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friend_n	enemy_n	jupiter_n	saturn_n	1,287	5	13.1899	5	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A66362	Eight sermons dedicated to the Right Honourable His Grace the Lord Duke of Ormond and to the most honourable of ladies, the Dutchess of Ormond her Grace. Most of them preached before his Grace, and the Parliament, in Dublin. By the Right Reverend Father in God, Griffith, Lord Bishop of Ossory. The contents and particulars whereof are set down in the next page.	Williams, Gryffith, 1589?-1672.	1664 (1664)	Wing W2666; ESTC R221017	305,510	423

1. The Act. we lost God we lost our selves and our own Souls and are become like lost sheep without a Shepherd and therefore we have great reason to seek and to seek diligently till we find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19.10 what we lost And The loss of God is nothing else but the withdrawing of his Love The loss of God what it is and the withholding of the influences of his favour from us like the parting of the Sun from our Horizon whereby darkness followeth and so all miseries and mischiefs fire and brimstone storm and tempest wars famines plagues and all evils Two things considerable must be the lot of them that lost the love of God but then you must consider 1. The cause for which the Lord departeth from us 2. The means whereby we suffer him to be detained from us 1. The cause why the Lord departeth from us is sin 1. The cause that driveth away God from us is sin for by this Adam lost him and as the Prophet sheweth this makes the separation betwixt God and all the children of Adam for your iniquities have separated between you and your God and your sins have hid his face from you that he will not hear saith Esayas Cap. 59.2 And you may see this truth further cleared and proved in * Lam. 3.39 Psal 5.5 Ezek. 18 4. Rom. 6.23 Jam. 1.15 Lev. 11.44 And it is no marvel that sin should make such a separation betwixt God and us if we consider the nature of God and of sin for God testifieth of himself that he is holy and there is as much difference betwixt holiness and sin as is betwixt the clearest light and the blackness of darkness for holiness is of such a resplendent Excellency that the very Enemies of it the prophanest Atheists that neither fear God nor regard men Why sin separates us from God The nature of holiness how excellent yet will they nill they they cannot chuse but approve it in others though they reject it fro● themselves because as Seneca saith Virtus in omnium animos lumen suum immittit ut qui non sequuntur eam videant tamen vertue and goodness do so shine among all men that they which use it not which love it not yet cannot chuse but see it yea and confess it too to be most admirable and excellent in it self for what adulterer is so impure but that his conscience will tell him especially at some time or other that chastity is better then his sensuality What drunkard is so besotte● but that his heart will tell him especially when he is sober that sobriety is better then surfetting and drunkenness or what swearer is so far past all grace that his own soul will not tell him and sometimes compel his tongue to confess it that to say indeed is far better then by his hideous oaths to lose that God which made him The nature of sin how execrable and heaped his blessings upon him On the other side sin and filthiness are such ugly monsters that the very followers and practisers thereof cannot chuse but condemn them and hate them in others though they do love and follow the same in themselves yea as St. Aug. saith they that are filthy themselves Aug. de Civit. l. 14. c. 18. Chrys in Eph. c. 4. will call their own lewdness filthiness and though they love it yet they will not dare to profess it And all this St. Chrysostom expresseth most elegantly saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which in effect is that holiness is such a thing that the very Enemies thereof canchuse but admire it and wickedness is such a thing that the very Lovers thereof cannot chuse but condemn it therefore it is no wonder that God which is holiness it self in abstract● should hate all those that work wickedness All sins not alike Yet you must observe that as every offence divorceth not man and wife so all sins do not alike separate the love of God from us for there be some sins that do but anger him so that he only chides us or most gently corrects us not in his indignation nor as the Prophet saith in his heavy displeasure but in love for the amendment of the sinner and there be other sins that do so highly provoke him that he doth utterly forsake us to execute his wrath and vengeance upon the sinner for the honour of himself and the destruction of the other as the Lord saith I will get me honour upon Pharaoh that is in his destruction And therefore though we ought to take heed of all sins yet more especially of these because they are more odious unto God and more pernicious unto our selves And here I find three sins set down of this kind whereby these Israelites lost the Lord and they are 1. Idolatry against God v. 5. 26. 2. Injustice towards men v. 7. 11. 3. Contempt of the Priest whereby they became hateful both to God and man v. 10. Which were 3 deadly sins ●s I shal shew ●ou in their order 1. Idolatry is a sin most hainous and most odious unto God I know few or none so pestiferous for though Atheism is a fearful sin to be without a God in the World without him without whom we cannot live we cannot move we cannot have our being Yet Atheism seemeth not so ugly a Monster Exod. 14.17 and so detestable unto God as Idolatry is and though the prophanation of Gods Holy Name is a transcendent sin yet this seems but to ascend so high into Gods displeasure as Idolatry doth For in the first precept which is against Atheism The three fearful sins of the Israelites 1. Their Idolatry he doth not say without any threatning thou shalt have none other Gods but me and in the third precept which forbiddeth all vain swearing he doth but say I will not hold him guiltlesse that taketh my name in vain but in the second precept where he prohibiteth Idolatry he seems to search for words and to coyn phrases to express his hatred to this sin against which he expandeth his fury to a mighty reach saying I am a jealous God that do visit the sins of the fathers upon the children unto the third and fourth generation of them that hate me Idolatry how hateful to God as if Idolaters only were the chiefest haters and the greatest enemies of Almighty God and therefore most justly hated by God and no marvel for as Plutarch saith he had rather men should think there was never such a man in the world as Plutarch than to say he was so savage and so cruel as to kill and eat his dearest friends and children ita satius est nullos Deos credere quam Deos noxios So it is better to think there are no Gods than to believe them to be such as thy self art as the Prophet speaketh or like Jupiter Saturn and the rest of the Gentile Gods that were

to fight with Devils and do hope by the help of the same Jehovah Yet in the end of this Treatise you may see how one of these Daimons before I printed the same dealt with me Ephes 6.14 15 16. to escape their fiery darts and to be freed from them if not to foil these foul spirits and S. Paul saith that when we go about to wrastle with these Principalities and spiritual wickedness we must put on the whole armour of God and he names them Shield Sword Helmet and all Cap-a-pe and I will follow his counsel but principally insist upon these two principal weapons which our Saviour here nameth and are the fittest to combat with those Devils that I am here now to strive withall and they are Prayer and Fasting for this kind of Devils goeth not out but by prayer and fasting To begin then you must understand that Christian Profession is resembled unto a Race and the Runners in this Race are the Professors of the Christian Religion 1 Cor 9.24 Heb. 12.1 men women and children nobles gentles and beggers all Christians and all run in this Race Hierom. Epist ad Eustach for so S. Hierome saith Stadium est haec vita mortalibus hic contendimus ut alibi coronemur this life is a Race for all mortal men and here we especially that are Christians do strive that we may be crowned elsewhere and our striving our fighting and our running must be Non pedum celeritate not by the swiftness of our feet were we as swift as Asahel or Atalanta the swift sed morum sanctitate fidei probitate contendimus but we must contend by the holiness of our life the sincerity of our actions and the purity of our faith and the prize that we run for is a prize most pretious and invaluable no less than a Crown and a Crown neither of Olive nor of Oak neither of grass nor of gold which Aul. Gellius saith Aul. Gellius l. 5. c. 6. the Romans used to give unto their Victors for these are contemptible and corruptible things but our prize that we strive and fight for is a Crown of eternity which S. Peter calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.4 a Crown of glory that fadeth not and Saint Paul calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 9.25 an incorruptible Crown Now the place where we run and strive and fight for this incorruptible and never-fading Crown is civitas hujus mundi the great city of this whole Universe via lata via laeta a broad way and a merry way to them that never intend or seldom think to come to the end of this way but via aucta via anxia a narrow way and a bitter pensive way to them that long to come to a period of their journey because as S. Hierom saith Hierom in Ep. ad Eustach Hi magnis inimicorum circumdantur agminibus illis h●stium plena sunt omnia these are encompassed about with whole troops of enemies and all things are full of hostility against them and S. Augustine saith Aug. in Serm. ad Alippum that omnes qui ad Paradisum redire desiderant oportet transire per ignem aquam all that desire to return and pass into Paradise must pass through fire and water through many letts many hindrances and many afflictions that like the flaming sword in the hand of the Cherubims do stand in our way Gen. 3.24 to stop and hinder our passage unto Paradise And the chiefest obstacles and greatest Enemies that do hinder us are these three sworn covenanting friends and forsworn enemies of our souls that in our Baptism we have promised and vowed to fight against that is 1. Mundus 2. Caro. 3. Daemon 1. The World The th●ee chiefest enemie that do fight against us 2. The Flesh 3. The Devil And though Haec tria pro triuo numine mundus habet the wicked and ungodly men deem of these and adore them as if they were three Gods yet we that strive for the incorruptible Crown must be resolved 1. To despise the world and to trample all the vanities thereof under our feet and as the Apostle saith Not to fashion our selves like unto it 2. To subdue the flesh and to mortifie all the deeds and lusts of the flesh which are fornication idolatry covetousness and the like and as S. Paul saith by no means to suffer sin to reign in our mortal bodie 3. To withstand the Devil most manfully to resist his temptations and to expel all his wicked motions out of our souls And because the Devil à principio from the beginning was primitivus peccator the first sinner and now likewise is the primus motor the first mover the chief doer of all the damnable plots that plague us and the chief undoer of every man he being the agent and the other two his Assistants he the Author and they the instruments he the grand Captain and the others his fighting Souldiers against our souls therefore I thought it our best course now first to set upon this first and worst of all our enemies and to set down the best way to destroy him by destroying his plots that seeketh the destruction of us all and to that purpose I know no better way then the right understanding and the due performance of that direction which our Saviour for that end setteth down in this parcel of Scripture Hoc autem genus Daemoniorum saith Beza non ejicitur non egreditur saith Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Greek word and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Pasor signifieth egredior to go out so this kind of Devils goeth not out but through prayer and fasting In which words you shall find not parvum in magno such as we find in earthly minerals a little gold in a great deal of unprofitable earth but you shall find magnum in parvo as it were the whole world in a little Map abundance of matter in few words and an incredible store of pure substance in each particle of this short and most comfortable sentence that teacheth us to cause and make the very Devils to go out and run away from us for these two words Prayer and fasting rightly done will make the Devils flie and hasten away from us when they dare not stay any longer for so S James saith Resist the Devil James 4 7. that is by prayer and fasting and he will flie from you Well then to proceed that most famous and most excellent Philosopher Aristoteles Stagarites the light of Nature and the Pen-man of her secrets who like a most skilfull Architect doth so compose his work ut nihil desit addendum nihilque sine vitio se offerat demendum Faber Stap. in Praesat Aethic Arist Epist Joh. Relico saith Faber Stapulensis that nothing can be added to it nor any thing taken from it without blame doth most plainly conclude that of all natural