit Opinio Constituted, maneatque ad Unum Firm omnium Consensio, intelligi Necessary est esse Gods; quoniam insitas corum, vel potiùs innatas cognitiones habemus. De quo autem omnium Nature consentit, id. verum esse Necessary est. ib. ex sententia Epicure.
NONLATINALPHABET. So Sophocles. There is in Truth, there is one God, and he made Heaven, the large Earth and Azute sea. NONLATINALPHABET. Epictet. Aelianus dicit. Barbarorum neminem delapsum ad NONLATINALPHABET, sed ab omnibus affirmari & esse numen, & nostri curam gerere. lib. 11. c. 31. Plutarchi est illud, NONLATINALPHABET. Plut. lib. de com. Notitiis. Populares Deos multos naturalem unum esse summae Totius Artificem. Artisthenus ut ciratur à Lactantio lib. 1. c. 5. NONLATINALPHABET. Varro, Deum Animam esse Motu ac Ratione mundum gubernantem. v. August. de Civ. Dei lib. 4. c. 31.
. So Sophocles. There is in Truth, there is one God, and he made Heaven, the large Earth and Azute sea.. Epictetus. Aelianus dicit. Barbarorum neminem delapsum ad, sed ab omnibus affirmari & esse numen, & Our curam gerere. lib. 11. c. 31. Plutarch est illud,. Plutarch lib. de come. Notitiis. Populares Gods multos naturalem Unum esse Summae Totius Artificem. Artisthenus ut ciratur à Lactantio lib. 1. c. 5.. Varro, God Animam esse Motu ac Ration Mundum gubernantem. v. August. the Civ. Dei lib. 4. c. 31.
Sic ab eo dicta, sic acta passim testantur. v. praefationem ad Dialogum Physicum de Nat. Aeris. in Epist. ad Sam. Sorberium quod idem de Epicuro notat Cicero, cum, scil. quas res gloriabatur se contemnere Numen & Mortem, eat animum mortalium maxime formidatum.
Sic ab eo dicta, sic acta passim testantur. v. praefationem ad Dialogum Physicum de Nat. Aeris. in Epistle ad Sam. Sorberium quod idem de Epicuro Notat Cicero, cum, scil. quas Rest gloriabatur se contemnere Numen & Mortem, eat animum mortalium maxim formidatum.
Et Lucretius, hinc Epicurum celebrat, quod primus exticit Religioms Oppugnator. lib. 1. Humana ante oculos faede cum vita jaceret In terris oppressa gravi sub Relligione, Quae caput à cocli regionibus ostendebat: Horribili super aspectu mortalibus instans. Primum Grajus homo mortales tollere contra Est ausus, &c. ib.
Et Lucretius, hinc Epicurus celebrate, quod primus exticit Religioms Oppugnator. lib. 1. Humana ante Eyes faede cum vita jaceret In terris oppressam gravi sub Religion, Quae caput à cocli regionibus ostendebat: Horribili super aspectu mortalibus instans. Primum Grajus homo mortales tollere contra Est ausus, etc. ib.
Deus producto aevo isto judicaturus est suos cultores in vitae aeteraae retributionem, profanos in ignem aeque perpetem & jogem, suscitatis omnibus ab initio defunctis, & reformatis & recensitis ad utrius { que } meriti dispunction•m. Tert. adv Gentes c. 18.
Deus producto aevo isto judicaturus est suos Cultores in vitae aeteraae retributionem, profanos in Ignem aeque perpetem & jogem, suscitatis omnibus ab initio defunctis, & reformatis & recensitis ad utrius { que } Merit dispunction•m. Tert Advantage Gentes c. 18.
Cum diligentiorem considerationem de timore seceris, in•enies eum evidenter supra omnia alia dona deprimintem cor humanum, & subiicientem ei quem timet. Parisiensis. 1. Part de Universo p. 3. c. 4. Magna est vis Conscientiae, quòd poenas semper ante oculos versari putent qui peccaverint. Cicero Orat. pro Milone. Qui opibus hominum sibi contra conscientiam septi & muniti esse videntur, Deos tamen horrent, &c. apud Cic. de Fin. 1.
Cum diligentiorem considerationem de Timore seceris, in•enies Eum Evidently supra omnia Alias dona deprimintem cor humanum, & subiicientem ei Whom timet. Parisiensis. 1. Part de Universo p. 3. c. 4. Magna est vis Conscientiae, quòd poenas semper ante Eyes versari putent qui peccaverint. Cicero Orat Pro Milone. Qui opibus hominum sibi contra conscientiam septi & muniti esse videntur, Gods tamen horrent, etc. apud Cic de Fin. 1.
Ne { que } illud hic dici poterit, in quo nonnulli seipsos seducunt, ignem aeternum dicentes non ipsam combustionem aeternam, per ignem quippe, qui eternus erit, transituros arbitrantur eos quibus propter fidem mortuam per ignem promittunt salute, ut videlicet ipse Ignis aeternus fit, combustio verò eorum, hos est, Operatio ignis in eos non sit aeterna, &c. lib. de Fide & Operibus. c. 15.
Ne { que } illud hic dici poterit, in quo Nonnulli seipsos seducunt, Ignem aeternum Saying non ipsam combustionem aeternam, per Ignem quip, qui eternus erit, transituros arbitrantur eos quibus propter fidem mortuam per Ignem promittunt salute, ut videlicet ipse Ignis Eternal fit, Combustion verò Their, hos est, Operatio ignis in eos non sit aeterna, etc. lib. de Fide & Operibus. c. 15.
Epicurus omnem cruciatum & do. lorem depreciat, modicum contemplibilem pronunciando, Mag. num vero non diuturnum, &c. Tertull. c. 45. adversus Gentes pag. 74.
Epicurus omnem cruciatum & do. lorem depreciat, modicum contemplibilem pronunciando, Mag. num vero non Diuturnum, etc. Tertul c. 45. Adversus Gentes page. 74.
Dei quidem cultores apud Deum semper; pro•ni vero in paenâ aeque jugis ignis, habentis ex naturâ ejus divinam subministrationem incorruptibilitatis. Tert. cap. 48. Adv Genter. Et S. ibidem Restituetur omne human um genus ad expungendum quod in isto avo boni vel mali meruit, & exinde pendendum immensam aeternitatis perpetuitatem. Ideo nec mors jam, nec rursus ac rursus resurrectio, sed erimus iidem qui nunc, nec alii post.
Dei quidem Cultores apud God semper; pro•ni vero in paenâ aeque jugis ignis, habentis ex naturâ His divinam subministrationem incorruptibilitatis. Tert cap. 48. Advantage Genter. Et S. ibidem Restituetur omne human um genus ad expungendum quod in isto avo boni vel mali meruit, & From thence pendendum immensam aeternitatis perpetuitatem. Ideo nec mors jam, nec Rursus ac Rursus Resurrection, sed Erimus iidem qui nunc, nec alii post.
V. Justin. Martyr. in Apol. pro Christianis ad senatum Rom. & in 2. Apol. ad Antoninum Pium pag. 45. Where it is not only call'd NONLATINALPHABET, but NONLATINALPHABET v. & pag. 50. & 52. ib. and in 68th pag. speaking of the ad coming of Christ he affirmes, that then, NONLATINALPHABET.
V. Justin Martyr. in Apollinarian Pro Christianis ad senatum Rom. & in 2. Apollinarian ad Antoninum Pium page. 45. Where it is not only called, but v. & page. 50. & 52. ib. and in 68th page. speaking of the ad coming of christ he affirms, that then,.
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Felicibus ingeniis mirum dictu quantopere faverit, adeo ut haereticos etiam laudibus ornaret, libenter si licuisset fidei vitium eruditioni condonaturus. Cum primis autem Origenis, quem suum adpellat, &c. Erasmus in vita Hieronymi, ubi narrat etiam ut Origenistae in suae sactionis consortium Hieronymum pertrabere nitebantur.
Felicibus ingeniis Mirum dictu quantopere faverit, adeo ut haereticos etiam laudibus ornaret, Libenter si licuisset fidei Vitium eruditioni condonaturus. Cum Primis autem Origen's, Whom suum adpellat, etc. Erasmus in vita Hieronymus, ubi Narrates etiam ut Origenistae in suae sactionis consortium Hieronymus pertrabere nitebantur.
See the lamentation of Origen, Heu mihi doctori, nec discipuli locum teneo, volens alios illuminare mcipsum obscuravi. Plangite me quia aeternis paenis condemnotus sum; ve eor diem judicii, qua in aeternâ poenâ damnatus sum; Timeo paenam, quia aeterna est, &c. Ita Origenes in threnois a B. Hieronymo latine redditis.
See the lamentation of Origen, Heu mihi Doctor, nec Disciples locum Teneo, volens Alioth illuminare mcipsum obscuravi. Plangite me quia Eternal paenis condemnotus sum; ve eor diem Judicii, qua in aeternâ poenâ Damnatus sum; Timeo paenam, quia aeterna est, etc. Ita Origenes in threnois a B. Hieronymo latin redditis.
Someanciently, and some of late, as Casaubon particularly, have spoken of Greg. Nyssene, as if he had been a Sectary of Origens heresy. The chief place they note is the conclusion of his catechetick Oration. But the summ of his discourse there is no more than this; That as the Joies of Heaven are such as cannot be described in words, seeing they are such as Eye hath not seen non Ear heard; so neither shall the pains in the lise to come be like those that we now feel, The fire shall not be like our fire; for ours may be extinguish't, that cannot: Nor shall that worme be of the kind of our earthy Vermine. For they dye, but that dyeth not. And truly I never heard that it was censured as Heresy, I am sure it was not the Heresy of Origen, to assert the Seripturall expressions concerning the pains of Hell Metaphoricall. What it was is declared in this discourse, and St German and Photius two great Patriarchs have anciently written his defence V. Elogia in Nyssenum in prolegomena ad ejusdem opera ex editione Claudii Morelli, Parisiis 1638.
Someanciently, and Some of late, as Casaubon particularly, have spoken of Greg. Nyssene, as if he had been a Sectary of Origens heresy. The chief place they note is the conclusion of his catechetic Oration. But the sum of his discourse there is no more than this; That as the Joys of Heaven Are such as cannot be described in words, seeing they Are such as Eye hath not seen non Ear herd; so neither shall the pains in the lise to come be like those that we now feel, The fire shall not be like our fire; for ours may be extinguished, that cannot: Nor shall that worm be of the kind of our earthy Vermin. For they die, but that Dies not. And truly I never herd that it was censured as Heresy, I am sure it was not the Heresy of Origen, to assert the Seripturall expressions Concerning the pains of Hell Metaphorical. What it was is declared in this discourse, and Saint Germane and Photius two great Patriarchs have anciently written his defence V. Elogia in Nyssenum in prolegomena ad ejusdem opera ex edition Claudius Morelli, Parisiis 1638.
Omne animal simulatque natum est, voluptatem appetere, eāque gaudere ut summo bono, dolorem aspernari ut summum malum, & quantum possit à se repellere; Neque opus est ratione aut disputatione, quamobrem voluptas sit expetenda, aut fugiendus dolor sit, lentiri autem hoc, ut calere Ignem, Nivem esse albam, dulce Mel; quorum nihil oportet exquisitis rationibus confirmare, satis est admonere. Ita Torquatus apud Ciceronem 1. de Finib. Omni Naturae convenit quod sit determinata ad aliquid, Voluntas est ord•nata à Deo ad certum finem, qui est Beatitudo, & sic voluntas naturaliter vult Beatitudinem sive bene esse, & non libere; tanquam naturali inclinatione determinante quantum ad actum primum. Ideo primus actus cujuscunque voluntatis tribuitur Dco; & idco nulla creatura potest peceare in primo actu, cum ad illum •t naturalis & à Deo determinatio. Viguerius Inst. de voluntate Humana. cap. 3. §. 3. v. 1.
Omne animal simulatque natum est, voluptatem appetere, eāque Rejoice ut Summo Bono, dolorem aspernari ut summum malum, & quantum possit à se repellere; Neque opus est ratione Or disputation, Therefore voluptas sit expetenda, Or fugiendus dolour fit, lentiri autem hoc, ut calere Ignem, Nivem esse albam, dulce Mel; quorum nihil oportet exquisitis rationibus confirmare, satis est admonere. Ita Torquatus apud Ciceronem 1. de Finish. Omni Naturae convenit quod sit determinata ad Aliquid, Voluntas est ord•nata à God ad certum finem, qui est Beatitudo, & sic Voluntas naturaliter vult Beatitudinem sive bene esse, & non libere; tanquam naturali inclination determinante quantum ad Acts primum. Ideo primus actus cujuscunque voluntatis tribuitur Dco; & idco nulla creatura potest peceare in primo Acts, cum ad Ilum •t Naturalis & à God determinatio. Viguerius Inst. de voluntate Humana. cap. 3. §. 3. v. 1.
Animus impurus neque uigiliis neque quietibus sedari poterat, ita Conscientia mentem exagitatam vastabat: Igitur color ejus exanguis, faedi oculi, citus modo, modo tardus incessus prorsusque in facie vultúque Vecordia inerat. Salust in Catil.
Animus impurus neque uigiliis neque quietibus sedari poterat, ita Conscientia mentem exagitatam vastabat: Igitur colour His exanguis, faedi oculi, citus modo, modo tardus incessus prorsusque in fancy vultúque Vecordia inerat. Sallust in Catil.
Admirari nosde• cet eam fuisse solertiam sapien•issimi Naturae opificis, qui, quia omnis Operatio sutura ex se laberiosa erat, etiam quae naturalis foret, testante Aristotele, idirco omnem Operationem blandimento voluptatis condivit: ac tanto vehementiorem voluit esse voluptatem, quanto ipsa Operatio erat magis necessaria futura, sive ad totius generis sive ad Animalis cujusque singularis conservationem, Scilicet Animalia aut non curarent, aut obliviscerentur, neque adverterent, quibus par foret temporibus seu conjugio operam dare, propagando generi seu comedere, bibereque producendae vitae Individui, nisi inditi essent stimuli, quibus molestiam creantibus, instigantibusque admonerentur ejus actionis cujus voluptas, talem molestiam sedatura, sit comes unde & ad illam eliciendam feruntur. Gassendus in 10. Diogenis Laertii librum. De morali Phil. Epicuri.
Admirari nosde• cet eam Fuisse solertiam sapien•issimi Naturae opificis, qui, quia omnis Operatio sutura ex se laberiosa erat, etiam Quae Naturalis foret, Testante Aristotle, idirco omnem Operationem blandimento voluptatis condivit: ac tanto vehementiorem voluit esse voluptatem, quanto ipsa Operatio erat magis necessaria futura, sive ad totius Generis sive ad Animalis cujusque singularis conservationem, Scilicet Animalia Or non curarent, Or obliviscerentur, neque adverterent, quibus par foret temporibus seu conjugio Operam Dare, propagando generi seu comedere, bibereque producendae vitae Individual, nisi inditi essent stimuli, quibus molestiam creantibus, instigantibusque admonerentur His actionis cujus voluptas, talem molestiam sedatura, sit comes unde & ad Illam eliciendam feruntur. Gassendus in 10. Diogenis Laertii Librum. De Morality Philip Epicure.
In Textum Inebrtabuntur ubertate domus tuae, & torrente voluptatis tuae potabis eos, dicunt Interpretes, quia suavior in poculentis voluptas quam in esculentis, ideo per inebriationem summam laetitiam hie intelligi. v. Euthymium & Nicephorum. •uin & Philosophi instantiam voluptatis i• motu eam potantis post sitim inducunt, inde per NONLATINALPHABET Veteres quidam, ut Orpheus, perpetuam inebriationem Virtutis mercedem dixerunt.
In Textum Inebrtabuntur ubertate domus tuae, & torrent voluptatis tuae potabis eos, dicunt Interprets, quia suavior in poculentis voluptas quam in esculentis, ideo per inebriationem summam laetitiam high intelligi. v. Euthymium & Nicephorum. •uin & Philosophy instantiam voluptatis i• motu eam potantis post sitim inducunt, inde per Veteres quidam, ut Orpheus, perpetuam inebriationem Virtue mercedem dixerunt.
V. Natalis Com. lib. 5. Mythologiae cap. 5. Morere Diagera: Non enim in coelum ascenderes; Lacenis Gratulatio ad Diagoram duos filios Victores olympiae habentem. Tusc. Quaest. l. 1.
V. Natalis Come lib. 5. Mythology cap. 5. Die Diagera: Non enim in coelum ascenderes; Lacenis Gratulatio ad Diagoram duos Sons Victors olympiae habentem. Tuscany Question l. 1.
Merito Philosophorum non obscurus Euclides qui fuit conditor Megaricorum discipl•nae, dissentiens a caeteris, id esse summum bonum dixit, quod simile sit, & idem semper. Intellexit profectò quae sit natura summi boni, licet id non explicaverit quid sit; id est autem immortalitas nec aliud omnino quicquam: quia sola nec imminui, nec augeri nec immutari porest. Senec• quoque imprudens incidit, ut fateretur, nullum esse aliud virtutis praemium quam immortalitatem. Laudans enim virtutem, in eo l•bro quem de immatura morte conscripsit, Una, inquit, res est virtus, quae nos immortalitate donare possit & pares Diis facere; sed & Stoici, quos fecutus est, negant fine virtute effici quenquam beatum posse. E•go virtutis praemium beat a vita est, fi virtus (ut recte dictum est) beatam vitam facit, Non est igitur (ut aiunt) propter seipsam virtus experenda, sed propter vitam beatam quae virtutem neceslario sequitur. Quod argumentum docere eos potuit, quod esset summum bonum. Haec autem vita praesens & corporalis beata esse non potest, quia malis est subjecta per corpus. Epicurus Deum beatum vocat, quia incorruptus & quia simpiternus est. Beatitudo enim perfecta esse debet ut nihil sit quod vexare ac minuere aut immutare possit. Nec aliter quicquam existimari beatum possit, nisi fuerit incorruptum: Incorruptum autem nihil est nisi quod est immortale. Solaerga Immortalitas beata est, quia Co•rumpi ac dissolvi non potest. Quod si cadit in hominem virtus, quod negare nullus potest, cadit & Beati•udo. Non potest enim fieri ut sit miser, qui est virtute praeditus: si cadit beatitudo ergo & immortalitas cadit in hominem, quae beata est. Summum igitur bonum sola immortalitas invenitur, quae nec aliud animal, nec corpus attingit, nec potest cuiquam sine scientia ac virtute, id est, sine Dei cognitione ac justitia obvenire; cujus appetitio quam vera, quàm recta sit, ipsa vitae hujusce cupiditas indicat, quae licet sit temporalis, & labore plenissima, expetitur tamen ab omnibus & optatur; hanc enim tam senes quam pueri, tam Reges quam Infimi, tam denique sapientes quam stulti cupiunt. Tanti est (ut Anaxagorae visum est) contemplatio coeli ac lucis ipsius, ut quas•unque miserias libeat sustinere. Cum igitur laboriosa haec & brevis vita, non tantum hominum, sed etiam caeterorum Animantium consensu, magnum bonum esle ducatur; manifestum est eandem summum ac perfectum fueri bonum, si & fine careat & omni malo. Denique nemo nunquam extitisset, qui hanc ipsam brevem contemneret aut subiret m rtem, nisi spe vitae longioris, &c. apud Lactantium de falsa sap. lib. 3. c. XII. ubi etiam concludit, Summum Bonum quod facit beatos non posse esse nisi in eá Religione ac doctrina, cui spes immortalitatis adjuncta est. Cui simule est iliud St Augustini, Beatissima Vita effe non poterit, nisi quae fuerit de aeternitate suâ certissima, De Civitate Dei lib. 10. c. 30. Cujus est & illud, Quicquid ad hoc corpus spectat & immortalitatis est expers vanum sit necesse est.
Merito Philosophorum non obscurus Euclides qui fuit conditor Megaricorum discipl•nae, dissentiens a caeteris, id esse summum bonum dixit, quod simile fit, & idem semper. Intellexit profectò Quae sit Nature summi boni, licet id non explicaverit quid sit; id est autem immortalitas nec Aliud Omnino quicquam: quia sola nec imminui, nec augeri nec immutari Poorest. Senec• quoque imprudens incidit, ut fateretur, nullum esse Aliud virtue Premium quam immortalitatem. Laudans enim virtutem, in eo l•bro Whom de immatura morte conscripsit, Una, inquit, Rest est virtus, Quae nos immortalitate donare possit & pares Dis facere; said & Stoici, quos fecutus est, negant fine virtute effici quenquam Beatum posse. E•go virtue Premium beatrice a vita est, Fi virtus (ut recte dictum est) Beatific vitam facit, Non est igitur (ut Aiunt) propter seipsam virtus experenda, sed propter vitam Beatific Quae virtutem neceslario sequitur. Quod argumentum docere eos Potuit, quod esset summum bonum. Haec autem vita Praesens & Corporeal Beata esse non potest, quia malis est subjecta per corpus. Epicurus God Beatum vocat, quia incorruptus & quia simpiternus est. Beatitudo enim perfecta esse debet ut nihil sit quod vexare ac minuere Or immutare possit. Nec aliter quicquam existimari Beatum possit, nisi fuerit incorruptum: Incorruptum autem nihil est nisi quod est immortal. Solaerga Immortalitas Beata est, quia Co•rumpi ac Dissolvi non potest. Quod si Cadit in hominem virtus, quod negare nullus potest, Cadit & Beati•udo. Non potest enim fieri ut sit miser, qui est virtute praeditus: si Cadit beatitudo ergo & immortalitas Cadit in hominem, Quae Beata est. Summum igitur bonum sola immortalitas Invenitur, Quae nec Aliud animal, nec corpus attingit, nec potest cuiquam sine scientia ac virtute, id est, sine Dei cognition ac justitia obvenire; cujus appetitio quam vera, quàm Recta sit, ipsa vitae hujusce Cupiditas indicat, Quae licet sit temporalis, & labour plenissima, expetitur tamen ab omnibus & optatur; hanc enim tam senes quam pueri, tam Reges quam Infimi, tam denique Wise quam stulti cupiunt. Tanti est (ut Anaxagorae visum est) contemplatio coeli ac lucis Himself, ut quas•unque miserias libeat Sustain. Cum igitur Laboriosa haec & brevis vita, non Tantum hominum, sed etiam caeterorum Animantium consensu, magnum bonum esle ducatur; Manifest est eandem summum ac perfectum fueri bonum, si & fine Care at & omni Malo. Denique nemo Never extitisset, qui hanc ipsam brevem contemneret Or subiret m rtem, nisi See vitae longioris, etc. apud Lactantius de Falsa sap. lib. 3. c. XII. ubi etiam concludit, Summum Bonum quod facit Beatos non posse esse nisi in eá Religion ac Doctrina, cui spes immortalitatis Adjuncta est. Cui simule est iliud Saint Augustini, Beatissima Vita effe non poterit, nisi Quae fuerit de aeternitate suâ certissima, De Civitate Dei lib. 10. c. 30. Cujus est & illud, Quicquid ad hoc corpus spectat & immortalitatis est expers vanum sit Necessary est.
Sicut nec caecue colores nec Sung dus voces, nec impotens Veneris voluptatem veneris percipit, ita nec corpora voluptates animi proprias assequi. Et quemadmodum Piscis Elementum ignis non habet cognitum, ita nec in mundo hoc corporeo voluptates Mundi spiritualis dignosci. Maimonid. in praefat. ad Explic. cap. 10 Sanedrim. apud Pocockium de Portâ Mosts.
Sicut nec caecue colores nec Sung dus voces, nec impotens Veneris voluptatem veneris percipit, ita nec corpora pleasures animi proprias Assequi. Et quemadmodum Piscis Elementum ignis non habet cognitum, ita nec in mundo hoc corporeo pleasures Mundi spiritualis dignosci. Maimonides. in Praeface. ad Explic cap. 10 Sanhedrin. apud Pocockium de Portâ Mosts.
Et paulo post, Non est Angelis volu•tas aliqua corporea nec cam percipiant, cum non sint illis ut nobis seasus, quibus ea quae nos percipimus assequantur; Eodemque modo cum e Nobis quis dignus factus fuerit, qui gradum istum p•st mortem consequatur, Non amplius voluptates corporeas percepturus est eâsve appetiturus, magis quam Rex magni Regni dominus Regno suo exuicuoiat, ut ad Pili lusum in Plateis redeat, etiamsi tempus faerit quo lusum istum Regno anteserret. Fingas puerum minorennem ad praeceptorem, deductum quo cum legem e•oceat; quod magnum ei, ob eam quam inde assequetur perfectionem Bonum est, licet ipse magnitudinem istius boai prae intellectus imbecillitate non percipiat. Coget Necessitas Praeceptorem qui ipso perfectior est scholarem sic provocare, Dicet, Lege ut tibi Juglandem aut ficum aut sacchari portiunculam demus, ta fiet ut studcat, Non ipsius Lectio•is gratiâ, Cujus digaitatem nondum intelligit, sed ut edulium istud accipiat, &c. apud Maimoniden cod. lib. p. 138. & deinceps.
Et Paul post, Non est Angels volu•tas Any corporea nec cam percipiant, cum non sint illis ut nobis seasus, quibus ea Quae nos percipimus assequantur; Eodemque modo cum e Nobis quis Dignus factus fuerit, qui Gradum istum p•st mortem consequatur, Non Amplius pleasures corporeas percepturus est eâsve appetiturus, magis quam Rex magni Regni dominus Regno Sue exuicuoiat, ut ad Pili lusum in Plateis Redeath, Even if Tempus faerit quo lusum istum Regno anteserret. Fingas puerum minorennem ad praeceptorem, deductum quo cum legem e•oceat; quod magnum ei, ob eam quam inde assequetur perfectionem Bonum est, licet ipse magnitudinem This boai Prae Intellectus imbecillitate non percipiat. Coget Necessity Praeceptorem qui ipso perfectior est scholarem sic provocare, Dicet, Lege ut tibi Juglandem Or Ficum Or sacchari portiunculam Demos, ta fiet ut studcat, Non Himself Lectio•is gratiâ, Cujus digaitatem Nondum intelligit, sed ut edulium istud Accept, etc. apud Maimoniden cod. lib. p. 138. & deinceps.
NONLATINALPHABET. & afterwards, NONLATINALPHABET. Which testify that the ancients to Plato own'd the world to be govern'd by the providence of God. He reckons this among the great and ancient Traditions, inter NONLATINALPHABET, &c. passim. V. Platonem in Philebo, and in his tenth book de leg. he appointeth severe punishment for Atheists as for persons that are most destructive to the commonwealth, of which he makes three kinds, NONLATINALPHABET, &c.
. & afterwards,. Which testify that the ancients to Plato owned the world to be governed by the providence of God. He reckons this among the great and ancient Traditions, inter, etc. passim. V. Platonem in Philebo, and in his tenth book de leg. he appoints severe punishment for Atheists as for Persons that Are most destructive to the commonwealth, of which he makes three Kinds,, etc.
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Quaerat fortasse aliquis de virtute gustabili & virtute tangibili, & etiam odorabili, si quae erit earum operatio vel usus in futura gloria? Et revera est dubitandum, quod vires illae non recedent ab Animabus humanis, sed Operatio virtutis gustabilis, qua Gustatio est, cum non sit necessaria nisi propter nutrimentum & restaurationem corporis, non eritibi necessaria, ficut nec operatio virtutis generativae quae generatio est. Liberabuntur tamen istae vires a miseriis in quibus modo sunt. Tu enim hic vides qualiter affligitur virtus gustabilis fame & siti, malisque saporibus. De vi etiam generativâ notum est quae tormenta patiatur hic ab ardoribus concupiscentiarum & libidinibus: ab his igitur erit liberatunc: Et erit Decus ejus & Gloria castitas inviolabilis. Non enim Sobrietas aut Abstinentia minus virtutes sunt, aut minus Arma animarum humanarum in pace spirituali quam in b•llo: Et hoc est quoniam non solum Armasunt, sed etiam ornamenta & pulchritudines animarum mirabiles at desiderabiles. &c. apud Gul. Parisientem part. 1. de universo. p. 2. c. 33. p. 696.
Quaerat Fortasse aliquis de virtute gustabili & virtute tangibili, & etiam odorabili, si Quae erit earum operatio vel usus in futura gloria? Et Indeed est dubitandum, quod vires Those non recedent ab Spirits humanis, sed Operatio virtue gustabilis, qua Gustatio est, cum non sit necessaria nisi propter nutrimentum & restaurationem corporis, non eritibi necessaria, ficut nec operatio virtue generativae Quae generatio est. Liberabuntur tamen Istae vires a miseriis in quibus modo sunt. Tu enim hic vides qualiter affligitur virtus gustabilis fame & siti, malisque saporibus. De vi etiam generativâ notum est Quae tormenta patiatur hic ab ardoribus concupiscentiarum & libidinibus: ab his igitur erit liberatunc: Et erit Decus His & Gloria Castitas inviolabilis. Non enim Sobrietas Or Abstinentia minus Virtues sunt, Or minus Arma animarum humanarum in pace Spiritual quam in b•llo: Et hoc est quoniam non solum Armasunt, sed etiam Ornamenta & pulchritudines animarum mirabiles At desiderabiles. etc. apud Gul. Parisientem part. 1. de universo. p. 2. c. 33. p. 696.
Seculum futurum sensibus corporeis nequaquam apprehendi indicat Propheta hocipsius dicto, Oculus non vidit, O Deus, praeter te, quid faciat expectanti ipsum. Ad quod explicandum dixerunt Magistri, Omnes propherae universim non prophetarunt nisi de diebus Messiae. At quod ad Mundum futurum, Oculus non vidit, praeter Te, &c. Maimonides in poriâ Mosis Pocockiana, p. 154. & in p. 150. Neque voluptas illa in partes distribuitur, neque enarrati potest, neque reperitur similitudo aliqua quacum comparati possit, verum uti dixit Propheta, ejus magnitudinem admiratus quam magna est bonitas tua, quam obscondisti Timentibus Te, &c. ib.
Seculum Future sensibus corporeis Nequaquam apprehendi indicat Propheta hocipsius Dicto, Oculus non vidit, O Deus, praeter te, quid Faciat expectanti ipsum. Ad quod explicandum dixerunt Magistri, Omnes Prophets universim non prophetarunt nisi de diebus Messiah. At quod ad Mundum Future, Oculus non vidit, praeter Te, etc. Maimonides in poriâ Moses Pocockiana, p. 154. & in p. 150. Neque voluptas illa in parts distribuitur, neque enarrati potest, neque reperitur similitudo Any quacum comparati possit, verum uti dixit Propheta, His magnitudinem admiratus quam Magna est bonitas tua, quam obscondisti Timentibus Te, etc. ib.
Detrchere aliquid alteri, & hominis incommodo suum augere commodum, magis est contra Naturam quam Mors, quam paupertas, quam dolor, &c. apud Ciceronem de Off. 3. Ad Carthaginem rediit Regulus, cum neque ignorabat se ad crudelissimum hostem atque exquisita supplicia prosicisci, quod Fidem servandam putabat. Cicero eod. Justum & tenacem propositi virum, Non civium ardor prova jubentium, Non vultus instantis Tyranni, Mente qualit solidâ. Si fractus illabatur Orbis, Impavidum ferient ruinae. Hac arte Pollux, & vagus Hercules Innixus, arces attigit igneas, &c. apud Horatium carm. lib. 3. Ode. 3.
Detrchere Aliquid Alteri, & hominis incommodo suum augere commodum, magis est contra Naturam quam Mors, quam paupertas, quam dolour, etc. apud Ciceronem de Off. 3. Ad Carthaginem Redit Regulus, cum neque ignorabat se ad crudelissimum hostem atque exquisita supplicia prosicisci, quod Fidem servandam putabat. Cicero Eod. Justum & tenacem Propositi virum, Non Citizens ardor prova jubentium, Non vultus instantis Tyranni, Mente qualit solidâ. Si fractus illabatur Orbis, Impavidum ferient ruinae. Hac arte Pollux, & vagus Hercules Innixus, arces attigit igneas, etc. apud Horatium Carm. lib. 3. Ode. 3.
Dubitare non possumus, quin nihil sit animis admixtum, nihil copulatum, nihil duplex, quod cum ita sit, certe nec secerni, nec dividi, dec discerpi, nec distrahi potest: Nec interi. re igitur Est enim Interitus quasi discessus & secretio, & direptio, earū partiū, quae ante interitum junctione aliqua teneban. tur. Cicero Tusc. Quaefi. lib. 1.
Dubitare non possumus, quin nihil sit animis admixtum, nihil copulatum, nihil duplex, quod cum ita sit, certain nec secerni, nec dividi, dec discerpi, nec distrahi potest: Nec interi. re igitur Est enim Ruin quasi discessus & secretio, & direptio, earū partiū, Quae ante Interitum junctione Any teneban. tur. Cicero Tuscany Quaefi. lib. 1.
Origen. lib. 2. contra Celsum v. & Nyssenum loco •cit. nec non Josephum do bello Judaico lib. 7. cap. 6, 7, 8, ad 16. Luke 23.28, 29. Act. 18.12, 13, &c. V. Matth. 13.2.
Origen. lib. 2. contra Celsum v. & Nyssenum loco •cit. nec non Josephum doe bello Judaic lib. 7. cap. 6, 7, 8, ad 16. Luke 23.28, 29. Act. 18.12, 13, etc. V. Matthew 13.2.
Neque enim nullum est vitium cum, sicut dicit Apostous, Caro concupiscit adversus Spiritum, Cui Vitio contraria Virtus est, cum sicut idem dicit. Spiritus concupiscit adversus carnem. Haec duo sibi invicem adverfantur, &c. absitergo ut quamdiu in hoc bello intestino sumus, jam nos beatitudinem, ad quam vincendo volumus pervenire adeptos esse credamus.
Neque enim nullum est Vitium cum, sicut dicit Apostous, Caro concupiscit Adversus Spiritum, Cui Vitio contraria Virtus est, cum sicut idem dicit. Spiritus concupiscit Adversus Carnem. Haec duo sibi invicem adverfantur, etc. absitergo ut Quamdiu in hoc bello intestino sumus, jam nos beatitudinem, ad quam vincendo volumus pervenire adeptos esse Credamus.
Quis sine admiratione hoc tremendum Demini dictum legere potest, qui meminerit à Josepho scriptū, NONLATINALPHABET, &c. & illud quod paulo post sequitur, NONLATINALPHABET: adeo omnia solo adaequata, ut ne vestigia quidem pristinae ullius habitationis relicta fuerint. Igitur Titus Alexandria revertens cum complanata omnia videret lach•ymas continere non potuit, &c. lege 15. caput l. 7. NONLATINALPHABET apud Josephum. Nemo ignorat Romanorum morem fuisse complanato urbium rebellium Solo aratrum inducere. Vere igitur Mors Jerosolymorum fuit inducto illi aratro. Quod nec vetustissimi Judaei ignorant, qui non solum aratrum templo impressum fuisse terhibent. sed etiam nomen ejus, qui aratrum impressit in monimentis suis retinent. Turannum Rufum vocant, &c. apud Scaligerum Canon Isagog l. 3. ev 11 ad excidium Templi. p. 311.
Quis sine admiration hoc tremendum Demini dictum Legere potest, qui Rememberit à Joseph scriptū,, etc. & illud quod Paul post sequitur,: adeo omnia solo adaequata, ut ne vestigia quidem pristinae ullius habitationis relicta fuerint. Igitur Titus Alexandria revertens cum complanata omnia videret lach•ymas continere non Potuit, etc. lege 15. caput l. 7. apud Josephum. Nemo Ignorant Romanorum morem Fuisse complanato urbium rebellium Solo aratrum inducere. Vere igitur Mors Jerosolymorum fuit inducto illi aratro. Quod nec vetustissimi Judaei ignorant, qui non solum aratrum templo Impressum Fuisse terhibent. sed etiam Nome His, qui aratrum impressit in monimentis suis retinent. Turannum Rufum Vocant, etc. apud Scaligerum Canon Isagog l. 3. ev 11 ad excidium Templi. p. 311.
NONLATINALPHABET. Ita Phocylides inter NONLATINALPHABET, ut Suidas NONLATINALPHABET illud poema appellat. quamvis & sunt qui dubitant, an Gapita illa antiqui sint Phocylidis, qui Olympiad. 59 aut 60 floruit. Non tamen est cur aut Judaeum aut Christianum ex stylo reputemus NONLATINALPHABET, &c. habot his aliena.
. Ita Phocylides inter, ut Suidas illud poem appellate. Quamvis & sunt qui dubitant, an Gapita illa antiqui sint Phocylidis, qui Olympiad. 59 Or 60 floruit. Non tamen est cur Or Judaeum Or Christian ex stylo reputemus, etc. habot his Aliena.
Greg Nyssen. de Anima & Resurrectione p. 231. NONLATINALPHABET. ib. & deinceps. Videatur & Augustinus de Civitate Dei lib. 22. capp. 28, 29. v. & Forcatulum lib. 1 pag. 87, 90.
Greg Nyssen. de Anima & Resurrection p. 231.. ib. & deinceps. Videatur & Augustine de Civitate Dei lib. 22. cap. 28, 29. v. & Forcatulum lib. 1 page. 87, 90.
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Dicat cum Platone Porphyrrius, redibunt ad corpora; dicat Plato cum Porphyrio, non redibuet ad malo, & ad ea cortora redire consentieat in quibus nulla mala patiantur.
Dicat cum Plato Porphyrrius, redibunt ad corpora; dicat Plato cum Porphyrio, non redibuet ad Malo, & ad ea cortora Redire consentieat in quibus nulla mala patiantur.
Argumentum l. 5. Tuscul. Quaestionum illud est, Virtutem ad beatè vivendū seipsâ esse contentam, ubi sanctum illud augustúmque, ut vocat, Platonis fontem aperit. Cui viro ex se apta sunt omnia quae ad beate vivendū ferunt, huic optime vivendi ratio comparata est. Ne { que } enim laetabitur unquam, aut maerebit nimis, Quod semper in seipso omnem spem reponet sui. Et inter paradoxa defendit Cicero NONLATINALPHABET. Nemo potest non esle beatissimus, inquit, qui est totus aptus ex se, quique in se uno sua ponit omnia. Contentus sis temet ipso & ex te nascentibus bonis Sen. Epist. 20. Stoicus putat Deum ad sapienteum sic dicere, Non egere felicitate felicitas vestra est. Est & quo Deum antecedatis, Ille extra pat•entiam malorum est, vos supra patientiam. Contemnite mortem, quae vos aut finit aut transfert. Ante omnia cautum est, ne quis vos teneret invitos. Nihil facilius quam mori, &c. Sen. de Providentia cap. 6. Solcbat Sextius dicere, Jovem plus non posse quam Virum bonum. Deus non vincis sapientiam felicitate, etiamsi vincit aetate. Non est Virtus major quae longior, &c. Epist. 73. & epist 5.3. Est aliquod, inquit Seneca, quo sapiens antecedat Deum. Ille naturae beneficio non suo sapiens est. Ecce! res magna, habere imbecillitatem hominis securitatem Dei. Et epist. 31. Hoc est summum bonum, quod si occupas, incipis Deorum socius esse non supplex. Vox Stoici non intercedam apud Deum, ut sapiens plenus gaudio, hilaris, inconcussus sim, ita Horatius Aequum animum mihi ipse parabo.
Argumentum l. 5. Tuscul Quaestionum illud est, Virtutem ad beatè vivendun seipsâ esse contentam, ubi sanctum illud augustúmque, ut vocat, Plato's fontem Aperitif. Cui viro ex se Apt sunt omnia Quae ad beat vivendun ferunt, huic optime vivendi ratio Comparata est. Ne { que } enim laetabitur unquam, Or maerebit nimis, Quod semper in Seipso omnem spem reponet sui. Et inter Paradox defendit Cicero. Nemo potest non esle beatissimus, inquit, qui est totus Apt ex se, Quique in se Uno sua Ponit omnia. Contentus sis temet ipso & ex te nascentibus bonis Sen. Epistle 20. Stoicus putat God ad sapienteum sic dicere, Non egere felicitate Felicity Vestra est. Est & quo God antecedatis, Isle extra pat•entiam malorum est, vos supra patientiam. Contemnite mortem, Quae vos Or finit Or transfert. Ante omnia cautum est, ne quis vos teneret invitos. Nihil Facilius quam Mori, etc. Sen. de Providentia cap. 6. Solcbat Sextius dicere, Jovem plus non posse quam Virum bonum. Deus non vincis sapientiam felicitate, Even if vincit Age. Non est Virtus Major Quae longior, etc. Epistle 73. & Epistle 5.3. Est aliquod, inquit Senecca, quo sapiens antecedat God. Isle naturae Benefit non Sue sapiens est. Ecce! Rest Magna, habere imbecillitatem hominis securitatem Dei. Et Epistle. 31. Hoc est summum bonum, quod si occupas, incipis Gods socius esse non supplex. Vox Stoici non intercedam apud God, ut sapiens plenus gaudio, hilaris, inconcussus sim, ita Horatius Aequum animum mihi ipse parabo.
V. Plutarch. 1. NONLATINALPHABET, virtus ad vivendum b•atè sufficit; perfecta & divina virtus quid ni sufficiat, imò supersluit. Sen. de vita beatâ. c. 16.
V. Plutarch. 1., virtus ad vivendum b•atè sufficit; perfecta & Divine virtus quid ni Sufficiat, imò supersluit. Sen. de vita beatâ. c. 16.
Alii voluptatē finem esse volueruntquorum princeps Aristippus, qui Socratem audierat, unde Cyrenaïci. Pòst Epicurus, cujus est disciplina nunc notior: neque tamen cum Cyrenaicis de ipsa voluptate consentiens. Voluptatem & honestatem fines esse Callipho censuit. Vacare omni molestia Hieronymus, hoc idem cum honestate Diodorus, ambo hi Peripatetici. Honeste autem vivere fruentem his rebus quas primas homini Natura conciliet, & vetus Academia censuit, ut indicat scripta Polemonis, quem Antiochus probat maxime & Aristoteles. Ad vos nunc refero quem sequar, modo ne quis illud tam inetuditum, absurdumque respondeat, Quemlibet modo aliquem. Cupio sequi Stoicos, licetne? Omitto per ipsos Aristotelem meo judicio prope singularem, per ipsum Antiochum qui appellabatur Academicus. Erit igitur res jam in discrimine. Nam aut Stoicus constituatur sapiens, aut veteris Academiae. Utrumque non potest. Et enim inter eos non de terminis sed de totâ possessione contentio. Nam omnis ratio vitae definitione summi boni continetur, de qua qui dissident de omni ratione vitae dissident. Cicero Academ. quaest. lib. 4
Alii voluptatē finem esse volueruntquorum princeps Aristippus, qui Socrates audierat, unde Cyrenaïci. Pòst Epicurus, cujus est Discipline nunc notior: neque tamen cum Cyrenaicis de ipsa voluptate consentiens. Voluptatem & honestatem fines esse Callipho censuit. Vacare omni molestia Hieronymus, hoc idem cum honestate Diodorus, ambo him Peripatetici. Honest autem vivere fruentem his rebus quas primas Homini Nature conciliet, & Vetus Academia censuit, ut indicat Scripta Polemonis, Whom Antiochus Probat maxim & Aristoteles. Ad vos nunc refero Whom sequar, modo ne quis illud tam inetuditum, absurdumque respondeat, Quemlibet modo aliquem. Cupio sequi Stoicos, Licence? Omitto per ipsos Aristotle meo Judicio Prope singularem, per ipsum Antiochum qui appellabatur Academic. Erit igitur Rest jam in Discrimine. Nam Or Stoicus constituatur sapiens, Or veteris Academiae. Utrumque non potest. Et enim inter eos non de terminis sed de totâ possession Contention. Nam omnis ratio vitae definition summi boni continetur, de qua qui dissident de omni ratione vitae dissident. Cicero Academy. Question. lib. 4
Prima sic Naturam numerat Cicero Incolumitatem conservationemque omnium partium, valetudinem, sensus integros, vires, pulchritudinem caeteraque generis ejuidem v. Ciceron de Finib, lib. 5. p. 144.
Prima sic Naturam numerat Cicero Incolumitatem conservationemque omnium partium, valetudinem, sensus integros, vires, pulchritudinem caeteraque Generis ejuidem v. Cicero the Finish, lib. 5. p. 144.
Ea quae dicuntur prima Naturae, quando, ubi quomodo, tam bene se habere in hac vitâ possunt, ut non sub incertis casibus fluctuentur? Quis enim Dolor contrarius voluptati, Quae inquietudo contraria quieti in corpus cadere sapientis non potest? Membrorum amputatio vel debilitas hominis expugnat incolumitatem, deformitas pulchritudinem, Imbecillitas sanitatem, Vires lassitudo, Mobilitatem Torpor aut tarditas, Ecquid horum est quod nequeat in carnem sapientis irruere? — Quid ipsius animi primigenia quae dicuntur bona, ubi duo prima ponunt, propter comprehensionem perceptionemque veritatis, sensum & intellectum? Sed qualis quantusque manet sensus, si, ut alia taceam, homo fiat caecus & surdus? Ratio verò & Intelligentia quo recedit, ubi sopietur, si aliquo morbo efficiatur insanus? Deinde perceptio veritatis in hac carnum qualis ac quanta est, quando, sicut legimus in veraci libro sapientiae, Corpus, Corruptibile aggravat animam, &c.
Ea Quae dicuntur prima Naturae, quando, ubi quomodo, tam bene se habere in hac vitâ possunt, ut non sub Incertis casibus fluctuentur? Quis enim Dolour contrarius voluptati, Quae inquietudo contraria Quieti in corpus Cadere sapientis non potest? Members amputatio vel debilitas hominis expugnat incolumitatem, deformitas pulchritudinem, Imbecillitas sanitatem, Vires lassitudo, Mobilitatem Torpor Or tarditas, Ecquid horum est quod nequeat in Carnem sapientis irruere? — Quid Himself animi primigenia Quae dicuntur Bona, ubi duo prima Ponunt, propter comprehensionem perceptionemque veritatis, sensum & Intellectum? Said qualis quantusque manet sensus, si, ut Alias taceam, homo fiat caecus & Deaf? Ratio verò & Intelligence quo recedit, ubi sopietur, si Aliquo morbo efficiatur insanus? Deinde perceptio veritatis in hac carnum qualis ac quanta est, quando, sicut Legimus in veraci libro sapientiae, Corpus, Corruptibile aggravat animam, etc.
Impetus porrò, vel actionis Appetitus, si hoc modo recte latine appellatur ea quam Graeci vocant NONLATINALPHABET, quia & ipsam primis Natuae deputant bonis, Nonne ipse est, quo geruntur etiam insanorum illi miserabiles motus, & facta quae horremus quando pervertitur sensus ratioque ropitur? Porro ipsa virtus, quae non est inter prima Naturae, quoniam & eis postea doctrinâ introducente supervenit, cum sibi culmen bonorum vindicet humanorum, Quid hic agit nisi perpetua bella cum vitiis, nec exteriori, bus sed interioribus, nec alienis sed plane fuis? &c. ib.
Impetus porrò, vel actionis Appetitus, si hoc modo recte latin Appellatur ea quam Greeks Vocant, quia & ipsam Primis Natuae deputant bonis, Nonne ipse est, quo geruntur etiam insanorum illi miserabiles motus, & facta Quae horremus quando pervertitur sensus ratioque ropitur? Porro ipsa virtus, Quae non est inter prima Naturae, quoniam & eis postea doctrinâ introducente supervenit, cum sibi culmen Bonorum vindicet humanorum, Quid hic agit nisi perpetua Bella cum Vitiis, nec exteriori, bus sed interioribus, nec alienis sed plane fuis? etc. ib.
Tantus superbiae stupor est in his hominibus, hic se habere finem Boni, & a seipsis fieri beatos putantibus, ut sapiens eorum, hoc est, qualem mirabili vanitate describunt, etiamsi excaecetur, obsurdescat, obmutescat, membris debilitetur, dolotibus crucietur: & si quid aliud ralium malorum dici aut cogitari possit, incidat in eum, quo sibi mortem cogatur inferre, hanc in his malis vitam constitutam eos non pudeat beatam vocare.
Tantus superbiae stupor est in his hominibus, hic se habere finem Boni, & a seipsis fieri Beatos putantibus, ut sapiens Their, hoc est, qualem mirabili vanitate describunt, Even if excaecetur, obsurdescat, obmutescat, membris debilitetur, dolotibus crucietur: & si quid Aliud ralium malorum dici Or cogitari possit, incidat in Eum, quo sibi mortem cogatur infer, hanc in his malis vitam constitutam eos non Pudeat Beatific vocare.
O vitam beatam quae ut finiatur mortis quaerit Auxili um! Si beata est, maneaturin eâ: Si verò propter mala ista fugitur ab eâ, quomodo est beata, &c.
O vitam Beatific Quae ut finiatur mortis Query Auxili um! Si Beata est, maneaturin eâ: Si verò propter mala ista fugitur ab eâ, quomodo est Beata, etc.
Utrum, obsecro Cato ille patientiâ an potius impatientiâ se peremit? Non hoc fecisset nisi victoriam Caesaris impatienter tulisset. ubi est fortitudo? nempe cessit, succubuit, usque adeo superata est, ut ipsam beatam derelinqueret, desereret, fugeret, &c. Seneca de M. Catone sic, megnis aetatum intervallis sapiens invenitur. Neque enim magna & exce. dentia solitum & vulgarem modum crebro gignuntur. Caeterum M. Cato, vereor ne supra nostrum exemplar sit. lib. Quod in Sapientem non cadit Injuria.
Utrum, Obsecro Cato Isle patientiâ an potius impatientiâ se peremit? Non hoc fecisset nisi victoriam Caesaris impatienter tulisset. ubi est fortitudo? nempe cessit, succubuit, usque adeo superata est, ut ipsam Beatific derelinqueret, desereret, fugeret, etc. Senecca the M. Cato sic, megnis aetatum Intervals sapiens Invenitur. Neque enim Magna & exce. dentia solitum & vulgarem modum crebro gignuntur. Caeterum M. Cato, Vereor ne supra nostrum exemplar fit. lib. Quod in Sapientem non Cadit Injuria.
An ideo beatam vitam dicis, quia licet tibi ab his malis morte discede. re, Qu•d si ergo in eis aliquo judicio divino tenereris nec unquam sine illis esse sinereris, nempe tum saltem miseram talem diceres vitam. Non igitur propterea misera non est, quia cito relinquitut; quandoquidem si sempiterna sit, etiam abs teipso misera judicatur. Non igitur propterea quoiam brevis est, nulla miseria debetvideri; aut quod absurdius, quia brevis miseria est, ideo etiam beatitudo appellari, Magna vis est in eis malis quae cogunt hominem secundum ipsos etiam sapientem, sibimet auferre quod homo est; cum dicant & vetum dicant hanc esse naturae primam quodammodo & maximam vocem, ut homo concilietur sibi, & propterea mo tem Naturaliter fugiat, &c. Vita igitur quaestorum tam tamque gravium malorum aut premitur oneribus aut subjacet casibus, nullo modo beata diceretur, si homines qui hoc dicunt, sicut victi malis ingravescentibus, cum sibi ingerint mortem, cedunt infelicitati, ita victi certis rationibus cum quaerunt beatam vitam dignarentur cedere veritati, & non putarent in ista mortalitate fine summi boni esse gaudendum ubi virtutes ipsae, Cymbus hic certe nihil melius atque Utilius in homine reperitur. Quanto majora sunt Adjutoria, contra Vim peticulor, laborum, dolorum tanto fidelioria testimonia Miseriarum spe salvi, spe beati facti sumus, sicut salutem, ita beatitudinem non jam tenemus presentem sed expectamus futuram. Talis salus quae in futuro erit saeculo, ipsa erit etiam finalis beatitude; Quam beatitudinem isti Philosophi quoniam non videntes nolunt credere, hic sibi conantur falsissimam fabricare, quan. co superbiore tanto mendaciore virtute. Augustinus De Civitate Dei. lib. xxx. cap. 4.
an ideo Beatific vitam Say, quia licet tibi ab his malis morte discede. re, Qu•d si ergo in eis Aliquo Judicio divino tenereris nec unquam sine illis esse sinereris, nempe tum Saltem Miseram talem declare vitam. Non igitur propterea Miseram non est, quia Quick relinquitut; quandoquidem si sempiterna sit, etiam abs teipso Miseram judicatur. Non igitur propterea quoiam brevis est, nulla Miseria debetvideri; Or quod absurdius, quia brevis Miseria est, ideo etiam beatitudo appellari, Magna vis est in eis malis Quae cogunt hominem secundum ipsos etiam sapientem, sibimet Auferre quod homo est; cum Speak & vetum Speak hanc esse naturae primam quodammodo & maximam vocem, ut homo concilietur sibi, & propterea more tem Naturaliter fugiat, etc. Vita igitur quaestorum tam tamque gravium malorum Or premitur oneribus Or subjacet casibus, nullo modo Beata diceretur, si homines qui hoc dicunt, sicut Victi malis ingravescentibus, cum sibi ingerint mortem, cedunt infelicitati, ita Victi Certis rationibus cum quaerunt Beatific vitam dignarentur Cedere Veritati, & non putarent in ista mortalitate fine summi boni esse gaudendum ubi Virtues ipsae, Cymbus hic certain nihil Better atque Utilius in homine reperitur. Quanto marjoram sunt Adjutoria, contra Vim peticulor, laborum, Dolorum tanto fidelioria Testimonies Miseriarum See Salvi, See Beati facti sumus, sicut salutem, ita beatitudinem non jam tenemus presentem sed Expect futuram. Talis salus Quae in futuro erit saeculo, ipsa erit etiam finalis beatitude; Quam beatitudinem Isti Philosophy quoniam non Videntes Nolunt Believe, hic sibi conantur falsissimam fabricare, quan. counterfeit superbiore tanto mendaciore virtute. Augustine De Civitate Dei. lib. xxx. cap. 4.
Si ergo virtus per seipsam beata non est, quoniam in perferendis malis tota vis ejus est; si omnia quae pro bonis concupiscuntur negligit, si summus ejus gradus ad mortem patet, quandoquidem vitam quae optatur à caeteris saepe respuit, mortemque quam caeteri timent, fortiter suscipit. si necesse est ut aliquid a se magni boni pariat, quia suscepti & superati labores ad mortem usque sine praemio esse non debent, si nullum praemium quod eâ dignum sit in terra reperitur, quandoquidem cuncta quae fragilia sunt & caduca spernit; quid aliud restat nisi ut caeleste aliquid efficiat quia terrena universa contemnit, & ad altiora nitatur quia humilia despicit. Id vero nihil aliud esse potest quam Immortalitas. Quod Argumentum docere Philosophos potuit quid esse summum bonum — Beata igitur vita, quam Philosophi quae siverunt semper & quaerunt, nulla est: & ideo ab iis non potuit reperiri quia summum bonum non in summo quaesiverunt sed in imo, &c. apud Lactantium lib. 3. de falsa sapientia. cap. xii. Plutarchus aperte de Stocio sapiente NONLATINALPHABET. De pugna Stoic. Cicero, Stoici eam sapientiam interpretantur, quod adhuc nemo mortalis est Consecutus. in Laelio. imo & seneca rarum dicit sapientem tanquam Phaenicem semel anno quingentesimo. Epist. 42. Quin & ipsi prosessores sapientiam quamquam profitebantur despicatui habebant, Quare cultius tibi Rus est quam Naturalis usus desiderat? Cur ad prescriptum tuum non caenas? Cur tibi nitidior supellex, &c. Nunc hoc respondeo tibi. Non sum sapiens & ut Malevolentiam tuam pascam nec ero. Senec. de beatâ vita. c. 17.
Si ergo virtus per seipsam Beata non est, quoniam in perferendis malis tota vis His est; si omnia Quae Pro bonis concupiscuntur negligit, si Summus His gradus ad mortem patet, quandoquidem vitam Quae optatur à caeteris saepe Respuit, mortemque quam Caeteri Timent, fortiter suscipit. si Necessary est ut Aliquid a se magni boni pariat, quia suscepti & superati labores ad mortem usque sine Praemio esse non debent, si nullum Premium quod eâ dignum sit in terra reperitur, quandoquidem Everything Quae fragilia sunt & Caduca spernit; quid Aliud restat nisi ut Celestial Aliquid efficiat quia Terrena universa contemnit, & ad altiora nitatur quia humilia despicit. Id vero nihil Aliud esse potest quam Immortalitas. Quod Argumentum docere Philosophers Potuit quid esse summum bonum — Beata igitur vita, quam Philosophy Quae siverunt semper & quaerunt, nulla est: & ideo ab iis non Potuit reperiri quia summum bonum non in Summo quaesiverunt sed in imo, etc. apud Lactantius lib. 3. de Falsa sapientia. cap. xii. Plutarchus aperte de Stocio sapiente. De pugna Stoic. Cicero, Stoici eam sapientiam interpretantur, quod Adhoc nemo Mortalis est Having obtained. in Laelio. imo & Senecca Rare dicit sapientem tanquam Phaenicem semel Anno quingentesimo. Epistle 42. Quin & ipsi prosessores sapientiam Quamquam profitebantur despicatui habebant, Quare cultius tibi Rus est quam Naturalis usus Desiderate? Cur ad prescriptum tuum non caenas? Cur tibi nitidior supellex, etc. Nunc hoc Respondeo tibi. Non sum sapiens & ut Malevolentiam tuam pascam nec Ero. Seneca de beatâ vita. c. 17.
NONLATINALPHABET. Plutarchus ex opinione Pythagorae. Et ex Platone & Aristotele animam dicit, NONLATINALPHABET, vid. Plutarchum in comment. NONLATINALPHABET.
. Plutarchus ex opinion Pythagorean. Et ex Plato & Aristotle animam dicit,, vid. Plutarchum in comment..
Quidam se voluptatibus immergunt, quibus in consuctudinem abductis carere non possunt; ob hoc miserrimi sunt, quod eo pervenerunt, at illa quae supervacanea fuerunt, sacta sunt necessaria; serviunt itaque voluptatibus non fruuntur; & mala sua, quod malorum ultimum est, amant. Seneca.
Quidam se voluptatibus immergunt, quibus in consuctudinem abductis career non possunt; ob hoc miserrimi sunt, quod eo pervenerunt, At illa Quae supervacanea fuerunt, sacta sunt necessaria; serviunt itaque voluptatibus non fruuntur; & mala sua, quod malorum ultimum est, amant. Senecca.
Quid quod ne mente quidem recte uti possumus multo cibo & potione completi? Est praeclara epistola Platonis ad Dionis propinquos, in quâ Scriptum est his fere verbis. Quo cum venissem vita illa beata quae serebatur plena Italicarum Syracusanarum { que } mensarum nullo modo mihi placuit, bis in die saturum fore nec unquam pernoctare solum; caeterâ { que } quae comitantur huic vitae in quâ Saptens nemo efficitur unquam, moderatus verò multo minus. Cicero in 5. lib. Tusc. Quaest.
Quid quod ne mente quidem recte uti possumus Much Cibo & potion completi? Est Praeclara Epistle Plato's and Dionysius propinquos, in quâ Scriptum est his fere verbis. Quo cum venissem vita illa Beata Quae serebatur plena Italicarum Syracusanarum { que } Mensarum nullo modo mihi Placuit, bis in die saturum before nec unquam pernoctare solum; caeterâ { que } Quae comitantur huic vitae in quâ Saptens nemo efficitur unquam, moderatus verò Much minus. Cicero in 5. lib. Tuscany Question
Apud Samnites morum Censores vinolentos à Senatu amovebant tanquam indignos qui honores & publica munia gererent; Indignum enim videbatur illos, qui ingenio temulento & marcido forent, quique libidinum maculis notarentur, ad Remp accedere, aut de publicis consultare: quod etiam Cretenses, & Lacedemonios & Carthaginenses factitâsse novimus. Alex. ab Alexand. lib. 3. c. 11.
Apud Samnites morum Censores vinolentos à Senatu amovebant tanquam indignos qui honores & Public Money gererent; Indignum enim Videbatur Illos, qui ingenio temulento & marcido forent, Quique libidinum maculis notarentur, ad Remp accedere, Or de publicis consultare: quod etiam Cretans, & Lacedemonios & Carthaginenses factitâsse novimus. Alexander ab Alexander lib. 3. c. 11.
Plato frugali coenâ, à quo cū Timotheus Cono. nis Filius Dux Atheniensium, omissis coenis Imperatoriis, ad convivium assumptus, & frugali coenâ exceptus esset, reversus ad suos dixit, Qui cum Platone• oenant, etiam postero die bene habent. Aelian l. 2. c. 18. Cicero. Tus. q. lib. 5. A. Gell. l. 15. c. 8.
Plato frugali coenâ, à quo cū Timothy Cono. nis Filius Dux Atheniensium, Omissis coenis Imperatoriis, ad Convivium assumptus, & frugali coenâ exceptus esset, Reversed ad suos dixit, Qui cum Platone• oenant, etiam postero die bene habent. Aelian l. 2. c. 18. Cicero. Tus. q. lib. 5. A. Gell. l. 15. c. 8.
Diverbium illud, Dimidium plus toto in laudem temperantiae & frugalitatis natum bene explicat celebri disticho Hesiodus. NONLATINALPHABET, NONLATINALPHABET. NONLATINALPHABET. Cluadian. lib. 1. in Rufinum — ontentus honesto Fabritius parvo, spernebat munera Regum, Sudabat { que } gravi consul Serranus ar•tro, Et casa pugnaces Curios angusta tegebat. Plus habent voluptatis & cruciatuum minus, qui frugaliter vivunt quam qui genio indulgent, Dictum Socratis. Ipsae voluptates in tormenta vertuntur, Epulae cruditatem generant, Ebrietas membrorum torporem, ac tremorem; libidines manuum ac pedum & articulorum depravationem, Denique mortem. Seneca. in epist. ad Luc. Quis Hostis in quenquam tam contumeliosus fuit, quam in quosdam voluptates suae? Sufficit enim alicui, si hostem suum excaecat; voluptates autem non solum excaecant voluptuosos, sed etiam impotentes reddunt, & contractos & lep•osos, & diversis aliis infirmitatibus confringunt. Idem. Legimus quosdam aeticulari morbo laborantes, & humoribus podagrae, proscriptione bonorum ad simplicem Mensam redactos convaluisse; quia Epularum la•gitate ac voluptatibus caruerunt quae corpus & animam frangunt. Hieronym; contra Jovin.
Diverbium illud, Dimension plus toto in Laudem temperantiae & frugalitatis natum bene Explains celebri disticho Hesiod.,.. Cluadian. lib. 1. in Rufinum — ontentus honesto Fabritius parvo, spernebat Munera Regum, Sudabat { que } gravi Consul Serranus ar•tro, Et casa Pugnacious Curios Augusta tegebat. Plus habent voluptatis & cruciatuum minus, qui frugaliter Vivunt quam qui genio indulgent, Dictum Socratis. Ipsae pleasures in tormenta vertuntur, Epulae cruditatem generant, Ebrietas Members torporem, ac tremorem; libidines manuum ac Pedum & articulorum depravationem, Denique mortem. Senecca. in Epistle. ad Luke Quis Hostis in quenquam tam contumeliosus fuit, quam in Quosdam pleasures suae? Sufficit enim alicui, si hostem suum excaecat; pleasures autem non solum excaecant voluptuosos, sed etiam impotentes reddunt, & contractos & lep•osos, & diversis Others infirmitatibus confringunt. Idem. Legimus Quosdam aeticulari morbo Laborantes, & humoribus podagrae, proscription Bonorum ad simplicem Mensam redactos convaluisse; quia Epularum la•gitate ac voluptatibus caruerunt Quae corpus & animam frangunt. Jerome; contra Jovin.
Crasso inter Romanos pecuniae magnitudo locupletis nomen dedit, at per Luxum ejusdem tandem bona venierunt. v. val. Max. l. 6. c. 11. Melchior Jun. in Orat. Luxuriae adjun. ctam dicit inopiam Plautus. in Trin. in prologo. Parsimonia apud vetere• Romanos non domesticâ solum observatione ac d•sciplina; sed publica etiam animadversione legumque Complurium sanction• bus custodita est. Veteri senatus decreto jubentur principes civitatis, qui ludis Megalensibus antiquo ritu mutitarent (i. e. Mutua inter se convivia agitarent, jurare apud COSS. verbis conceptis non amplius in singulas caenas sumptus esse facturos quam centenos vicenosque aeris, praeter olus & far & Vinum, neque vino alienigeno, sed pattio usuros, &c. apud Gellium lib. 2. cap. 24. NONLATINALPHABET, &c. apud Clement. Alexandrin: Paedagog. lib. 2. pag. 156.
Crasso inter Romanos pecuniae magnitudo locupletis Nome dedit, At per Luxum ejusdem tandem Bona venierunt. v. val. Max. l. 6. c. 11. Melchior Jun. in Orat Luxuriae adjun. ctam dicit inopiam Plautus. in Trin. in Prologue. Parsimonia apud vetere• Romanos non domesticâ solum observation ac d•sciplina; sed Public etiam animadversion legumque Complurium sanction• bus custodita est. Veteri senatus Decreto jubentur Princes civitatis, qui ludis Megalensibus antique ritu mutitarent (i. e. Mutua inter se Convivia agitarent, jurare apud COSS. verbis conceptis non Amplius in singulas caenas sumptus esse facturos quam centenos vicenosque aeris, praeter olus & Far & Vinum, neque vino alienigeno, sed pattio usuros, etc. apud Gellium lib. 2. cap. 24., etc. apud Clement. Alexandrian: Pedagog. lib. 2. page. 156.
Coquos esse non permittebantalios, quam ca•nis duntaxat qui verò quamvis artem cupediariam novis. set, eiiciebatur Spartâ, Aelianas l. 14. de var. Hist. Quin & Marius Consul (si credimus Eutropio ) gloriae sibi duxit, quod solitus erat con. vivium parum scite adornare, quod histrionē nullum habebat neque pluris pretii Coquum quam villicum.
Coquos esse non permittebantalios, quam ca•nis duntaxat qui verò Quamvis Artem cupediariam Novis. Set, eiiciebatur Spartâ, Aelianas l. 14. the var. Hist. Quin & Marius Consul (si Credimus Eutropio) Glory sibi duxit, quod Solitus erat con. vivium Parum scite adornare, quod histrionē nullum habebat neque Pluris pretii Coquum quam villicum.
Prov. 31. Nulla pestis capitalior quam voluptas corporis, cujus avidae libidines temerè & effraenatè ad peccandum incitant. Hinc Patriae Proditiones, rerump. eversiones, Nullum deni { que } sceus, nullum facinus est, ad quod suscipiendum libido voluptatis non impellat. Dictū Architae Tarentini apud Giceronem de senectute expositum.
Curae 31. Nulla pestis capitalior quam voluptas corporis, cujus avidae libidines temerè & effraenatè ad peccandum incitant. Hinc Patriae Proditiones, rerump. eversiones, Nullum Deni { que } sceus, nullum facinus est, ad quod suscipiendum libido voluptatis non impellat. Dictū Architae Tarentini apud Giceronem de senectute expositum.
Quod si Pupillum tibi Deus commifisset, nū iilum negligeres? Te vero cū tibi ipfi commendavit, inquiens, non habeo aliquem fideliorem cui te committam quam Teipsum Hunc volo ita mihi custodias, quemadmodum ipsius Natura postulat; scil. pudicum, fidelē altum, infractū, affectibus malis vacuum, moderatum, Sobrium &c. Apud Aria•um in Epictet.
Quod si Pupillum tibi Deus commifisset, nū iilum negligeres? Te vero cū tibi ipfi commendavit, inquiens, non habeo aliquem fideliorem cui te committam quam Teipsum Hunc volo ita mihi Custodias, quemadmodum Himself Nature postulat; scil. pudicum, fidelen altum, infractū, affectibus malis vacuum, moderatum, Sobrium etc. Apud Aria•um in Epictetus.
Omnis sapientia hominis in hoc uno est ut Deum cognoscat & colat; Hoc nostrum Dogma, haec sententia est. Quanta igitur voce possum, testificor, proclamo, denuntio. Hoc est illud quod Philosophi omnes in tota sua vita quaesierunt, nec unquam tamen investigare • comprehendere, tenere valuerunt: quia Religionem aut pravam tenuerunt, aut totam penitus sustulerunt. Facessant igitur illi omnes qui humanam vitam non instruunt sed turbant. Quid enim docent aut quem instruunt qui seipsos nondum instruxerunt? Quem sanare aegroti, quem regere caeci possunt? huc ergo nos omnes quibus est curae sapientia, conferamus an expectabimus donec Socrates aliquid sciat? aut Anaxagoras in tenebris lumen inveniat? aut Democritus veritatem de puteo extrahat? aut Empedocles dilatet animi sui semitas? aut Arcesilas & Carneades videant, sentiant, percipiant? Ecce vox de caelo veritatem docens, & nobis sole ipso clarius lumen ostendens. Quid nobis iniqui sumus & sapientiam suscipere cunctamur? quam clari homines contritis in quaerendo aetatibus suis nunquam reperire potuerunt. Qui vult sapiens ac beatus esse, audiat dei vocem, discat justitiam, sacramentum Nativitatis suae norit, humana contemnat, divina suscipiat, ut summum illud bonum ad quod natus est, possit adipisci. Lactantius lib. 3. de falsa Sap. cap. 30.
Omnis sapientia hominis in hoc Uno est ut God cognoscat & colat; Hoc nostrum Dogma, haec sententia est. Quantum igitur voce possum, testificor, proclamo, denuntio. Hoc est illud quod Philosophy omnes in tota sua vita quaesierunt, nec unquam tamen investigare • comprehendere, tenere valuerunt: quia Religionem Or pravam tenuerunt, Or Whole penitus sustulerunt. Facessant igitur illi omnes qui humanam vitam non instruunt sed turbant. Quid enim docent Or Whom instruunt qui seipsos Nondum instruxerunt? Whom sanare aegroti, Whom Regere Caeci possunt? huc ergo nos omnes quibus est Curae sapientia, Conferamus an expectabimus donec Socrates Aliquid sciat? Or Anaxagoras in tenebris lumen inveniat? Or Democritus veritatem de Puteo extrahat? Or Empedoc dilatet animi sui semitas? Or Arcesilas & Carneades See, Sentient, percipiant? Ecce vox de caelo veritatem Teaching, & nobis sole ipso Clarius lumen ostendens. Quid nobis iniqui sumus & sapientiam suscipere cunctamur? quam Clari homines contritis in quaerendo aetatibus suis Never reperire potuerunt. Qui vult sapiens ac beatus esse, audiat dei vocem, Discat justitiam, sacramentum Nativitatis suae norit, Humana contemnat, Divine suscipiat, ut summum illud bonum ad quod Born est, possit adipisci. Lactantius lib. 3. de Falsa Sap. cap. 30.
Quae vero aetas longa? aut quid omnino homini longum nonne modo pueros, modo adolescentes in cursu a tergo insequens nec opinantes affecuta est senectus! Sed quia ultra nihil habemus, hoc longum dicimus: Omnia ista perinde ut cuique data sunt pro parte aut longa aut brevia dicuntur, apud Hipanim fluvium qui ab Europae parte in Pontum influit Aristoteles ait bestiolas quasdam nasci quae unum diem vivant, ex his igitur hora octavâ quae mortua est, provecta aetate mortua est, quae vero occidente sole, decrepitâ, eo magis si etiam folstitiali die. Confer nostram longissimam aetatem cum aeternitate; in eadem propemodum brevitate quâ illae bestiolae reperiemur. Cicero Tusc: Quaest; lib. 1.
Quae vero Aetas Longam? Or quid Omnino Homini Longum nonne modo pueros, modo adolescentes in cursu a tergo insequens nec opinantes affecuta est Old age! Said quia ultra nihil habemus, hoc Longum dicimus: Omnia ista Perinde ut cuique data sunt Pro parte Or Longam Or Brevia dicuntur, apud Hipanim fluvium qui ab Europe part in Pontum influit Aristoteles ait bestiolas quasdam Nasci Quae Unum diem vivant, ex his igitur hora octavâ Quae Mortua est, provecta Age Mortua est, Quae vero occident sole, decrepitâ, eo magis si etiam folstitiali die. Confer nostram longissimam aetatem cum aeternitate; in Same propemodum Brevity quâ Those bestiolae reperiemur. Cicero Tuscany: Question; lib. 1.
