The decease of Lazarus Christ's friend A funerall sermon on Iohn. chap. 11. vers. 11. preached at the buriall of Mr. John Parker merchant and citizen of London. By Tho. Gataker B. of D. and rector of Rotherhith.
Publisher: Printed by E dward G riffin for Edward Brewster and Fulke Clyfton and are to be sold at the Bible on Fleet bridge and on New Fishstreet Hill
for there is nothing in them ambiguous, but what our Saviour himselfe in the words following explaineth. In them we may consider; 1. The person spoken of:
for there is nothing in them ambiguous, but what our Saviour himself in the words following Explaineth. In them we may Consider; 1. The person spoken of:
His present estate and condition is expressed in a Metaphore. He sleepeth. That is, as our Saviour himselfe by and by after expoundeth it, He is deceased, he is dead.
His present estate and condition is expressed in a Metaphor. He Sleepeth. That is, as our Saviour himself by and by After expoundeth it, He is deceased, he is dead.
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Friendship is defined, A mutuall love manifested: or, more largely, A mutuall love and affection betweene party and party, manifested by some means from either to other.
Friendship is defined, A mutual love manifested: or, more largely, A mutual love and affection between party and party, manifested by Some means from either to other.
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1. There is a mutuall love and affection required unto friendship. And such there is betweene Christ and the faithfull. For Christ loveth them ; and they love him. He loveth them. Christ loved his Church ;
1. There is a mutual love and affection required unto friendship. And such there is between christ and the faithful. For christ loves them; and they love him. He loves them. christ loved his Church;
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And so is it also betweene Christ and the faithfull: the love and affection they beare either to other is by them mutually made manifest from either to other.
And so is it also between christ and the faithful: the love and affection they bear either to other is by them mutually made manifest from either to other.
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Besides that, hee hath given them his Spirit, for this very end, to seale up his love to them, and to make them know what, out of his love to them, hee both hath done,
Beside that, he hath given them his Spirit, for this very end, to seal up his love to them, and to make them know what, out of his love to them, he both hath done,
Againe, there is a solemne league of amity betweene Christ and the faithfull. Just such as that betweene Ionathan and David. For as they to confirme that league of amity mutually betweene them, changed apparell one with other:
Again, there is a solemn league of amity between christ and the faithful. Just such as that between Ionathan and David. For as they to confirm that league of amity mutually between them, changed apparel one with other:
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but even the sorry rags of it, our infirmities, by participation, and our iniquities also, by imputation, and he hath taken his owne raiment and put it upon us, the rich roabe of his merits, and the royall roabes of his holinesse and righteousnesse ;
but even the sorry rags of it, our infirmities, by participation, and our iniquities also, by imputation, and he hath taken his own raiment and put it upon us, the rich robe of his merits, and the royal robes of his holiness and righteousness;
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Now the Vse hereof may first be for information, to informe us of the most high and honourable estate and condition, of every faithfull soule, of every true Christian: he is a friend of God, he is a favo•rite of Christ. It is noted as a speciall,
Now the Use hereof may First be for information, to inform us of the most high and honourable estate and condition, of every faithful soul, of every true Christian: he is a friend of God, he is a favo•rite of christ. It is noted as a special,
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yea a singular honour, in Zabud the Sonne of Nathan the Prophet, that he was the Kings, to wit, King Solomons, friend. But behold a greater then Solomon here:
yea a singular honour, in Zabud the Son of Nathan the Prophet, that he was the Kings, to wit, King Solomons, friend. But behold a greater then Solomon Here:
Every true hearted Christian, be he never so meane, be he never so contemptible in the eyes of the world, (for this dignity of theirs, worldly men cannot see, the world is not aware of) is, not a servant only, (and yet were that honour enough;
Every true hearted Christian, be he never so mean, be he never so contemptible in the eyes of the world, (for this dignity of theirs, worldly men cannot see, the world is not aware of) is, not a servant only, (and yet were that honour enough;
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it is that the Apostle prefixeth before divers of his Epistles, as a matter of no small credit to him, Paul a servant of Iesus Christ ) but a friend and favourite of him who is King of Kings, and Lord of Heaven and Earth :
it is that the Apostle prefixeth before diverse of his Epistles, as a matter of no small credit to him, Paul a servant of Iesus christ) but a friend and favourite of him who is King of Kings, and Lord of Heaven and Earth:
if there be any hope or possibility, as they conceive, of successe, to insinuate themselves into the favour of great ones? Creepe on all foure, as Ionathan to get up the Rock, debase themselves to the lowest and meanest services that may be, attend them with neglect of their own affaires and themselves.
if there be any hope or possibility, as they conceive, of success, to insinuate themselves into the favour of great ones? Creep on all foure, as Ionathan to get up the Rock, debase themselves to the lowest and Meanest services that may be, attend them with neglect of their own affairs and themselves.
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though it be to the denying, forsaking, and abandoning of himselfe, (as there is no way indeed but this to save himselfe ) for the indeering of Christ to himselfe,
though it be to the denying, forsaking, and abandoning of himself, (as there is no Way indeed but this to save himself) for the endearing of christ to himself,
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For alas, what is the greatest favour of the greatest Monarch in the World without this? or what is the greatest favour of the greatest on earth unto this?
For alas, what is the greatest favour of the greatest Monarch in the World without this? or what is the greatest favour of the greatest on earth unto this?
For who is ignorant of it, that hath read, or heard read or told the story of Queene Esther? And this may befall those that are in favour with Princes,
For who is ignorant of it, that hath read, or herd read or told the story of Queen Esther? And this may befall those that Are in favour with Princes,
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unlesse the Lord be pleased to protect and afford them shelter against such. But Christs favour is a sure shelter. For he is able to save ; to give issues against death ; to preserve his from death;
unless the Lord be pleased to Pact and afford them shelter against such. But Christ favour is a sure shelter. For he is able to save; to give issues against death; to preserve his from death;
He that spared not his Sonne, but gave him up for us, how much more will he give us all things together with him? So of Christ; He that spared not himselfe,
He that spared not his Son, but gave him up for us, how much more will he give us all things together with him? So of christ; He that spared not himself,
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so, if Christ be with us, (for Christ also is God ) who shall be against us? as, if he be against thee, who can be for thee? so, if he be for thee, who can be against thee? And thou mayest therefore, having Christ to friend, say confidently with the Psalmist, The Lord is my light, •nd my salvation, whom should I feare? or of what should I be afraid? as long as he provideth for me, I shall be sure to want nothing:
so, if christ be with us, (for christ also is God) who shall be against us? as, if he be against thee, who can be for thee? so, if he be for thee, who can be against thee? And thou Mayest Therefore, having christ to friend, say confidently with the Psalmist, The Lord is my Light, •nd my salvation, whom should I Fear? or of what should I be afraid? as long as he Provideth for me, I shall be sure to want nothing:
A fourth Vse may be for Caution, to disswade, yea, and deterre men• from opposing or wronging any of the faithfull. How fearefull are men usually of offending a favourite? But all the faithfull are Christs favourites. How chary are men of the credite, welfare, contentment, safety,
A fourth Use may be for Caution, to dissuade, yea, and deter men• from opposing or wronging any of the faithful. How fearful Are men usually of offending a favourite? But all the faithful Are Christ favourites. How chary Are men of the credit, welfare, contentment, safety,
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that such an one though never so poore a wretch, never so meane an abject, is a faithfull soule, a good Christian, one that sincerely feareth God, one that truly loveth Christ? take heed how thou wrongest him.
that such an one though never so poor a wretch, never so mean an abject, is a faithful soul, a good Christian, one that sincerely fears God, one that truly loves christ? take heed how thou wrongest him.
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whether thou beest a friend of Christ, or no, and one that hath Christ to friend. (For every professed Christian is not by and by Christs friend. There are some that so walk ;
whither thou Best a friend of christ, or no, and one that hath christ to friend. (For every professed Christian is not by and by Christ friend. There Are Some that so walk;
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which shall be for Admonition, to admonish us of the duties required of all those that professe or pretend to be in friendship and amity with Christ. He that hath a friend, saith Solomon, must carry himselfe friendly.
which shall be for Admonition, to admonish us of the duties required of all those that profess or pretend to be in friendship and amity with christ. He that hath a friend, Says Solomon, must carry himself friendly.
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If thou wilt therefore have a friend of Christ, thou must be Christs friend, (for friend and friend are Correlatives ) thou must carry thy selfe as a friend unto Christ.
If thou wilt Therefore have a friend of christ, thou must be Christ friend, (for friend and friend Are Correlatives) thou must carry thy self as a friend unto christ.
First, thou must be faithfull and loyall to Christ. For faithfulnesse is especially required of friends, and regarded in friendship. Be thou faithfull, saith he, unto death. Nor speaketh he of the faith that we repose and put in him,
First, thou must be faithful and loyal to christ. For faithfulness is especially required of Friends, and regarded in friendship. Be thou faithful, Says he, unto death. Nor speaks he of the faith that we repose and put in him,
First, when we keep our heart and affections loyall and true to him, not suffering this wicked world, or any sinfull lust (for these be the Absoloms that filch our hearts from this our David ) to sway in our soules;
First, when we keep our heart and affections loyal and true to him, not suffering this wicked world, or any sinful lust (for these be the Absoloms that filch our hearts from this our David) to sway in our Souls;
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nor our affections to be so set upon any outward thing, even such as we may lawfully love, father or mother, husband or wife, childe, friend, or acquaintance, or ought else whatsoever, that it should either withdraw our affection from Christ,
nor our affections to be so Set upon any outward thing, even such as we may lawfully love, father or mother, husband or wife, child, friend, or acquaintance, or ought Else whatsoever, that it should either withdraw our affection from christ,
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when we love what he loveth, and hate what he hateth. For what is true friendship, but when men will and nill the same things? Ye that love the Lord, saith the Psalmist, hate that that is evill. Whereupon Augustine ;
when we love what he loves, and hate what he hates. For what is true friendship, but when men will and nill the same things? You that love the Lord, Says the Psalmist, hate that that is evil. Whereupon Augustine;
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And on the other side, he hateth prophanenesse, uncleannesse, unmercifulnesse, uncharitablenesse, haughtinesse, drunkennesse, intemperance, falshood, unjust dealing, and the like.
And on the other side, he hates profaneness, uncleanness, unmercifulness, uncharitableness, haughtiness, Drunkenness, intemperance, falsehood, unjust dealing, and the like.
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If then thou lovest, affectest, and labourest in the former, not so much because they conduce and are consentaneous to humane society, (for so one may do that is no friend to Christ or Christianity ) as because Christ liketh and loveth them,
If then thou Lovest, affectest, and labourest in the former, not so much Because they conduce and Are consentaneous to humane society, (for so one may do that is no friend to christ or Christianity) as Because christ liketh and loves them,
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Especially, if a meaner person have some great man to friend, how carefull and sedulous will he be to observe and attend upon such an one? And it is expected he should so do.
Especially, if a meaner person have Some great man to friend, how careful and sedulous will he be to observe and attend upon such an one? And it is expected he should so do.
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So we finde in story, that it was the manner of those among the Romans that enjoyed the favour of any great ones, to repaire to them every morning, (that was the first work they did,
So we find in story, that it was the manner of those among the Romans that enjoyed the favour of any great ones, to repair to them every morning, (that was the First work they did,
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In like manner, doest thou desire to maintaine friendship with Christ? thou must diligently and constantly attend upon him in his ordinances, in publick, in private: repaire frequently to his house; attend at his threshold : ( he is a blessed man that so doth) invite him oft to thine house:
In like manner, dost thou desire to maintain friendship with christ? thou must diligently and constantly attend upon him in his ordinances, in public, in private: repair frequently to his house; attend At his threshold: (he is a blessed man that so does) invite him oft to thine house:
especially take heed, how, when he knocks at the door of thine heart by the ministery of his Word or the motions of his Spirit, thou either refuse or neglect to open unto him.
especially take heed, how, when he knocks At the door of thine heart by the Ministry of his Word or the motions of his Spirit, thou either refuse or neglect to open unto him.
Yea then indeed do we shew our selves, to esteeme Christ our friend, and carry our selves towards him as towards a friend, when his Commandements seeme not harsh and grievous unto us:
Yea then indeed do we show our selves, to esteem christ our friend, and carry our selves towards him as towards a friend, when his commandments seem not harsh and grievous unto us:
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For what would not a man do or endure for a deere friend? Or what hath he not done and endured for us? Yea, appeare it must, not in patient only and quiet, but in willing and cheerefull enduring, undergoing and going through with, whatsoever we may be called to suffer and sustaine for his sake.
For what would not a man do or endure for a deer friend? Or what hath he not done and endured for us? Yea, appear it must, not in patient only and quiet, but in willing and cheerful enduring, undergoing and going through with, whatsoever we may be called to suffer and sustain for his sake.
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Iacob, though hee served for Rachel some tearme of yeares, an hard s•rvice under an harsh Master; by day parcht with the heat, and by night nipt with the frost, yet he went cheerefully through with it,
Iacob, though he served for Rachel Some term of Years, an hard s•rvice under an harsh Master; by day parched with the heat, and by night nipped with the frost, yet he went cheerfully through with it,
So of the Apostles, Peter and Iohn, two of Christs faithfull friends, it is said, that when they had been in the Iewish Consistory, not rated and reviled, nor threatned only,
So of the Apostles, Peter and John, two of Christ faithful Friends, it is said, that when they had been in the Jewish Consistory, not rated and reviled, nor threatened only,
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or forecast with our selves, as those prophane ones in Iob, What shall I get or gaine by what I do or endure? What shalt thou gaine by it? saist thou? It is gaine sufficient, and so art thou to esteeme it, that thou maist do Christ any service. A singular precedent have we of this freenesse of disposition in that choice vessell S. Paul :
or forecast with our selves, as those profane ones in Job, What shall I get or gain by what I do or endure? What shalt thou gain by it? Sayest thou? It is gain sufficient, and so art thou to esteem it, that thou Mayest do christ any service. A singular precedent have we of this freeness of disposition in that choice vessel S. Paul:
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Yea as the Apostle, I may well say, expoundeth himselfe, where he telleth those of Ephesus at his taking leave of them, that he was going to Jerusalem bound thither by the Spirit, not knowing what might befall him when he should come thither:
Yea as the Apostle, I may well say, expoundeth himself, where he Telleth those of Ephesus At his taking leave of them, that he was going to Jerusalem bound thither by the Spirit, not knowing what might befall him when he should come thither:
And the like disposition who so can finde in himselfe, may assure himselfe that he is a true friend to Christ, and may build upon it, that he hath Christ to friend.
And the like disposition who so can find in himself, may assure himself that he is a true friend to christ, and may built upon it, that he hath christ to friend.
the head and the whole body making up but one Christ. Nor can a man be a friend •o the head, that is an enemy to the heart or the hand, yea to the heele or the toe, to the lowest and meanest member of the body.
the head and the Whole body making up but one christ. Nor can a man be a friend •o the head, that is an enemy to the heart or the hand, yea to the heel or the toe, to the lowest and Meanest member of the body.
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First, to admonish u• of our duty. Do we professe our selves to be of the number of Christs friends? We must then be friends also to those that be his. We must shew our love to him by our friendly disposition and cariage towards them; and that,
First, to admonish u• of our duty. Do we profess our selves to be of the number of Christ Friends? We must then be Friends also to those that be his. We must show our love to him by our friendly disposition and carriage towards them; and that,
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and so must thou, yea so wilt thou, if thou beest a friend of Christ, rejoyce with his when they have occasion of joy, weepe with them, when they have occasions of griefe.
and so must thou, yea so wilt thou, if thou Best a friend of christ, rejoice with his when they have occasion of joy, weep with them, when they have occasions of grief.
if we shew our love to Christ, by our beneficence and well doing to those that be Christs. Which if we faile in, we faile in truth of affection to him, whatsoever we may pretend.
if we show our love to christ, by our beneficence and well doing to those that be Christ. Which if we fail in, we fail in truth of affection to him, whatsoever we may pretend.
and yet the Apostles are dead. Yea, the beloved Disciple, Christs chiefe favourite is dead. For Christ did not say, that he should not dye. And no marvell.
and yet the Apostles Are dead. Yea, the Beloved Disciple, Christ chief favourite is dead. For christ did not say, that he should not die. And no marvel.
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to the good and the bad, the pure and the impure: to Christs friends, and Christs foes. 3. They are by their naturall condition and constitution, as the grasse ;
to the good and the bade, the pure and the impure: to Christ Friends, and Christ foes. 3. They Are by their natural condition and constitution, as the grass;
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And againe other some, Could not he that made the man borne blinde to see, have caused that this man should not have dyed? As if they had said, If he loved Lazarus so, why did he suffer him to dye, whom he could have saved from death? So may some say, If the faithfull be Christs friends,
And again other Some, Could not he that made the man born blind to see, have caused that this man should not have died? As if they had said, If he loved Lazarus so, why did he suffer him to die, whom he could have saved from death? So may Some say, If the faithful be Christ Friends,
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Their desire with Simeon is to be dismissed: they desire to be eased of that burd•n, released from that body of death, that they beare here about them;
Their desire with Simeon is to be dismissed: they desire to be eased of that burd•n, released from that body of death, that they bear Here about them;
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are no more priviledged or exempt from it, then others are? This may then first serve to admonish us that have such friends, to make use of them while we have them, not to be like those fooles, of which Solomon; why is there a price in the •ands of a foole to get wisdome with,
Are not more privileged or exempt from it, then Others Are? This may then First serve to admonish us that have such Friends, to make use of them while we have them, not to be like those Fools, of which Solomon; why is there a price in the •ands of a fool to get Wisdom with,
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since that nothing therein shall betide us, or hath befallen them, but what all Gods friends and Christs favourites have undergone before us, and doe daily undergoe.
since that nothing therein shall betide us, or hath befallen them, but what all God's Friends and Christ favourites have undergone before us, and do daily undergo.
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Nor would he suffer the same to befall those that are his intimatest friends, his best beloved, his dearest darlings, his neerest favourites, were there any evill in it,
Nor would he suffer the same to befall those that Are his intimatest Friends, his best Beloved, his dearest darlings, his nearest favourites, were there any evil in it,
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there is with them only a suspension and an intermission of some naturall actions and of all worldly imployments. Lord, if he sleepe, say they, he shall do well. In like manner, those that sleepe in Christ, are not perished ;
there is with them only a suspension and an intermission of Some natural actions and of all worldly employments. Lord, if he sleep, say they, he shall do well. In like manner, those that sleep in christ, Are not perished;
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though to the outward eye, to carnall sense they may so seeme. ( The righteous, saith he, perisheth, and no man considereth it, ) yet in truth it is not so:
though to the outward eye, to carnal sense they may so seem. (The righteous, Says he, Perishes, and no man Considereth it,) yet in truth it is not so:
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But then he shall, at the worlds end, when he shall heare that voice of our Saviour, Awake ye that sleepe in the dust of the earth, and all hearing it shall arise.
But then he shall, At the world's end, when he shall hear that voice of our Saviour, Awake you that sleep in the dust of the earth, and all hearing it shall arise.
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Now is death then but as a sleepe to the faithfull? then first why should any faithfull, any friend of Christ feare death? It is a childish thing for a man to be afraid to put off his cloathes and go to bed ;
Now is death then but as a sleep to the faithful? then First why should any faithful, any friend of christ Fear death? It is a childish thing for a man to be afraid to put off his clothes and go to Bed;
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and what is death more then a stripping of us, that we may lay our selves down to rest? It is true indeed that in some diseases even sleepe it selfe is so restlesse and troublesome to the sick (it was Iobs case sometime) and they are so ill after it, that they are afraid and loath to sleepe :
and what is death more then a stripping of us, that we may lay our selves down to rest? It is true indeed that in Some diseases even sleep it self is so restless and troublesome to the sick (it was Jobs case sometime) and they Are so ill After it, that they Are afraid and loath to sleep:
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Secondly, is death as a sleepe, and such a sleepe, to the faithfull? there is no cause then to mourne and take on for such deceased. We reade of a people that used to houle and keepe an hideous coile every day at the setting of the Sunne, as if they feared he would never rise againe.
Secondly, is death as a sleep, and such a sleep, to the faithful? there is no cause then to mourn and take on for such deceased. We read of a people that used to houle and keep an hideous coil every day At the setting of the Sun, as if they feared he would never rise again.
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Would wee not condemne such of extreame folly? or would we not deeme him little better then a mad man, that should stand weeping and wringing his hands over one that were falne asleepe, as supposing he would never awake againe? Yet the like doest thou,
Would we not condemn such of extreme folly? or would we not deem him little better then a mad man, that should stand weeping and wringing his hands over one that were fallen asleep, as supposing he would never awake again? Yet the like dost thou,
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Thirdly, this may helpe to strengthen our faith in the assurance of the resurrection of the dead. Augustine speaking of those words of our Saviour, The Damosell is not dead, but sleepeth: she sleepeth indeed, saith he;
Thirdly, this may help to strengthen our faith in the assurance of the resurrection of the dead. Augustine speaking of those words of our Saviour, The Damosel is not dead, but Sleepeth: she Sleepeth indeed, Says he;
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So here, Lazarus is dead, and yet, our friend still, saith Christ, and of Abraham, God, when he had beene many hundreds of yeares deceased, Abraham my friend. And no marvell. For,
So Here, Lazarus is dead, and yet, our friend still, Says christ, and of Abraham, God, when he had been many hundreds of Years deceased, Abraham my friend. And no marvel. For,
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2. So far is it from this, that death should breed any enmity, or infringe that amity, that is between Christ and them, that it removeth utterly all the reliques and remainders of that, that at first bred an enmity betweene God and them,
2. So Far is it from this, that death should breed any enmity, or infringe that amity, that is between christ and them, that it Removeth utterly all the Relics and remainders of that, that At First bred an enmity between God and them,
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when all other may forsake thee, yea of necessity must leave thee? Make Christ thy friend, and he will never leave thee, though all others do, when all others shall.
when all other may forsake thee, yea of necessity must leave thee? Make christ thy friend, and he will never leave thee, though all Others do, when all Others shall.
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It troubleth men many times (and well may it, considering the untrustinesse and unfaithfull dealing of many professed friends ) upon their sicke, and as it may fall out, their death-beds, to think whom they should intrust with their charge, their children, if God shall call them away.
It Troubles men many times (and well may it, considering the untrustiness and unfaithful dealing of many professed Friends) upon their sick, and as it may fallen out, their deathbeds, to think whom they should intrust with their charge, their children, if God shall call them away.
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Who is there left, saith David, of Ionathans issue, that I may shew kindnesse unto for Ionath•ns sake? Nor could Davids love to his friend Ionathan surviving his decease, prevaile more with him, to move him to deale kindly with those that he left behinde him,
Who is there left, Says David, of Ionathans issue, that I may show kindness unto for Ionath•ns sake? Nor could Davids love to his friend Ionathan surviving his decease, prevail more with him, to move him to deal kindly with those that he left behind him,
though deceased, his friends, to cause him to deale friendly with those whom deceasing they leave here behinde them, or at their decease commit unto his charge.
though deceased, his Friends, to cause him to deal friendly with those whom deceasing they leave Here behind them, or At their decease commit unto his charge.
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It is the Argument that God useth to his people, to encourage them to depend upon him, not doubting of the continuance of his kindnesse to them, because they were the seed of Abraham his friend.
It is the Argument that God uses to his people, to encourage them to depend upon him, not doubting of the Continuance of his kindness to them, Because they were the seed of Abraham his friend.
And herein let us learne to imitate, our both Lord and friend, Iesus Christ. Let not our friendship to the faithfull deceased dye with them: as the manner of the world, and worldly men is:
And herein let us Learn to imitate, our both Lord and friend, Iesus christ. Let not our friendship to the faithful deceased die with them: as the manner of the world, and worldly men is:
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but let us make it to appeare, that it lives and surviveth still with us; by apologizing for them, and maintaining of their credit and good name, if need be;
but let us make it to appear, that it lives and surviveth still with us; by apologizing for them, and maintaining of their credit and good name, if need be;
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Of our deceased Christian Brother therefore, Mr. Iohn Parker, whose remaines are at this time to be laid up in the bosome of the Earth, as in a bed of rest ;
Of our deceased Christian Brother Therefore, Mr. John Parker, whose remains Are At this time to be laid up in the bosom of the Earth, as in a Bed of rest;
zealo•s in •n high degree, but with spirituall dis•retion; industrious in his Calling, (one that abhorred idlenesse ) yet so as •is sedulity therein should not withdraw him from due attendance on better things; of a good understanding; a sound judgement; a tender conscience; a circumspect cariage;
zealo•s in •n high degree, but with spiritual dis•retion; Industria in his Calling, (one that abhorred idleness) yet so as •is sedulity therein should not withdraw him from due attendance on better things; of a good understanding; a found judgement; a tender conscience; a circumspect carriage;
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And for the making good of what I say, that which I shall deliver unto you, shall be the most of it, out of his own remembrances, (for he kept journals as well of his spirituall •stat• and •mployments, as of his worldly reckonings and affaires ) and the rest either from mine own knowledge, or the credible relation of those that conversed versed most constantly and inwardly with him.
And for the making good of what I say, that which I shall deliver unto you, shall be the most of it, out of his own remembrances, (for he kept journals as well of his spiritual •stat• and •mployments, as of his worldly reckonings and affairs) and the rest either from mine own knowledge, or the credible Relation of those that conversed versed most constantly and inwardly with him.
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then all his former mirth and jolity, ever did, yea then all the mirth and merry company in the world (and he knew by experience to his griefe what such things meant) were able to afford unto any.
then all his former mirth and jollity, ever did, yea then all the mirth and merry company in the world (and he knew by experience to his grief what such things meant) were able to afford unto any.
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that no strangenesse by neglect might accrew betweene him and Christ, he was carefull to maintaine it by a frequent and constant attendance upon him in his ordinances, both in private and in publick. For his ordinary addresses unto God in private: he used prayer constantly,
that no strangeness by neglect might accrue between him and christ, he was careful to maintain it by a frequent and constant attendance upon him in his ordinances, both in private and in public. For his ordinary Addresses unto God in private: he used prayer constantly,
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(for it was ever his saying, that the private must yeeld and give way to the publick ) but that both he and his might be present in the congregation, as well at the publick prayers and service of the Church as at the preaching of the Word: after which publick performances also, his constant course was at his returne home to repeate with his family, and presse upon them, (which well he could doe) those things that had in publick been delivered unto them.
(for it was ever his saying, that the private must yield and give Way to the public) but that both he and his might be present in the congregation, as well At the public Prayers and service of the Church as At the preaching of the Word: After which public performances also, his constant course was At his return home to repeat with his family, and press upon them, (which well he could do) those things that had in public been Delivered unto them.
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And thus much of it I had from himselfe (the rest from those that conversed familiarly with him) when some halfe a yeare or thereabout before his decease, advising with me concerning some thoughts that he then had, of either abandoning, or abatement of his worldly employments, for the freer pursuit of spirituall things, which he most eagerly thirsted after, he related to me in particular what liberty he had, notwithstanding his then present engagements by his trade and traffick, for the prosecution of the better part.
And thus much of it I had from himself (the rest from those that conversed familiarly with him) when Some half a year or thereabouts before his decease, advising with me Concerning Some thoughts that he then had, of either abandoning, or abatement of his worldly employments, for the freer pursuit of spiritual things, which he most eagerly thirsted After, he related to me in particular what liberty he had, notwithstanding his then present engagements by his trade and traffic, for the prosecution of the better part.
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This then was his ordinary course of addresses unto God, and attendances upon Christ. But besides these he had solemn days of humiliation upon speciall occasions:
This then was his ordinary course of Addresses unto God, and attendances upon christ. But beside these he had solemn days of humiliation upon special occasions:
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so he kept a due account of the successe of his suits, and the returne of his addresses: and he had then accordingly, solemne dayes of gratulation and thanksgiving;
so he kept a due account of the success of his suits, and the return of his Addresses: and he had then accordingly, solemn days of gratulation and thanksgiving;
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but abominable in Gods eye) he was one that in all things endeavoured to approve himselfe unto God, desirous, as the Apostle speaketh, to keepe a good conscience in all things.
but abominable in God's eye) he was one that in all things endeavoured to approve himself unto God, desirous, as the Apostle speaks, to keep a good conscience in all things.
To which purpose I can truly testifie of him that he made many a journey over of purpose unto me (that which also first occasioned mine acquaintance with him) to request resolution in such cases as seemed any whit ambiguous, not daring to undertake them, till he knew what warrant there were for them,
To which purpose I can truly testify of him that he made many a journey over of purpose unto me (that which also First occasioned mine acquaintance with him) to request resolution in such cases as seemed any whit ambiguous, not daring to undertake them, till he knew what warrant there were for them,
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that he might not therefore runne far behind hand with God, he had his nightly exercise, as he tearmeth it, both in his remembrances, and (where he seriously commendeth it also to his) in his Will :
that he might not Therefore run Far behind hand with God, he had his nightly exercise, as he termeth it, both in his remembrances, and (where he seriously commends it also to his) in his Will:
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if he found nothing, he might yet, with David, crave pardon for his hidden transgressions, and blesse God for his direction and preservation so far forth.
if he found nothing, he might yet, with David, crave pardon for his hidden transgressions, and bless God for his direction and preservation so Far forth.
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And yet beside this, he had his weekly, monethly, and yearely times of account, not for his worldly, but for his spirituall estate and condition, to examine how therein it fared with him,
And yet beside this, he had his weekly, monthly, and yearly times of account, not for his worldly, but for his spiritual estate and condition, to examine how therein it fared with him,
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his desire and endeavour not to faile in any office required of him, and his care to finde out wherein he might faile, and to amend what he •ound amisse.
his desire and endeavour not to fail in any office required of him, and his care to find out wherein he might fail, and to amend what he •ound amiss.
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But may some say, you told us ere while among other things, that those that are Christs friends must shew their love to Christ, in loving those that he loves, in being friendly,
But may Some say, you told us ere while among other things, that those that Are Christ Friends must show their love to christ, in loving those that he loves, in being friendly,
What faithfull minister of Christ did he not entirely love, and affect? What faithfull member of Christ, though never so meane, did he not honour and respect? Neither was this his love and respect, verball, or complementall, but active and reall, ready largely and liberally to manifest it selfe at all occasions, upon the least intimation and signification made to him,
What faithful minister of christ did he not entirely love, and affect? What faithful member of christ, though never so mean, did he not honour and respect? Neither was this his love and respect, verbal, or complemental, but active and real, ready largely and liberally to manifest it self At all occasions, upon the least intimation and signification made to him,
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At his first effectuall call, among other things he then resolved upon, this was one, to set apart every yeare a tenth of his gaine for the reliefe of the poore (and that besides his tithe to God.
At his First effectual call, among other things he then resolved upon, this was one, to Set apart every year a tenth of his gain for the relief of the poor (and that beside his tithe to God.
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so more especially for his spirituall goodnesse to him, in electing him, redeeming him, reclaiming him, remitting his sinnes, and receiving him to grace and favour in Christ.
so more especially for his spiritual Goodness to him, in electing him, redeeming him, reclaiming him, remitting his Sins, and receiving him to grace and favour in christ.
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Secondly, because he conceived, that this distribution of almes would be an excellent meanes of keeping him from being proud and high-minded, a vice that usually followeth wealth ;
Secondly, Because he conceived, that this distribution of alms would be an excellent means of keeping him from being proud and High-minded, a vice that usually follows wealth;
for when in the exercise of this gift he should behold so many lamentable creatures, some blinde, some lame, some sore, some diseased, some hunger-starved, having death in their faces either through famine or other wayes, it would minister him occasion of these and the like thoughts.
for when in the exercise of this gift he should behold so many lamentable creatures, Some blind, Some lame, Some soar, Some diseased, Some Hunger-starved, having death in their faces either through famine or other ways, it would minister him occasion of these and the like thoughts.
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Thirdly, it would occasion many to blesse God, and to pierce the Heavens with their prayers, and indeed in giving to any his word was usually, Praise God: or when he sent to others,
Thirdly, it would occasion many to bless God, and to pierce the Heavens with their Prayers, and indeed in giving to any his word was usually, Praise God: or when he sent to Others,
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as to my selfe sometime, any summe to be distributed among poore people, his manner was to adde in his lines accompanying it, will them to praise God for it.
as to my self sometime, any sum to be distributed among poor people, his manner was to add in his lines accompanying it, will them to praise God for it.
so he would be pleased withall to encrease in him, wisdome, humility, and thankefulnesse, together with a constant and comfortable perseverance in that lovely grace of charity.
so he would be pleased withal to increase in him, Wisdom, humility, and thankfulness, together with a constant and comfortable perseverance in that lovely grace of charity.
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True it is indeed, that for some space of time, some three or foure yeares after that his resolution of setting a tenth apart for such purposes, he thrived not, he found no increase, nor came forward in the world, as formerly he had done.
True it is indeed, that for Some Molle of time, Some three or foure Years After that his resolution of setting a tenth apart for such Purposes, he thrived not, he found no increase, nor Come forward in the world, as formerly he had done.
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but he gave still with cheerefulnesse and comfort out of love unto God, (I give you his own words) freely leaving prosperity in temporall things to God his fathers good pleasure;
but he gave still with cheerfulness and Comfort out of love unto God, (I give you his own words) freely leaving Prosperity in temporal things to God his Father's good pleasure;
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So that albeit he prospered not in his wordly estate, yet even then also he thrived much in his spirituall estate, and in the fruits and comforts of it.
So that albeit he prospered not in his wordly estate, yet even then also he thrived much in his spiritual estate, and in the fruits and comforts of it.
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(You heare him againe speaking to you in his own language) so that he found experimentally those gracious promises of God true, (and he citeth the places) of his blessing of him that disperseth and dispenseth to the poore;
(You hear him again speaking to you in his own language) so that he found experimentally those gracious promises of God true, (and he citeth the places) of his blessing of him that disperses and dispenseth to the poor;
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of the repayment of that with interest, that is so lent to the Lord; of the finding againe after many dayes with increase the bread, or bread-corne, that is cast upon the face of the waters, or on the land neare thereunto,
of the repayment of that with Interest, that is so lent to the Lord; of the finding again After many days with increase the bred, or breadcorn, that is cast upon the face of the waters, or on the land near thereunto,
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But that, which is above all, and beyond all, it pleased God withall to afford him such evidences and assurances of his favour & love towards him, as who•oever would buy from him by offer of the whole world and all the soveraignty thereof, he professeth he would refuse a thousand such worlds in exchange for them.
But that, which is above all, and beyond all, it pleased God withal to afford him such evidences and assurances of his favour & love towards him, as who•oever would buy from him by offer of the Whole world and all the sovereignty thereof, he Professes he would refuse a thousand such world's in exchange for them.
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so within his soule in spirituall joyes and comforts he had an heaven here out of heaven. And this cheerefull and comfortable estate and condition continued with him to the end.
so within his soul in spiritual Joys and comforts he had an heaven Here out of heaven. And this cheerful and comfortable estate and condition continued with him to the end.
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The nearenesse whereof as presaging before his departure into forraigne parts, whither his affaires drew him, he took a great deale of pains according to Esaies advice to Ezechiah, in the se•ling of his estate, and in composing of his Will• Pliny the younger saith, it was a received opinion and common conceit in his times, that mens last Wils and Testaments, were as looking-glasses, in which a man might as cleerely descry and discerne the inward disposition of their minde, as he may see their bodily face in a glasse. And such indeed was the Will of this our deceased brother, all savouring of piety, all of charity, very lively resembling and representing his inward disposition. Few Wils, I suppose,
The nearness whereof as presaging before his departure into foreign parts, whither his affairs drew him, he took a great deal of pains according to Isaiah Advice to Hezekiah, in the se•ling of his estate, and in composing of his Will• pliny the younger Says, it was a received opinion and Common conceit in his times, that Mens last Wills and Testaments, were as Looking-glasses, in which a man might as clearly descry and discern the inward disposition of their mind, as he may see their bodily face in a glass. And such indeed was the Will of this our deceased brother, all savouring of piety, all of charity, very lively resembling and representing his inward disposition. Few Wills, I suppose,
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and placed in the forraine Plantations, three hundred pounds: among his poore servants, seventy pounds: among other poore, left to the discretion of his Executors, fifty pounds :
and placed in the foreign Plantations, three hundred pounds: among his poor Servants, seventy pounds: among other poor, left to the discretion of his Executors, fifty pounds:
It is report•d of Plato, that when he had occasion to go abroad, he used to give in charge to those young men that lived with him, to spend their time during his absence, in some usefull imployments:
It is report•d of Plato, that when he had occasion to go abroad, he used to give in charge to those young men that lived with him, to spend their time during his absence, in Some useful employments:
and blessed Peter the Apostle was carefull to take such a course, that his Disciples might after his departure remember and beare in minde those things, that he had delivered to them while he lived.
and blessed Peter the Apostle was careful to take such a course, that his Disciples might After his departure Remember and bear in mind those things, that he had Delivered to them while he lived.
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As he was alwayes carefull, (therein a true child of Abraham ) to commend piety to his people, and to informe those of his family, as well servants as children, how to feare and serve God: so in speciall manner, at his departure beyond the seas, he assigned each of them,
As he was always careful, (therein a true child of Abraham) to commend piety to his people, and to inform those of his family, as well Servants as children, how to Fear and serve God: so in special manner, At his departure beyond the Seas, he assigned each of them,
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and the i•citing of them by his example and the fruit he had found in it, to a more constant and cheerefull practise thereof, he gave order in his will, to have all his spirituall journals, his meditations and remembrances, gathered together, digested and reduced into a methode, by some two godly Divines, unto whom also he hath assigned a very liberall consideration for their paines therein taken:
and the i•citing of them by his Exampl and the fruit he had found in it, to a more constant and cheerful practice thereof, he gave order in his will, to have all his spiritual journals, his meditations and remembrances, gathered together, digested and reduced into a method, by Some two godly Divines, unto whom also he hath assigned a very liberal consideration for their pains therein taken:
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What shall I need to adde ought concerning his end? It is seldome seene, and hardly, saith one, can it be, that one that hath lived ill, should make a good end.
What shall I need to add ought Concerning his end? It is seldom seen, and hardly, Says one, can it be, that one that hath lived ill, should make a good end.
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and that, even after that speech failed him, but memory and understanding continued with him, by sign•s outwardly expressed, upon such passages recited,
and that, even After that speech failed him, but memory and understanding continued with him, by sign•s outwardly expressed, upon such passages recited,
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Insomuch that we may well with good probability suppose, that God in his holy wisdome had so disposed it, that he should go ov•r hence to make his end in that place, amids the enemies of Gods truth and grace, that those that are seduced by them, might see• pregnant proofe of ••e power of piety, in the religious and comfortable end of one deceasing in that faith and profession, in which those seducers of them beare them in hand, that there is no safety or comfort to be had, either in life or in death.
Insomuch that we may well with good probability suppose, that God in his holy Wisdom had so disposed it, that he should go ov•r hence to make his end in that place, amids the enemies of God's truth and grace, that those that Are seduced by them, might see• pregnant proof of ••e power of piety, in the religious and comfortable end of one deceasing in that faith and profession, in which those seducers of them bear them in hand, that there is no safety or Comfort to be had, either in life or in death.
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Let us all make that use of wh•• hath ••en delivered, that we be thereby encited to i•itate him in those good things that we have, either seene in him,
Let us all make that use of wh•• hath ••en Delivered, that we be thereby encited to i•itate him in those good things that we have, either seen in him,
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or heard of him, that so through Gods goodnesse and his gracious ac•eptance of our godly endeavours, we may both attaine and retaine those spirituall joyes and inward comforts that he found and felt, both in life and in death. FINIS.
or herd of him, that so through God's Goodness and his gracious ac•eptance of our godly endeavours, we may both attain and retain those spiritual Joys and inward comforts that he found and felt, both in life and in death. FINIS.
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Iohn 15.15. NONLATINALPHABET. Clem. S•rom. l. 2. NONLATINALPHABET. Ib. l. 7. Potest ergo & servus esse & amicus, qi servu• est bonus. Aug. in Ioan. 85. Qos amat, amicos habet, nonservos, amicus fit de magistro, neque enim amicos discipulos diceret, si non essent. Bern in Cant. 59.
John 15.15.. Clem. S•rom. l. 2.. Ib. l. 7. Potest ergo & servus esse & Amicus, qi servu• est bonus. Aug. in Ioan. 85. Qos amat, amicos habet, nonservos, Amicus fit de Magister, neque enim amicos discipulos diceret, si non essent. Bern in Cant 59.
NONLATINALPHABET. Aristot. Rhetor. l. 2. c. 4. Amicitia est voluntas erga aliquem rerum bonarum illius, ipsius causâ qem diligit, cum ipsius pari volun•ate. Cicer. de Invent. l 2.
. Aristotle Rhetor. l. 2. c. 4. Amicitia est Voluntas Erga aliquem rerum bonarum Illius, Himself causâ qem diligit, cum Himself Pair volun•ate. Cicer. de Invent. l 2.
Confragosa in fastigium dignitatis via est. Non in lubrico tantum illic statur, sed in praerup•o. Sen. Ep. 82. & de tranq. c. 10. Quae excelsa videntur, praerupta sunt. NONLATINALPHABET. Plut. Symp. l. 2. c. 1.
Confragosa in fastigium dignitatis via est. Non in lubrico Tantum illic statur, sed in praerup•o. Sen. Epistle 82. & de tranq. c. 10. Quae excelsa videntur, praerupta sunt.. Plutarch Symp l. 2. c. 1.
NONLATINALPHABET. Euripid. Androm. Consortium rerum omnium inter nos facit amicitia, in commune vivitur. Sen. Ep. 48. Non, mebercule, •am mea sunt, qae mea sunt, qam qae tua. Plin. l. 1. Ep. 4. No••• qod tuum est, meum est• omne meum est autem tuum. Plaut. Trin. 2.2.
. Euripides Androm. Consortium rerum omnium inter nos facit Amicitia, in commune vivitur. Sen. Epistle 48. Non, mebercule, •am mea sunt, qae mea sunt, Quam qae tua. Pliny l. 1. Epistle 4. No••• qod tuum est, meum est• omne meum est autem tuum. Plautus. Trin. 2.2.
Qid tibi malipoteri• nocer•? aut qid tibi boni poterit deesse, si •lle te diligi•, qi de •ihilo cuncta cr•avit? Bern. in Caen. Dom. Qid timendum, si adsit nobis, qi purtat omnia? Hebr. 1.3. Idem in Psal. 90 conc. 1.
Qid tibi malipoteri• nocer•? Or Qid tibi boni poterit deesse, si •lle te diligi•, qi de •ihilo Everything cr•avit? Bern. in Caen Dom. Qid timendum, si Adsit nobis, qi purtat omnia? Hebrew 1.3. Idem in Psalm 90 Conc. 1.
1 Iohn. 2.4. Frustra nobis in •o plaudimus, cujus mandata non implemus. Hieron. ad Iovi•. l. 2. Ne { que } enim Christianus esse videtur, qi Christiani nominis opus non agit, cum nomen sine act• at { que } officio su• nihil sit. Salvia•. l. 4 c. 1
1 John. 2.4. Frustra nobis in •o plaudimus, cujus Commandments non implemus. Hieron. ad Iovi•. l. 2. Ne { que } enim Christian esse videtur, qi Christians Nominis opus non agit, cum Nome sine act• At { que } Officio su• nihil sit. Salvia•. l. 4 c. 1
Licet pa•vulus ex c•llo pe•d•at nepos, licet sparso crine & •usis v•stibus, ubera qibus •e nutrierat, ma••r ostendat, licet in limine pater jaceat, p•r calcatu• perge patrem: Siccis oculis ad vexillum crucis evola. S•lum• pietatis genus est, in hac re esse crudelem, Hier. ad Heli•d•r.
Licet pa•vulus ex c•llo pe•d•at nepos, licet sparso crine & •usis v•stibus, ubera qibus •e nutrierat, ma••r ostendat, licet in limine pater jaceat, p•r calcatu• perge patrem: Siccis oculis ad vexillum crucis evola. S•lum• pietatis genus est, in hac re esse Cruel, Hier. ad Heli•d•r.
Idem •elle & nolle, •a demum persecta am•ci•ia est. Salust. in C•til. Hieron. ad Demet. Ennod. l. 6. Ep. 24• Sidon l. 5. Ep. 3. & 9. Minut. Octav. Apul. de Philos. Ioseph. apud Cassi. an collat. 16. Ioan. Sari•b. polycra• l. 3. c. 4. P•t. Cluni. l. 4. Ep. 21. Fulb. Ep. 68
Idem •elle & nolle, •a demum persecta am•ci•ia est. Sallust. in C•til. Hieron. ad Demet Ennod. l. 6. Epistle 24• Sidon l. 5. Epistle 3. & 9. Minutes Octav Apple de Philos. Ioseph. apud Cassi. an collat. 16. Ioan. Sari•b. polycra• l. 3. c. 4. P•t. Cluni. l. 4. Epistle 21. Fulb. Epistle 68
1 Cor. 11.1. Ephes. 5.1. NONLATINALPHABET. Marcus Imper. •p. Iulian. in C•sar• NONLATINALPHABET. Iust. ad Diog• NONLATINALPHABET. Gr. Nys. de profes. Christ.
1 Cor. 11.1. Ephesians 5.1.. Marcus Imper. •p. Iulian. in C•sar•. Just ad Diog•. Great Nys. de profess. christ.
I•ter dispares •nim mores non potest esse amicitia. Ambr. offic. lib. 3. c. 16. In taneâ morum discordia, qae potest esse concordia? •ier. ad Nepot. NONLATINALPHABET. Plato Phadr. Clem. Strom. l. 5. & Euseb. praep. l. 13. c. 13.
I•ter dispares •nim mores non potest esse Amicitia. Ambrose office. lib. 3. c. 16. In taneâ morum Discordia, qae potest esse Concord? •ier. ad Nepotism.. Plato Padre. Clem. Strom. l. 5. & Eusebius Praep. l. 13. c. 13.
Mane salut•tum venio, tu diceris ante isse salutatum. Martia. l. •. Ep. 1•. Nec venit inanis rustici•• salutator. idem. l. 3. Ep. •8. Mercenari•• salu••tor circ••volitat limi•• potenti. 〈 ◊ 〉, s•••um { que } regis s•i r••••ribus a•gu•atur. Col•••l. p••••at. l. 1.
Mane salut•tum Venio, tu diceris ante isse salutatum. Martial. l. •. Epistle 1•. Nec venit inanis rustici•• salutator. idem. l. 3. Epistle •8. Mercenari•• salu••tor circ••volitat limi•• potenti. 〈 ◊ 〉, s•••um { que } regis s•i r••••ribus a•gu•atur. Col•••l. p••••at. l. 1.
Iohn 14. 15•21, 23, 24. Proba•io dilectionis ex•ibitio est operis, de dilectione conditoris m•ns & vita reqiratur, nunqam o•iosus est amor Dei, operator si est; sin operari renuit, amor non est• Greg. in Evang. 10. & Be•n. de temp. 106. & can. Dom. q. 8.
John 14. 15•21, 23, 24. Proba•io dilectionis ex•ibitio est operis, de dilectione Creator's m•ns & vita reqiratur, nunqam o•iosus est amor Dei, operator si est; since operari Renew, amor non est• Greg. in Evangelist 10. & Be•n. de temp. 106. & can. Dom. q. 8.
1 Iohn. 5.3. Nil grave aut miserum est mihi, Qod re 〈 ◊ 〉 voluisse: •u tant in impera. Oedipus Antigonae in Thebaid. •. Minor huic est labor jussa exeqi, qam mihi j•bere: l•t•s imperia excipit. Senec. Herc. fur. 1.1. Facilia fiant cuncta charitati, •uiuni Christi Sarcina levis est, qia ea una est Sarcina ipsa qae levis est, Dil•ctioni• 〈 … 〉 poterit esse grave diligenti? Aut enim non diligit qis, & ideo gravis est; aut di••git, & gravis esse non po•est. Aug. de nat. & grat. cap. 69.
1 John. 5.3. Nil grave Or miserum est mihi, Qod re 〈 ◊ 〉 Voluisse: •u tant in Impera. Oedipus Antigonae in Thebaid. •. Minor huic est labour jussa exeqi, Quam mihi j•bere: l•t•s imperia excipit. Seneca Herc. fur. 1.1. Facilia fiant Everything Charitati, •uiuni Christ Sarcina levis est, qia ea una est Sarcina ipsa qae levis est, Dil•ctioni• 〈 … 〉 poterit esse grave diligenti? Or enim non diligit qis, & ideo gravis est; Or di••git, & gravis esse non po•est. Aug. de nat. & great. cap. 69.
NONLATINALPHABET. Liban. orat. 11. Non sunt onerosi labores amantium, sed delectant ipsi. Iulian. de viduit. c. 21. Nonsentiunt amanies, qod laborant. Sed tunc ab eis plus laboratur, q•ndo à labore qis { que } prohibetur. Aug. de Matth. 16.24.
. Lebanon. Orat. 11. Non sunt Onerosi labores Lovers, sed delectant ipsi. Iulian. de viduit. c. 21. Nonsentiunt amanies, quod laborant. Said tunc ab eis plus laboratur, q•ndo à labour qis { que } prohibetur. Aug. de Matthew 16.24.
Non omnibus sunt onerosa tolerantibus, sed tolerare nolentibus, gravia vel levia facit animus tolerantis. Sicut nihil est tamleve, qod •i grave non sit, qi invitus facit: sic •ihil est tam grave, qod non ei, qi id libenter exeqitur, leve esse videatur. Salvian. de provid. l. 1. c. 2. Facit praeceptum liber, qi facit libens. Aug. de grat. Chr. l. 1. c. 13.
Non omnibus sunt onerosa tolerantibus, sed tolerare nolentibus, Gravia vel Levia facit animus tolerantis. Sicut nihil est tamleve, qod •i grave non sit, qi Unwillingly facit: sic •ihil est tam grave, qod non ei, qi id Libenter exeqitur, leave esse Videatur. Salvian. de provide. l. 1. c. 2. Facit Precept liber, qi facit libens. Aug. the great. Christ l. 1. c. 13.
Amor Affectus est, non contractu•. Ber•. de dilig. Deo. Amicitia non est vectigalis, sed liberalis: virtus enim, non qastus est. Amb. Offi. l. 3. c. 16 & Cas•io. de amic. c. 2. Multum a beneficio distat negotiatio. Cleanth. Sen. de benef. l. 6. c. 13.
Amor Affectus est, non contractu•. Ber•. de Dilig. God Amicitia non est vectigalis, sed liberalis: virtus enim, non qastus est. Ambassadors Officer l. 3. c. 16 & Cas•io. de amic. c. 2. Multum a Benefit distat negotiatio. Cleanth. Sen. de Beneficence. l. 6. c. 13.
Benefi•iorum simplex est ratio, erogantur, non computantur. S•n. de benef• l. 1. c. 2. Interitura •st rei •a•tae dignitas, si beneficium me•cem facimus. lb. l. 3. c. 14• Beneficium virtutis est; & turpissimum id causâ ullius rei dare qam ut datum sit. Se intueri & commodum suum, i•lud non est beneficium, sed soenus. Ibid. l. 4. c. 3. Non est beneficium qod in qastum mi••i•ur, hoc dab•. hoc rec•piam, auctio est. Ib. c. 14.
Benefi•iorum simplex est ratio, erogantur, non computantur. S•n. de benef• l. 1. c. 2. Interitura •st rei •a•tae dignitas, si beneficium me•cem facimus. lb. l. 3. c. 14• Beneficium virtue est; & turpissimum id causâ ullius rei Dare Quam ut datum sit. Se intueri & commodum suum, i•lud non est beneficium, sed soenus. Ibid l. 4. c. 3. Non est beneficium qod in qastum mi••i•ur, hoc dab•. hoc rec•piam, auctio est. Ib. c. 14.
1 Cor. 12.12. Caput & corpus, unus est Christus. Aug. de Trinit. l. 4. c• 9. & in Psal. 45. & de verb. Dom. 49. & 65. & de temp. 40. Bern. Ep. 190. Beda in Ioan. 17. Omnes sancti & fideles cum h•mine Christo sunt unus Christus. Aug. de pec. mer. & rem. l. 1. c. 31.
1 Cor. 12.12. Caput & corpus, Unus est Christus. Aug. de Trinity. l. 4. c• 9. & in Psalm 45. & the verb. Dom. 49. & 65. & de temp. 40. Bern. Epistle 190. Beda in Ioan. 17. Omnes sancti & fideles cum h•mine Christ sunt Unus Christus. Aug. de pec. mer. & remembering. l. 1. c. 31.
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Acts 17.25. NONLATINALPHABET. Eurip. Herc. f••. Clem. Strom. l. 5. Plut. de Stoic. Contradict. c. 37. Ipse est Deu• tuu•, qi •o• eget bonis tuis. Aug. in Ps. 80. Nec ille collat• eget, nec nos ei qic•am conferre poss•mus. Senec. de ••••f. l. 4. •. 9.
Acts 17.25.. Eurip Herc. f••. Clem. Strom. l. 5. Plutarch the Stoic. Contradict. c. 37. Ipse est Deu• tuu•, qi •o• eget bonis tuis. Aug. in Ps. 80. Nec Isle collat• eget, nec nos ei qic•am confer poss•mus. Seneca de ••••f. l. 4. •. 9.
Vide Methodii parabolam de caprifici radicibu• & radicum fibris templi parietibus inna•is, q• nisi compag• dissolutâ eximi p•ni•us n•n possunt• apud Epip•an. in •a•e•. •4.
Vide Methodii Parabolam de caprifici radicibu• & radicum fibris Templi parietibus inna•is, q• nisi compag• dissolutâ eximi p•ni•us n•n possunt• apud Epip•an. in •a•e•. •4.
Iob 3.13, 18. Mors simulut veni•, dolores, no• a••get, (non mitigat) sed aufert: ut remedium esse videatur, non poena. Ambr. de Cain & Abel. l. 2. c. 10. Pro rememed•o data est, qasi finis malorum. Idem de fid. resur.
Job 3.13, 18. Mors simulut veni•, Dolores, no• a••get, (non mitigate) sed Aufert: ut remedium esse Videatur, non poena. Ambrose de Cain & Abel. l. 2. c. 10. Pro rememed•o data est, qasi finis malorum. Idem de fid. Resurrection.
Qomodo interest in ipsis, qi qotidiè dor•iunt & exurgunt, qid qis { que } videat in somnis: alii sentiunt laeta somnia, alii torqentia, ita ut evigilans dormire timeat, ne ad ipsa iterum redeat: sic unusqis { que } hominum cum causâ su• dormit, cum causâ su• surgit. Aug. in Ioan. 49.
Qomodo Interest in Ipse, qi qotidiè dor•iunt & exurgunt, Qid qis { que } Videat in somnis: alii sentiunt Laeta somnia, alii torqentia, ita ut evigilans dormire Timeat, ne ad ipsa iterum Redeath: sic unusqis { que } hominum cum causâ su• dormit, cum causâ su• Surgit. Aug. in Ioan. 49.
1 Thes. 4.13. Contrist•mur in nost•o•ū m•r•ibus, de necessi•a•• amittendi: s•d cons•lemur, de sper•cipiendi, ideo enim d•rmire dicuntur, •t cum dormientes audimus, evig•la•u•os ne d•speremus. Aug. de Ve•b. Ap. 32.
1 Thebes 4.13. Contrist•mur in nost•o•ū m•r•ibus, de necessi•a•• amittendi: s•d cons•lemur, de sper•cipiendi, ideo enim d•rmire dicuntur, •t cum Dormientes audimus, evig•la•u•os ne d•speremus. Aug. de Ve•b. Apostle 32.
Somnus mors dicitur, propter futuram resurrectionem, velu• evigil•tionem. August. Ep. 1 •0. c. 32. Id•o mortu•s consu•vit, Scriptura dicere do•mientes; qia ev•gilaturos, id est, resurrecturos vul• intelligi. Idem in Psalm. 87. Q•re enim dormientes dicantur nisi qia di• suo resuscitantur? Idem de verb. Dom. 23. Cum evigilav•ri• corpus, reddi•um officiis ejus, resu•r•ctionem tibi adfirmat. Ita per imaginem resu•rectionis fidem initiaris, spem meditaris, discis mori & vivere. Tertullian. de anim. cap. 25.
Somnus mors dicitur, propter futuram resurrectionem, velu• evigil•tionem. August. Epistle 1 •0. c. 32. Id•o mortu•s consu•vit, Scripture dicere do•mientes; qia ev•gilaturos, id est, resurrecturos vul• intelligi. Idem in Psalm. 87. Q•re enim Dormientes dicantur nisi qia di• Sue resuscitantur? Idem de verb. Dom. 23. Cum evigilav•ri• corpus, reddi•um Offices His, resu•r•ctionem tibi adfirmat. Ita per imaginem resu•rectionis fidem initiaris, spem meditaris, discis Mori & vivere. Tertullian. de anim. cap. 25.
Sor•ribus mortu•• erat; Domino d•r•iebat, hominibus mortuus erat, qi eum suscitare non poterant: nam Dominus tan•â eum facilitate excitabat de Sepul•ro, qan•â tu non excitas dormientem d•lecto. A•gustin. in Io•n. 49.
Sor•ribus mortu•• erat; Domino d•r•iebat, hominibus Mortuus erat, qi Eum suscitare non poterant: nam Dominus tan•â Eum facilitate excitabat de Sepul•ro, qan•â tu non excitas dormientem d•lecto. A•gustin. in Io•n. 49.
Iohn 5.28. Omnes pla•• ei, qi po•est exci•are, dormiunt. Nemo tam facilè excitat d•rmientes in lecto, qam Christus mor•uos in Sepulchro. August. de verb. Dom 44.
John 5.28. Omnes pla•• ei, qi po•est exci•are, dormiunt. Nemo tam facilè excitat d•rmientes in lecto, Quam Christus mor•uos in Sepulchro. August. de verb. Dom 44.
Somnus mortis imago. Naso am•r. l. 3. cl. 9. Speculum mortis s•mnus & exemplar. Tert• l. de anim. c. 24. Prop•nitur tibi corpus amicâ vi sopori• el. s•m, bla•dî qie•is prostratum, i•mobile situ, qale ante vitam j•cuit, & qale post mortem jacebit, ut tes•atio plasticae & sepul•urae, exp•••ans anim•m qasi nond•m c•nlatam, & qasi jam ereptam. Ibid. cap. 43.
Somnus mortis imago. Naso am•r. l. 3. cl. 9. Speculum mortis s•mnus & exemplar. Tert• l. de anim. c. 24. Prop•nitur tibi corpus amicâ vi sopori• el. s•m, bla•dî qie•is prostratum, i•mobile situ, qale ante vitam j•cuit, & qale post mortem jacebit, ut tes•atio plasticae & sepul•urae, exp•••ans anim•m qasi nond•m c•nlatam, & qasi jam ereptam. Ibid cap. 43.
Inimicitiae qo { que } suscipiende sunt propter amici innocentiam, cum restiteris vel responderis, qando amicus arguitur & accusatur. Ambr. offic l. 3. c. 16.
Inimicitiae qo { que } suscipiende sunt propter Friends innocentiam, cum restiteris vel responderis, qando Amicus arguitur & accusatur. Ambrose office l. 3. c. 16.
NONLATINALPHABET. de Capan•o Eurip• Supplic. Caduca enim & fragili• •ffectio est, qae non & amic•rum liberos amore propagato •omplecti•ur. Symmach. l. 9. c. 31.
. de Capan•o Eurip• Supplic. Caduca enim & fragili• •ffectio est, qae non & amic•rum Liberos amore propagato •omplecti•ur. Simach. l. 9. c. 31.
NONLATINALPHABET. Isid. l. 1. Ep. 44. Collocare te vult Dous, q• habes, non projicare. Aug. de 10. Cho•d. cap. 12. Multi sunt, qi non d•nant, sed pro. jiciunt. Senec. Ep. 21. Beneficia nec in vulgus effundenda sunt: & nullius rei, minin è beneficiorum, hon•sta largitio est. Senec. de benef. l. 1. c. 2.
. Isidore l. 1. Epistle 44. Collocare te vult Dous, q• habes, non projicare. Aug. de 10. Cho•d. cap. 12. Multi sunt, qi non d•nant, sed Pro. jiciunt. Seneca Epistle 21. Benefices nec in vulgus effundenda sunt: & Nullius rei, minin è Benefits, hon•sta largitio est. Seneca de Beneficence. l. 1. c. 2.
E•rat, siqis existima facilem rem esse donare, plurimum ista res habet difficultatis, si modo consilio tribu••ur, non casu & impetu spargitur: habebit sapiens sinum facilem, non persoratum; ex qo multa exeant, nihil excidat. Senec. de beat. •it. cap. 24.
E•rat, Six existima facilem remembering esse donare, plurimum ista Rest habet difficultatis, si modo consilio tribu••ur, non casu & impetu spargitur: habebit sapiens sinum facilem, non persoratum; ex qo Multa exeant, nihil excidat. Seneca de beatrice. •it. cap. 24.
Ambitio & jactantia & effu•io, & qidvi• po••us qam liberalitas existimanda est, cui ratio non constat. Pl•n. pan•g. B•n•fici•• si detrax. e•is judi•ium, de•iaunt esse beneficia, in aliud qodlibet incidunt nomen. Senec. de benef. lib. 1. cap. 2.
Ambitio & jactantia & effu•io, & qidvi• po••us Quam liberalitas existimanda est, cui ratio non constat. Pl•n. pan•g. B•n•fici•• si detrax. e•is judi•ium, de•iaunt esse Benefices, in Aliud qodlibet incidunt Nome. Seneca de Beneficence. lib. 1. cap. 2.
Iuxt• illud R. Gamalielis in Dictis P•t•um, c. 1. Sect. 16. NONLATINALPHABET Ab••ineas •e à re dubiâ. Illud { que } c•utissimi cu•us { que } praec•ptum, Qod dubites, •e f•ce•is. Plin. l. 1. ep. 18. Siqidem benè praecipiunt, qi vetant •icqam agere, qod dubites, aequm sit•n iniqum. Cicer. offic. l. 1.
Iuxt• illud R. Gamalielis in Dictis P•t•um, c. 1. Sect. 16. Ab••ineas •e à re dubiâ. Illud { que } c•utissimi cu•us { que } praec•ptum, Qod dubites, •e f•ce•is. Pliny l. 1. Epistle. 18. Siqidem benè praecipiunt, qi vetant •icqam agere, qod dubites, aequm sit•n iniqum. Cicer. office. l. 1.
NONLATINALPHABET. AEschyl. ap. St•b cap. 3. NONLATINALPHABET G•eg. Naz in Patr. NONLATINALPHABET. Idem in Basi•. Iames 3.2. N•• in uno sed in m•l••s nec qosdam, sed omnes offendere dicit. Aug. Ep. 29. Non dixit, offenditis, sed offendimu•, inqi•: &, in multis, praemisit; omnes subjunxit. Beda.
. Aeschyl. Apostle. St•b cap. 3. G•eg. Nazareth in Patron. Idem in Basi•. James 3.2. N•• in Uno sed in m•l••s nec qosdam, sed omnes offendere dicit. Aug. Epistle 29. Non dixit, offenditis, sed offendimu•, inqi•: &, in multis, praemisit; omnes subjunxit. Beda.
Iuxta illud Pythagorae monitum. NONLATINALPHABET. La•rt. in Pythag. Plut. d• superf•••. & de Curios. Epictet. dissert. l. 4 c. 6. Non priu• in dulcem de•linat lumina somnum, Omnia q•m longi transege•it acta diei, Qo praetergressus? qid gestum in tempore? qid non? Cur isti facto de••• abfuit, aut ratio illi? Qod mihi p•aeteritum? cur haec sententia sedit, Qam m•liu• mutâss• fuit? • Qid volui, qod nolle bonum fuit? utile honesto, cur malu• •ntetuli? — Sic dicta p•r •mnia facta { que } Ingrediens, orto { que } à vespere c•ncta revolvens, Offensus pravis, dat palma• & pramia rectis. Aus•n. idyl• 16. Idem de Catone Cicero de Senect. de Sext•o S•neca de irâ. l. 3. c 36. de s• idem ibid. de Christianis qibusdam Climacus Scalae grad. 4. Vide Chrys••t. Tom. 8. orat. 10.
Next illud Pythagorean monitum.. La•rt. in Pythagoras Plutarch d• superf•••. & de Curios. Epictetus. dissert. l. 4 c. 6. Non priu• in dulcem de•linat lumina somnum, Omnia q•m longi transege•it acta Die, Qo praetergressus? Qid gestum in tempore? Qid non? Cur Isti facto de••• abfuit, Or ratio illi? Qod mihi p•aeteritum? cur haec sententia Sedit, Quam m•liu• mutâss• fuit? • Qid volui, qod nolle bonum fuit? utile honesto, cur malu• •ntetuli? — Sic dicta p•r •mnia facta { que } Ingrediens, Orto { que } à vespere c•ncta revolvens, Offensus pravis, that palma• & pramia rectis. Aus•n. idyl• 16. Idem de Cato Cicero de Senect. de Sext•o S•neca de irâ. l. 3. c 36. de s• idem Ibid. de Christianis qibusdam Climacus Scalae grad. 4. Vide Chrys••t. Tom. 8. Orat. 10.
1 Tim. 6.17. NONLATINALPHABET. Isidor. l. 3. •. 322. Ante omnia nihil est qod s•c generant divit•a, q•mode superbiam: omne pom•m, granum, •ructus, lignum •abet vermem suum: liu• est vermis mali, ali•• py•i, alius fa••, aliu• tri•ici: vermis divitiarum superbia. Aug. de verb. Dom. 5. & homil. 15. Primus vermis divitiarum superbia. Idem de temp. 205.
1 Tim. 6.17.. Isidore. l. 3. •. 322. Ante omnia nihil est qod s•c generant divit•a, q•mode Superbiam: omne pom•m, granum, •ructus, lignum •abet vermem suum: liu• est vermis mali, ali•• py•i, alius fa••, aliu• tri•ici: vermis divitiarum superbia. Aug. de verb. Dom. 5. & Homily. 15. Primus vermis divitiarum superbia. Idem de temp. 205.
Matth. 25.40. NONLATINALPHABET. Greg. Naz. pro paup•r. NONLATINALPHABET. Idem in tetrast. Christus accipit• qod de di••i: ille accipit, qi unde dares dedit. Aug. de temp. 50. Ipse s• dicit accip•re, q•d pa••tribus da•ur. Sibi colla•um praedicat, quod in pauperis ma•u ponitur. Idem hom. 47. Q•d in terrâ jacentibus porrigi•is, in coelo sedenti datis. Greg• in Evang. 40.
Matthew 25.40.. Greg. Nazareth Pro paup•r.. Idem in Tetrast. Christus accipit• qod de di••i: Isle accipit, qi unde dares dedit. Aug. de temp. 50. Ipse s• dicit accip•re, q•d pa••tribus da•ur. Sibi colla•um praedicat, quod in pauperis ma•u ponitur. Idem hom. 47. Q•d in terrâ jacentibus porrigi•is, in coelo Sedenti datis. Greg• in Evangelist 40.
NONLATINALPHABET. Ph•laris Ep. 17. & Ep. 119. NONLATINALPHABET. B•neficium dand• accepit, qi digno dedit. P. Syrus. Marc. l. 11. Sect. 4. NONLATINALPHABET. Idem lib. 9. Sect. 42. NONLATINALPHABET; Plut. de •ffect. e•g. •r. 4. NONLATINALPHABET. Aris•id Panat•. Ad ben•ficium no• adducit cogitatio avara, nec sordida, sed liberalis, cupiens dare, etiam cum dederit, & augere novis ac recentibus vetera. Seneca de benef. lib. 4. cap. 14.
. Ph•laris Epistle 17. & Epistle 119.. B•neficium dand• accepit, qi digno dedit. P. Syrus. Marc. l. 11. Sect. 4.. Idem lib. 9. Sect. 42.; Plutarch de •ffect. e•g. •r. 4.. Aris•id Panat•. Ad ben•ficium no• adducit cogitatio avara, nec sordida, sed liberalis, cupiens Dare, etiam cum dederit, & augere Novis ac recentibus Veteran. Senecca de Beneficence. lib. 4. cap. 14.
••n. 2•. •2. 〈 … 〉, id est, 〈 ◊ 〉 •e f••i: ign•tus enim •ibi qis { que } est a•te interrogationē tentationis: latent { que } homi•em dilectionis & •idei sua vires, nisi exp•rimento divino eidem inno•escant. Aug. in Gen qaest. 57. & in Deut. 13.3. q. 19. & in Psal. 58. & de Trinit. l. 1. c. 12. & l. 3. c. 11.
••n. 2•. •2. 〈 … 〉, id est, 〈 ◊ 〉 •e f••i: ign•tus enim •ibi qis { que } est a•te interrogationē tentationis: latent { que } homi•em dilectionis & •idei sua vires, nisi exp•rimento divino Eidem inno•escant. Aug. in Gen qaest. 57. & in Deuteronomy 13.3. q. 19. & in Psalm 58. & de Trinity. l. 1. c. 12. & l. 3. c. 11.
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