IT was foretold by Gods Prophet of this Childe, that it should die. And the Prophet (you see) proued a true Prophet: For (saith my Text) the Childe died.
IT was foretold by God's Prophet of this Child, that it should die. And the Prophet (you see) proved a true Prophet: For (Says my Text) the Child died.
Hereupon the Queene his mother, out of a motherly affection to her childe, desirous to know what was like to become of it, with the aduice of her husband also, repaireth to one Ahias a Prophet of God, who had sometime foretold her husband, being then but Salomons seruant, that he should succeed his Soueraigne in part of his Soueraigntie. But because she thought shee should be no welcome guest to him, she disguised her selfe that she might not be knowne.
Hereupon the Queen his mother, out of a motherly affection to her child, desirous to know what was like to become of it, with the Advice of her husband also, repaireth to one Ahias a Prophet of God, who had sometime foretold her husband, being then but Solomon's servant, that he should succeed his Sovereign in part of his Sovereignty. But Because she Thought she should be no welcome guest to him, she disguised her self that she might not be known.
Those of his stocke that died in the Citie, should bee eaten with dogs, and those that died in the field, should bee deuoured by the fowles. This alone of all the rest should die in his bed, be laid in his graue, and mourning made for him,
Those of his stock that died in the city, should be eaten with Dogs, and those that died in the field, should be devoured by the fowls. This alone of all the rest should die in his Bed, be laid in his graven, and mourning made for him,
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1. By their birth, or their off-spring. They come of sinnefull persons, of parents stained with sinne. And who can draw a cleane thing out of tha that is vncleane? how can faire water come from a filthy spring ? Yea euen the Children of faithfull and sanctified parents ;
1. By their birth, or their offspring. They come of sinful Persons, of Parents stained with sin. And who can draw a clean thing out of than that is unclean? how can fair water come from a filthy spring? Yea even the Children of faithful and sanctified Parents;
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howsoeuer (for the comfort of those that haue them taken hence in their nonage) they are by vertue of their parents copie, and Gods gratious entaile, within the compasse of his couenant ;
howsoever (for the Comfort of those that have them taken hence in their nonage) they Are by virtue of their Parents copy, and God's gracious entail, within the compass of his Covenant;
and they are in that regard said in some sort to be holy; ( If the root bee holy, the sprigs also be holy:) and cleane: ( Els were your children vncleane;
and they Are in that regard said in Some sort to be holy; (If the root be holy, the sprigs also be holy:) and clean: (Else were your children unclean;
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Yet certaine it is, that euen the children of the faithfull also, (as Dauid, who confesseth as much by himselfe, Euen bred in iniquitie, and borne in sinne ;) are of themselues as deepely tainted with this corruption as any.
Yet certain it is, that even the children of the faithful also, (as David, who Confesses as much by himself, Even bred in iniquity, and born in sin;) Are of themselves as deeply tainted with this corruption as any.
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We are, saith he, by nature, children of Gods wrath, but yet not children of Gods rage, that is, of his implacable wrath, as the Deuills are, irrecouerably therefore damned.
We Are, Says he, by nature, children of God's wrath, but yet not children of God's rage, that is, of his implacable wrath, as the Devils Are, irrecoverably Therefore damned.
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If any shall moue doubt here, how children can haue sinne, who neither are yet able to doe, speake, wish, or thinke euill, yea that doe not so much as know what sinne is.
If any shall move doubt Here, how children can have sin, who neither Are yet able to do, speak, wish, or think evil, yea that do not so much as know what sin is.
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yet vnderstanding out of Gods word, that death came in by sinne, and that it is an effect and fruit of sinne, wee must acknowledge that they are not free from the one,
yet understanding out of God's word, that death Come in by sin, and that it is an Effect and fruit of sin, we must acknowledge that they Are not free from the one,
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and (as one of the ancients well saith) was new-bred, yet vnborne. Yea so certaine it is of all young ones, that belong to Gods election, that they are regenerate and sanctified ere they goe hence:
and (as one of the ancients well Says) was new-bred, yet unborn. Yea so certain it is of all young ones, that belong to God's election, that they Are regenerate and sanctified ere they go hence:
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And if children may haue habituall holinesse in them, though they be altogether vnable yet to doe ought that is good, yea though they know not so much as what it meanes;
And if children may have habitual holiness in them, though they be altogether unable yet to do ought that is good, yea though they know not so much as what it means;
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why may they not as well haue habituall naughtinesse in them, albeit they be yet vnable vtterly to doe ought that is euill, or to vnderstand so much as what it is?
why may they not as well have habitual naughtiness in them, albeit they be yet unable utterly to do ought that is evil, or to understand so much as what it is?
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as soone as wee came into the world, and throwne vs headlong (as some wee need not doubt but hee doth) into hell. Wee brought that into the world with vs,
as soon as we Come into the world, and thrown us headlong (as Some we need not doubt but he does) into hell. we brought that into the world with us,
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And iust may it be with God to doe the like by vs, in regard of that euill disposition that is bred and borne with vs. For who can in equitie denie the Creatour that power ouer the creature, that the creature hath ouer its fellow-creature.
And just may it be with God to do the like by us, in regard of that evil disposition that is bred and born with us For who can in equity deny the Creator that power over the creature, that the creature hath over its fellow-creature.
to begin as soone as they can with them, and as they are capable of ought, to vse the good meanes by God himselfe prescribed for the working of this inbred naughtinesse out of them.
to begin as soon as they can with them, and as they Are capable of ought, to use the good means by God himself prescribed for the working of this inbred naughtiness out of them.
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Be as carefull for your children in regard of their soules, as you are wont to be for their bodies. If ought grow awrie there, you are forward enough to be tampering about them, seeking helpe,
Be as careful for your children in regard of their Souls, as you Are wont to be for their bodies. If ought grow awry there, you Are forward enough to be tampering about them, seeking help,
and vsing meanes for them, while they age yet young, and their bones gristly and tender, before the ioynts be knit, and the bones growne stiffe, that may make it the more incurable.
and using means for them, while they age yet young, and their bones gristly and tender, before the Joints be knit, and the bones grown stiff, that may make it the more incurable.
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Oh be as wise and as prouident for them in regard of their soules. Since you are informed that they generally grow awrie by nature, vse with all speed ;
O be as wise and as provident for them in regard of their Souls. Since you Are informed that they generally grow awry by nature, use with all speed;
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how hee wilfully adde to this original corruption further actuall transgression. It is sufficient (saith the Apostle) that we spent the former time of our ignorance in the lusts of the flesh, &c. So it was sufficient,
how he wilfully add to this original corruption further actual Transgression. It is sufficient (Says the Apostle) that we spent the former time of our ignorance in the Lustiest of the Flesh, etc. So it was sufficient,
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yea and more than sufficient for vs, that wee brought into the world with vs that inbred naughtinesse, for which God might iustly then haue destroyed vs. And if therefore concerning the goodnesse and long suffering of God, who hath hitherto borne with vs,
yea and more than sufficient for us, that we brought into the world with us that inbred naughtiness, for which God might justly then have destroyed us And if Therefore Concerning the Goodness and long suffering of God, who hath hitherto born with us,
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but in our cradles to, in our swathing-bands, in the childe-bed, in the childe-birth. None come into life, but by perill of death. Death is neere at hand with vs, not in our old age, or our decaying time onely,
but in our cradles to, in our swathing-bands, in the childbed, in the childbirth. None come into life, but by peril of death. Death is near At hand with us, not in our old age, or our decaying time only,
1. There is no certaine stint, tearme, or lease of mans life. Our times are in Gods hands. As for our lands, so for our liues we are but Gods tenants at will. And he may turne our soules out of these mud-walled cotages of our bodies, when hee will.
1. There is no certain stint, term, or lease of men life. Our times Are in God's hands. As for our Lands, so for our lives we Are but God's tenants At will. And he may turn our Souls out of these mud-walled cottages of our bodies, when he will.
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2. The bonds that tie soule and bodie together, are no stronger, if not rather more tender, in children, than in others of riper yeeres. All flesh is as grasse.
2. The bonds that tie soul and body together, Are no Stronger, if not rather more tender, in children, than in Others of riper Years. All Flesh is as grass.
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and therefore they may liue long and see many a good day. And they are healthie and strong, and may therefore hold out as well as others, as long as any.
and Therefore they may live long and see many a good day. And they Are healthy and strong, and may Therefore hold out as well as Others, as long as any.
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whereas the day of our life may haue a morning, and no noone, or a noone and no after-noone. The Sunne (as the Prophet speaketh in another sense) may set with vs at noone day. We may be suddenly snatcht away in the flower of our youth, in the prime of our age, in the height of our health, in the chiefe of our strength. Yea, the Sunne may set with vs,
whereas the day of our life may have a morning, and no noon, or a noon and no afternoon. The Sun (as the Prophet speaks in Another sense) may Set with us At noon day. We may be suddenly snatched away in the flower of our youth, in the prime of our age, in the height of our health, in the chief of our strength. Yea, the Sun may Set with us,
It is a vaine thing therefore, for any in regard of youth, to presume of long life, when as length of life no way dependeth vpon youth, and wee see young goe as well,
It is a vain thing Therefore, for any in regard of youth, to presume of long life, when as length of life no Way dependeth upon youth, and we see young go as well,
It standeth young men vpon as well as old, to prepare for death, because youth as well as old age is subiect to death. And though there may be affirmatiue, yet there are no negatiue signes of it. Of doomes-day there are both;
It Stands young men upon as well as old, to prepare for death, Because youth as well as old age is Subject to death. And though there may be affirmative, yet there Are no negative Signs of it. Of doomsday there Are both;
yet there is no negatiue signes of it ordinarily, (howsoeuer Simeon and some others haue had some extraordinarily giuen them) such as may shew that as yet it shall not be.
yet there is no negative Signs of it ordinarily, (howsoever Simeon and Some Others have had Some extraordinarily given them) such as may show that as yet it shall not be.
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for with the sudden stroake of an apoplexie may hee be strucke downe in his chiefe strength. A man cannot say, I am healthie, and therefore I shall not die yet:
for with the sudden stroke of an apoplexy may he be struck down in his chief strength. A man cannot say, I am healthy, and Therefore I shall not die yet:
For there needs no long sicknesse, yea no sicknesse at all, to deliuer a man vp to death. As a man may die well before he be old, so may hee well die also,
For there needs no long sickness, yea no sickness At all, to deliver a man up to death. As a man may die well before he be old, so may he well die also,
and yet neuer be sicke. Since that death therefore lieth in wait for vs, as well in youth as in age, it behoueth young as well as old to be prepared for it.
and yet never be sick. Since that death Therefore lies in wait for us, as well in youth as in age, it behooves young as well as old to be prepared for it.
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hence bee admonished, to apply themselues betimes to worke good things into them; since that they know not how soone they may bee taken away from them.
hence be admonished, to apply themselves betimes to work good things into them; since that they know not how soon they may be taken away from them.
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Wee are wont to be troubled, when God taketh them away from vs, if we haue not beene so carefull as wee thinke wee should haue beene, in something concerning the health of their bodies: But we haue more cause to be troubled,
we Are wont to be troubled, when God Takes them away from us, if we have not been so careful as we think we should have been, in something Concerning the health of their bodies: But we have more cause to be troubled,
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when our hearts shall tell vs, that wee haue beene negligent and retchlesse about them, in such things as concerned the state and welfare of their soules.
when our hearts shall tell us, that we have been negligent and retchless about them, in such things as concerned the state and welfare of their Souls.
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4. Are our children thus subiect to death, and we know not how soone they may bee taken away from vs? Then as the Apostle speaketh in the like case, Let those that haue children be as if they had them not.
4. are our children thus Subject to death, and we know not how soon they may be taken away from us? Then as the Apostle speaks in the like case, Let those that have children be as if they had them not.
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and it is well made a note therefore of men giuen vp to a reprobate minde, and cast behinde euen the gouernment of nature, as well as the guidance of grace, to be deuoid of naturall affection. But that they should not so set and fasten their affections vpon them, that they should be vnwilling to part from them,
and it is well made a note Therefore of men given up to a Reprobate mind, and cast behind even the government of nature, as well as the guidance of grace, to be devoid of natural affection. But that they should not so Set and fasten their affections upon them, that they should be unwilling to part from them,
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So therfore must thou labour to haue thy children, and endeuour to stand so affected in regard of them, that if God should call for thine Isaak, thy darling from thee, ( Take thine onely sonne, saith he, Isaak, thy Sonne that thou louest:
So Therefore must thou labour to have thy children, and endeavour to stand so affected in regard of them, that if God should call for thine Isaac, thy darling from thee, (Take thine only son, Says he, Isaac, thy Son that thou love:
When God tooke not one of them, but all his children at once from him, The Lord (saith he) hath giuen; and the Lord hath taken: Now blest bee his name.
When God took not one of them, but all his children At once from him, The Lord (Says he) hath given; and the Lord hath taken: Now blessed be his name.
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Yet passing by that for the present, as hauing handled it on the like occasion elsewhere, the point that I purpose now to insist on shall be this, that The good goe oft before the bad;
Yet passing by that for the present, as having handled it on the like occasion elsewhere, the point that I purpose now to insist on shall be this, that The good go oft before the bad;
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And the Psalmist complaineth, that the godly were taken away so fast, that there was scarce one good man left. Helpe Lord, (saith he) for there is not a godly man left, the faithfull are failed from among the children of men.
And the Psalmist Complaineth, that the godly were taken away so fast, that there was scarce one good man left. Help Lord, (Says he) for there is not a godly man left, the faithful Are failed from among the children of men.
The fruit tree is oft pared, and pruned, and trimmed ▪ while the brier standeth by it vnstirred and vntoucht, till it come at length to be f•••od at once for the fire. The stormie shower and raine lighteth first on the high bils, and hauing washed them,
The fruit tree is oft pared, and pruned, and trimmed ▪ while the brier Stands by it unstirred and untouched, till it come At length to be f•••od At once for the fire. The stormy shower and rain lights First on the high bills, and having washed them,
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So was it foretold Iosias that he should be taken away, that hee might not see the euill that should befall that place and his people. And so of this childe, that hee should die before-hand, that he might not see and suffer in those fearfull iudgements that should betide his Fathers house and stocke after his decease. God doth in this kinde,
So was it foretold Iosias that he should be taken away, that he might not see the evil that should befall that place and his people. And so of this child, that he should die beforehand, that he might not see and suffer in those fearful Judgments that should betide his Father's house and stock After his decease. God does in this kind,
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but in all haste to send away for thy sonne, and to cause him to come home to thee, where he might be in better safetie? In like manner doth God with his that hee hath at nurse or at schoole here,
but in all haste to send away for thy son, and to cause him to come home to thee, where he might be in better safety? In like manner does God with his that he hath At nurse or At school Here,
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when trouble and danger is toward those places where they make their abode, he calleth for them away, he taketh them home to himselfe, where they are sure to be safe, farre from touch or view of euill.
when trouble and danger is towards those places where they make their Abided, he calls for them away, he Takes them home to himself, where they Are sure to be safe, Far from touch or view of evil.
Yea but, how doth God (may some say) then make good his promise of long life, made to good and obedient children? such as wee need not doubt but that this son of Ierobeams was;
Yea but, how does God (may Some say) then make good his promise of long life, made to good and obedient children? such as we need not doubt but that this son of Jeroboams was;
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for where there is goodnesse to God, there cannot but be a care of all good dutie and due respect to those that are as in Gods roome, and whom God hath enioyned honour to be giuen vnto. To this I answer;
for where there is Goodness to God, there cannot but be a care of all good duty and due respect to those that Are as in God's room, and whom God hath enjoined honour to be given unto. To this I answer;
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1. That long life is there promised so farre forth as it may bee a benefit and a blessing. Now howsoeuer it may be a blessing to liue long, to see Ierusalem in prosperitie, and peace vpon Israel: yet to liue long, to see the enemie in the gates of our people, to see the Canaanite in Gods house, Gods aduersaries roaring in the middest of his Sanctuarie, and their ensignes in way of triumph set vp in his Temple:
1. That long life is there promised so Far forth as it may be a benefit and a blessing. Now howsoever it may be a blessing to live long, to see Ierusalem in Prosperity, and peace upon Israel: yet to live long, to see the enemy in the gates of our people, to see the Canaanite in God's house, God's Adversaries roaring in the midst of his Sanctuary, and their ensigns in Way of triumph Set up in his Temple:
so to liue long, I say, might be no benefit at all, might bee a curse rather than a blessing: because so to liue long, were but to liue long in miserie, so to liue long, were rather to bee long a dying, than to liue long: For how can a man bee said truely to liue then,
so to live long, I say, might be no benefit At all, might be a curse rather than a blessing: Because so to live long, were but to live long in misery, so to live long, were rather to be long a dying, than to live long: For how can a man be said truly to live then,
Hee maketh them payment (saith Chrysostome ) in stead of blacke moneyes in a strange Countrey, in good gold at home in their owne. Now the consideration hereof may
He makes them payment (Says Chrysostom) in stead of black moneys in a strange Country, in good gold At home in their own. Now the consideration hereof may
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2. It may comfort parents, in regard of their children that God taketh away from them, especially hauing seene signes of grace and goodnesse in them, such as their tender age and few yeeres may afford:
2. It may Comfort Parents, in regard of their children that God Takes away from them, especially having seen Signs of grace and Goodness in them, such as their tender age and few Years may afford:
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Nor may they doubt, being good children, but that the change shall be with them for the better: hee that hath promised them long life, will make his word good to them with aduantage. They shall haue true life indeed for that, which in comparison of it, is not worthy the name of life ;
Nor may they doubt, being good children, but that the change shall be with them for the better: he that hath promised them long life, will make his word good to them with advantage. They shall have true life indeed for that, which in comparison of it, is not worthy the name of life;
and for this transitarie and temporall, that euerlasting and eternall. Besides that, they know not what a mercie it may bee to them, that they are so soone taken, and what miserie they might haue liued either to fee or to suffer. That which,
and for this transitarie and temporal, that everlasting and Eternal. Beside that, they know not what a mercy it may be to them, that they Are so soon taken, and what misery they might have lived either to fee or to suffer. That which,
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since that they know not what euils their children are taken away from, or what they themselues may liue to see, which would be farre heauier vnto them for such hanging vpon them,
since that they know not what evils their children Are taken away from, or what they themselves may live to see, which would be Far Heavier unto them for such hanging upon them,
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As God sent his Angels to fetch Lot and his out of Sodome, when Sodome was to be destroyed with fire and brimstone from Heauen, that they might not be 〈 ◊ 〉 vp with the inhabitants of it:
As God sent his Angels to fetch Lot and his out of Sodom, when Sodom was to be destroyed with fire and brimstone from Heaven, that they might not be 〈 ◊ 〉 up with the inhabitants of it:
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He caused Noa to goe into the Arke, as it were out of the world, when hee was determined to drowne the world with a generall deluge, that hee might not with the rest miscarry: So tooke hee here Ieroboams sonne out of the way, that hee might not be either eaten with dogs, or deuoured with the fowles, as the residue of that impious house and race were.
He caused Noa to go into the Ark, as it were out of the world, when he was determined to drown the world with a general deluge, that he might not with the rest miscarry: So took he Here Ieroboams son out of the Way, that he might not be either eaten with Dogs, or devoured with the fowls, as the residue of that impious house and raze were.
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2. That they may not preserue those from perishing, whom God is determined to destroy. It is said of Moses, that he stood in the gap, to keepe out Gods wrath, from breaking in vpon his people, when God was minded to destroy them. And of Phineaz, that when the plague had made a breach in vpon them, he was a meanes to stay it from further proceeding. God therefore when hee is res•lu•d, to proceed in iudgement against a people, hee taketh those away from them, that may intercede for them, that by their presence or prayers, may stay his hand, as Moses, ( Let me alone, saith God to him, that I may destroy this people) and as Lot, ( I can doe nothing, saith hee, as long as thou art here) that may turne away the storme, as he did from Zoar, that had else as well as Sodome, Gomorrha, Adamah, & Zeboim beene destroyed;
2. That they may not preserve those from perishing, whom God is determined to destroy. It is said of Moses, that he stood in the gap, to keep out God's wrath, from breaking in upon his people, when God was minded to destroy them. And of Phineaz, that when the plague had made a breach in upon them, he was a means to stay it from further proceeding. God Therefore when he is res•lu•d, to proceed in judgement against a people, he Takes those away from them, that may intercede for them, that by their presence or Prayers, may stay his hand, as Moses, (Let me alone, Says God to him, that I may destroy this people) and as Lot, (I can do nothing, Says he, as long as thou art Here) that may turn away the storm, as he did from Zoar, that had Else as well as Sodom, Gomorrha, Adamah, & Zeboim been destroyed;
as men are wont to doe with those they desire to destroy. Hee that would set vpon a strong man, (saith out Sauiour) will first, if he can, disarme him.
as men Are wont to do with those they desire to destroy. He that would Set upon a strong man, (Says out Saviour) will First, if he can, disarm him.
saith Elizaeus of Elias, and King Ioas of Elizaeus. These therefore God taketh away, and so disarmeth a state, when he is bent to destroy it, that so his wrath may finde no resistance. And there bee but any one good in Ieroboams house, goe he must:
Says Elizaeus of Elias, and King Joash of Elizaeus. These Therefore God Takes away, and so disarmeth a state, when he is bent to destroy it, that so his wrath may find no resistance. And there be but any one good in Ieroboams house, go he must:
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It is a presage of warre towards, either with or in a countrey, when men on all hands, such especially as are acquainted with state-affaires, seeke to get home with all expedition, whatsoeuer goods or wares they haue in those parts, and much more their friends and children, if they haue any resiant there.
It is a presage of war towards, either with or in a country, when men on all hands, such especially as Are acquainted with State affairs, seek to get home with all expedition, whatsoever goods or wares they have in those parts, and much more their Friends and children, if they have any resiant there.
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(that is, God will saue it for his sake:) or (as others againe, whom I should chuse to goe with, no lesse agreeably to our purpose:) He shall saue him, that is not guiltlesse himselfe;
(that is, God will save it for his sake:) or (as Others again, whom I should choose to go with, no less agreeably to our purpose:) He shall save him, that is not guiltless himself;
that is, some one good man, such as Iob was, may be a meanes to saue and deliuer a whole citie of men, otherwise guilty and readie for their sin to be destroyed.
that is, Some one good man, such as Job was, may be a means to save and deliver a Whole City of men, otherwise guilty and ready for their since to be destroyed.
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But to returne againe to that of Esai: there seemes an allusion in it to a banke or a causey mentioned in the storie, that went from the Kings house to the Temple, & was borne vp with trees planted on either side of it.
But to return again to that of Isaiah: there seems an allusion in it to a bank or a causey mentioned in the story, that went from the Kings house to the Temple, & was born up with trees planted on either side of it.
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Which trees (saith the Prophet) as they kept vp the causey, so the holy and godly in a land support and hold vp the state. And as those trees, if they were remoued, the banke or causey would soone come downe:
Which trees (Says the Prophet) as they kept up the causey, so the holy and godly in a land support and hold up the state. And as those trees, if they were removed, the bank or causey would soon come down:
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so that holy seed, if it be once taken away, that whole land or state is likely to come shortly after to ruine. As it was a signe therefore, that Sampson meant to bring downe the house vpon the heads of the Philistines, when he pulled downe the pillars that bare vp the roofe of it.
so that holy seed, if it be once taken away, that Whole land or state is likely to come shortly After to ruin. As it was a Signen Therefore, that Sampson meant to bring down the house upon the Heads of the philistines, when he pulled down the pillars that bore up the roof of it.
As it is an argument of destruction towards, when he taketh away the mightie, the man of warre, the Iudge and the Prophet, the prudent and the ancient, the Captaine or Commander, the honourable and the Counsellor, the cunning Artificer, and the eloquent Orator:
As it is an argument of destruction towards, when he Takes away the mighty, the man of war, the Judge and the Prophet, the prudent and the ancient, the Captain or Commander, the honourable and the Counsellor, the cunning Artificer, and the eloquent Orator:
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So it is no lesse, (if not much more) an argument of the like, when he taketh away the good and godly, the righteous and religious. Since the one are the temporall, the other the spirituall staies of a state: the one support it against the power and policie of man, the other protect it against the wrath and iudgements of God.
So it is no less, (if not much more) an argument of the like, when he Takes away the good and godly, the righteous and religious. Since the one Are the temporal, the other the spiritual stays of a state: the one support it against the power and policy of man, the other Pact it against the wrath and Judgments of God.
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and how iust cause of griefe and sorrow is giuen vs, when it seemeth good to God to take any such from vs. There goeth a prop or shore of our state away, when any such goeth.
and how just cause of grief and sorrow is given us, when it seems good to God to take any such from us There Goes a prop or shore of our state away, when any such Goes.
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when we lose a good man; (such an one especially as is in eminent place with vs,) since that such are indeed, (as he said sometime of his warlike citizens ) the best wals and bulwarks of our state.
when we loose a good man; (such an one especially as is in eminent place with us,) since that such Are indeed, (as he said sometime of his warlike Citizens) the best walls and bulwarks of our state.
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Yea, it is that that God threatneth, as well in the sanction of the second precept, as oft also elsewhere, that he will visit, that is, punish the iniquitie of parents vpon their posteritie, and that not vnto one or two alone,
Yea, it is that that God threatens, as well in the sanction of the second precept, as oft also elsewhere, that he will visit, that is, Punish the iniquity of Parents upon their posterity, and that not unto one or two alone,
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1. Because Children are part of their parents possessions. It is reported of a Persian Emperour, Artaxerxes the Long-handed, that for such faults of his Nobles and Chieftaines, as their haire had wont to bee pulled, their head-tire or turbants should bee openly so vsed,
1. Because Children Are part of their Parents possessions. It is reported of a Persian Emperor, Artaxerxes the Long-handed, that for such Faults of his Nobles and Chieftains, as their hair had wont to be pulled, their head-tire or turbans should be openly so used,
And in like manner (saith Theodoret, speaking of the plague of leprosie in mens houses and garments ) doth God deale with men: when they offend themselues, God punisheth them not in their persons alwayes,
And in like manner (Says Theodoret, speaking of the plague of leprosy in men's houses and garments) does God deal with men: when they offend themselves, God Punisheth them not in their Persons always,
And if in their possessions, no maruell if in their children to, being part of their possessions, as is euident by the commission giuen and granted to Satan, concerning power ouer Iobs possessions, which comprehended his children as well as his chattels, as appeareth by the execution of it.
And if in their possessions, no marvel if in their children to, being part of their possessions, as is evident by the commission given and granted to Satan, Concerning power over Jobs possessions, which comprehended his children as well as his chattels, as appears by the execution of it.
As the Subiects and the Soueraigne make ioyntly one body politicke, and the losse of the subiects therefore is a punishment to the Soueraigne: and God doth sometime punish the Soueraigne so (witnesse Dauid ) in the subiect. So the Father and the whole family make both as one body ;
As the Subjects and the Sovereign make jointly one body politic, and the loss of the Subjects Therefore is a punishment to the Sovereign: and God does sometime Punish the Sovereign so (witness David) in the Subject. So the Father and the Whole family make both as one body;
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her daughters paines were a punishment to her:) and God doth oft punish the father or master so (witnesse Abimelech ) in his family, and those that be of it.
her daughters pains were a punishment to her:) and God does oft Punish the father or master so (witness Abimelech) in his family, and those that be of it.
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for some disease in the head. For so he let Pharao bloud in the right arme, when hee smote his first borne for his fault: so he let Dauid bloud in the feet, that is, in his subiects, (for they are the feet that the Soueraigne standeth vpon) for his offence.
for Some disease in the head. For so he let Pharaoh blood in the right arm, when he smote his First born for his fault: so he let David blood in the feet, that is, in his Subjects, (for they Are the feet that the Sovereign Stands upon) for his offence.
Or how can threatning to punish sinne so in posteritie, stand with that which God himselfe enacteth elsewhere, that the childe shall not suffer for his fathers offence ;
Or how can threatening to Punish sin so in posterity, stand with that which God himself enacteth elsewhere, that the child shall not suffer for his Father's offence;
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and obstinacy or glorying in it the great grand-childe: that God spareth men oft for the first and second, but striketh home when sinne is come to her height in the two last.
and obstinacy or glorying in it the great grandchild: that God spares men oft for the First and second, but striketh home when sin is come to her height in the two last.
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to peruert the purpose of Gods spirit, and to make God himselfe speak that, that he neuer therein meant, nor intended. Others take the words literally ;
to pervert the purpose of God's Spirit, and to make God himself speak that, that he never therein meant, nor intended. Others take the words literally;
Some not of punishing sinnes vpon such descents, but of deferring and putting off the punishment of sinne to such a descent, as a matter not of wrath and iudgement, but of mercy rather and patience: which some of them also in particular apply to the Iewish people ;
some not of punishing Sins upon such descents, but of deferring and putting off the punishment of sin to such a descent, as a matter not of wrath and judgement, but of mercy rather and patience: which Some of them also in particular apply to the Jewish people;
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Now howsoeuer it be true indeed, that God in mercy sometime deferreth iudgement from the Fathers daies to the Sons, as he did in Ahab. yea and in Ieroboam too;
Now howsoever it be true indeed, that God in mercy sometime deferreth judgement from the Father's days to the Sons, as he did in Ahab. yea and in Jeroboam too;
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as with particular pesons, so with whole peoples and states for many descents, till their sinnes be come to a certaine height. Yet the opposition there of mercie to be shewed to thousands on the other side, that is, both to them and theirs, sheweth that the place cannot be so expounded.
as with particular pesons, so with Whole peoples and states for many descents, till their Sins be come to a certain height. Yet the opposition there of mercy to be showed to thousands on the other side, that is, both to them and theirs, shows that the place cannot be so expounded.
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Others vnderstand it of originall sinne onely, which deduced from Adam, is, and hath beene from time to time for many descents punished in his posteritie with death ;
Others understand it of original sin only, which deduced from Adam, is, and hath been from time to time for many descents punished in his posterity with death;
2. Nor will the stinting of descents to three or foure on the one side, opposed to that large extent of mercie on the other side, admit this exposition:
2. Nor will the stinting of descents to three or foure on the one side, opposed to that large extent of mercy on the other side, admit this exposition:
4. Nor doth it stand with the drift and scope of the place, to deterre from idolatrie an actuall transgression for feare of punishments vpon posteritie:
4. Nor does it stand with the drift and scope of the place, to deter from idolatry an actual Transgression for Fear of punishments upon posterity:
Nor need we haue recourse here for the acquiting of Gods iustice, or the reconciling of his doomes, to those shifts and salues, that some other haue here vsed: as to say,
Nor need we have recourse Here for the acquitting of God's Justice, or the reconciling of his dooms, to those shifts and Salves, that Some other have Here used: as to say,
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1. That it was threatned indeed, but neuer executed: for that God oft in such cases is better than his word: hee threatneth to terrifie, but intendeth not what he threatneth: yea, that it were impious to take it as intended so,
1. That it was threatened indeed, but never executed: for that God oft in such cases is better than his word: he threatens to terrify, but intends not what he threatens: yea, that it were impious to take it as intended so,
Or 2. that it was for a time onely enacted, to tame that stiffe-necked people by feare of hauing their posteritie punished, but was afterward reuersed, when they were amended. As if that in Ezechiel were a reuocation of the former.
Or 2. that it was for a time only enacted, to tame that Stiffnecked people by Fear of having their posterity punished, but was afterwards reversed, when they were amended. As if that in Ezechiel were a revocation of the former.
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4. Nor doth either this or the former any way assoile the doubt or vntie the knot, concerning the iustifiablenesse or equitie of the point or practice questioned,
4. Nor does either this or the former any Way assoil the doubt or untie the knot, Concerning the justifiableness or equity of the point or practice questioned,
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For 1. this is a conceit that hath no ground at all in Gods word: which if it be admitted, that of the Heathen man of the world growing worse and worse, would be true, not onely as he meant of it, of the practice of sinne, but much more in regard of the guilt of sinne more and more multiplied in each seuerall descent.
For 1. this is a conceit that hath no ground At all in God's word: which if it be admitted, that of the Heathen man of the world growing Worse and Worse, would be true, not only as he meant of it, of the practice of sin, but much more in regard of the guilt of sin more and more multiplied in each several descent.
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2. Nor will Gods blessing of posteritie for the ancestors well-doing, (a worke of meere grace and free fauour onely) proue a speciall guilt of an ancestours particular misdeeds to adhere to any of his issue. A King may well reward a man for seruice, done him by his Father. Yet it followeth not thence, that he may therefore in like manner either condemne him or execute him for his Fathers offence.
2. Nor will God's blessing of posterity for the Ancestors welldoing, (a work of mere grace and free favour only) prove a special guilt of an Ancestors particular misdeeds to adhere to any of his issue. A King may well reward a man for service, done him by his Father. Yet it follows not thence, that he may Therefore in like manner either condemn him or execute him for his Father's offence.
Or 5. that this sentence is neuer put in execution, but where the children tread in their Fathers steps, and doe in impietie or iniquitie imitate their bad Parents: For that when they cease to follow their bad Parents base practice•, they then cease to bee their Sonnes. And that therefore is there mention made of the third and fourth descent onely,
Or 5. that this sentence is never put in execution, but where the children tread in their Father's steps, and do in impiety or iniquity imitate their bad Parents: For that when they cease to follow their bad Parents base practice•, they then cease to be their Sons. And that Therefore is there mention made of the third and fourth descent only,
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2. Nor seemeth it stinted to the third and fourth descent, so much, because Parents may liue so long to giue euill examples to their issue, as because they may liue so long to see Gods iudgements on it.
2. Nor seems it stinted to the third and fourth descent, so much, Because Parents may live so long to give evil Examples to their issue, as Because they may live so long to see God's Judgments on it.
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Or lastly, that it is then onely executed, when impietie runneth on so from descent to descent, as hereditarie, that the whole race it selfe seemeth worthy to be vtterly rooted and raced out.
Or lastly, that it is then only executed, when impiety Runneth on so from descent to descent, as hereditary, that the Whole raze it self seems worthy to be utterly rooted and razed out.
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For the vntying therefore of this knot, rather snarled more and entangled, than by them vnknit, and the reconciling of those seeming differences betweene the texts of Scripture before mentioned, let me intreat a while your best attention to that that shall be deliuered, that I may not be in ought therein mistaken.
For the untying Therefore of this knot, rather snarled more and entangled, than by them unknit, and the reconciling of those seeming differences between the texts of Scripture before mentioned, let me entreat a while your best attention to that that shall be Delivered, that I may not be in ought therein mistaken.
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or guiltie of that offence of his) to be put to death, and so punish him in them as well as in his owne person, because they ought all of them a death to him, which on that occasion he might require.
or guilty of that offence of his) to be put to death, and so Punish him in them as well as in his own person, Because they ought all of them a death to him, which on that occasion he might require.
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Howbeit his Soueraigne considering that the young man is one of good parts otherwise, and may hereafter doe his King and Countrey good seruice, though he were ouertaken in that act;
Howbeit his Sovereign considering that the young man is one of good parts otherwise, and may hereafter do his King and Country good service, though he were overtaken in that act;
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yea & purposed to grant him his pardon. But in the interim, while the matter hangeth yet in suspence, it commeth to be discouered, that the Noble-man his Father hath his hand in some foule treason, hath entred into conspiracie either with some forraine 〈 ◊ 〉 or some domesticall traitour against the person of his Prince. Now hereupon his Soueraigne, altring his minde and purpose concerning his Sonne, causeth him instantly to bee brought out and executed in the sight of his Father, whom after also hee disposeth of according to his desert.
yea & purposed to grant him his pardon. But in the interim, while the matter hangs yet in suspense, it comes to be discovered, that the Nobleman his Father hath his hand in Some foul treason, hath entered into Conspiracy either with Some foreign 〈 ◊ 〉 or Some domestical traitor against the person of his Prince. Now hereupon his Sovereign, altering his mind and purpose Concerning his Son, Causes him instantly to be brought out and executed in the sighed of his Father, whom After also he Disposeth of according to his desert.
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And herein erred those wicked Iewes, that charged God with iniustice, that they complained that their Fathers had done amisse, and that they (themselues being no way faultie ) suffered onely for their Fathers faults. Whereas indeed, vile wretches, they were euerie whit as bad, or worse rather than they,
And herein erred those wicked Iewes, that charged God with injustice, that they complained that their Father's had done amiss, and that they (themselves being no Way faulty) suffered only for their Father's Faults. Whereas indeed, vile wretches, they were every whit as bad, or Worse rather than they,
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For the better cleering of this, wee may well make vse of that distinction so rise in the Schooles, that these outward temporall euills, or penall sufferings are in the nature, Sometime of a curse. Sometime of a cure.
For the better clearing of this, we may well make use of that distinction so rise in the Schools, that these outward temporal evils, or penal sufferings Are in the nature, Sometime of a curse. Sometime of a cure.
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Thus then I hope that by this time you see, how God without any the least blemish to his iustice, may by death take away the Sonne for his Fathers offence.
Thus then I hope that by this time you see, how God without any the least blemish to his Justice, may by death take away the Son for his Father's offence.
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There is no Parent, if he be not wholly stript of naturall affection, but desires the welfare of his child. Yea, Parents are vsually wont to be more charie of their childrens welfare than of their own.
There is no Parent, if he be not wholly stripped of natural affection, but Desires the welfare of his child. Yea, Parents Are usually wont to be more chary of their Children's welfare than of their own.
And nothing may sooner doe it than thy sinne. As thine obedience and vpright carriage of thy selfe in Gods sight may procure a blessing euen to thy posterity: so thy sinne and transgression may bring euill also vpon it.
And nothing may sooner do it than thy sin. As thine Obedience and upright carriage of thy self in God's sighed may procure a blessing even to thy posterity: so thy sin and Transgression may bring evil also upon it.
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What a griefe would it be to any of vs that haue children, if in playing with one of them wee should let it fall vnwittingly, whereby the childe should get a knocke, that it should lie long sicke, and at length die of? Take heed then how to satisfie some wanton lust or desire of thine, thou doe wilfully that that may prouoke God to wrath, & cause him to lay the like on thy childe, as thou seest that in the like cases sometime he hath done.
What a grief would it be to any of us that have children, if in playing with one of them we should let it fallen unwittingly, whereby the child should get a knock, that it should lie long sick, and At length die of? Take heed then how to satisfy Some wanton lust or desire of thine, thou doe wilfully that that may provoke God to wrath, & cause him to lay the like on thy child, as thou See that in the like cases sometime he hath done.
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and giuing way to thine vnrestrained corruption, some such thing should befall thy childe, and thy guilty conscience shall then (as it may iustly) suggest vnto thee, This may well be the hand of God vpon my childe for mine excesse, or my sinne ;
and giving Way to thine unrestrained corruption, Some such thing should befall thy child, and thy guilty conscience shall then (as it may justly) suggest unto thee, This may well be the hand of God upon my child for mine excess, or my sin;
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And if other of Gods children shall in like manner grow wanton, and presuming on Gods goodnesse, shall take liberty to themselues, to walke loofely, and run riot ;
And if other of God's children shall in like manner grow wanton, and presuming on God's Goodness, shall take liberty to themselves, to walk loofely, and run riot;
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To conclude, it may teach Parents what vse to make of Gods hand vpon their children. That they take occasion thereby to looke home to themselues, examine their hearts, view and sur•ey their liues, make inquiry what corruption of theirs either swaying (without controll) in the one,
To conclude, it may teach Parents what use to make of God's hand upon their children. That they take occasion thereby to look home to themselves, examine their hearts, view and sur•ey their lives, make inquiry what corruption of theirs either swaying (without control) in the one,
when our children are euill, that we haue let them go too thin clad, and so they haue caught cold: But wee thinke not how carelesse we haue beene of cloathing (not their bodies, but) their soules. We are troubled when they are gone, to thinke that we omitted this or that meanes of helpe for them.
when our children Are evil, that we have let them go too thin clad, and so they have caught cold: But we think not how careless we have been of clothing (not their bodies, but) their Souls. We Are troubled when they Are gone, to think that we omitted this or that means of help for them.
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and doth it also (no doubt) many times, for the triall and exercise of his gifts and graces in them, their patience, obedience, confidence in God, and the like,
and does it also (not doubt) many times, for the trial and exercise of his Gifts and graces in them, their patience, Obedience, confidence in God, and the like,
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so, much more of those that in our children (who are much neerer than those to vs) doe befall vs, that we take occasion thereby to sife and search out our wayes, and to humble our selues in, the sight of God for our sinnes. Had Iereboam so done, peraduenture hee might haue saued his sonnes life, he had at least preuented other iudgements more fearefull, that for want thereof after befell him and his.
so, much more of those that in our children (who Are much nearer than those to us) do befall us, that we take occasion thereby to sife and search out our ways, and to humble our selves in, the sighed of God for our Sins. Had Jeroboam so done, Peradventure he might have saved his Sons life, he had At least prevented other Judgments more fearful, that for want thereof After befell him and his.
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NONLATINALPHABET Propterea quod. Ibid. Ita potius quam, In quo vti Vulg. & Aug. de peccat. mer. & rem. c. 10. & ad epist. Pel. l. 4. c. 4. & de verb. Ap. 7. & 14. & alibi.
Propterea quod. Ibid Ita potius quam, In quo vti Vulgar & Aug. de peccat. mer. & remembering. c. 10. & and Epistle. Pel. l. 4. c. 4. & the verb. Apostle 7. & 14. & alibi.
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Quomodo vasa in tabernaculo sancta dicuntur, quia sacris vsibus destinata, cum vti { que } sancta esse non possint, nisi ea quae sentiunt & venerantur Deum. Hieron. ad Paulin. quaest. 2.
Quomodo vasa in tabernaculo sancta dicuntur, quia sacris vsibus destinata, cum vti { que } sancta esse non possint, nisi ea Quae sentiunt & venerantur God. Hieron. ad Paulin. Question. 2.
De mundatis nascitur non mundatus, quia tales non facit generatio sed regeneratio. A peccatis itaque nemo nascendo, sedomnes renascendo mundamur. Aug. de pecc. mer. & rem. l. 3. c. 9. Cum sit i• … progenie natorum generatio carnalis, in progenie renatorum regeneratio spiritualis, vis vt de baptisato baptisatus nascatur, cum videas de circumciso non nasci circumcisum? carnalis est certè ista generatio, & carnalis est circumcisio; & tamen de circumciso non nascitur circumcisus: sic ergò de baptisato non potest nasci baptisatus. Aug. de verb. Ap. 14. & Albert. in Ioan. 3. Vide & eund. de verb. Ap. 8.
De mundatis nascitur non mundatus, quia tales non facit generatio sed regeneratio. A peccatis itaque nemo nascendo, sedomnes renascendo mundamur. Aug. de Trespass. mere. & remembering. l. 3. c. 9. Cum sit i• … progeny natorum generatio Carnalis, in progeny renatorum regeneratio spiritualis, vis vt de baptisato Baptism nascatur, cum Videos de circumciso non Nasci circumcisum? Carnalis est certè ista generatio, & Carnalis est Circumcision; & tamen de circumciso non nascitur Circumcised: sic ergò de baptisato non potest Nasci Baptism. Aug. de verb. Apostle 14. & Albert. in Ioan. 3. Vide & eund. de verb. Apostle 8.
Peccatum quod mundatur per baptismum manet in eis, quos genuerunt baptisati, quomodo praeputium, quod per circumcisionem aufertur, manet in eis, quos genuerunt circumcisi. Aug. de pecc. mer. & rem. l. 3. c. 8.
Peccatum quod mundatur per Baptism manet in eis, quos genuerunt baptisati, quomodo praeputium, quod per circumcisionem aufertur, manet in eis, quos genuerunt circumcisi. Aug. de Trespass. mere. & remembering. l. 3. c. 8.
Pone granum purgatum; de grano purgato frumentum cum palea nascitur, sine qua seminatur. Aug. de verb. Ap. 14. Palea quae tanta diligentia opere humano separatur, manet in fructu, qui de tritico purgato nascitur. Idem de pec. mer. & rem. l. 3. c. 8. Transmittere p•ssunt ad posteros, quod ipsi non habent, vt paleam frumentum, circumcisus praeputium, sic fideles infidelitatem. Est in illis remissione mundatum, quod est in istis simili remissione, velat circumcisione, velut irituratione & ventilatione mundandum. Ibid. c 9.
Pone granum purgatum; de grano purgato Frumentum cum palea nascitur, sine qua It is sown. Aug. de verb. Apostle 14. Palea Quae tanta Diligentia Opere Human separatur, manet in fructu, qui de tritico purgato nascitur. Idem de pec. mer. & remembering. l. 3. c. 8. Transmittere p•ssunt ad posteros, quod ipsi non habent, vt Paleas Frumentum, Circumcised praeputium, sic fideles infidelitatem. Est in illis remission mundatum, quod est in istis simili remission, velat circumcision, velut irituratione & ventilatione mundandum. Ibid c 9.
Non ob aliud instiuta est regeneratio, nisi quia vitiosa est generatio. Aug. encbir. c. 46. Si sanctificationascuntur de fidelibus fil•j, quid opus habent baptizari? Idem de pecc. mer. & rom. l. 2. c. 26. Nemo renascatur in corpore Christi, nisi prius nas•atur in corpore peccati: Ibid. l. 1. c. 29.
Non ob Aliud instiuta est regeneratio, nisi quia vitiosa est generatio. Aug. encbir. c. 46. Si sanctificationascuntur de fidelibus fil•j, quid opus habent Baptizari? Idem de Trespass. mere. & rome. l. 2. c. 26. Nemo renascatur in corpore Christ, nisi prius nas•atur in corpore peccati: Ibid l. 1. c. 29.
Infantes qui negat peccatores, neget & mortales. Peccatum autem vt cum paruulis nascatur carnis oculis non videmus: sed quod videmus paruulos mori, cogimur confiteri cum peccato nasci. Aug. de praedest. & grat. cap. 3.
Infants qui negate Peccatores, neget & mortales. Peccatum autem vt cum paruulis nascatur carnis oculis non Videmus: sed quod Videmus paruulos Mori, cogimur Confession cum Peccato Nasci. Aug. the Predest. & great. cap. 3.
Act. 28.3. NONLATINALPHABET. Dio Prus. orat. 74. Instrumenta illis explicandae nequitiae desunt. Sic tutò serpens etiam pestifera tractatur; dum riget frigore. Non desunt tum illi venena, sed torpent. Sen. ep. 42.
Act. 28.3.. Dio Prus. Orat. 74. Instrumenta illis explicandae nequitiae desunt. Sic tutò serpens etiam Pestifera tractatur; dum riget Frigor. Non desunt tum illi Venena, sed torpent. Sen. Epistle. 42.
NONLATINALPHABET Gyges apud Herodot. l. 1. Theano apud Laert. in Pytbag. & Plut. de aud. & de coniug. Mulier cum veste deponit & verecundiam. Hieron. adu. Iouin. l. 1.
Gyges apud Herodotus. l. 1. Theano apud Laertes in Pythag. & Plutarch de and. & the conjugal. Mulier cum veste Deposit & verecundiam. Hieron. Adieu. John. l. 1.
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In vtero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib•le censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam sit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Greg. contradictionis speciem omnem su•tulisset.
In vtero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossib•le censet. Nemo, inquit, ante renatus quam Born. Et, Rebirth nemo potest antequam sit Born. Aug. Epistle. 57. & the verb. Apostle 14. Verum regenitum si dixisset Greg. contradictionis Specimen omnem su•tulisset.
Wisd. 12.10. NONLATINALPHABET Aristot. ethic. l. 2. c. 1. Quae à natura sunt, aliter se habere non possunt. Idem { que } ethic. magn. l. 2. c. 6. NONLATINALPHABET. Hippocrat. de leg. med. Custode & cura natura potentior omni. Naturam expellas furca licet vsque recurret. Horat. epist. 10. l. 1.
Wisdom 12.10. Aristotle ethic. l. 2. c. 1. Quae à Nature sunt, aliter se habere non possunt. Idem { que } ethic. Magn. l. 2. c. 6.. Hippocrates. the leg. med. Custode & Cure Nature potentior omni. Naturam expellas furca licet vsque recurret. Horatio Epistle. 10. l. 1.
Nemo bonus, qui non ex malo bonus. Aug. in Prosp. sint. 155. Ad neminem ante bona mens venit, quam mala: omnes praeoccupati sumus. Sen. ep. 51. & 76.
Nemo bonus, qui non ex Malo bonus. Aug. in Prosper sint. 155. Ad neminem ante Bona Mens venit, quam mala: omnes praeoccupati sumus. Sen. Epistle. 51. & 76.
Eccles. 6.3. Psal. 58.8. Iob. 3.16. - aliquis intra viscera Materna letum praecocis fati tulit. Sen. Theb. Ita necessaria crudelitate in vtero trucidatur infans, matricida, ni moriturus. Tertull. de anim.
Eccles. 6.3. Psalm 58.8. Job 3.16. - aliquis intra viscera Materna letum praecocis fati tulit. Sen. Thebes Ita necessaria crudelitate in vtero trucidatur infans, matricida, ni Moriturus. Tertul de anim.
Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt: sic animos quoque ad plaera { que } duriores robur ipsum facit. Quintil. insti•. l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est. Pelag. ad Demetr.
Vt corpora ad Quosdam membrerant flexus formari nisi tenera non poffunt: sic Animos quoque ad plaera { que } duriores robur ipsum facit. Quintil insti•. l. 1. c. 1. In cunctis fererebus Quickly assuescit omne quod tenerum est. Pelagius ad Demeter.
Vt corpora ad quosdam membrerant flexus formari nisi tenera non poffunt: sic animos quoque ad plaera { que } duriores robur ipsum facit. Quintil. insti•. l. 1. c. 1. In cunctis fererebus citius assuescit omne quod tenerum est. Pelag. ad Demetr.
Vt corpora ad Quosdam membrerant flexus formari nisi tenera non poffunt: sic Animos quoque ad plaera { que } duriores robur ipsum facit. Quintil insti•. l. 1. c. 1. In cunctis fererebus Quickly assuescit omne quod tenerum est. Pelagius ad Demeter.
Ierem. 13.23. NONLATINALPHABET. Dinarch. adu. Aristogit. Dum feruitur libidini facta est consuetudo; & dum consuetudini non resistitur, facta est necessitas. Aug. confess. l. 8. c. 5. Natura enim & consaetudo vobustissimam faciunt & inuictissimam cupi ditatem. Idem ad Simplic. l. 1. q. 1. Inueterata in nobis malorum omnium labe, aliter iam non vitiosi esse non possumus, nisi vt omnino non simus. Saluian. de prouid. l. 6. Longo quod vsu in peius vsque induruit, Mult•facilius fregeris, quam flexeris. Bu••an. Bapt.
Jeremiah 13.23.. Dinarch. Adieu. Aristogit. Dum feruitur libidini facta est consuetudo; & dum consuetudini non resistitur, facta est Necessity. Aug. confess. l. 8. c. 5. Nature enim & consaetudo vobustissimam faciunt & inuictissimam cupi ditatem. Idem ad Simple. l. 1. q. 1. Inueterata in nobis malorum omnium Laban, aliter iam non vitiosi esse non possumus, nisi vt Omnino non Simus. Salvian. de provide. l. 6. Longo quod vsu in Worse vsque induruit, Mult•facilius fregeris, quam flexeris. Bu••an. Bapt
Deut. 20.19. NONLATINALPHABET Aristat. Ethic. l. 7. c. 2. Quod Galen. sic extulit, NONLATINALPHABET; Quod malim, quam NONLATINALPHABET cum Erasm. chil. 2. cent. 1. adag. 8. Nam & Aristot. NONLATINALPHABET.
Deuteronomy 20.19. Aristat. Ethic. l. 7. c. 2. Quod Galen. sic extulit,; Quod malim, quam cum Erasmus Chil. 2. cent. 1. Adag. 8. Nam & Aristotle.
Mors vbique nos expectat. Aug. de spir. & anim. c. 51. Erras, si in nauigatione tantum existimes, minimum esse qua à m•rte vita diducitur. In omni loco aequè tenue interuallum est. Non vbique se mors tam prope ostendit; vbique tam prope est. Sen. ep. 49. Quod enim tempus morti exemptum est? A quo prope non est, parata omnibius locis, omnibus momentis? Idem ep. 30. Mors vbique praesto est: occurrit vndique. Idem nat. quaest. l. 6. c. 2.
Mors vbique nos Expects. Aug. de spir. & anim. c. 51. Errors, si in navigation Tantum existimes, minimum esse qua à m•rte vita diducitur. In omni loco aequè tenue interuallum est. Non vbique se mors tam Prope ostendit; vbique tam Prope est. Sen. Epistle. 49. Quod enim Tempus morti exemptum est? A quo Prope non est, parata omnibius locis, omnibus Momentis? Idem Epistle. 30. Mors vbique praesto est: occurrit vndique. Idem nat. Question. l. 6. c. 2.
Ab vtero ad vrnam. Iob 10.19. & 3.11. - protinus quosdom editos N•x occupauit, & nouae lucī abstulit. Sen. Theb. In ipso saepè lucis exordio mors nascentem sequitur. Hieron. ad Paul. Concord.
Ab vtero ad vrnam. Job 10.19. & 3.11. - Immediately quosdom editos N•x occupauit, & nouae lucī abstulit. Sen. Thebes In ipso saepè lucis exordio mors nascentem sequitur. Hieron. ad Paul. Concord.
Leuit. 25.23 Deus solus proprietarius est: homines ad placitum coloni. St. Iun. vindic. l. 1. Aduenae nascendo, incolae viuendo, quia migrare compelluntur moriendo. Aug. in Leuit. q. 91.
Levites 25.23 Deus solus proprietarius est: homines ad placitum Coloni. Saint June Vindic. l. 1. Aduenae nascendo, Inhabitant viuendo, quia migrare compelluntur moriendo. Aug. in Levites q. 91.
Vita enim lucu vsura dicitur, Iob 3.20. Mers nocti fimilis perhibetur. Nobi• cum semel •xcidi• breuis lux, Nox est perpetua vna dormienda. Catul. epigr. 5.
Vita enim lucu Usura dicitur, Job 3.20. Mers nocti fimilis perhibetur. Nobi• cum semel •xcidi• breuis lux, Nox est perpetua Una dormienda. Catul Epigram. 5.
Psal. 90.4, 5, 6. Vno die totam hominis vitam conclusit. Philip. in Iob 1. Instar totius vitae dies est. Sen. Epist. 61. Vide Cic. Tuscul. l. 1. cum Ephemero bestiola hominem committentem.
Psalm 90.4, 5, 6. Vno die Whole hominis vitam conclusit. Philip. in Job 1. Instar totius vitae dies est. Sen. Epistle 61. Vide Cic Tuscul l. 1. cum Ephemero bestiola hominem committentem.
Nihil interest inter diem & seculū. Sen. ep. 100. Nihil enim habet longissimi temporis spatiū, quod non in vno die inuenis, lucem & nocte, & alternas mundi vices: plura, non alia facit ista nox, alias contractior, alias productior, Idem ep. 12.
Nihil Interest inter diem & seculū. Sen. Epistle. 100. Nihil enim habet longissimi Temporis spatiū, quod non in vno die inuenis, lucem & nocte, & alternas mundi vices: plura, non Alias facit ista nox, alias contractior, alias productior, Idem Epistle. 12.
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Psal. 129.6. Solstitialis velut herba solet, Oftentatus raptusque. simul. Auson. profess. Allusit ad illud Plaut. Pseud. 1.1. Quasi solstitialis herba paulisper fui; Repente exortus sum, repentino occidi. Et ad illud Virg. Aen. 6. Ostendent terris hunc tantum fata, nec vltra Esse sinent.
Psalm 129.6. Solstitial velut herba Solent, Oftentatus raptusque. simul. Ausonius. profess. Allusit ad illud Plautus. Pseud. 1.1. Quasi Solstitial herba Paulisper fui; repent exortus sum, repentino occidi. Et ad illud Virg Aen. 6. Ostendent terris hunc Tantum fata, nec vltra Esse sinent.
Mors te vbique expectat: & tu igitur, si sapis, eam vbique expectabis. Aug. de spir. & anim. c. 51. Bern. medit. c. 3. & Ocul. moral. c. 7. Incertū est, quo te loco mors expectet: Ita { que } tu illam omni loco expecta. Sen. ep. 26.
Mors te vbique Expects: & tu igitur, si sapis, eam vbique expectabis. Aug. de spir. & anim. c. 51. Bern. Meditate. c. 3. & Ocul. moral. c. 7. Incertū est, quo te loco mors expectet: Ita { que } tu Illam omni loco Expect. Sen. Epistle. 26.
Nunquid vt homo concidat res magni molimenti est? &c. Sen. ad Marc. c. 11. Nihil tam exiguum est, quod nō in perniciē generis humani satis valeat. Idem qu. nat. l. 6. c. 2.
Whether vt homo concidat Rest magni molimenti est? etc. Sen. and Marc. c. 11. Nihil tam exiguum est, quod non in pernicien Generis Humani satis valeat. Idem queen. nat. l. 6. c. 2.
1 Cor. 7.29. Nostros sic habere, sic amare debemus, tanquam nihil nobis de perpetuitate, in ò nihil de diuturnitate i• sorum promissum sit. Sen. ad Marc. c. 10.
1 Cor. 7.29. Nostros sic habere, sic amare debemus, tanquam nihil nobis de perpetuitate, in ò nihil de diuturnitate i• sorum Promise sit. Sen. and Marc. c. 10.
Iosh. 24.3, 4. Psal. 127.3. Abstulit; sed dedit. Sen. ep. 63. Non moeremus, quod talem amifimus; sed gratias agimus, quod habuimus. Hieron. epitaph. Paul.
Joshua 24.3, 4. Psalm 127.3. Abstulit; sed dedit. Sen. Epistle. 63. Non moeremus, quod talem amifimus; sed gratias agimus, quod habuimus. Hieron. epitaph. Paul.
Percussus subita orbitate filio••m, vt quos sigillatim susceperat, simul perderet; tanquam eorum numerositas, non vnde foelicitas ernaretur, extiterit, sed vnde calamitas augereti••. Hugo Vict. de patient. c. 11.
Percussus subita orbitate filio••m, vt quos Sigillatim susceperat, simul perderet; tanquam Their numerositas, non vnde Felicity ernaretur, extiterit, sed vnde Calamity augereti••. Hugo Vict. the patient. c. 11.
Hincillud, Exigua pars est vitae, quàm nos viuimus. Caeterum omne spatium non vita sed tempus est. Sen. de breu. vit. c. 2. Potest fieri, imò saepe fit, vt qui diu vixcrit, parum vixerit. Idem ep. 49. In longissima vita minimum est quod viuitur. Idem ep. 98. Quem saeuaden, pestai a portu exceptum huc & illuc tulit, 〈 … 〉 in orbem egil, non ille multum •auigau•, sed mult•m 〈 ◊ 〉 est, Idem de 〈 ◊ 〉 8. Non illediu vixit, sed diu fuit. Ibid. Ita de disco•di con•ugio •hemis• dē anima. NONLATINALPHABET.
Hincillud, Small pars est vitae, quàm nos viuimus. Caeterum omne Space non vita sed Tempus est. Sen. de Breu. vit. c. 2. Potest fieri, imò saepe fit, vt qui Diu vixcrit, Parum vixerit. Idem Epistle. 49. In longissima vita minimum est quod viuitur. Idem Epistle. 98. Whom saeuaden, pestai a portu exceptum huc & Illuc tulit, 〈 … 〉 in orbem egil, non Isle multum •auigau•, sed mult•m 〈 ◊ 〉 est, Idem de 〈 ◊ 〉 8. Non illediu vixit, sed Diu fuit. Ibid Ita de disco•di con•ugio •hemis• dē anima..
NONLATINALPHABET. Menand. Plut. ad Apollon. NONLATINALPHABET. Dion. Prus. orat. 28. NONLATINALPHABET. Ibid. 29. Dij coeles•es quibusdam pi•ssimis mortem, tanquam summis praemium persoluerunt. Iulian. apud Ammian. l. 25.
. Menand. Plutarch and Apollon.. Dion. Prus. Orat. 28.. Ibid 29. Dij coeles•es Some pi•ssimis mortem, tanquam Summis Premium persoluerunt. Iulian. apud Ammian. l. 25.
NONLATINALPHABET. Eur•p. NONLATINALPHABET. Idem apud Plut. ad Apollon. Qualis est enim vita haec infulix, misera, qua semper ad non esse, tendit. Chrysost. in. Psalm. 143.2.
. Eur•p.. Idem apud Plutarch ad Apollon. Qualis est enim vita haec infulix, Miseram, qua semper ad non esse, tendit. Chrysostom in. Psalm. 143.2.
NONLATINALPHABET. Plut. ad Apoll. O ignaros malorum suorū, quibus non mors vt optimum inuentum naturae laudatur? quae siue faelicitatem includit, siue calamitatem repellit, siue satiotatem aut lassitudinem senis terminat, siue iuuenile aeuū, dum melio•a sperantur, in flore de ducit, siue pueritiam ante duriores casus reuccal, omnibus finis, multis remedium, quibusdam votum, de nullis melius merita, quam de his, ad quos venit antequam inuocarctur. Senec. ad Marc. c. 20. Cogita quantum boni•pportuna mors habeat, quam multis diutius vixisse nocuerit. Ibid.
. Plutarch and Apollo. O ignaros malorum suorū, quibus non mors vt optimum inuentum naturae laudatur? Quae siue faelicitatem includit, siue calamitatem Repellit, siue satiotatem Or lassitudinem senis terminat, siue juvenile aeuū, dum melio•a sperantur, in flore de Ducit, siue pueritiam ante duriores casus reuccal, omnibus finis, multis remedium, Some Votum, de nullis Better Merita, quam de his, ad quos venit antequam inuocarctur. Seneca and Marc. c. 20. Cogita quantum boni•pportuna mors habeat, quam multis diutius vixisse nocuerit. Ibid
Exod. 32.10. Multum Moisi permittit creator omnium; & feriendi licentiam quarit à Mose qui Moseui fecit. Bern. de temp. 83. Sine me, ait, vt ille non sineret, Tertull. ad. Marc. l. 2.
Exod 32.10. Multum Moisi Permittit creator omnium; & feriendi licentiam quarit à Mose qui Moseui fecit. Bern. de temp. 83. Sine me, ait, vt Isle non sineret, Tertul ad. Marc. l. 2.
NONLATINALPHABET. Oraculum Atheniensibus datū; quod ita interpretatus est Themistocles. Herodot. l. 7. Plut. in Themist. Aelian. l. 12. c. 43. Galen. exhort. ad art Clem. Strom. l. 5. Euseb. praepar. l. 5. c. 24. Suid.
. Oraculum Atheniensibus datū; quod ita interpretatus est Themistocles. Herodotus. l. 7. Plutarch in Themist. Aelian. l. 12. c. 43. Galen. exhort. ad art Clem. Strom. l. 5. Eusebius Praepar. l. 5. c. 24. Suid.
Lycurgus interrogatus cur muris vrbem non cinxisset, NONLATINALPHABET Plut. apophth. Vide eund. sympos. l. 2. c. 5. & Epictet. apud Stob. c. 5. Sed & Agesilaus quaerenti NONLATINALPHABET. ciues armatos ost•ndens, NONLATINALPHABET quod & idem de inuenibus Spartanis Antalcidas: adiecitque, NONLATINALPHABET. Plut. ibid. Vide Plaut. Pers. 4.4.
Lycurgus interrogatus cur muris vrbem non cinxisset, Plutarch Apophthegms. Vide eund. Sympos. l. 2. c. 5. & Epictetus. apud Stob. c. 5. Said & Agesilaus quaerenti. ciues armatos ost•ndens, quod & idem de inuenibus Spartanis Antalcidas: adiecitque,. Plutarch Ibid. Vide Plautus. Pers. 4.4.
Liberi inter, parentum suorum bona numerantur. Alibus. dicaeolog. l. 1. c. 30. Sunt res parentum, & in eis etiam parentes puniuntur. Tho. sum. p. 2•. 2•. q. 108. a. 4. ad. 3.
Liberi inter, Parents suorum Bona numerantur. Alibus. dicaeolog. l. 1. c. 30. Sunt Rest Parents, & in eis etiam Parents puniuntur. Tho. sum. p. 2•. 2•. q. 108. a. 4. ad. 3.
Filij membra parentum esse videntur. Saluian. de prouid. l. 3. Parsqūe tui latitat corpore clausa meo. Ouid. epist. 2. ex Phyllidis persona. Liberi sunt quasi vna persona cum patre. Alihus. l. 1. c. 30. NONLATINALPHABET. Plut. de prouid.
Filij membra Parents esse videntur. Salvian. de provide. l. 3. Parsqune tui latitat corpore Clausa meo. Ovid Epistle. 2. ex Phyllidis persona. Liberi sunt quasi Una persona cum patre. Alihus. l. 1. c. 30.. Plutarch de provide.
Ad seipsam petit adiutorium, quia in filia sua, velut in persona propria •orquebatur. Simon, Cass. in euang. l. 5. c. 24. Filia malum suum reputat. Petr. Richard in Euang.
Ad seipsam petit Adiutorium, quia in filia sua, velut in persona propria •orquebatur. Simon, Cass. in Evangelist. l. 5. c. 24. Filia malum suum reputat. Peter Richard in Evangel
Peccatores diaboli fi•ij, vnus ex •••ero per ordinem persuasionis generatis hi iu carne pofiti p••i•ntur, ne in aeternum pereant: pater autem diabolus non in hoc seculo corripitur, vt in aeternum damnetur. Origen. in Exod. hom. 8.
Peccatores Diaboli fi•ij, vnus ex •••ero per ordinem persuasionis generatis him ju Carnem pofiti p••i•ntur, ne in aeternum pereant: pater autem diabolus non in hoc seculo corripitur, vt in aeternum damnetur. Origen. in Exod hom. 8.
Quidam ad animam humanam reserunt. Patrem primum vi•iorum incentiuum; filiu• …, vbi peccatum cogitatio concepit; neposē, vbi •ecc. opere perpetratur; pronepotē, vbi in peccato quis gloriatur. Primos ac secundos stimulos Deum non punire: actumtertium ac quarsum vindicare. Hieron. in Ezech. 18.
Quidam ad animam humanam reserunt. Patrem primum vi•iorum incentiuum; filiu• …, vbi peccatum cogitatio concepit; neposen, vbi •ecc. Opere perpetratur; pronepotē, vbi in Peccato quis gloriatur. Primos ac secundos stimulos God non Punire: actumtertium ac quarsum vindicare. Hieron. in Ezekiel 18.
Commentatoris officium est, non quid ipse velit, sod quid sentide ille quem interpretatur, exponere. Hieron. apolog. 1. de Ioum. Nihil quaerendum in verbis nisi loquentium voluntas: cui demonstrandae inuigi•are d•bent omnes veridici narratores & •narra•o•es. Aug. de consens. Euang. l. 2. c. 46. Litera enim suauiter excutionda est, non captiuorum m•re acerbe torquenda, donec restituat quod non accepit. Ioan. Sarub. metalog. l. 3. c. 1.
Commentators officium est, non quid ipse velit, sod quid sentide Isle Whom interpretatur, exponere. Hieron. apologue. 1. de Ioun. Nihil quaerendum in verbis nisi loquentium Voluntas: cui demonstrandae inuigi•are d•bent omnes veridici narratores & •narra•o•es. Aug. de Consens. Evangel l. 2. c. 46. Letter enim Suaviter excutionda est, non captiuorum m•re acerbe torquenda, donec restituat quod non accepit. Ioan. Sarub. metalog. l. 3. c. 1.
NONLATINALPHABET. Theodoret. in Exod. q. 40. Non est argumentum truculentiae tantis per iram tenere, sed signum misericordiae poenam differre peccati. Hieron. in Ezec. 18. Idem { que } Thom. sum. p. •a. 2ae. q. 108. a. 4. ad 1. Misericordiae potius quam seueritatis, quod cousque differt. & Ale•s. p. 3. q. 41. m. 4 a. 1. non inaequalitate iudicij, vt alij peccent, alij puniantur: sed magnitudine clementiae, dum poenitentem expectat. &c.
. Theodoret in Exod q. 40. Non est argumentum truculentiae tantis per iram tenere, sed signum Mercy poenam differre peccati. Hieron. in Ezekiel 18. Idem { que } Tom sum. p. •a. 2ae. q. 108. a. 4. and 1. Mercy potius quam seueritatis, quod cousque Differt. & Ale•s. p. 3. q. 41. m. 4 a. 1. non inaequalitate iudicij, vt alij peccent, alij puniantur: sed Magnitude clementiae, dum poenitentem Expects. etc.
Ab Abr. ad Dauid ae••• 1•. a Dauid ad transportationem Babylon. 2• ▪ Concession. • transport. ad Christum 3. inde ad 〈 ◊ 〉 secull 4. ae•••e •. captiua fuit gens Iudaica, in 4. eradicata. Aug. ad Adi•ant. c. 7.
Ab Abr ad David ae••• 1•. a David ad transportationem Babylon. 2• ▪ Concession. • transport. ad Christ 3. inde ad 〈 ◊ 〉 secull 4. ae•••e •. captiua fuit gens Judahica, in 4. eradicata. Aug. ad Adi•ant. c. 7.
In vtraque sententia diss•milis sensus, P•cantum quippe originale quia à parentibus trahimus, nisi per gratiam bapt. solu•mur, etiam parentū peccata p•rtamus, quia vnum adhuc cum illis sumus. Reddit ergò peccata parentū in filios, dum pro culpa parentis ex originali peccato anima polluitur prolis: Et nursus nou reddit, &c. quia cum ab orig. pecc. per bapt. liberamur, iam non parentum culpas, sed qua• ipsi committimus, habemus. Greg. mor. l. 15. c. 21.
In vtraque sententia diss•milis sensus, P•cantum quip original quia à parentibus trahimus, nisi per gratiam Bapt. solu•mur, etiam parentū Peccata p•rtamus, quia One Adhoc cum illis sumus. render ergò Peccata parentū in Sons, dum Pro culpa parentis ex originali Peccato anima polluitur prolis: Et nursus now Render, etc. quia cum ab Origin. Trespass. per Bapt. liberamur, iam non Parents culpas, sed qua• ipsi committimus, habemus. Greg. mor. l. 15. c. 21.
Deut. 24. de natis, Exod. 20. de nandum natis, propter peccatum originale quod ab Adam trabitur, & cuim•rs temp•ralis redditur, Aug. in Deut. q. 42.
Deuteronomy 24. de natis, Exod 20. de nandum natis, propter peccatum original quod ab Adam trabitur, & cuim•rs temp•ralis redditur, Aug. in Deuteronomy q. 42.
Est enim inherens quiddam proprium ac pecullaro tulque vittam originale, non imputatio mera peccati anemi, vti delir•nt Pig•••• controu. 1. & Catharin de pec. orig. c. 6. Vide Alex. Ales p. 2. q. 122. m. 2. a. 1.
Est enim inherens Quiddam proprium ac pecullaro tulque vittam original, non imputatio Mera peccati anemi, vti delir•nt Pig•••• Controu. 1. & Catharin de pec. Origin. c. 6. Vide Alexander Ales p. 2. q. 122. m. 2. a. 1.
Parentum peccatis paruulos obligari, non improbabiliter dicitur. Aug. Enchir. c. 46. Parentū peccata modo quodam sunt aliena, modo quodam & nostra •aliena quippe proprietate sunt actionis, & nostra sunt contagione propaginis. Idem ad Iul. l. 6. c. 4. Vise Le••. •. Pp. ep. 86. & Greg. mor. l. 15. c. 22.
Parents peccatis paruulos obligari, non improbabiliter dicitur. Aug. Enchiridion c. 46. Parentū Peccata modo Quodam sunt Aliena, modo Quodam & nostra •aliena quip proprietate sunt actionis, & nostra sunt contagion propaginis. Idem ad July l. 6. c. 4. Vise Le••. •. Page Epistle. 86. & Greg. mor. l. 15. c. 22.
Sed & si benedictio patrum semini quoque corum destinabatur sine vllo adhuc merito eius, cur non & rentus patrum in fillos quoque redundaret? vt per totum genus & gratia decurreret & offensa. Tertull. ad Marc. l. 2.
said & si Benediction patrum semini quoque corum destinabatur sine vllo Adhoc merito eius, cur non & rentus patrum in fillos quoque redundaret? vt per totum genus & Gratia decurreret & offensa. Tertul and Marc. l. 2.
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2 •am. 9.5. Pa• instr••m qui •spa• apud to bená acta seruantur. Cuius 〈 … 〉 fides innotuerit, h•reditatis iure, quod autori debueris, 〈 … 〉 refundis. Hacten•• de maiorum obse•••is fructum, & tamen de suppli•ijs excessum non 〈 ◊ 〉, &c. E•••d. Panegyr.
2 •am. 9.5. Pa• instr••m qui •spa• apud to bená acta seruantur. Cuius 〈 … 〉 fides innotuerit, h•reditatis iure, quod autori debueris, 〈 … 〉 refundis. Hacten•• de Maiorum obse•••is Fruit, & tamen de suppli•ijs excessum non 〈 ◊ 〉, etc. E•••d. Panegyr.
2 King. 14.6. 〈 ◊ 〉 ••••ldem damni p•r 〈 ◊ 〉 •ffici p•••st filius: quate••• bo••m eius à parenti• bono depe•idet: sica• in 〈 … 〉, filius amittit hareditatem pro peccato parentis. Them. p. 2 a. 2 a. q. 108. • ▪ 〈 … 〉 2. 〈 ◊ 〉 Cic. ad Brut. ep. 13. Nec vere me fugit, quam fit acerbum, Parentum scelera fisiorum 〈 … 〉 sed hoc praeclare legibus comparatum est (de bona p••••candis) vt ••••lias libero 〈 ◊ 〉 parentes 〈 ◊ 〉. radderet, At non 〈 ◊ 〉 flage••. 〈 … 〉 multo minus gl••ij.
2 King. 14.6. 〈 ◊ 〉 ••••ldem damn p•r 〈 ◊ 〉 •ffici p•••st filius: quate••• bo••m eius à parenti• Bono depe•idet: sica• in 〈 … 〉, filius Amittit hareditatem Pro Peccato parentis. Them. p. 2 a. 2 a. q. 108. • ▪ 〈 … 〉 2. 〈 ◊ 〉 Cic ad Brut. Epistle. 13. Nec vere me Fugitive, quam fit acerbum, Parents scelera fisiorum 〈 … 〉 sed hoc praeclare legibus comparatum est (de Bona p••••candis) vt ••••lias libero 〈 ◊ 〉 Parents 〈 ◊ 〉. radderet, At non 〈 ◊ 〉 flage••. 〈 … 〉 Much minus gl••ij.
De eis qui in paternis versaniur malis. Quis enim 〈 ◊ 〉 & mali filium 〈 … 〉 execretur? quō. bonum & boni filium duplici quis honore honor andum tenseat. Aug. 〈 ◊ 〉 vet. & nou. Test. quaest. 14. Non hoc fit, nisicum fuerit 〈 … 〉. Aug. post coll•t. c. 7. Muta••r, si parentum facto non sapientur. •2. • is quippè non reddicatur peccata parentum, qui non imitantur mores illorum. Quemod modum autem bonorum 〈 ◊ 〉 fac••, vt eliam propria peccata 〈 … 〉 facit, vt non 〈 ◊ 〉 suo sed etiant corum, 〈 … 〉. Psal. 10•. Non 〈 … 〉 parentes fuerunt peccat•••s, sed quis ipsi peccatorum amidatores. Hibr•• in Ezech. 18. Cum pr•nectiores ex parentum culpa ferinutur, ill•rum poenas luunt, quorum opera secuti sunt. Greg. mor. l. 15. c. 21. Non nisi sit culpae particeps. Them. sum. 1 a. 2 a. q. 81. a. 1. & Alex. Ales p. 2. q. 122. m. 1.
De eis qui in paternis versaniur malis. Quis enim 〈 ◊ 〉 & mali Son 〈 … 〉 execretur? quon. bonum & boni Son Duplicity quis honore honour andum tenseat. Aug. 〈 ◊ 〉 vet. & now. Test. Question. 14. Non hoc fit, nisicum fuerit 〈 … 〉. Aug. post coll•t. c. 7. Muta••r, si Parents facto non sapientur. •2. • is quippè non reddicatur Peccata Parents, qui non imitantur mores Illorum. Quemod modum autem Bonorum 〈 ◊ 〉 fac••, vt eliam propria Peccata 〈 … 〉 facit, vt non 〈 ◊ 〉 Sue said etiant corum, 〈 … 〉. Psalm 10•. Non 〈 … 〉 Parents fuerunt peccat•••s, sed quis ipsi peccatorum amidatores. Hibr•• in Ezekiel 18. Cum pr•nectiores ex Parents culpa ferinutur, ill•rum poenas luunt, quorum opera secuti sunt. Greg. mor. l. 15. c. 21. Non nisi sit Culpae particeps. Them. sum. 1 a. 2 a. q. 81. a. 1. & Alexander Ales p. 2. q. 122. m. 1.
Quia•sque ad 3. & 4. prog••, eam quam imitentur filij, parentum vitam possunt videre, •sque adeos vltio extenditur, qui viderunt quod male sequerentur. Greg. Ibid.
Quia•sque ad 3. & 4. prog••, eam quam imitentur filij, Parents vitam possunt To see, •sque adeos Vltio extenditur, qui viderunt quod male sequerentur. Greg. Ibid
Deut. 24.16. Reatus patris non obest liberis. Althus. dicaealog. l. 1. c. 30. Filius pattis aniquitalem ferre non debet. Petr. Fons leg. select. Sancimus ibi esse poenam, vbi & noxia est. Propinquos, natos, familiates procul à calumnia sub••oue• { us } quos reossceleris societas non facit. Peccata suos teneant autores. Nec vlterius progrediatur met { us } 〈 ◊ 〉 re•atur delictū. Arcad. Theodos. & Honor. Cod. l. 9. tit. 47. leg. 22. Crimen vel poena paterna nullam maculam filio nifligere potest. Nam { que } vnusquis { que } ex suo admisso forti subijcitur, nec 〈 ◊ 〉 criminis successor constituitur. 〈 ◊ 〉. Digest. l. 48.1.19. l. 26. Et •rat. d••r. c. 1. q. 4. c. •.
Deuteronomy 24.16. Rheatus patris non obest Liberis. Althusius. dicaealog. l. 1. c. 30. Filius pattis aniquitalem Far non debet. Peter Fons leg. select. Sanctimus There esse poenam, vbi & Noxia est. Propinquos, natos, familiates procul à Calumny sub••oue• { us } quos reossceleris Societas non facit. Peccata suos teneant autores. Nec vlterius progrediatur met { us } 〈 ◊ 〉 re•atur delictū. Arcad. Theodos. & Honour. Cod. l. 9. tit. 47. leg. 22. Crimen vel poena paterna Nullam maculam filio nifligere potest. Nam { que } vnusquis { que } ex Sue admisso forti subijcitur, nec 〈 ◊ 〉 Criminis successor constituitur. 〈 ◊ 〉. Digest. l. 48.1.19. l. 26. Et •rat. d••r. c. 1. q. 4. c. •.
Rom. 8.28. Sicut nihil est, quod malis non noceat. Quib { us } pestifera fiunt, quae profutura essent, si alijs darentur. Sen. de benef. l. 5. c. 12. Ita. nihil est quod non bonis prodesse possit. Idem de prou. c. 3. NONLATINALPHABET. Xenoph. apud Plut. de mimic.
Rom. 8.28. Sicut nihil est, quod malis non noceat. Quib { us } Pestifera Fluent, Quae profutura essent, si Alijs darentur. Sen. de Beneficence. l. 5. c. 12. Ita. nihil est quod non bonis Profits possit. Idem de prou. c. 3.. Xenoph apud Plutarch de mimic.
Panalia aliquando habent ratronem maledicti, ali• habent rationers medicinae. Vide post Aug. in Ios. qu. 8. Thom. sum. p. 1 a 2 ae. q. 87. a. 7, 8. & p. 2 a. 2 ae. q. 108. a. 4. Simplic. in Epictet. enchirid. c. 13. & Senet de prouid. c. 3. Hinc distinctio illa poenae, in nocentem, & conferentem; siue in suffocantem & promouen•em: item in poenam vindictae, & poenam cautelae: siue in condemnantem, & corrigentem: apud Alens. p. 1. q. 39. m. ••. 4. § 1. s. 6. & p. 2. q. 115. m. 3. s. 1. & q. 122. m. 1. s. 1. & p. 3. q. 41. m. 4. a. 1.
Panalia aliquando habent ratronem Maledicti, ali• habent rationers medicinae. Vide post Aug. in Ios. queen. 8. Tom sum. p. 1 a 2 ae. q. 87. a. 7, 8. & p. 2 a. 2 ae. q. 108. a. 4. Simple. in Epictetus. Enchiridion. c. 13. & Senet de provide. c. 3. Hinc Distinction illa Poenae, in nocentem, & conferentem; siue in suffocantem & promouen•em: item in poenam vindictae, & poenam cautelae: siue in condemnantem, & corrigentem: apud Alens. p. 1. q. 39. m. ••. 4. § 1. s. 6. & p. 2. q. 115. m. 3. s. 1. & q. 122. m. 1. s. 1. & p. 3. q. 41. m. 4. a. 1.
Quis non magis filiorum salutem quam suam curet? Tertull. Ibid. Ita Leo Homericus Il. NONLATINALPHABET. 135. NONLATINALPHABET; Auisque apud e•nd. Il. NONLATINALPHABET. 324. NONLATINALPHABET. Plut. de amor. prol. Catulorū amor in venabula impingit faeras Sen. ep. 74.
Quis non magis Filiorum salutem quam suam curet? Tertul Ibid Ita Leo Homericus Il.. 135.; Auisque apud e•nd. Il.. 324.. Plutarch de amor. Prol. Catulorū amor in venabula impingit faeras Sen. Epistle. 74.
NONLATINALPHABET. Sapient. 11.13. In quibus peccamus, in eisdem plectimur. In Hellogabali conscios saeuitum vario genere mortis, quum alios vitalibus exemptos n•carent, alios ab ima parte perfodederent, vt mors esset vitae consentiens. Lamprid.
. Sapient. 11.13. In quibus peccamus, in eisdem plectimur. In Hellogabali conscios saeuitum Various genere mortis, Whom Alioth vitalibus exemptos n•carent, Alioth ab Ima parte perfodederent, vt mors esset vitae consentiens. Lamprid
