the ioy of the iust vvith the signes of such. A discourse tending to the comfort of the deiected and afflicted; and to the triall of sinceritie. Being the enlargement of a sermon preached at Black-Friers London; on Psal. 95. 11. By Thomas Gataker B. of D. and pastor of Rotherhith.
For when is Physicke more seasonable than in time of sicknesse? Or when had Gods Children more need of cheering vp, than when they are pressed downe with the heauiest crosses and calamities?
For when is Physic more seasonable than in time of sickness? Or when had God's Children more need of cheering up, than when they Are pressed down with the Heaviest Crosses and calamities?
The Doctrine deliuered in the former Part of the Psalme, is concerning the powerfull and potent Kingdome of Christ: the Glory, Greatnesse, Might, Maiestie,
The Doctrine Delivered in the former Part of the Psalm, is Concerning the powerful and potent Kingdom of christ: the Glory, Greatness, Might, Majesty,
First for Encouragement, to incite the godly to cleaue close vnto God, and to depend wholly vpon him, with assured expectation of safetie and deliuerance from him,
First for Encouragement, to incite the godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safety and deliverance from him,
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Secondly, for Comfort, to cheere vp their hearts that so doe, amids those manifold crosses and calamities that they may chance to be exercised here withall for a while.
Secondly, for Comfort, to cheer up their hearts that so do, amids those manifold Crosses and calamities that they may chance to be exercised Here withal for a while.
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The righteous shall be glad and reioyce before God; yea they shall exceedingly reioyce: And, The Righteous shall be glad in the Lord, and trust in him:
The righteous shall be glad and rejoice before God; yea they shall exceedingly rejoice: And, The Righteous shall be glad in the Lord, and trust in him:
but the righteous sing and are merry. And, Thou hast turned my mourning into dancing, saith Dauid, thou hast loosed my sackcloth, and girt me with gladnesse. Vnto it they are exhorted.
but the righteous sing and Are merry. And, Thou hast turned my mourning into dancing, Says David, thou hast loosed my Sackcloth, and girded me with gladness. Unto it they Are exhorted.
Reioyce in the Lord, saith the Psalmist, yee righteous, as else-where, so in the very next words to my Text. And, Be glad in the Lord, and reioyce, yee righteous:
Rejoice in the Lord, Says the Psalmist, ye righteous, as elsewhere, so in the very next words to my Text. And, Be glad in the Lord, and rejoice, ye righteous:
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First, they are freed from Gods wrath. Which the more heauy and dreadfull it is, the greater ioy it must needs be for a man to befreed from it, that was before obnoxious,
First, they Are freed from God's wrath. Which the more heavy and dreadful it is, the greater joy it must needs be for a man to befreed from it, that was before obnoxious,
and the fire neuer decayeth, and the torment consequently is neuer at an end? Now what greater ioy can there be to a poore Prisoner, a condemned person, that lieth in hourely expectation of being drawne forth to execution, That through daily feare of death, death daily before he die, and leadeth by meanes thereof an anxious life, little better, if not more bitter, than death;
and the fire never decayeth, and the torment consequently is never At an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lies in hourly expectation of being drawn forth to execution, That through daily Fear of death, death daily before he die, and leads by means thereof an anxious life, little better, if not more bitter, than death;
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What greater Ioy, I say, can there be to such an one, than to haue tidings brought him that his Pardon is procured? Wee reade in our owne Chronicles, of some who haue beene so surcharged and transported with ioy thereupon, that they haue euen surfetted of it, (as persons that haue beene long famished, feeding ouer greedily vpon good victuals,
What greater Joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? we read in our own Chronicles, of Some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as Persons that have been long famished, feeding over greedily upon good victuals,
And what greater ioy then can there be to a poore distressed soule, especially hauing lien some space of time vnder the heauie apprehension of Gods wrath, and so hauing had some kinde of Hell here out of hell; than to haue the pardon of his sinnes sealed vnto him by God, to haue tidings hereof brought him by the Ministery of Gods word, and some assurance of it giuen him by the testimonie of Gods Spirit? To which purpose Dauid hauing vpon his experience both of the one estate and the other, pronounced them to be in a most happie and blessed estate, that haue their iniquities forgiuen,
And what greater joy then can there be to a poor distressed soul, especially having lain Some Molle of time under the heavy apprehension of God's wrath, and so having had Some kind of Hell Here out of hell; than to have the pardon of his Sins sealed unto him by God, to have tidings hereof brought him by the Ministry of God's word, and Some assurance of it given him by the testimony of God's Spirit? To which purpose David having upon his experience both of the one estate and the other, pronounced them to be in a most happy and blessed estate, that have their iniquities forgiven,
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And if the fauour of a King, a mortall man, whose breath is in his nostrils, be (it is Solomons comparison) as the dew vpon the grasse, or the greene herbs, that refresheth,
And if the favour of a King, a Mortal man, whose breath is in his nostrils, be (it is Solomons comparison) as the due upon the grass, or the green herbs, that refresheth,
What a benefit is it then to be in fauour with God, in whose fauour there is life? yea whose fauour is better than life? Since the Godly therefore are girt about, as the Psalmist speaketh, with Gods fauour, they may well be girt about with ioy. And the assurance of it alone being better than life, may well serue sufficiently to cheere vp their hearts euen amids those afflictions that are more bitter than death.
What a benefit is it then to be in favour with God, in whose favour there is life? yea whose favour is better than life? Since the Godly Therefore Are girded about, as the Psalmist speaks, with God's favour, they may well be girded about with joy. And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amids those afflictions that Are more bitter than death.
a second Ground of their Ioy. For they liue in hope and expectation of a Crowne, of a Kingdome; of an incorruptible Crowne, of an euerlasting Kingdome: of a most happie, a most blissefull, a most blessed estate.
a second Ground of their Joy For they live in hope and expectation of a Crown, of a Kingdom; of an incorruptible Crown, of an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate.
and not to stay them only from fainting, but to cheere vp their hearts, and to fill them with ioy, amids many sore crosses and occasions of much griefe.
and not to stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amids many soar Crosses and occasions of much grief.
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And if worldly hopes can doe so much, being so vaine, so vncertaine: How much more may a Christian mans hopes; (for there is no man that liueth more by hope than he;
And if worldly hope's can do so much, being so vain, so uncertain: How much more may a Christian men hope's; (for there is no man that lives more by hope than he;
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that hee is as sure of what he hopeth for, as if already hee had it; (for this hope neuer faileth: and those that God hath iustified, those he hath glorified;
that he is as sure of what he Hopes for, as if already he had it; (for this hope never Faileth: and those that God hath justified, those he hath glorified;
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they are as sure to be glorified, as if already they were) How more, I say, may these hopes of the godly, being so good, so great, so sure, so certaine, fill their hearts with ioy amids all occasions of griefe? Reioyce, saith our Sauiour, your names are written in heauen.
they Are as sure to be glorified, as if already they were) How more, I say, may these hope's of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amids all occasions of grief? Rejoice, Says our Saviour, your names Are written in heaven.
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And, Being iustified by faith, saith the Apostle, wee are at peace with God, and we reioyce in hope of the glory of God: yea we reioyce in tribulations.
And, Being justified by faith, Says the Apostle, we Are At peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations.
And, wherein (that is, in the hope whereof) yee greatly reioyce, saith S. Peter, though for a season yee be in heauinesse by meanes of manifold afflictions.
And, wherein (that is, in the hope whereof) ye greatly rejoice, Says S. Peter, though for a season ye be in heaviness by means of manifold afflictions.
Let the Saints therefore reioyce, saith the Psalmist. But, Reioyce not thou, Israel, saith the Prophet Hoshe, so long as thou goest a whoring from thy God.
Let the Saints Therefore rejoice, Says the Psalmist. But, Rejoice not thou, Israel, Says the Prophet Hoshe, so long as thou goest a whoring from thy God.
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First, the wicked can haue no true Ioy, because they haue not Gods Spirit. For true Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:
First, the wicked can have no true Joy, Because they have not God's Spirit. For true Joy is a fruit and an Effect of the Spirit. Now where the root is not, the fruit cannot be:
so none haue it that are not Christs. And wanting the root therefore, they cannot haue the fruit, which springing from it, cannot possibly be without it.
so none have it that Are not Christ. And wanting the root Therefore, they cannot have the fruit, which springing from it, cannot possibly be without it.
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and, The fruit of the Spirit is ioy and peace, saith the Apostle.) no sound and solid ioy, where there is nothing but disquiet and distraction, nothing but terror and horrour, nothing but apprehension and expectation of wrath.
and, The fruit of the Spirit is joy and peace, Says the Apostle.) no found and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath.
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and doe not see the light of heauen? Now the Godly indeed as they are called Light, and Children of light; so they are said to be and abide in the light, and to walke in the light, euen in the light of Gods countenance.
and do not see the Light of heaven? Now the Godly indeed as they Are called Light, and Children of Light; so they Are said to be and abide in the Light, and to walk in the Light, even in the Light of God's countenance.
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But all wicked ones as they are called Darknesse, and the Children of darknesse; the prince they serue is called the Prince of darknesse, and the State that they liue in a kingdome of darknesse; so they are said to walke in the darke, to be and abide in the darke, to sit in darknesse and in a deadly shade.
But all wicked ones as they Are called Darkness, and the Children of darkness; the Prince they serve is called the Prince of darkness, and the State that they live in a Kingdom of darkness; so they Are said to walk in the dark, to be and abide in the dark, to fit in darkness and in a deadly shade.
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For the blacknesse of darknesse, (or darknesse as blacke as pitch, darknesse more palpable than that of Aegypt was) is reserued and laid vp for them (not for a few daies,
For the blackness of darkness, (or darkness as black as pitch, darkness more palpable than that of Egypt was) is reserved and laid up for them (not for a few days,
but) for euer. As they walke in darknesse, so they walke vnto darknesse, from spirituall darknesse that holdeth them here for a time, to that vtter, that eternall darknesse, wherein is nothing but weeping and gnashing of teeeh;
but) for ever. As they walk in darkness, so they walk unto darkness, from spiritual darkness that holds them Here for a time, to that utter, that Eternal darkness, wherein is nothing but weeping and gnashing of teeeh;
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Now this first may serue to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde ioy where it is not to be had;
Now this First may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find joy where it is not to be had;
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But alas, they deceiue and delude themselues, embracing with Ixion a cloud in stead of Iuno, and a figment in stead of Helen with Paris, a counterfeit shadow of mirth in stead of true ioy.
But alas, they deceive and delude themselves, embracing with Ixion a cloud in stead of Iuno, and a figment in stead of Helen with paris, a counterfeit shadow of mirth in stead of true joy.
If God be for vs, saith the Apostle, who can be against vs? But if God be set against vs, who can be for vs? What ioy could Haman haue of the fauour of his fellow-Courtiers,
If God be for us, Says the Apostle, who can be against us? But if God be Set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers,
when King Assuerus frowned vpon him? He might well haue said then, as hee had formerly said in another case, All nothing auaileth me, as long as Assuerus frowneth on me.
when King Assuerus frowned upon him? He might well have said then, as he had formerly said in Another case, All nothing avails me, as long as Assuerus frowneth on me.
or the multitude of his Prouinces, when the finger of God writ him his destinie on the wall, which he feared so much before he heard what it was? What sound ioy can there be to a malefactor condemned to die a most cruel death,
or the multitude of his Provinces, when the finger of God writ him his destiny on the wall, which he feared so much before he herd what it was? What found joy can there be to a Malefactor condemned to die a most cruel death,
and to suffer so much torture before he die, that the delay of death shall be worse, and more intolerable than death, though he reuell and swagger in the prison,
and to suffer so much torture before he die, that the Delay of death shall be Worse, and more intolerable than death, though he revel and swagger in the prison,
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He is, while he so continueth, but a damned wretch, a condemned person; ( He that beleeueth not, saith our Sauiour, is condemned already: ) Hee is in this World, as in Gods prison, whence there can bee no escape:
He is, while he so Continueth, but a damned wretch, a condemned person; (He that Believeth not, Says our Saviour, is condemned already:) He is in this World, as in God's prison, whence there can be no escape:
howsoeuer therefore hee riot and reuell here, and striue to passe ouer pleasantly the time of his restraint, hauing by his Iailors leaue and permission, the libertie of some part of this his prison;
howsoever Therefore he riot and revel Here, and strive to pass over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of Some part of this his prison;
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It is the conceit of many, and it keepeth many backe from looking that way, that if a man set foot once into Gods waies, all his ioy is instantly dashed and lost, all his mirth is marred, he must neuer looke to liue merry houre after:
It is the conceit of many, and it Keepeth many back from looking that Way, that if a man Set foot once into God's ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look to live merry hour After:
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and in him againe restored to him, (though by his first Parents default forfeited) and among other things also euen to the comforts and delights of this life.
and in him again restored to him, (though by his First Parents default forfeited) and among other things also even to the comforts and delights of this life.
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For all things, saith the Apostle, as well things present, as things to come, and euen this world too, (and such honest ioyes and delights consequently as it is able to afford) are yours, because you are Christs, who is the heire of all things, and you in him, being coheires with him; and he Gods. Though his ioy depend not vpon them,
For all things, Says the Apostle, as well things present, as things to come, and even this world too, (and such honest Joys and delights consequently as it is able to afford) Are yours, Because you Are Christ, who is the heir of all things, and you in him, being coheirs with him; and he God's Though his joy depend not upon them,
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Whereas the godly man hath them as fauours bestowed on him by God, as effects and fruits of his loue, which maketh them the more comfortable by much to him,
Whereas the godly man hath them as favours bestowed on him by God, as effects and fruits of his love, which makes them the more comfortable by much to him,
And as for such filthy and beastly delights, such inordinate and brutish lusts, as haue indeed no sound pleasure in them, no more than is found in the scratching of some vnsound or euil-affected part when it it cheth;
And as for such filthy and beastly delights, such inordinate and brutish Lustiest, as have indeed no found pleasure in them, no more than is found in the scratching of Some unsound or evil-affected part when it it Cheth;
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These and the like vanities godlinesse indeed waineth men, and estrangeth their mindes from, and by restraining them of such pleasures, freeth them from farre greater paines, that such filthy, froathy,
These and the like vanities godliness indeed waineth men, and estrangeth their minds from, and by restraining them of such pleasures, freeth them from Far greater pains, that such filthy, frothy,
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There is true ioy, there is sound ioy, there is vnutterable ioy; ( You reioyce with a ioy glorious, saith the Apostle Peter, and vnspeakable; And, I doe ouer-abound exceedingly in ioy, saith S. Paul; as finding no words sufficient to expresse his ioy with:) such ioy,
There is true joy, there is found joy, there is unutterable joy; (You rejoice with a joy glorious, Says the Apostle Peter, and unspeakable; And, I do overabound exceedingly in joy, Says S. Paul; as finding no words sufficient to express his joy with:) such joy,
The soule only, saith Solomon, knoweth it owne bitternesse; nor doth another feele its ioy. And, Talke, saith Augustine, as long as you will, and all you can, of Honey,
The soul only, Says Solomon, Knoweth it own bitterness; nor does Another feel its joy. And, Talk, Says Augustine, as long as you will, and all you can, of Honey,
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He alone that hath tasted it, can tell, what sweet peace and tranquillitie of heart and minde, what vnspeakable ioy and comfort of spirit is there found and felt, where the mercie of God in Iesus Christ is once soundly assured and sealed vp to the soule.
He alone that hath tasted it, can tell, what sweet peace and tranquillity of heart and mind, what unspeakable joy and Comfort of Spirit is there found and felt, where the mercy of God in Iesus christ is once soundly assured and sealed up to the soul.
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First, to incite men to labour for righteousnesse, if they desire to attaine to true and hearty reioycing. Wouldest thou haue ioy? ( Who would not? For all men desire happinesse:
First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. Wouldst thou have joy? (Who would not? For all men desire happiness:
From righteousnesse peace floweth, and ioy from peace. The one is the way, the other is the end; and vnlesse wee goe the way, wee can neuer come to the end.
From righteousness peace flows, and joy from peace. The one is the Way, the other is the end; and unless we go the Way, we can never come to the end.
and trauelling another while another, and pursuing each as farre as any of them would leade, at length he concludeth that there was no true ioy, comfort and contentment to be found in any thing but in the feare of God and in doing his will;
and travelling Another while Another, and pursuing each as Far as any of them would lead, At length he Concludeth that there was no true joy, Comfort and contentment to be found in any thing but in the Fear of God and in doing his will;
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or seemed they to promise neuer so great matters, there was nothing to be found but vanitie and vexation of Spirit, and no more therefore to be gotten or gained by them.
or seemed they to promise never so great matters, there was nothing to be found but vanity and vexation of Spirit, and no more Therefore to be got or gained by them.
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And the like shall euery one finde that Salomon did, when he hath toiled and tired himselfe in beating about to finde it else-where, that he hath but taken paines in vaine,
And the like shall every one find that Solomon did, when he hath toiled and tired himself in beating about to find it elsewhere, that he hath but taken pains in vain,
but Righteousnesse and a good Conscience alone, that is able to worke setled tranquillitie, to minister sound comfort, to procure constant alacritie and cheerefulnesse of minde.
but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister found Comfort, to procure constant alacrity and cheerfulness of mind.
vngodlinesse and an euill conscience, as filthy matter, that issuing from an vlcerous bodie, is able to infect and make vnsauourie the best apparell that can be, to him especially that weareth it.
ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it.
And therefore Heape vp and gather thee together Gold and Siluer, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens;
And Therefore Heap up and gather thee together Gold and Silver, Says an Heathen man, built thee stately Galleries, plant thee pleasant Orchards and Gardens;
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fill thee thy house with Seruitours, and the whole Citie with debtors, till thy minde be setled and satisfied ( nor can any thing but God, and the assurance of his fauour settle or satisfie it: ) all will be but (I say not as another saith, as curious pictures to a bleared eye,
fill thee thy house with Servitors, and the Whole city with debtors, till thy mind be settled and satisfied (nor can any thing but God, and the assurance of his favour settle or satisfy it:) all will be but (I say not as Another Says, as curious pictures to a bleared eye,
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as honey ministred to one that hath his stomacke pestred with choler, as delicate meats dressed for a dysenterious person, that can relish nothing can retaine nothing, receiueth no strength from them, is but the worse for them,
as honey ministered to one that hath his stomach pestered with choler, as delicate Meats dressed for a dysenterious person, that can relish nothing can retain nothing, receiveth no strength from them, is but the Worse for them,
than thou canst hope euer to attaine vnto, vntill thou come to haue part in him, who is the Fountaine of all ioy, and the God of all comfort, without whom there is no true ioy, no sound comfort to be had.
than thou Canst hope ever to attain unto, until thou come to have part in him, who is the Fountain of all joy, and the God of all Comfort, without whom there is no true joy, no found Comfort to be had.
and not to suffer outward losses, worldly crosses, calamities or the like, to depriue & bereaue them of that alacritie and cheerefulnesse that their estate may well afford them;
and not to suffer outward losses, worldly Crosses, calamities or the like, to deprive & bereave them of that alacrity and cheerfulness that their estate may well afford them;
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True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold miseries of this our present Pilgrimage, and the euill daies that here we passe rather than liue,
True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold misery's of this our present Pilgrimage, and the evil days that Here we pass rather than live,
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and to this purpose Giue, as the Apostle aduiseth, all diligent endeuour to get assurance to our selues of our election and of our calling and conuersion vnto God;
and to this purpose Give, as the Apostle adviseth, all diligent endeavour to get assurance to our selves of our election and of our calling and conversion unto God;
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And when we finde our selues so depressed and deiected, by meanes of crosse occurrents, that this alacritie and cheerefulnesse is ouerwhelmed therewith, labour to rouse vp our spirits,
And when we find our selves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits,
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and euen then also endeuour to be glad, Motiues 4. and reioyce in his fauour and mercie, when his present estate seemeth to giue all cause to the contrarie.
and even then also endeavour to be glad, Motives 4. and rejoice in his favour and mercy, when his present estate seems to give all cause to the contrary.
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if we suffer any outward thing, what euer it be, and much more toyes and trifles, matters of no moment, to depriue vs of the ioy that we might and should enioy in it.
if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it.
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Serue the Lord with feare, saith the Psalmist, and reioyce before him with reuerence, And when thou commest to appeare before the Lord thy God in thy festiuals, See in any case, saith God, that thou reioyce.
Serve the Lord with Fear, Says the Psalmist, and rejoice before him with Reverence, And when thou Comest to appear before the Lord thy God in thy festivals, See in any case, Says God, that thou rejoice.
Then doe Dauids enemies exult ouer him, when they see him smitten with sorrow, and like one at his wits end. It is not so much the crosses and calamities that befall Gods Church and children,
Then do David enemies exult over him, when they see him smitten with sorrow, and like one At his wits end. It is not so much the Crosses and calamities that befall God's Church and children,
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As wee triumph ouer them, though they seeme to preuaile against vs, when we shew our selues vndaunted and vndismaid, notwithstanding their extremest rage,
As we triumph over them, though they seem to prevail against us, when we show our selves undaunted and undismayed, notwithstanding their Extremest rage,
So on the other side againe it putteth courage into them, when they perceiue vs to be discouraged, it ministreth matter of ioy and insultation to them,
So on the other side again it putteth courage into them, when they perceive us to be discouraged, it Ministereth matter of joy and insultation to them,
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As the Spies that were sent to view the Land of Canaan, by their cowardise and faint-heartednesse, brought vp a slander vpon that good Land that God had promised to bestow vpon his people,
As the Spies that were sent to view the Land of Canaan, by their cowardice and faintheartedness, brought up a slander upon that good Land that God had promised to bestow upon his people,
yea maketh many call in question, and doubt shrewdly of the truth of those things that the Spirit of God speaketh so oft in the Word, concerning the ioy and comfort of the godly mans estate.
yea makes many call in question, and doubt shrewdly of the truth of those things that the Spirit of God speaks so oft in the Word, Concerning the joy and Comfort of the godly men estate.
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and to take great heed how we suffer this ioy either to be filched from vs by any slight of Satan, or to be drowned in vs by occasion of any outward occurrents.
and to take great heed how we suffer this joy either to be filched from us by any slight of Satan, or to be drowned in us by occasion of any outward occurrents.
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And here before we passe from this first Point of Instruction, it shall not be amisse, to remoue that imputation that we euen now said is by occasion of the vncomfortable cariage of some Christians, cast by many vpon the Profession of Christianitie in generall;
And Here before we pass from this First Point of Instruction, it shall not be amiss, to remove that imputation that we even now said is by occasion of the uncomfortable carriage of Some Christians, cast by many upon the Profession of Christianity in general;
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For, Ioy the godly mans Portion? may some man say. Experience plainly disproueth it. We see none liue more merrily and iouially than wicked and worldly men doe;
For, Joy the godly men Portion? may Some man say. Experience plainly disproveth it. We see none live more merrily and jovially than wicked and worldly men do;
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or an inheritance befallen him, that it may be, he scarce smileth at the receit of, o• some idle iest told him that maketh him laugh till his heart ake,
or an inheritance befallen him, that it may be, he scarce smileth At the receipt of, o• Some idle jest told him that makes him laugh till his heart ache,
And there is as much difference betweene idle merriment and sound ioy, as betweene wanton daliance and well grounded loue. Wicked and worldly men may haue some kinde of superficiall merriment, some kinde of froathie and flashie mirth, such as may wet the mouth, but not warme the heart, may smooth the brow, but not fill the brest; like a slight dash of raine, that washeth the stalke, but wetteth not the roote, and therefore doth the grasse little good;
And there is as much difference between idle merriment and found joy, as between wanton dalliance and well grounded love. Wicked and worldly men may have Some kind of superficial merriment, Some kind of frothy and flashy mirth, such as may wet the Mouth, but not warm the heart, may smooth the brow, but not fill the breast; like a slight dash of rain, that washes the stalk, but wetteth not the root, and Therefore does the grass little good;
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or to vse Salomons comparison, like an handfull of brush wood or seare thornes vnder the pot, that maketh a great noise, and giueth a great blase, but heateth little, boileth nothing, leaueth the meat still as raw as it was when it went in:
or to use Solomon's comparison, like an handful of brush wood or sear thorns under the pot, that makes a great noise, and gives a great blaze, but heateth little, boileth nothing, Leaveth the meat still as raw as it was when it went in:
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Their laughter is neuer better than a light gigling, many times, but a strained grinning, like the laughter of such as haue eaten of madde Smallage, which though it wring them exceedingly inwardly,
Their laughter is never better than a Light giggling, many times, but a strained grinning, like the laughter of such as have eaten of mad Smallage, which though it wring them exceedingly inwardly,
as we say, in a fooles paradise; deluded with a groundlesse conceit of vaine hopes: as of a franticke person, that hath yet some lightsome turnes by times,
as we say, in a Fools paradise; deluded with a groundless conceit of vain hope's: as of a frantic person, that hath yet Some lightsome turns by times,
his estate as a dreame: ) that dreaming of strange matters, haue many false ioyes, and false feares, which as soone as they are awaked, doe all vanish, and proue iust nothing.
his estate as a dream:) that dreaming of strange matters, have many false Joys, and false fears, which as soon as they Are awaked, do all vanish, and prove just nothing.
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if they pleased, see and obserue many more that haue liued wonderfull cheerefully euen in extreme want and penury, in so much that their whole life, for the cheerefulnesse of it, hath beene as a continuall feast; that haue caried themselues most comfortably amids many grieuous calamities, that a man would wonder how they could stand vpright,
if they pleased, see and observe many more that have lived wonderful cheerfully even in extreme want and penury, in so much that their Whole life, for the cheerfulness of it, hath been as a continual feast; that have carried themselves most comfortably amids many grievous calamities, that a man would wonder how they could stand upright,
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And the Apostles went from the Consistorie when they had beene beaten, rated and reuiled, reioycing that they were graced so to be disgraced for Christ.
And the Apostles went from the Consistory when they had been beaten, rated and reviled, rejoicing that they were graced so to be disgraced for christ.
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when men to obiect against piety and godlinesse, as the mother and meanes of a most vncomfortable life, shall picke out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy,
when men to Object against piety and godliness, as the mother and means of a most uncomfortable life, shall pick out Examples of Some few distressed and disconsolate Christians, that either oppressed with melancholy,
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or mistaken through weaknesse of iudgement in their owne estates, liue pensiuely, and shall rehuse to take notice of others many more, ten to one, that liue cheerefully,
or mistaken through weakness of judgement in their own estates, live pensively, and shall rehuse to take notice of Others many more, ten to one, that live cheerfully,
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but because others, whom they desire should be so, are not as themselues are. It is not their owne holinesse, but thy prophanenesse that maketh them heauie.
but Because Others, whom they desire should be so, Are not as themselves Are. It is not their own holiness, but thy profaneness that makes them heavy.
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As the bad liues of the Sodomites were an heart-sore to Lot, and the wicked courses of Dauids enemies, a great griefe vnto Dauid. Nor were a man indeed truly good, did hee not desire to haue others also good;
As the bad lives of the Sodomites were an heart-sore to Lot, and the wicked courses of David enemies, a great grief unto David. Nor were a man indeed truly good, did he not desire to have Others also good;
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that they haue spent, or mis-spent rather so much time, in an vnholy course of life, which now seeing their owne folly, they seriously repent of, and are sincerely sorie for.
that they have spent, or misspent rather so much time, in an unholy course of life, which now seeing their own folly, they seriously Repent of, and Are sincerely sorry for.
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So the great loue of godlinesse, and the greedie desire of it, and that euen out of the comfort and sweetnesse that they haue felt and found in it, doth oft so possesse the hearts and mindes of the godly, that it withholdeth them from seeing and taking notice of what they haue,
So the great love of godliness, and the greedy desire of it, and that even out of the Comfort and sweetness that they have felt and found in it, does oft so possess the hearts and minds of the godly, that it withholdeth them from seeing and taking notice of what they have,
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and maketh them many times pensiue, because they haue so little as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire.
and makes them many times pensive, Because they have so little as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire.
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So is it with Gods Children oft for some space of time, after their first conuersion to God and godlinesse, they vnderstand not instantly the language of Gods Spirit, which they haue not beene formerly acquainted with;
So is it with God's Children oft for Some Molle of time, After their First conversion to God and godliness, they understand not instantly the language of God's Spirit, which they have not been formerly acquainted with;
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so are they subiect, as well as others, to melancholike passions and affections? An humour that is wont to raise many strange imaginations, groundlesse griefes, false feares and frights, senselesse surmises;
so Are they Subject, as well as Others, to melancholic passion and affections? an humour that is wont to raise many strange Imaginations, groundless griefs, false fears and frights, senseless surmises;
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and as a peece of coloured glasse maketh all that is seene thorow it, yea the very Sunnebeames, that passe in by it, seeme all of the same colour with it selfe;
and as a piece of coloured glass makes all that is seen thorough it, yea the very Sunbeams, that pass in by it, seem all of the same colour with it self;
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euen the very bright beames of Gods fauour, and the louely fruits and effects of it, picking many times matter of feare and misdoubt out of those things, that might giue it best assurance.
even the very bright beams of God's favour, and the lovely fruits and effects of it, picking many times matter of Fear and misdoubt out of those things, that might give it best assurance.
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That which the Deuill also taking aduantage of, is not negligent to worke vpon, and by meanes thereof, to possesse the minds of such, with such conceits of themselues, which by reason of their melancholy, hauing once made a deepe impression, are not easily againe remoued,
That which the devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, Are not Easily again removed,
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We see, schollers many, more than others ordinarily, subiect to melancholy, because their retired courses of life and priuacie of studie, is a great meanes to feed that humour where it is naturally found:
We see, Scholars many, more than Others ordinarily, Subject to melancholy, Because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found:
yet neither followeth it therefore, that all Schollers liue vncomfortable liues, because some doe so, that are possessed and oppressed with that humour.
yet neither follows it Therefore, that all Scholars live uncomfortable lives, Because Some do so, that Are possessed and oppressed with that humour.
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when they come to vnderstand more throughly either others disposition, and haue learned to fashion and apply themselues either to other. So it is here:
when they come to understand more thoroughly either Others disposition, and have learned to fashion and apply themselves either to other. So it is Here:
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It is our owne vntowardnesse, and vnrulinesse, our sticking at the birth, our vnwillingnesse to yeeld our selues vp wholly vnto God, the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindreth our comfort, that procureth to vs that discomfort, which more godlinesse admitted and giuen way to would cure.
It is our own untowardness, and unruliness, our sticking At the birth, our unwillingness to yield our selves up wholly unto God, the rebelliousness of our Spirit not reduced so Easily to the Obedience of God's good Spirit, that hindereth our Comfort, that procureth to us that discomfort, which more godliness admitted and given Way to would cure.
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5. Are euen godly men sometime in very lamentable plight? Their owne wickednesse, their owne wantonnesse, not their weaknesse only, is sometime the cause of it.
5. are even godly men sometime in very lamentable plighted? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it.
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For euen Gods children also oft-times straying out of Gods way, as wee are wont to say of children, light into harmes way, and come home againe by weeping crosse. Euen Gods children are now and then shaking hands with the wicked,
For even God's children also ofttimes straying out of God's Way, as we Are wont to say of children, Light into harms Way, and come home again by weeping cross. Even God's children Are now and then shaking hands with the wicked,
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and procured to him such discomfort, as made his life for a long time together most vncomfortable to him, it being a long time ere he could throughly recouer his former state of ioy and comfort againe.
and procured to him such discomfort, as made his life for a long time together most uncomfortable to him, it being a long time ere he could thoroughly recover his former state of joy and Comfort again.
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A disordered patient, wee say, maketh a cruell Physitian. The patients disorder and misdieting of himselfe, contrary to the rules by the Physitian prescribed him, procureth him oft much paine, disturbeth the cure of his disease, hindereth his recouery, requireth new purgings and potions,
A disordered patient, we say, makes a cruel physician. The patients disorder and misdieting of himself, contrary to the rules by the physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, requires new purgings and potions,
As the worldly mans ioy endeth in griefe; so the godly mans griefe endeth in ioy. He is not farre from true ioy, that can sincerely sorrow for his sinne.
As the worldly men joy Endeth in grief; so the godly men grief Endeth in joy. He is not Far from true joy, that can sincerely sorrow for his sin.
Yea he hath much matter of sound ioy in him, as we shall afterward see, that can and doth seriously lament and bewaile his owne wants, his vntowardnesse, his former wantonnesse, his wickednesse.
Yea he hath much matter of found joy in him, as we shall afterwards see, that can and does seriously lament and bewail his own Wants, his untowardness, his former wantonness, his wickedness.
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though the thing acted nothing at all concerne them, nor, it may be, euer was in truth executed, that they desire and long exceedingly to see it againe;
though the thing acted nothing At all concern them, nor, it may be, ever was in truth executed, that they desire and long exceedingly to see it again;
They may well be comfortable, that are the procurers of comfort; they may well be pleasant and delightfull teares, that are sure pledges of eternall ioy and delight.
They may well be comfortable, that Are the Procurers of Comfort; they may well be pleasant and delightful tears, that Are sure pledges of Eternal joy and delight.
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7 Doe not the godly seeme so ioyfull ofttimes as the wicked? or make so much shew of mirth outwardly? It followeth not that therefore they are not as ioyfull,
7 Do not the godly seem so joyful ofttimes as the wicked? or make so much show of mirth outwardly? It follows not that Therefore they Are not as joyful,
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As hypocrites oft-times reioyce in the face, as the Apostle speaketh, when yet they reioyce not in the heart; and worldly men many times set a good face on it,
As Hypocrites ofttimes rejoice in the face, as the Apostle speaks, when yet they rejoice not in the heart; and worldly men many times Set a good face on it,
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so the godly oft-times reioyce in the heart, when yet they reioyce not in the face; ( as sorrowing, saith the same Apostle, and yet alwaies reioycing: ) and haue their soules fraught inwardly with abundance of ioy,
so the godly ofttimes rejoice in the heart, when yet they rejoice not in the face; (as sorrowing, Says the same Apostle, and yet always rejoicing:) and have their Souls fraught inwardly with abundance of joy,
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Those that prescribe rules for the choice of Simples, aduise to take herbes in the Spring, flowers in Summer, fruits in Autumne, roots in Winter; and why roots for the most part at that time? Surely because the sap is then gone downe;
Those that prescribe rules for the choice of Simples, advise to take herbs in the Spring, flowers in Summer, fruits in Autumn, roots in Winter; and why roots for the most part At that time? Surely Because the sap is then gone down;
Who would expect or require leaues or fruit ordinarily in Winter time from a tree? Not but that the godly haue euen at such times also good ground euen for great ioy and much comfort;
Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the godly have even At such times also good ground even for great joy and much Comfort;
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But that then vsually ioy and comfort is somewhat obscured with the most, with weake ones especially, who yet when they are free from such fits, liue as cheerefully,
But that then usually joy and Comfort is somewhat obscured with the most, with weak ones especially, who yet when they Are free from such fits, live as cheerfully,
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Such occasions and occurrents then are the godly subiect vnto now and then, that through their weaknesse oft disturbe much and dimme their ioy for a time.
Such occasions and occurrents then Are the godly Subject unto now and then, that through their weakness oft disturb much and dim their joy for a time.
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And so passe wee on to the second Point before propounded, how farre forth Gods children doe euen here partake of this Ioy. They are not wholly depriued or debarred of it for the present.
And so pass we on to the second Point before propounded, how Far forth God's children do even Here partake of this Joy They Are not wholly deprived or debarred of it for the present.
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And in like manner must wee haue patience till Gods Haruest-time come, and then shall wee be sure to haue our full crop, whatsoeuer it please God to impart vnto vs of it before;
And in like manner must we have patience till God's Harvest time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before;
in the meane while looking constantly after the spirituall raine of the Word, and praying instantly for the sweet dewes of his Spirit, to descend downe vpon our soules,
in the mean while looking constantly After the spiritual rain of the Word, and praying instantly for the sweet dews of his Spirit, to descend down upon our Souls,
for the cherishing and improuing of this seed of ioy sowen in vs. When we haue laid our graine into the ground, we doe not looke to see it the same day againe, much lesse to reape the same day, (as he saith of the Hyperborean people farre North, that they sow shortly after the Sunne rising with them,
for the cherishing and improving of this seed of joy sown in us When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he Says of the Hyperborean people Far North, that they sow shortly After the Sun rising with them,
So must we learne likewise herein patiently to wait Gods good leisure, and though wee see a long time but slender growth, scarce any sight at all of it,
So must we Learn likewise herein patiently to wait God's good leisure, and though we see a long time but slender growth, scarce any sighed At all of it,
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But this spirituall seed of light and ioy ( the maine matter and ground of it, I meane) that is sowen in the hearts of Gods children, being an incorruptible seed, shall neuer die and decay,
But this spiritual seed of Light and joy (the main matter and ground of it, I mean) that is sown in the hearts of God's children, being an incorruptible seed, shall never die and decay,
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And, God will in his due time bring their righteousnesse forth as the light, and their iudgement as the noone-day, that doe quietly and constantly rest vpon him, and are content to wait and abide his pleasure.
And, God will in his due time bring their righteousness forth as the Light, and their judgement as the noonday, that do quietly and constantly rest upon him, and Are content to wait and abide his pleasure.
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and so eclipse our owne light, by interposition of some grieuous enormities, which as the darke bodie of the Earth comming betweene the Sunne and the Moone, may be a means to restraine the sweet influences of Gods Spirit, that otherwise wee might haue enioyed: ( Wouldest thou neuer be sad? saith Augustine, haue an eye to thy life, be carefull euer to liue vprightly:
and so eclipse our own Light, by interposition of Some grievous enormities, which as the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of God's Spirit, that otherwise we might have enjoyed: (Wouldst thou never be sad? Says Augustine, have an eye to thy life, be careful ever to live uprightly:
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and like a thicke fogge, or a filthie vapour ascending vp in our soules, may keepe the light of Gods countenance from shining in vpon vs so brightly as otherwise it would,
and like a thick fog, or a filthy vapour ascending up in our Souls, may keep the Light of God's countenance from shining in upon us so brightly as otherwise it would,
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But how merrie, thinke you, would he be, if hee could haue his crop secured? This should therefore serue againe to incite and stirre vp all Gods Children, to constant and continuall ioy and reioycing, hauing so sound a seed of ioy sowen in them,
But how merry, think you, would he be, if he could have his crop secured? This should Therefore serve again to incite and stir up all God's Children, to constant and continual joy and rejoicing, having so found a seed of joy sown in them,
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And with the Spouse in the Prophet, I will greatly reioyce, and my soule shall be ioyfull (for why should it not be so?) in my God; euen in the God of my saluation.
And with the Spouse in the Prophet, I will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; even in the God of my salvation.
Yea it may well serue to checke vs, for that fondly and wilfully we suffer our selues by euery slight and trifling occasion to be bereft of this ioy, whereof Gods mercy and goodnesse hath in part put vs here in present possession.
Yea it may well serve to check us, for that fondly and wilfully we suffer our selves by every slight and trifling occasion to be bereft of this joy, whereof God's mercy and Goodness hath in part put us Here in present possession.
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And the like wayward humour is too rise with the most of vs. We are like children with whom toyes and trifles are more regarded than matters of greater worth and weight:
And the like wayward humour is too rise with the most of us We Are like children with whom toys and trifles Are more regarded than matters of greater worth and weight:
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and who therefore if some one of those toyes be taken away from them, though they haue many more of them besides, will in a pettish humour cast all the rest away after it,
and who Therefore if Some one of those toys be taken away from them, though they have many more of them beside, will in a pettish humour cast all the rest away After it,
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The losse or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and haue lost,
The loss or want of Some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and have lost,
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or doe want and would haue, I say not of a childe, or of a friend, or a father, or of some worldly meanes, (that the most are wont most heartily to mourne for) but of a fine ruffe, or a new fashion, or of a good looke from some great one,
or do want and would have, I say not of a child, or of a friend, or a father, or of Some worldly means, (that the most Are wont most heartily to mourn for) but of a fine ruff, or a new fashion, or of a good look from Some great one,
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as if all the gratious fauours of God towards vs in Christ Iesus, and all the rich and glorious hopes of our eternall inheritance with him, were all nothing in comparison of such a trifle as that,
as if all the gracious favours of God towards us in christ Iesus, and all the rich and glorious hope's of our Eternal inheritance with him, were all nothing in comparison of such a trifle as that,
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and striue and labour against it, as being worthily ashamed of it, and considering with our selues, what an vnworthy thing it is, that the loue and losse of such pidling toyes,
and strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys,
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yea or of any worldly thing whatsoeuer, should preuaile so farre with vs, as to depriue vs of that ioy and comfort that our blessed estate in Christ Iesus euen for the present may well minister vnto vs. An Heathen man telleth a Courtier that had lost his Sonne; that hee had no cause to mourne, either for that or ought else,
yea or of any worldly thing whatsoever, should prevail so Far with us, as to deprive us of that joy and Comfort that our blessed estate in christ Iesus even for the present may well minister unto us an Heathen man Telleth a Courtier that had lost his Son; that he had no cause to mourn, either for that or ought Else,
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And exceeding vnthankfull is he to Gods goodnesse, if the apprehension of it fill not his heart at all times with gladnesse; vnworthy is he of saluation, by Christ, that cannot at any time finde matter of reioycing in Christ.
And exceeding unthankful is he to God's Goodness, if the apprehension of it fill not his heart At all times with gladness; unworthy is he of salvation, by christ, that cannot At any time find matter of rejoicing in christ.
Yea, but how can we reioyce, peraduenture will some say, amids so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with,
Yea, but how can we rejoice, Peradventure will Some say, amids so many Crosses and calamities as God's Church and Children Are daily vexed and annoyed with,
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how may we lawfully reioyce, when we are called vnto heauinesse and solemne humiliation, when we are commanded and enioyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, that not to be sorie,
how may we lawfully rejoice, when we Are called unto heaviness and solemn humiliation, when we Are commanded and enjoined by God, to mourn and lament? When either our own estate or God's Churches is such, that not to be sorry,
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So here, he that hath commanded vs to be sory for our sinnes, and for the afflictions of our brethren, hath commanded vs also euermore to reioyce. And therefore though wee faile not in sorrow for our sinnes,
So Here, he that hath commanded us to be sorry for our Sins, and for the afflictions of our brothers, hath commanded us also evermore to rejoice. And Therefore though we fail not in sorrow for our Sins,
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or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall ioy which Gods Spirit requireth of vs, we make our selues thereby guiltie of sin in Gods sight.
or for our Brothers' afflictions, yet if we wilfully banish and abandon this spiritual joy which God's Spirit requires of us, we make our selves thereby guilty of since in God's sighed.
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But this Affirmatiue iniunction also concerning a Christian mans ioy, admitteth no intermission, but tieth vnto all times. Sorrow may be sometime out of season: this spirituall ioy, as of some food wee say, is neuer vnseasonable. The godly are at some times prohibited the one:
But this Affirmative injunction also Concerning a Christian men joy, admitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of Some food we say, is never unseasonable. The godly Are At Some times prohibited the one:
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Albeit few be prone to offend that way, yet a man may offend euen in excessiue sorrow for sinne, in thinking too much on his sinnes, in mourning vnmeasurably for his sinnes.
Albeit few be prove to offend that Way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his Sins, in mourning unmeasurably for his Sins.
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or by meanes of it, art either detained from, or disabled vnto, and made wholly vnfit for the performance of other necessary duties, that thy sorrow doth then make thee guiltie of sinne,
or by means of it, art either detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow does then make thee guilty of sin,
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As true ioy may well stand with some feare. Reioyce before him, saith the Psalmist, with feare. So true ioy may well stand with some griefe. As sorrowing, saith the Apostle, and yet alwaies reioycing. He that hath commanded vs to sorrow sometime, would neuer else haue enioyned vs at all times to reioyce. There is ioy euen in griefe;
As true joy may well stand with Some Fear. Rejoice before him, Says the Psalmist, with Fear. So true joy may well stand with Some grief. As sorrowing, Says the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never Else have enjoined us At all times to rejoice. There is joy even in grief;
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A man may at the same time both be exceeding sory for his sinne, and yet reioyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgiuenesse of it.
A man may At the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of God's mercy, in the free pardon and forgiveness of it.
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And the greater ioy a man hath in the apprehension of Gods fauour in the forgiuenesse of his sinne, the greater griefe and sorrow for his sinne it vsually worketh in him.
And the greater joy a man hath in the apprehension of God's favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually works in him.
As where the seruile feare ceaseth, that regardeth nothing but wrath, there the filiall feare of offending groweth vsually most rife: For the more a man is assured of Gods loue towards him, the more he loueth God;
As where the servile Fear ceases, that Regardeth nothing but wrath, there the filial Fear of offending grows usually most rife: For the more a man is assured of God's love towards him, the more he loves God;
as he sometime that slew Craesus his Sonne, but by a malitious traine taken away the life of his only Sonne that should haue succeeded him, hauing no other issue, in the Kingdome;
as he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue, in the Kingdom;
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soueraignes gratious disposition, would make him mourne for his foule fact more than euer before, considering with himselfe how wretchedly and vnworthily hee had caried himselfe toward one whom he found so gratiously, beyond and aboue all, either expectation or imagination, disposed.
so withal, if he had any spark of grace or good nature At all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself towards one whom he found so graciously, beyond and above all, either expectation or imagination, disposed.
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It may hereby plainly appeare, how spirituall ioy, may well stand with godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule:
It may hereby plainly appear, how spiritual joy, may well stand with godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian men soul:
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since that the more a man ioyeth in the assurance of Gods goodnesse toward him, the more he must needs grieue to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and vnworthily toward that God, whom he findeth so gratiously affected toward him.
since that the more a man Joyeth in the assurance of God's Goodness towards him, the more he must needs grieve to Consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily towards that God, whom he finds so graciously affected towards him.
and yet withall be cheered and comforted in the consideration of that happie issue of them, that Gods fatherly care of his Church, his power, his prouidence, his gratious promise, and his owne Faith building thereupon, giue him good hope and assurance, that they shall haue in the end.
and yet withal be cheered and comforted in the consideration of that happy issue of them, that God's fatherly care of his Church, his power, his providence, his gracious promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end.
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For the Griefe of Gods Children in these cases is not a desperate griefe, but a sorrow mixt with Faith and Hope. It is but a storme, said that good Bishop, and within a while it will •uer.
For the Grief of God's Children in these cases is not a desperate grief, but a sorrow mixed with Faith and Hope. It is but a storm, said that good Bishop, and within a while it will •uer.
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When he hath by their aduersaries wrought his owne worke vpon them, (for euen such also doe his worke, though against their owne will: ) hee will turne his hand vpon them,
When he hath by their Adversaries wrought his own work upon them, (for even such also do his work, though against their own will:) he will turn his hand upon them,
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and vtterly destroy them, as the Father to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before.
and utterly destroy them, as the Father to please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before.
Yea the more men take Gods wrath to heart, and the more they are humbled vnder his hand, (be the same either on themselues or others,) the more comfort may they haue in their humiliation, as conceiuing thereby the greater hope and assurance, that God will in mercie the sooner hasten the deliuerance of his distressed ones,
Yea the more men take God's wrath to heart, and the more they Are humbled under his hand, (be the same either on themselves or Others,) the more Comfort may they have in their humiliation, as conceiving thereby the greater hope and assurance, that God will in mercy the sooner hasten the deliverance of his distressed ones,
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as those that are safe on shore, hauing escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waues,
as those that Are safe on shore, having escaped shipwreck, may At the same time both commiserate the distress and danger of those that Are still wallowing in the Sea amids the waves,
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For, To the iust, or the vpright, ariseth light in darknesse, saith the Psalmist. The vngodly meet with darknesse oft in the day: the godly haue light oft euen in the night: The Sunne goeth downe at noone-day oft with the one:
For, To the just, or the upright, arises Light in darkness, Says the Psalmist. The ungodly meet with darkness oft in the day: the godly have Light oft even in the night: The Sun Goes down At noonday oft with the one:
And as the sicke man therefore may reioyce at the comming of the Surgion, (though he know full well that hee must needs put him to much paine,) that commeth to saw off some part gangreaned,
And as the sick man Therefore may rejoice At the coming of the Surgeon, (though he know full well that he must needs put him to much pain,) that comes to saw off Some part gangreaned,
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So may the godly haue ioy, not in only, but of those afflictions that befall them, knowing them to be Gods louing and fatherly chastisements of them for their good;
So may the godly have joy, not in only, but of those afflictions that befall them, knowing them to be God's loving and fatherly chastisements of them for their good;
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and considering that though no such chastisement for the time seeme ioyous, but grieuous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised.
and considering that though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that Are therewith exercised.
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And this the rather, when the afflictions that befall them are such, as tend directly to giue them the greater assurance of their future eternall happinesse.
And this the rather, when the afflictions that befall them Are such, as tend directly to give them the greater assurance of their future Eternal happiness.
and that their troubles here were a pledge and seale of their eternall rest there. For, This is a true and a sure assertion, saith the same Apostle, that if we die with Christ, we shall liue with him;
and that their Troubles Here were a pledge and seal of their Eternal rest there. For, This is a true and a sure assertion, Says the same Apostle, that if we die with christ, we shall live with him;
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And why may not Gods Children reioyce then, euen in their greatest afflictions, when they shall consider that this light trouble that lasteth but for a short season shal procure vnto them, as the Apostle speaketh, .
And why may not God's Children rejoice then, even in their greatest afflictions, when they shall Consider that this Light trouble that lasteth but for a short season shall procure unto them, as the Apostle speaks,.
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For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of the first of Gods workes, that this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a Namelesse Author, and that somewhat more largely,
For the further confirmation and fuller illustration of this point, Consider we the Nature of that excellent Creature, one of the First of God's works, that this Joy of God's Children is compared to in my Text. Concerning which, I will make bold to insert Here a very comfortable Meditation of a Nameless Author, and that somewhat more largely,
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( The Night commeth, saith our Sauiour, wherein no man can worke;) it arresteth and keepeth captiue all liuing wights, men and beasts, that they must be still and rest there, where it arresteth them;
(The Night comes, Says our Saviour, wherein no man can work;) it arresteth and Keepeth captive all living wights, men and beasts, that they must be still and rest there, where it arresteth them;
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So little is darknesse able to ouercome or keepe downe any light; but that it ruleth, and vanquisheth, and expelleth the darknesse, which else ouerwhelmeth, and suareth,
So little is darkness able to overcome or keep down any Light; but that it Ruleth, and vanquisheth, and expelleth the darkness, which Else overwhelmeth, and suareth,
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Why should not that spirituall Light, that Gods Spirit doth kindle and set vp in the hearts of Gods Children? Yea why should not God himselfe, the only true and eternall Light, the Creator of that Light,
Why should not that spiritual Light, that God's Spirit does kindle and Set up in the hearts of God's Children? Yea why should not God himself, the only true and Eternal Light, the Creator of that Light,
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and to minister sound ioy and sweet comfort vnto them, in the very midst of their heauiest and most hideous afflictions? Hee can doubtlesse doe it at all times;
and to minister found joy and sweet Comfort unto them, in the very midst of their Heaviest and most hideous afflictions? He can doubtless do it At all times;
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some in the dungeon, some at the stake, some euen in the fire flaming on euery side of them, haue found greater comfort than euer they did when they were free from those afflictions;
Some in the dungeon, Some At the stake, Some even in the fire flaming on every side of them, have found greater Comfort than ever they did when they were free from those afflictions;
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To perswade the godly Martyrs to courage, constancie and cheerefulnesse in their sufferings for Christs cause, the Auncients vsed a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruell Tyrants, than diuers had done,
To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christ cause, the Ancients used a twofold Consideration. One was, that they could expect to suffer no harder nor harsher things, At the hands of cruel Tyrants, than diverse had done,
and had been willing to yeeld themselues vnto, vpon aduice of the Physitian, at the hands of the Chirurgion. Another was, that no crueltie could be exercised vpon them,
and had been willing to yield themselves unto, upon Advice of the physician, At the hands of the Chirurgeon. another was, that no cruelty could be exercised upon them,
Yea the Heathen man obserueth, that not only those Philosophers that made Vertue the chiefe good, but those also that pleaded wholly for pleasure, and placed all Humane,
Yea the Heathen man observeth, that not only those Philosophers that made Virtue the chief good, but those also that pleaded wholly for pleasure, and placed all Humane,
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yea and Diuine Happinesse in a manner, wholly in it, yet held that a man might bee cheerefull amids the most exquisite torments that might be, the one in the consideration of his honestie and fidelitie that hee suffered for:
yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amids the most exquisite torments that might be, the one in the consideration of his honesty and Fidis that he suffered for:
If, saith he, such things be found among those with whom pleasure reigneth, why should they seeme incredible with those that follow Vertue? If an obstinate stiffenesse of minde, that lasteth vsually but for a spurt, could preuaile so much with some;
If, Says he, such things be found among those with whom pleasure Reigneth, why should they seem incredible with those that follow Virtue? If an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with Some;
why may not true Faith and Christian Fortitude effect as much or much more with others? If the contemplation of former pleasures, present applause, or future fame, a vaine blast only of mans breath, be able to cary men cheerefully through such vnsufferable sufferings:
why may not true Faith and Christian Fortitude Effect as much or much more with Others? If the contemplation of former pleasures, present applause, or future fame, a vain blast only of men breath, be able to carry men cheerfully through such unsufferable sufferings:
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how much more may the present assurance of Gods fauour, together with the hopefull expectation of an eternall reward, be able to maintaine a constancie of cheerefull constitution in a Christian mans soule, amids the heauiest afflictions that can here be endured? If the vncertaine hope of recouery of vnconstant health,
how much more may the present assurance of God's favour, together with the hopeful expectation of an Eternal reward, be able to maintain a constancy of cheerful constitution in a Christian men soul, amids the Heaviest afflictions that can Here be endured? If the uncertain hope of recovery of unconstant health,
and prolonging of a miserable life a while, and not the shunning or shifting off, but the delaying only of death, be a meanes to cheere vp the patient vnder the saw,
and prolonging of a miserable life a while, and not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patient under the saw,
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how much more may the assurance of immortalitie ( the onely true and sure health ) and life euerlasting shortly after to ensue, cheere vp the faithfull mans heart amids as great or greater matters,
how much more may the assurance of immortality (the only true and sure health) and life everlasting shortly After to ensue, cheer up the faithful men heart amids as great or greater matters,
if he be called thereunto? If the Spirit of man possest with some obstinate humour, can steele a mans heart (as it is reported to haue done) to such a contempt of torments, that no torture hath beene able to interrupt his laughter,
if he be called thereunto? If the Spirit of man possessed with Some obstinate humour, can steel a men heart (as it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter,
and he by his Spirit possesseth? We therefore euen glory, not reioyce barely, in afflictions, saith the Apostle, because the loue of God is shed forth into our hearts, by the Spirit that is giuen vs. And, I am able, saith the same Apostle, to doe (yea and to endure also) any thing, (yet not by mine owne strength,
and he by his Spirit Possesses? We Therefore even glory, not rejoice barely, in afflictions, Says the Apostle, Because the love of God is shed forth into our hearts, by the Spirit that is given us And, I am able, Says the same Apostle, to do (yea and to endure also) any thing, (yet not by mine own strength,
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It were vnreasonable to require such incessant ioy of such euermore and at all times, had not such at all times good reason to reioyce. Reioyce euermore, saith the Apostle:
It were unreasonable to require such incessant joy of such evermore and At all times, had not such At all times good reason to rejoice. Rejoice evermore, Says the Apostle:
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For what doth or can minister more matter of griefe, than Gods fauour and loue in Christ may afford matter of ioy? And those therefore that are euer in the fauour of God, (what should I need to adde;
For what does or can minister more matter of grief, than God's favour and love in christ may afford matter of joy? And those Therefore that Are ever in the favour of God, (what should I need to add;
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The answer is readie at hand, in the latter part of the Verse. By Iust are meant all such as are Vpright in heart. Which clause is added; Partly to exclude the Hypocrite,
The answer is ready At hand, in the latter part of the Verse. By Just Are meant all such as Are Upright in heart. Which clause is added; Partly to exclude the Hypocrite,
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1. Of Restraint to exclude from this ioy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites;
1. Of Restraint to exclude from this joy, and all right thereunto and Interest therein, all dissemblers, all counterfeit Christians, all hollowhearted Hypocrites;
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it is transparent and giueth good, but not cleare and pure light. And such is the righteousnesse of all faithfull persons while they liue here. 3. Pura, sed non firma:
it is transparent and gives good, but not clear and pure Light. And such is the righteousness of all faithful Persons while they live Here. 3. Pura, sed non Firm:
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A righteousnesse pure and perfect, but not firme & permanent. Such was the Righteousnesse of our first Parents before their fall. Pure and perfect it was:
A righteousness pure and perfect, but not firm & permanent. Such was the Righteousness of our First Parents before their fallen. Pure and perfect it was:
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4. Firma, sed finita: A righteousnesse not pure only, but firme too, yet finite: Such is the righteousnesse of the elect Angels, and of the blessed Saints glorified in part now in heauen:
4. Firm, sed Finished: A righteousness not pure only, but firm too, yet finite: Such is the righteousness of the elect Angels, and of the blessed Saints glorified in part now in heaven:
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and it may well therefore constitute a distinct sort or degree to make vp the number propounded at first, to wit, imperfecta, sed firma, or firma, sed non pura, non perfecta:
and it may well Therefore constitute a distinct sort or degree to make up the number propounded At First, to wit, Imperfect, sed Firm, or Firm, sed non Pura, non perfecta:
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An imperfect Righteousnesse, but yet firme; or a firme and permanent Righteousnesse, though not yet pure and perfect: Since that the Grace of God begun here in the Hearts of his holy ones,
an imperfect Righteousness, but yet firm; or a firm and permanent Righteousness, though not yet pure and perfect: Since that the Grace of God begun Here in the Hearts of his holy ones,
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which when it hath once attained, (that which will not be in this life) it will neuer (herein contrary to the manner of the Moone ) impaire or abate againe.
which when it hath once attained, (that which will not be in this life) it will never (herein contrary to the manner of the Moon) impair or abate again.
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First to the Vpright; that is, as well to those that be sincere-hearted, as to those that be perfectly and exactly righteous: yea to all vpright, bee they strong or weake ones, bee they well growne, or but new borne babes in Christ Iesus.
First to the Upright; that is, as well to those that be sincere-hearted, as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weak ones, be they well grown, or but new born babes in christ Iesus.
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the estate of the elect Angels, that need no repentance, that like the Prodigals elder Brother, neuer left their Fathers house, nor euer offended him in ought.
the estate of the elect Angels, that need no Repentance, that like the Prodigals elder Brother, never left their Father's house, nor ever offended him in ought.
The latter of those that are righteous in regard of the desire, studie, endeuour, and imperfect practise, rather than perfection of righteousnesse: Such as sincerely desire to feare, and to serue God; and endeuour constantly to doe his will: as haue respect to Gods Commandements: and thinke vpon them to obserue them:
The latter of those that Are righteous in regard of the desire, study, endeavour, and imperfect practice, rather than perfection of righteousness: Such as sincerely desire to Fear, and to serve God; and endeavour constantly to do his will: as have respect to God's commandments: and think upon them to observe them:
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So Zacharie and Elizabeth are said to haue beene righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they were not also without their wants.
So Zacharias and Elizabeth Are said to have been righteous in God's sighed; that is, truly and sincerely, though not perfectly, righteous: for they were not also without their Wants.
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And againe, hauing in the beginning of the Psalme pronounced them blessed, not that neuer sinned, but that haue sincerely repented them of their sinnes;
And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, but that have sincerely repented them of their Sins;
A little pale and course Gold is of much more worth than much bright Copper, than much fine Brasse. And a good peece of Gold is true Gold, though it be bemired and besmeared with durt; an ingot of Gold, is good Gold, though it haue much drosse still mixt with it.
A little pale and course Gold is of much more worth than much bright Copper, than much fine Brass. And a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed with it.
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but where he meeteth with neuer so little good gold, and it be but a grain or two, mixt with neuer so much drosse, he will not leaue the gold for the drosse,
but where he meeteth with never so little good gold, and it be but a grain or two, mixed with never so much dross, he will not leave the gold for the dross,
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yet but counterfeit shewes of it, that are found either in Heathen mens liues, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixt with it, reiect it,
yet but counterfeit shows of it, that Are found either in Heathen men's lives, or in the courses of Hypocrites. Nor will God Therefore, in regard of those infirmities and corruptions mixed with it, reject it,
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but rather haue a care of them in whom it is, to cure and to correct them, that his Grace by the remouall and amendment of them, may grow daily more pure, till it come at length vnto a perfection of puritie.
but rather have a care of them in whom it is, to cure and to correct them, that his Grace by the removal and amendment of them, may grow daily more pure, till it come At length unto a perfection of purity.
the studie, desire and endeuour, the constant studie, sincere desire, and earnest endeuour of holinesse and righteousnesse, make a man esteemed holy and righteous in Gods sight,
the study, desire and endeavour, the constant study, sincere desire, and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in God's sighed,
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Cursed is the Deceiuer, or the Coosener, saith the Prophet, that hauing a sound or a fat Male in his flocke, bringeth a corrupt carion or a leane starueling to God for a sacrifice.
Cursed is the Deceiver, or the Coosener, Says the Prophet, that having a found or a fat Male in his flock, brings a corrupt carrion or a lean starveling to God for a sacrifice.
It is true that if men should serue God and sacrifice to him, according to his state and his greatnesse, all the wood of Lebanon would not serue to burne,
It is true that if men should serve God and sacrifice to him, according to his state and his greatness, all the wood of Lebanon would not serve to burn,
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yea if a mans abilitie bee not able to reach so farre neither, an handfull or two of flower, with a corne of salt or two, shall suffice as well as ought else, where it is brought and offered with an honest heart.
yea if a men ability be not able to reach so Far neither, an handful or two of flower, with a corn of salt or two, shall suffice as well as ought Else, where it is brought and offered with an honest heart.
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And it is more than once or twice inculcated for the comfort and encouragement of weak ones, of the poorer sort, that were not able to offer as the rich did,
And it is more than once or twice inculcated for the Comfort and encouragement of weak ones, of the Poorer sort, that were not able to offer as the rich did,
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For our Regeneration whereby this righteousnesse is restored, wrought and begun in vs, doth ratifie and seale vp our adoption vnto vs. Since that none are the children of God by adoption, but those that are so also by regeneration. And all that are so by regeneration, are by adoption also such.
For our Regeneration whereby this righteousness is restored, wrought and begun in us, does ratify and seal up our adoption unto us Since that none Are the children of God by adoption, but those that Are so also by regeneration. And all that Are so by regeneration, Are by adoption also such.
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The least and lowest degree therefore of sincere and sound sanctification being an effect and fruit of regeneration, is a certaine signe of adoption, and may minister a sure argument to him that hath it, that he is the adopted childe of God.
The least and lowest degree Therefore of sincere and found sanctification being an Effect and fruit of regeneration, is a certain Signen of adoption, and may minister a sure argument to him that hath it, that he is the adopted child of God.
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as being full of bleach or some other such like troublesome infirmitie, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutifull childe otherwise, will for that cause the lesse either regard or affect it:
as being full of bleach or Some other such like troublesome infirmity, is in regard thereof somewhat waspish and wayward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it:
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Yea, I say not, what infirmitie, but what disease almost is there so loathsome, as will keepe a mother from tendering and tending her childe? In like manner is it with our heauenly Father, whose loue and affection to his goeth infinitely beyond the loue and affection of any earthly father or mother whatsoeuer.
Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our heavenly Father, whose love and affection to his Goes infinitely beyond the love and affection of any earthly father or mother whatsoever.
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Hee loueth and delighteth in his little weake ones, his nouices, his young babes in Christ, that can scarce almost creepe, much lesse goe well alone yet,
He loves and delights in his little weak ones, his Novices, his young babes in christ, that can scarce almost creep, much less go well alone yet,
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As a little done by a Son, giueth his Father much better contentment, than a great deale more done by a meere stranger or a seruant. And there is the difference betweene a Sonne and a Seruant; that a Seruant if he cannot do his Masters work, his Master will not keepe him, hee must goe seeke him some other seruice;
As a little done by a Son, gives his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Masters work, his Master will not keep him, he must go seek him Some other service;
Our corruptions shall not hurt vs, if they doe not please vs, saith Augustine. Nor is it so much our corruptions as our pleasing of our selues in them that maketh God to be displeased with vs. Any beginning of sincere sanctifying grace then argueth Gods Childe; and a weake Childe of God being yet a Childe of God, as well as a strong, hath good cause and great cause therein to reioyce.
Our corruptions shall not hurt us, if they do not please us, Says Augustine. Nor is it so much our corruptions as our pleasing of our selves in them that makes God to be displeased with us Any beginning of sincere sanctifying grace then argue God's Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice.
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2 This inchoate Righteousnesse, or first fruits of Gods Spirit, is as a sure signe and seale of Iustification and Adoption, (for Iustification also and Sanctification are neuer sundred or seuered;
2 This inchoate Righteousness, or First fruits of God's Spirit, is as a sure Signen and seal of Justification and Adoption, (for Justification also and Sanctification Are never sundered or severed;
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all that are truly iustified are sincerely sanctified; and all that are sincerely sanctified, are truly iustified also:) so is it a firme pledge and pawne, or earnest rather, of future glorification,
all that Are truly justified Are sincerely sanctified; and all that Are sincerely sanctified, Are truly justified also:) so is it a firm pledge and pawn, or earnest rather, of future glorification,
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And this holy Spirit of Promise, wherewith we are anointed and sealed, is the earnest of the inheritance by Christ purchased for vs, for assurance of possession.
And this holy Spirit of Promise, wherewith we Are anointed and sealed, is the earnest of the inheritance by christ purchased for us, for assurance of possession.
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so euen the smallest measure of sincere grace being Gods owne earnest, bindeth him in regard of his promise accompanying it, (for without some such word of agreement and promise, it could not be an earnest: ) to the making good of all his gratious promises, made to the faithfull in generall, to those that haue receiued it in particular;
so even the Smallest measure of sincere grace being God's own earnest, binds him in regard of his promise accompanying it, (for without Some such word of agreement and promise, it could not be an earnest:) to the making good of all his gracious promises, made to the faithful in general, to those that have received it in particular;
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So euen a weake beginning of sauing and sanctifying Grace, if it can be discerned and discried amids a multitude of wants, may as well giue assurance both of present grace and fauour,
So even a weak beginning of Saving and sanctifying Grace, if it can be discerned and descried amids a multitude of Wants, may as well give assurance both of present grace and favour,
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And as a peece of Gold that such a poore sicke mans weake hand receiueth of the Kings gift, may as much glad him at the heart, stand him in as much stead,
And as a piece of Gold that such a poor sick men weak hand receiveth of the Kings gift, may as much glad him At the heart, stand him in as much stead,
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than he can with a small peece of siluer, yet the latter may altogether ioy a man as much as the former, in regard of the inheritance that is assured vnto him by either:
than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either:
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So the Hypocrite hath no part nor share in the Ioy of the Iust, because he is not vpright-hearted, his heart is not single nor sincere in Gods sight.
So the Hypocrite hath no part nor share in the Joy of the Just, Because he is not upright-hearted, his heart is not single nor sincere in God's sighed.
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As their godlinesse is all in outward shew, nothing in substance nor in truth, and therefore it is of no constancie at all, of no continuance. ( Thy goodnesse, saith God, is as a morning cloud, that is dissolued as soone as the Sunne breaketh forth,
As their godliness is all in outward show, nothing in substance nor in truth, and Therefore it is of no constancy At all, of no Continuance. (Thy Goodness, Says God, is as a morning cloud, that is dissolved as soon as the Sun breaks forth,
but as before was shewed, frō the present assurance of Gods fauour here, and the hopefull expectation of eternal happinesse hereafter? But the Hypocrite hath neither Faith nor Hope, neither Faith that may giue him assurance of the one,
but as before was showed, from the present assurance of God's favour Here, and the hopeful expectation of Eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope, neither Faith that may give him assurance of the one,
And how can his Faith be without hypocrisie, when he himselfe is but an hypocrite. No Hope, such at least as is certaine and vnfaileable, such as is the Hope that is founded on Faith vnfained. For What hope can the Hypocrite haue,
And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No Hope, such At least as is certain and vnfaileable, such as is the Hope that is founded on Faith unfeigned. For What hope can the Hypocrite have,
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For how can the Hypocrite, saith Iob, delight himselfe in the All-sufficient? Or what heart can he haue at all times to call vpon God? Or consequently to depend vpon him? And againe, Though God slay me, yet will I trust in him;
For how can the Hypocrite, Says Job, delight himself in the All-sufficient? Or what heart can he have At all times to call upon God? Or consequently to depend upon him? And again, Though God slay me, yet will I trust in him;
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(There is no deluding of him with vain shewes, no more than cozening of a skilfull Mint-man with counterfeit coine. ) When all that they doe is most loathsome and abominable in Gods sight? When all their masked deuotion is so farre from pacifying Gods wrath, that it is but a meanes rather to aggrauate and exasperate it against them? For the hollow-hearted, saith Elihu, doe but heape vp and increase wrath.
(There is no deluding of him with vain shows, no more than cozening of a skilful Mintman with counterfeit coin.) When all that they do is most loathsome and abominable in God's sighed? When all their masked devotion is so Far from pacifying God's wrath, that it is but a means rather to aggravate and exasperate it against them? For the hollowhearted, Says Elihu, do but heap up and increase wrath.
What ioy can the hypocrite then haue to come into that light, that discouereth his hypocrisie, that laieth open his deceit? The light, saith Iob, is as the shadow of Death to such.
What joy can the hypocrite then have to come into that Light, that Discovereth his hypocrisy, that Layeth open his deceit? The Light, Says Job, is as the shadow of Death to such.
Or what assurance can hypocrisie giue of Gods fauour, when there is nothing that doth more than it procure his displeasure? His Lord will giue him his portion with hypocrites, saith our Sauiour,
Or what assurance can hypocrisy give of God's favour, when there is nothing that does more than it procure his displeasure? His Lord will give him his portion with Hypocrites, Says our Saviour,
Now the onely Vse of this Point (passing by all other) shall be, to stirre vs vp euery one diligently and seriously to examine himselfe whether his heart be sincere and vpright with God or no, that so he may come to know whether hee haue part or no in this Ioy, whether he haue good and iust cause or no to reioyce.
Now the only Use of this Point (passing by all other) shall be, to stir us up every one diligently and seriously to examine himself whither his heart be sincere and upright with God or no, that so he may come to know whither he have part or no in this Joy, whither he have good and just cause or no to rejoice.
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Satan is full of wiles. And our owne heart also is exceeding deceitfull. Many there be that beguile themselues, and thinke themselues to be somewhat, yea to be great ones, (as Simon Magus gaue himselfe out to be, some great one,) when indeed they are iust nothing, but are most miserably deluded.
Satan is full of wiles. And our own heart also is exceeding deceitful. Many there be that beguile themselves, and think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be, Some great one,) when indeed they Are just nothing, but Are most miserably deluded.
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as he sometime did Iobs, and mouing, yea making them many times to their great discomfort to doubt of it, by perswading them that they are out of Gods way,
as he sometime did Jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they Are out of God's Way,
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it shall not be amisse here to annex some Notes, whereby those that desire to be truly informed of their estate, may be able to iudge of their owne sinceritie,
it shall not be amiss Here to annex Some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity,
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The first Note then of Sinceritie may be Vniuersalitie: when our repentance and obedience is not partiall but generall, when we are carefull to shunne, not one or two only, this or that sinne,
The First Note then of Sincerity may be Universality: when our Repentance and Obedience is not partial but general, when we Are careful to shun, not one or two only, this or that sin,
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So it is said of Iosias, that hee turned vnto God with all his heart, all his soule, all his minde and his might, according to all that was contained in the Law.
So it is said of Iosias, that he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law.
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And therefore any one Vertue, where it entreth, expelleth all Vice, because no one Vertue euer entreth alone, but it bringeth euer in somewhat of each other Vertue with it.
And Therefore any one Virtue, where it entereth, expelleth all Vice, Because no one Virtue ever entereth alone, but it brings ever in somewhat of each other Virtue with it.
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So euery good Christian that is indeed truly regenerate, is no sooner soundly conuerted, but he is in part renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though hee be not any thing yet neare his due and full growth in any:
So every good Christian that is indeed truly regenerate, is no sooner soundly converted, but he is in part renewed in all parts, and hath in Some degree or other a beginning of all Christian Grace, though he be not any thing yet near his due and full growth in any:
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As also on the other side againe, if hee haue any one spirituall Grace, he is in some degree freed from euery spirituall Vice. For as Health is in the body, so is Grace in the Soule. As Health freeth from all diseases, according to the degree of it: (for in it also there are degrees:) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it.
As also on the other side again, if he have any one spiritual Grace, he is in Some degree freed from every spiritual Vice. For as Health is in the body, so is Grace in the Soul. As Health freeth from all diseases, according to the degree of it: (for in it also there Are Degrees:) So sanctifying Grace freeth from all Vices that Are contrary thereunto, according to the measure and proportion of it.
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and in the legall sanction, hee that doth, dieth not, hee that dieth doth not; for no man is thereby bound to both, both to doe, and to die, to doe the one,
and in the Legal sanction, he that does, Dieth not, he that Dieth does not; for no man is thereby bound to both, both to do, and to die, to do the one,
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And though he doe not all these things, saith God by the Prophet, if he doe but any one of them, because he hath done any of these 〈 ◊ 〉, (for sol take it, the words would be read) he shall die. Yea, Saint Iames therefore goeth further,
And though he do not all these things, Says God by the Prophet, if he do but any one of them, Because he hath done any of these 〈 ◊ 〉, (for sol take it, the words would be read) he shall die. Yea, Saint James Therefore Goes further,
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Which words of his yet are not so to be taken as if a man in stealing did breake the Commandement of not committing adultery, or in telling a lye, the Commandement of sanctifying the Sabbath: or as if a man that did at any time of infirmitie sinne against any one Commandement of God, (as who doth not oft, euen the holiest that is?) did stand guilty in Gods sight as a wicked wretch,
Which words of his yet Are not so to be taken as if a man in stealing did break the Commandment of not committing adultery, or in telling a lie, the Commandment of sanctifying the Sabbath: or as if a man that did At any time of infirmity sin against any one Commandment of God, (as who does not oft, even the Holiest that is?) did stand guilty in God's sighed as a wicked wretch,
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but maketh no conscience, or hath no care of keeping that one, doth not indeed and truth, whatsoeuer he may pretend or seeme to doe, make conscience of any, no not of those that in that manner he seemeth to obserue.
but makes no conscience, or hath no care of keeping that one, does not indeed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seems to observe.
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It is the same God that enacted and deliuered the whole Law, that hath enioyned one good dutie as well as another, hath inhibited one sinfull act as well as another.
It is the same God that enacted and Delivered the Whole Law, that hath enjoined one good duty as well as Another, hath inhibited one sinful act as well as Another.
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If a man therefore for Conscience of Gods will and word, doe exercise himselfe in any one good dutie, he will consequently exercise himselfe in all other good duties that concerne him;
If a man Therefore for Conscience of God's will and word, do exercise himself in any one good duty, he will consequently exercise himself in all other good duties that concern him;
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because the same God in his Word hath alike enioyned all. If for Conscience of Gods will and Word he forbeare or abhorre any one sinne, hee will for conscience of the same word and will of God, forbeare and abhorre all other Sinnes; because the sa•e God in his Word hath alike forbidden all. And on the contrarie therefore, hee that doth not either exercise himselfe in euery knowne dutie that concerneth him of the one sort,
Because the same God in his Word hath alike enjoined all. If for Conscience of God's will and Word he forbear or abhor any one sin, he will for conscience of the same word and will of God, forbear and abhor all other Sins; Because the sa•e God in his Word hath alike forbidden all. And on the contrary Therefore, he that does not either exercise himself in every known duty that concerns him of the one sort,
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For what is true Repentance, but a returning againe into the right way? And how is it possible for a man to returne into the right way, as long as he wandereth still in any by-path? Or how can a man repent of this or that particular sinne,
For what is true Repentance, but a returning again into the right Way? And how is it possible for a man to return into the right Way, as long as he wandereth still in any bypath? Or how can a man Repent of this or that particular sin,
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because it is contrarie to Gods will, or offensiue in his sight, but hee must needs withall repent him of whatsoeuer he knoweth to be in like manner a breach of his Law,
Because it is contrary to God's will, or offensive in his sighed, but he must needs withal Repent him of whatsoever he Knoweth to be in like manner a breach of his Law,
as the Apostle Paul prayeth in the behalfe of the Colossians, endeuour and striue to fructifie in euery good worke, that he may please the Lord in all things, He doth not Gods will, saith Saluian well, but his owne will, that doth it no further than himselfe will:
as the Apostle Paul Prayeth in the behalf of the colossians, endeavour and strive to fructify in every good work, that he may please the Lord in all things, He does not God's will, Says Salvian well, but his own will, that does it no further than himself will:
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that doth not by labouring with the Apostle Paul, to keepe a good conscience in all things, endeuour to approue himselfe and his courses vnto God, as wel in some things as in others.
that does not by labouring with the Apostle Paul, to keep a good conscience in all things, endeavour to approve himself and his courses unto God, as well in Some things as in Others.
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This Vniuersalitie therefore of care and endeuour is a good Argument of Sinceritie. As on the other side it is a shrewd signe of vnsoundnesse and insinceritie, when men will seeme to make conscience of performance of some good duties,
This Universality Therefore of care and endeavour is a good Argument of Sincerity. As on the other side it is a shrewd Signen of unsoundness and insincerity, when men will seem to make conscience of performance of Some good duties,
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or when they will seeme to make conscience of the forbearance of some sinnes, and yet lie and liue in the ordinary practise of others, which yet they cannot be so ignorant as not to know,
or when they will seem to make conscience of the forbearance of Some Sins, and yet lie and live in the ordinary practice of Others, which yet they cannot be so ignorant as not to know,
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and because hee would be esteemed religious, and would seeme to respect him, he heard him oft, and at his motion did many good things: yea and it is like enough that hee outwardly reformed many things amisse, that Iohn found fault with, either in his Court, or in himselfe.
and Because he would be esteemed religious, and would seem to respect him, he herd him oft, and At his motion did many good things: yea and it is like enough that he outwardly reformed many things amiss, that John found fault with, either in his Court, or in himself.
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but he gaue way to the Calues, though no lesse abominable in Gods sight, and as dishonourable vnto him, because that seemed to be the stay of his estate.
but he gave Way to the Calves, though no less abominable in God's sighed, and as dishonourable unto him, Because that seemed to be the stay of his estate.
and conforme themselues to the will and word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation,
and conform themselves to the will and word of God in Some things, but stand out wilfully in Some other things, refusing to practise the like Reformation,
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or to shew the like conformitie in them, albeit they be in heart and conscience conuinced of their dutie therein, it is an euident Argument of vnsoundnesse.
or to show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundness.
and therefore I abhorre not some one or two, but each wicked way. His Zeale was not partiall, but indifferently against all. And it is an euident signe, saith one of the Auncients, that our Zeale is of God, when in like manner wee finde our selues alike affected in regard of all sinne, whatsoeuer God may bee dishonoured by,
and Therefore I abhor not Some one or two, but each wicked Way. His Zeal was not partial, but indifferently against all. And it is an evident Signen, Says one of the Ancients, that our Zeal is of God, when in like manner we find our selves alike affected in regard of all sin, whatsoever God may be dishonoured by,
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But on the other side, when men will seeme wonderfull earnest and eager for the obseruation of some of Gods ordinances, maruellous strict and precise in the keeping of some precepts, extreme fiery in their opposition against some enormities, excessiue in their hatred and detestation of some sinnes,
But on the other side, when men will seem wonderful earnest and eager for the observation of Some of God's ordinances, marvelous strict and precise in the keeping of Some Precepts, extreme fiery in their opposition against Some enormities, excessive in their hatred and detestation of Some Sins,
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but that they are carried away with some corrupt humour or other, selfe-loue, or emulation, or vaine-glory, or the like, that shrowdeth it selfe in the habit of pietie and zeale. Thus our Sauiour discouered the hypocrisie of the Scribes and Pharisees in his time.
but that they Are carried away with Some corrupt humour or other, Self-love, or emulation, or vainglory, or the like, that shrowdeth it self in the habit of piety and zeal. Thus our Saviour discovered the hypocrisy of the Scribes and Pharisees in his time.
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but in other matters more weightie they shewed nothing the like strictnesse, and are by our Sauiour therefore censured for no better than hollow-hearted hypocrites.
but in other matters more weighty they showed nothing the like strictness, and Are by our Saviour Therefore censured for no better than hollowhearted Hypocrites.
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Euery true Christian as he is renewed in part in all parts, so he hath a kinde of proportionable growth in each part, as the Apostle speaketh of the mysticall bodie of Christ in generall.
Every true Christian as he is renewed in part in all parts, so he hath a kind of proportionable growth in each part, as the Apostle speaks of the mystical body of christ in general.
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or some other limbes, but as one that hath a whole entire organicall bodie: So he is not as a monster, one that hath the Head or Hand, Backe or Belly bigger than the whole Bodie besides,
or Some other limbs, but as one that hath a Whole entire organical body: So he is not as a monster, one that hath the Head or Hand, Back or Belly bigger than the Whole Body beside,
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Neither is a Christian man like a new vpstars Courtier, who because he is not able to furnish himselfe all ouer compleatly at first, is faine to weare his apparell vnsutable in the seuerall parts of it.
Neither is a Christian man like a new vpstars Courtier, who Because he is not able to furnish himself all over completely At First, is feign to wear his apparel vnsutable in the several parts of it.
nay it hindereth rather, while with a generall neglect of growth in, or regard of other good duties, a mans studie and care is wholly set and spent vpon some one particular that hee pleaseth himselfe in;
nay it hindereth rather, while with a general neglect of growth in, or regard of other good duties, a men study and care is wholly Set and spent upon Some one particular that he Pleases himself in;
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so that it is with vs, as with Dauid it was, who saith of himselfe, that howsoeuer he had purposed to forbeare speaking of ought that was good while he was in companie with some wicked,
so that it is with us, as with David it was, who Says of himself, that howsoever he had purposed to forbear speaking of ought that was good while he was in company with Some wicked,
but of greater necessitie ▪ when he saw what euill entertainment the word of God found with the most, he had once resolued he saith, not to mention Gods Name any more to them;
but of greater necessity ▪ when he saw what evil entertainment the word of God found with the most, he had once resolved he Says, not to mention God's Name any more to them;
Gods word was as a fire in his brest, and as a flame shut vp in his bones, so that he soone grew weary of it, and he could not by any meanes keepe it in. Not that at all times and in all places men are bound to discouer themselues in this kinde,
God's word was as a fire in his breast, and as a flame shut up in his bones, so that he soon grew weary of it, and he could not by any means keep it in. Not that At all times and in all places men Are bound to discover themselves in this kind,
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and the very sight of others enforceth a kinde of conformitie and outward semblance of holinesse on those many times that are most prophane,) but euen out of the Church also,
and the very sighed of Others enforceth a kind of conformity and outward semblance of holiness on those many times that Are most profane,) but even out of the Church also,
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He is as Gold, saith Chrysostome, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retaine still it owne puritie, wheresoeuer it be kept.
He is as Gold, Says Chrysostom, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retain still it own purity, wheresoever it be kept.
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but when they haue done acting, are no sooner off the stage, but they passe presently into another, a cleane contrary, habite, retaine neither prince-like behauiour nor apparell,
but when they have done acting, Are no sooner off the stage, but they pass presently into Another, a clean contrary, habit, retain neither princelike behaviour nor apparel,
but out of the congregation are farre from all shew of godlinesse, or in their priuate conuersation haue little or no care at all of ought in that kind;
but out of the congregation Are Far from all show of godliness, or in their private Conversation have little or no care At all of ought in that kind;
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Nor is that religion any better that affecteth view and sight, that loueth to be seene; (it was the Pharisees deuotion that did all so as men might see what they did:) that is loud and talkatiue in company, silent in secret, in presence of others operatiue, idle in priuate.
Nor is that Religion any better that affects view and sighed, that loves to be seen; (it was the Pharisees devotion that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of Others operative, idle in private.
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in regard whereof, Dauid though a man full of the Spirit of Grace, yet could not during his exilement content himselfe with his owne priuate meditations and deuotions,
in regard whereof, David though a man full of the Spirit of Grace, yet could not during his exilement content himself with his own private meditations and devotions,
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but longed exceedingly, and prayed most instantly to haue free libertie of accesse againe to the publike assemblies of the Saints: yet when vpon a mans sicke or death-bed Satan shall be busie about him,
but longed exceedingly, and prayed most instantly to have free liberty of access again to the public assemblies of the Saints: yet when upon a men sick or deathbed Satan shall be busy about him,
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I haue applied my selfe to keepe thy Commandements continually, saith Dauid: And, I will delight my selfe continually in thy Commandements, which I loue.
I have applied my self to keep thy commandments continually, Says David: And, I will delight my self continually in thy commandments, which I love.
saith Salomon. This constant delight in the word of God, this constant applying of our selues to the doing of the will of God, this continual standing in awe of God, is a sound note of sinceritie.
Says Solomon. This constant delight in the word of God, this constant applying of our selves to the doing of the will of God, this continual standing in awe of God, is a found note of sincerity.
But when men seeme to be so affected only vpon some extraordinarie occasions, and when those are once ouer, all is gone againe, it is a shrewd signe that nothing was euer sound or sincere with them.
But when men seem to be so affected only upon Some extraordinary occasions, and when those Are once over, all is gone again, it is a shrewd Signen that nothing was ever found or sincere with them.
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because thou tellest vs of new Doctrine, such as we neuer heard of before;) or the eloquence and powerfull deliuerie of the Preacher, (some Apollos, it may be,
Because thou Tellest us of new Doctrine, such as we never herd of before;) or the eloquence and powerful delivery of the Preacher, (Some Apollos, it may be,
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or some son of Thunder; one that speaketh so as they neuer heard man speake before;) or the consideration of such glorious matters as are in it propounded, of an heauen and an happinesse, and blessednesse beyond conceit, and without end; may much affect euen a naturall man, at the first hearing especially,
or Some son of Thunder; one that speaks so as they never herd man speak before;) or the consideration of such glorious matters as Are in it propounded, of an heaven and an happiness, and blessedness beyond conceit, and without end; may much affect even a natural man, At the First hearing especially,
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Hearing some powerfull Diuine, that striketh somewhat home with them, that thundreth and lightneth, as he said that Pericles did, their minde is troubled,
Hearing Some powerful Divine, that striketh somewhat home with them, that Thundereth and lighteneth, as he said that Pericles did, their mind is troubled,
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but that he was neuer the better for it afterward, appeareth hereby, in that notwithstanding it he persisted in his accustomed bribery, and other the like corrupt courses.
but that he was never the better for it afterwards, appears hereby, in that notwithstanding it he persisted in his accustomed bribery, and other the like corrupt courses.
Againe thus some for a brunt at their first comming on to the profession of religion, hauing some speciall motiue to incite them thereunto, seeme very feruent and Zealous, euen seething hot, as the word is;
Again thus Some for a brunt At their First coming on to the profession of Religion, having Some special motive to incite them thereunto, seem very fervent and Zealous, even seething hight, as the word is;
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Thus many againe, as an Heathen man also hath obserued, when they lie deadly sicke, oh then they seeme wondrously well affected, they are very sory for their sinnes, seeme euen to hate & abhor them, very deuout and frequent in prayer to God, taxing and censuring themselues for their former carelesnesse in that kinde,
Thus many again, as an Heathen man also hath observed, when they lie deadly sick, o then they seem wondrously well affected, they Are very sorry for their Sins, seem even to hate & abhor them, very devout and frequent in prayer to God, taxing and censuring themselves for their former carelessness in that kind,
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But it is with them, as it is with Sea-men sometime in a storme, that out of feare of danger and desire of safetie cast all that euer they haue ouer-boord, which when the storme is ouer, they striue and labour as fast• if by any meanes they can, to get vp againe.
But it is with them, as it is with Seamen sometime in a storm, that out of Fear of danger and desire of safety cast all that ever they have overboard, which when the storm is over, they strive and labour as fast• if by any means they can, to get up again.
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But they flattered him only with their mouth, and lied vnto him with their tongues. For their heart was neuer vpright with him, neither were they stedfast in his Couenant.
But they flattered him only with their Mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they steadfast in his Covenant.
And therefore well did the Emperour Sigismunds Confessor answer him, when being in a sore fit of sicknesse, and hauing made many goodly faire promises and protestations of future reformation vpon recouery,
And Therefore well did the Emperor Sigismunds Confessor answer him, when being in a soar fit of sickness, and having made many goodly fair promises and protestations of future Reformation upon recovery,
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and amendment of life, he desired of him to be informed, whereby he might discerne whether such his repentance were sincere; If, quoth he, you be as carefull to make good in your health, what you now promise,
and amendment of life, he desired of him to be informed, whereby he might discern whither such his Repentance were sincere; If, quoth he, you be as careful to make good in your health, what you now promise,
Ionaes sea-men distressed by that sudden and strange storme, Call euery one on his God, then euery man to prayer, a man would thinke no deuouter men againe in the world;
Ionaes seamen distressed by that sudden and strange storm, Call every one on his God, then every man to prayer, a man would think no Devouter men again in the world;
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but when the danger is once ouer, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reuerently they inuocated, none prophaner than some of those that a little before seemed so deuout.
but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none Profaner than Some of those that a little before seemed so devout.
cc-acp c-crq dt n1 vbz a-acp a-acp, pix cc-acp vvg cc vvg, j-vvg cc vvg pp-f d n1, cst p-acp av av-j pns32 vvn, pix n1 cs d pp-f d cst dt j a-acp vvd av j.
It is that which God complaineth of in Iudah and Ephraim: O Ephraim what shall I doe with thee? or how should I deale with thee, O Iudah? for your goodnesse is as a morning cloud;
It is that which God Complaineth of in Iudah and Ephraim: Oh Ephraim what shall I do with thee? or how should I deal with thee, Oh Iudah? for your Goodness is as a morning cloud;
No longer than Gods hand was heauie vpon them, & the night of his wrath did in fearefull manner ouer-spread them, was there any shew at all of goodnesse or godlinesse to be seene in them.
No longer than God's hand was heavy upon them, & the night of his wrath did in fearful manner overspread them, was there any show At all of Goodness or godliness to be seen in them.
av-dx av-jc cs npg1 n1 vbds j p-acp pno32, cc dt n1 pp-f po31 n1 vdd p-acp j n1 vvn pno32, vbds a-acp d n1 p-acp d pp-f n1 cc n1 pc-acp vbi vvn p-acp pno32.
A particular and pregnant example of such cariage wee may see in the Inhabitants of Ierusalem: Their Citie was besieged and begirt by the Chaldeans, and in great danger to be surprised.
A particular and pregnant Exampl of such carriage we may see in the Inhabitants of Ierusalem: Their city was besieged and begirt by the Chaldeans, and in great danger to be surprised.
dt j cc j n1 pp-f d n1 pns12 vmb vvi p-acp dt n2 pp-f np1: po32 n1 vbds vvn cc vvn p-acp dt np1, cc p-acp j n1 pc-acp vbi vvn.
Hereupon admonished by the Prophet, they repent them of some sinnes, reforme some abuses, renue their Couenants with God, seale it vp with a solemne sacrifice, cutting a calfe in twaine,
Hereupon admonished by the Prophet, they Repent them of Some Sins, reform Some Abuses, renew their Covenants with God, seal it up with a solemn sacrifice, cutting a calf in twaine,
But no sooner was the siege broken vp, and the Citie releeued by the accesse of some aids from Aegypt, but they returne againe to their wonted bias, slipping away,
But no sooner was the siege broken up, and the city relieved by the access of Some aids from Egypt, but they return again to their wonted bias, slipping away,
cc-acp av-dx av-c vbds dt n1 vvn a-acp, cc dt n1 vvn p-acp dt n1 pp-f d n2 p-acp np1, p-acp pns32 vvb av p-acp po32 j n1, vvg av,
and starting aside like a deceitfull or a slippery bow, as the Psalmist speaketh of the Israelites, whose inconstancie also hee maketh an Argument of their insinceritie.
and starting aside like a deceitful or a slippery bow, as the Psalmist speaks of the Israelites, whose inconstancy also he makes an Argument of their insincerity.
cc vvg av av-j dt j cc dt j n1, p-acp dt n1 vvz pp-f dt np2, r-crq n1 av pns31 vvz dt n1 pp-f po32 n1.
or as the motion of an Image that goeth with a deuice, that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring.
or as the motion of an Image that Goes with a device, that stirs no longer than the force lasteth of the screw or the spring that sets it a stirring.
there is some stresse and straining required to the staying of the one; and there is some like stresse and straine required for the stirring of the other:
there is Some stress and straining required to the staying of the one; and there is Some like stress and strain required for the stirring of the other:
pc-acp vbz d n1 cc vvg vvd p-acp dt n-vvg pp-f dt crd; cc pc-acp vbz d j n1 cc n1 vvn p-acp dt n-vvg pp-f dt n-jn:
The motion of the godly, in the good waies of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it selfe, hee keepeth to his pace constantly,
The motion of the godly, in the good ways of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it self, he Keepeth to his pace constantly,
But where there is an vtter falling away from former forwardnesse, and as it was with the Israelites euen a loathing of that Manna, that at first they seemed so much to like, to loue, to long after, that euen on the Sabbath they would needs go to seek it;
But where there is an utter falling away from former forwardness, and as it was with the Israelites even a loathing of that Manna, that At First they seemed so much to like, to love, to long After, that even on the Sabbath they would needs go to seek it;
p-acp c-crq pc-acp vbz dt j vvg av p-acp j n1, cc c-acp pn31 vbds p-acp dt np1 av-j dt n-vvg pp-f d n1, cst p-acp ord pns32 vvd av av-d pc-acp vvi, pc-acp vvi, pc-acp vvi a-acp, cst av p-acp dt n1 pns32 vmd av vvi pc-acp vvi pn31;
with a preferring euen of Aegyptian Leeks before it, and a longing after them againe: where an vtter casting off of all feare of God and care of good courses,
with a preferring even of Egyptian Leeks before it, and a longing After them again: where an utter casting off of all Fear of God and care of good courses,
p-acp dt vvg av pp-f jp n2 p-acp pn31, cc dt n1 p-acp pno32 av: c-crq dt j vvg a-acp pp-f d n1 pp-f np1 cc n1 pp-f j n2,
And the more familiar euery thing groweth to be with vs, the lesse sensible is the power and the worke of it vpon vs. In this kinde therefore also is there great difference betweene those that are at an instant conuerted,
And the more familiar every thing grows to be with us, the less sensible is the power and the work of it upon us In this kind Therefore also is there great difference between those that Are At an instant converted,
cc dt av-dc j-jn d n1 vvz pc-acp vbi p-acp pno12, dt av-dc j vbz dt n1 cc dt n1 pp-f pn31 p-acp pno12 p-acp d n1 av av vbz a-acp j n1 p-acp d cst vbr p-acp dt n-jn vvn,
as for a man to feare no more, or no otherwise, when some eminent iudgements of God discouer themselues either incumbent or imminent, on himselfe or on others,
as for a man to Fear no more, or no otherwise, when Some eminent Judgments of God discover themselves either incumbent or imminent, on himself or on Others,
c-acp p-acp dt n1 pc-acp vvi dx av-dc, cc dx av, c-crq d j n2 pp-f np1 vvi px32 d vvn cc j, p-acp px31 cc p-acp n2-jn,
For it is a thing in nature, (and I speake now not of nature corrupted, but of nature created) for each thing to feare that that tendeth to it owne euill.
For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) for each thing to Fear that that tendeth to it own evil.
p-acp pn31 vbz dt n1 p-acp n1, (cc pns11 vvb av xx pp-f n1 vvn, p-acp pp-f n1 vvn) p-acp d n1 pc-acp vvi d cst vvz p-acp pn31 d j-jn.
Yea it were an euill and an vngratious thing in a childe, euen in Gods childe, not to stand in much awe of his fathers wrath, or not to feare his fathers rod.
Yea it were an evil and an ungracious thing in a child, even in God's child, not to stand in much awe of his Father's wrath, or not to Fear his Father's rod.
uh pn31 vbdr dt j-jn cc dt j n1 p-acp dt n1, av-j p-acp npg1 n1, xx pc-acp vvi p-acp d n1 pp-f po31 ng1 n1, cc xx pc-acp vvi po31 ng1 n1.
if euen in Gods children the apprehension of Gods heauy indignation doe so drowne the consideration of their owne transgressions, that they can hardly amids those terrors and horrors that their hearts and minds are possessed with, descry and discerne their griefe and sorrow for their sinnes.
if even in God's children the apprehension of God's heavy Indignation do so drown the consideration of their own transgressions, that they can hardly amids those terrors and horrors that their hearts and minds Are possessed with, descry and discern their grief and sorrow for their Sins.
cs av p-acp npg1 n2 dt n1 pp-f npg1 j n1 vdb av vvi dt n1 pp-f po32 d n2, cst pns32 vmb av p-acp d n2 cc n2 cst po32 n2 cc n2 vbr vvn p-acp, vvb cc vvi po32 n1 cc n1 p-acp po32 n2.
when he can weepe more for the losse of some deare friend than for it. And his Answer is, which may well also serue, because the reason will hold, here;
when he can weep more for the loss of Some deer friend than for it. And his Answer is, which may well also serve, Because the reason will hold, Here;
c-crq pns31 vmb vvi av-dc p-acp dt n1 pp-f d j-jn n1 cs p-acp pn31. cc po31 vvb vbz, r-crq vmb av av vvi, c-acp dt n1 vmb vvi, av;
As the Disciples of our Sauiour, when he told them, One of you will betray me ▪ though they knew themselues farre from any such thought or purpose at the present,
As the Disciples of our Saviour, when he told them, One of you will betray me ▪ though they knew themselves Far from any such Thought or purpose At the present,
Oh, let mine heart be vpright in thy Statutes, saith sincere Dauid; (as suspecting or misdoubting himselfe, lest it might proue otherwise;) that I may not be shamed.
O, let mine heart be upright in thy Statutes, Says sincere David; (as suspecting or misdoubting himself, lest it might prove otherwise;) that I may not be shamed.
uh, vvb po11 n1 vbi av-j p-acp po21 n2, vvz j np1; (c-acp vvg cc vvg px31, cs pn31 vmd vvi av;) d pns11 vmb xx vbi vvn.
And certainly this godly iealousie, this shienesse of vnsoundnesse is so good and so sure an argument of sinceritie, that I know none better, none surer than it.
And Certainly this godly jealousy, this shienesse of unsoundness is so good and so sure an argument of sincerity, that I know none better, none Surer than it.
cc av-j d j n1, d n1 pp-f n1 vbz av j cc av j dt n1 pp-f n1, cst pns11 vvb pi jc, pix jc cs pn31.
and the desire of Grace, as we shall see afterward, is generally agreed on to be Grace. Yea euen ouer-much timorousnesse and superfluous curiositie in this kinde,
and the desire of Grace, as we shall see afterwards, is generally agreed on to be Grace. Yea even overmuch timorousness and superfluous curiosity in this kind,
cc dt n1 pp-f n1, c-acp pns12 vmb vvi av, vbz av-j vvn a-acp pc-acp vbi n1. uh av j n1 cc j n1 p-acp d n1,
and are therefore thereby much disturbed, perplexed, and distracted, though it be an infirmitie, and ought therefore with all good endeuour to be remedied,
and Are Therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and ought Therefore with all good endeavour to be remedied,
cc vbr av av av-d vvn, j-vvn, cc vvn, cs pn31 vbb dt n1, cc vmd av p-acp d j n1 pc-acp vbi vvn,
yet as they vse to say of shamefastnesse, It is a good signe of an euill cause, though it proceed froman euill cause, a consciousnesse commonly of some defect;
yet as they use to say of shamefastness, It is a good Signen of an evil cause, though it proceed froman evil cause, a consciousness commonly of Some defect;
if they were once remoued, yet are signes of a rich and a fat soile, and howsoeuer therefore they may discourage an vnskilful person from dealing with it,
if they were once removed, yet Are Signs of a rich and a fat soil, and howsoever Therefore they may discourage an unskilful person from dealing with it,
cs pns32 vbdr a-acp vvn, av vbr n2 pp-f dt j cc dt j n1, cc c-acp av pns32 vmb vvi dt j n1 p-acp vvg p-acp pn31,
It was the poore mans speech to our Sauiour in the Gospell; I beleeue, Sight & sense of Incredulitie, and Impenitencie; with Griefe. Lord; helpe my vnbeleefe.
It was the poor men speech to our Saviour in the Gospel; I believe, Sighed & sense of Incredulity, and Impenitency; with Grief. Lord; help my unbelief.
His Faith hee found and felt mixed with much infidelitie and incredulitie; and the sense of his infidelitie, with the griefe for it, argued his Faith. And it is reported of the Mother of three men of great note, that when shee told her Confessor, that considering what rare Schollers and Men of note her three sonnes, whom shee had by vnlawfull meanes begotten on her, had proued;
His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. And it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Scholars and Men of note her three Sons, whom she had by unlawful means begotten on her, had proved;
the one the Master of the Stories, another the Master of the Sentences, and the third the Collector and Compiler of the Decrees, shee could not be so sorie for her sinne as shee should;
the one the Master of the Stories, Another the Master of the Sentences, and the third the Collector and Compiler of the Decrees, she could not be so sorry for her sin as she should;
dt crd dt n1 pp-f dt n2, j-jn dt n1 pp-f dt n2, cc dt ord dt n1 cc n1 pp-f dt n2, pns31 vmd xx vbi av j p-acp po31 n1 c-acp pns31 vmd;
so when we haue repented the best we can of our sinnes, we shall haue cause to repent vs euen then of our impenitencie, of a want of repentance in vs. But this ignorant, vnfaithfull, impenitent persons are not vsually apprehensiue and sensible of.
so when we have repented the best we can of our Sins, we shall have cause to Repent us even then of our impenitency, of a want of Repentance in us But this ignorant, unfaithful, impenitent Persons Are not usually apprehensive and sensible of.
av c-crq pns12 vhb vvd dt js pns12 vmb pp-f po12 n2, pns12 vmb vhi n1 p-acp vvb pno12 av av pp-f po12 n1, pp-f dt n1 pp-f n1 p-acp pno12 p-acp d j, j, j n2 vbr xx av-j j cc j pp-f.
And shall I tell you what is the cause of it? Sinners, saith one, are sleepers. They are as men in a dreame: and there is nothing difficult with dreamers. Men may dreame,
And shall I tell you what is the cause of it? Sinners, Says one, Are sleepers. They Are as men in a dream: and there is nothing difficult with dreamers. Men may dream,
Whereas others that be awaked out of this imaginous sleepe, and doe now indeed truly repent and beleeue, finde many wants, much defectiuenesse, in their Repentance, their Faith, their Hope, their feare of God, their dependance vpon God, and the other graces of his Spirit,
Whereas Others that be awaked out of this imaginous sleep, and do now indeed truly Repent and believe, find many Wants, much defectiveness, in their Repentance, their Faith, their Hope, their Fear of God, their dependence upon God, and the other graces of his Spirit,
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So the more men beleeue, the more they come to see and feele their owne vnbeleefe; the further they wade on in the studie and practise of repentance, the more they finde out and discouer their owne impenitence, and complaine of the hardnesse and vnto wardnesse of their hearts:
So the more men believe, the more they come to see and feel their own unbelief; the further they wade on in the study and practice of Repentance, the more they find out and discover their own impenitence, and complain of the hardness and unto wardnesse of their hearts:
av dt av-dc n2 vvb, dt av-dc pns32 vvb pc-acp vvi cc vvi po32 d n1; dt jc pns32 vvb a-acp p-acp dt n1 cc n1 pp-f n1, dt av-dc pns32 vvb av cc vvi po32 d n1, cc vvi pp-f dt n1 cc p-acp n1 pp-f po32 n2:
the more they labour and make progresse in sound sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of grace, is a good argument of grace.
the more they labour and make progress in found sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of grace, is a good argument of grace.
dt av-dc pns32 vvb cc vvi n1 p-acp j n1, dt av-dc vvb pns32 pc-acp vvi cc pc-acp vvi p-acp dt n1 pp-f po32 n1. cc d j n1 pp-f dt n1 pp-f n1, vbz dt j n1 pp-f n1.
that is, such as are spiritually poore, humbled, deiected, cast downe in the sight and sense of their owne wants, apprehending nothing so much as the want of grace in themselues.
that is, such as Are spiritually poor, humbled, dejected, cast down in the sighed and sense of their own Wants, apprehending nothing so much as the want of grace in themselves.
cst vbz, d c-acp vbr av-j j, vvn, j-vvn, vvd a-acp p-acp dt n1 cc n1 pp-f po32 d n2, vvg pix av av-d c-acp dt n1 pp-f n1 p-acp px32.
And this hee saith no doubt, that if any weake one be not able yet to discerne the puritie of his owne heart, hee may yet be comforted in the very pouertie of his Spirit: the serious sense whereof may assure him that he is in part come out of his sinne,
And this he Says no doubt, that if any weak one be not able yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin,
cc d pns31 vvz dx n1, cst cs d j pi vbi xx j av pc-acp vvi dt n1 pp-f po31 d n1, pns31 vmb av vbi vvn p-acp dt j n1 pp-f po31 n1: dt j n1 c-crq vmb vvi pno31 cst pns31 vbz p-acp n1 vvb av pp-f po31 n1,
So long as sinne is in the will, the proper seat of sinne, a man feeleth no weight of it, hee taketh rather delight in it, It is a sport and a pastime to fooles to doe euill, saith Salomon: and it is a good signe therefore that Si••• is remoued out of his seat, out of his Chaire of estate, when it becommeth ponderous and burdensome to vs,
So long as sin is in the will, the proper seat of sin, a man feeleth no weight of it, he Takes rather delight in it, It is a sport and a pastime to Fools to do evil, Says Solomon: and it is a good Signen Therefore that Si••• is removed out of his seat, out of his Chair of estate, when it becomes ponderous and burdensome to us,
av av-j c-acp n1 vbz p-acp dt vmb, dt j n1 pp-f n1, dt n1 vvz dx n1 pp-f pn31, pns31 vvz av-c n1 p-acp pn31, pn31 vbz dt n1 cc dt n1 p-acp n2 pc-acp vdi j-jn, vvz np1: cc pn31 vbz dt j n1 av cst np1 vbz vvn av pp-f po31 n1, av pp-f po31 n1 pp-f n1, c-crq pn31 vvz j cc j p-acp pno12,
when shall I be once freed from this carcase of sinne, that hangeth so heauy vpon my soule? It is with him as with one that hath had a fit of the falling sicknesse, or that beginneth to recouer againe after a dead palsie. So long as a man is in a fit of the falling sicknesse, though he be for the time in such lamentable plight, that he lieth along like a beast, vnable to stand on his legs,
when shall I be once freed from this carcase of sin, that hangs so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that begins to recover again After a dead palsy. So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plighted, that he lies along like a beast, unable to stand on his legs,
c-crq vmb pns11 vbi a-acp vvn p-acp d n1 pp-f n1, cst vvz av j p-acp po11 n1? pn31 vbz p-acp pno31 a-acp p-acp pi cst vhz vhn dt j pp-f dt j-vvg n1, cc d vvz pc-acp vvi av p-acp dt j n1. av av-j c-acp dt n1 vbz p-acp dt n1 pp-f dt j-vvg n1, c-acp pns31 vbb p-acp dt n1 p-acp d j n1, cst pns31 vvz a-acp av-j dt n1, j-u pc-acp vvi p-acp po31 n2,
then he beginneth to finde and feele himselfe all out of frame, his head heauie and giddie, his eyes staring and distorted, his brain and whole body disturbed and strangely disposed, all which before he was not sensible of:
then he begins to find and feel himself all out of frame, his head heavy and giddy, his eyes staring and distorted, his brain and Whole body disturbed and strangely disposed, all which before he was not sensible of:
cs pns31 vvz p-acp vvi cc vvi px31 d av pp-f n1, po31 n1 j cc j, po31 n2 vvg cc vvn, po31 n1 cc j-jn n1 j-vvn cc av-j vvn, d r-crq c-acp pns31 vbds xx j pp-f:
and so sense and motion restored to them in part, then making offer to goe or to stirre, hee beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and ioynts,
and so sense and motion restored to them in part, then making offer to go or to stir, he begins to feel and complain of the stiffness and starkness of his limbs and Joints,
cc av n1 cc n1 vvn p-acp pno32 p-acp n1, av vvg n1 pc-acp vvi cc pc-acp vvi, pns31 vvz pc-acp vvi cc vvi pp-f dt n1 cc n1 pp-f po31 n2 cc n2,
now striuing to apply himselfe vnto Gods worke, and to walke in the good waies of God, he beginneth to finde and feele, with much paine and griefe of minde, his owne infirmitie and weaknesse, the strange blindnesse of his minde, the dulnes and drowsines of his spirits, the vntowardnesse of his heart, the rebelliousnesse of his will; the sense whereof is a sure argument of spirituall life begun in him.
now striving to apply himself unto God's work, and to walk in the good ways of God, he begins to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dulness and drowsiness of his spirits, the untowardness of his heart, the rebelliousness of his will; the sense whereof is a sure argument of spiritual life begun in him.
av vvg pc-acp vvi px31 p-acp npg1 n1, cc pc-acp vvi p-acp dt j n2 pp-f np1, pns31 vvz pc-acp vvi cc vvi, p-acp d n1 cc n1 pp-f n1, po31 d n1 cc n1, dt j n1 pp-f po31 n1, dt n1 cc n1 pp-f po31 n2, dt n1 pp-f po31 n1, dt n1 pp-f po31 n1; dt n1 c-crq vbz dt j n1 pp-f j n1 vvn p-acp pno31.
nor doth he say that they shall be, but that they are alreadie in a blessed estate, and that in due time they shall haue comfort. Yea, vndoubtedly these very heauie and vncomfortable signes are of all other the surest signes of true grace and sinceritie,
nor does he say that they shall be, but that they Are already in a blessed estate, and that in due time they shall have Comfort. Yea, undoubtedly these very heavy and uncomfortable Signs Are of all other the Surest Signs of true grace and sincerity,
ccx vdz pns31 vvi cst pns32 vmb vbi, p-acp cst pns32 vbr av p-acp dt j-vvn n1, cc cst p-acp j-jn n1 pns32 vmb vhi n1. uh, av-j d j j cc j-u n2 vbr pp-f d n-jn dt js n2 pp-f j n1 cc n1,
yet if hee doe seriously and earnestly desire grace, it is a good signe of some beginning of Grace. For it is Grace, euen to desire Grace. It is the first step vnto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Eccho answer Gods voice as Dauids did: Seeke my face; saist Thou.
yet if he do seriously and earnestly desire grace, it is a good Signen of Some beginning of Grace. For it is Grace, even to desire Grace. It is the First step unto Grace, for a man to see no Grace; and it is the First degree of Grace, for a man to desire Grace: when a men heart does with an holy Echo answer God's voice as David did: Seek my face; Sayest Thou.
When wee can in sinceritie of heart answer that question of our Sauiour to the sicke man, Wilt thou be healed? with a Sana me, Domine, Heale me, O Lord;
When we can in sincerity of heart answer that question of our Saviour to the sick man, Wilt thou be healed? with a Sana me, Domine, Heal me, Oh Lord;
It is God that hath prepared the heart, and wrought this desire in it; (for it is God that worketh such willingnesse in vs: ) and he will neuer frustrate the desire that himselfe hath there wrought.
It is God that hath prepared the heart, and wrought this desire in it; (for it is God that works such willingness in us:) and he will never frustrate the desire that himself hath there wrought.
pn31 vbz np1 cst vhz vvn dt n1, cc vvd d n1 p-acp pn31; (c-acp pn31 vbz np1 cst vvz d n1 p-acp pno12:) cc pns31 vmb av-x vvi dt n1 cst px31 vhz a-acp vvn.
Nor could a man euer truly desire sanctifying grace, were not his heart alreadie sanctified by the Spirit of Grace, which hath wrought also in him that desire of it.
Nor could a man ever truly desire sanctifying grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it.
ccx vmd dt n1 av av-j vvb j-vvg n1, vbdr xx po31 n1 av vvn p-acp dt n1 pp-f n1, r-crq vhz vvn av p-acp pno31 cst n1 pp-f pn31.
But to desire spirituall grace, holinesse, sound sanctification, faith vnfained, the true feare of God, serious repentance, is more than any naturall man euer did or can doe.
But to desire spiritual grace, holiness, found sanctification, faith unfeigned, the true Fear of God, serious Repentance, is more than any natural man ever did or can do.
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there is secondly a griefe and painfulnesse in the heart and soule arising from the apprehension of it, a mourning and bemoaning of ones selfe for the want of it:
there is secondly a grief and painfulness in the heart and soul arising from the apprehension of it, a mourning and bemoaning of ones self for the want of it:
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and thirdly, an earnest desire of it aboue all things in the world, so that as a man throughly an hungred counteth all nothing in regard of meat, a man heartily a-thirst all nothing in comparison of drinke, he would giue any thing for it:
and Thirdly, an earnest desire of it above all things in the world, so that as a man thoroughly an hungered counteth all nothing in regard of meat, a man heartily athirst all nothing in comparison of drink, he would give any thing for it:
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so the soule thus affected, with the blessed Apostle counteth all nothing but drosse and dung, in comparison of Christ, the knowledge of him, faith in him, and conformity vnto him.
so the soul thus affected, with the blessed Apostle counteth all nothing but dross and dung, in comparison of christ, the knowledge of him, faith in him, and conformity unto him.
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What is it that doth so much trouble thee, and in this lamentable wise distresse and distract thee? Oh, saith he presently, I haue no faith, no repentance, no loue, no feare of God, no sanctifying, no sauing grace in me.
What is it that does so much trouble thee, and in this lamentable wise distress and distract thee? O, Says he presently, I have no faith, no Repentance, no love, no Fear of God, no sanctifying, no Saving grace in me.
It must needs then be the worke of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withall, that they shall one day be satisfied.
It must needs then be the work of the Spirit of God, and of him who Affirmeth them to be all in a blessed plighted that thus hunger and thirst After grace, and assureth them withal, that they shall one day be satisfied.
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An eighth Note of Sinceritie may be a desire and endeuour of growth in grace: Desire, I say, and endeuour; for where desire indeed is, there endeuour also will be:
an eighth Note of Sincerity may be a desire and endeavour of growth in grace: Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be:
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there cannot but be a serious endeuour, where the desire of the heart is sincere. But grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus Christ.
there cannot but be a serious endeavour, where the desire of the heart is sincere. But grow in grace, Says Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus christ.
And the Heathen man himselfe maketh it a note of a good man, that hee studieth daily how he may grow better than hee is, not contenting himselfe with any degree or measure of goodnesse.
And the Heathen man himself makes it a note of a good man, that he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of Goodness.
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and so firmely fastned with certaine spirituall nerues and ligaments to the head, that from it there is by them conueighed to each part a continuall supply of spirituall grace, both sufficient to furnish it, and to further the growth of it.
and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual grace, both sufficient to furnish it, and to further the growth of it.
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Strangers that come by starts, some continuance of time betweene, to vs, can better iudge of the growth of our children than our selues, who haue them continually in our eye.
Strangers that come by starts, Some Continuance of time between, to us, can better judge of the growth of our children than our selves, who have them continually in our eye.
yea or to goe wholly away from it, and to leaue it a while, and after some space of time to returne to it againe, that they may the better discerne any the least defect in it.
yea or to go wholly away from it, and to leave it a while, and After Some Molle of time to return to it again, that they may the better discern any the least defect in it.
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But doest thou not desire and endeuour to grow in it? If thou dost so, it is certaine that thou dost grow, and art growing, howsoeuer thou seest it not.
But dost thou not desire and endeavour to grow in it? If thou dost so, it is certain that thou dost grow, and art growing, howsoever thou See it not.
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It is with good Christians in this case, as with rich worldlings, that like men in a race haue their eye on those that be before them, not on those that come after them;
It is with good Christians in this case, as with rich worldlings, that like men in a raze have their eye on those that be before them, not on those that come After them;
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Yea it is an argument that they loue not life onely but grace, that they loue Grace for it selfe, that they loue Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselues to be in the estate of it alreadie.
Yea it is an argument that they love not life only but grace, that they love Grace for it self, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
or hauing attained to some slight degree of superficiall conformitie, far enough indeed from any sound sanctification, they can quietly sit downe by it,
or having attained to Some slight degree of superficial conformity, Far enough indeed from any found sanctification, they can quietly fit down by it,
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saith Bernard. The same is to be said of those that thinke themselues well enough, if they be but a little better than those that are starke naught, that are grossely impious and extremely prophane:
Says Bernard. The same is to be said of those that think themselves well enough, if they be but a little better than those that Are stark nought, that Are grossly impious and extremely profane:
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or though he doe not liue so precisely as such and such doe? For such euidently shew, that it is not grace but life, not sanctification that they desire, but saluation only.
or though he do not live so precisely as such and such do? For such evidently show, that it is not grace but life, not sanctification that they desire, but salvation only.
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like the Angels on the Ladder that Iacob saw, whereof some went vpward, some downward, but none of them stood still. And with me the declination to the worse side is too euident:
like the Angels on the Ladder that Iacob saw, whereof Some went upward, Some downward, but none of them stood still. And with me the declination to the Worse side is too evident:
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It is the vsuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memorie,
It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the Senses, decay the memory,
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It followeth not, because persons cannot performe outward, yea or inward actions as formerly they haue done, that therefore there is a decay of spirituall grace in them.
It follows not, Because Persons cannot perform outward, yea or inward actions as formerly they have done, that Therefore there is a decay of spiritual grace in them.
but the soule that seeth by it) is growne weake and decayed, because it cannot see so well by or with an old eye, as it could doe and did by or with a young one:
but the soul that sees by it) is grown weak and decayed, Because it cannot see so well by or with an old eye, as it could do and did by or with a young one:
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that a Musitian is not so good or skilfull an Artist as he was, because hee cannot make so good Musicke with his Viole or Citharne, being now cracked and crased,
that a Musician is not so good or skilful an Artist as he was, Because he cannot make so good Music with his Violent or Citharne, being now cracked and crazed,
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So neither doth it follow that spirituall Grace is therefore abated or decayed in the soule, because it cannot hold out now with that continuance of attention,
So neither does it follow that spiritual Grace is Therefore abated or decayed in the soul, Because it cannot hold out now with that Continuance of attention,
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It was by one deemed as vnequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Oxe hath,
It was by one deemed as unequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Ox hath,
or an Elephant. But for a man here not to desire to doe as hee hath done, may well minister some suspition, of an heart not very sound, which they that thus complaine of, by this their complaint doe euidently shew themselues not to be free only, but to be farre from.
or an Elephant. But for a man Here not to desire to do as he hath done, may well minister Some suspicion, of an heart not very found, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be Far from.
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Spirituall grace is of the same nature, in some sort, with the Soule: As that is an immortall substance; so is this an incorruptible seed. Nor is it therefore any physicall or naeturall defect, though such may either in whole or in part restraine the operation, that can possibly either destroy, or decay either.
Spiritual grace is of the same nature, in Some sort, with the Soul: As that is an immortal substance; so is this an incorruptible seed. Nor is it Therefore any physical or naeturall defect, though such may either in Whole or in part restrain the operation, that can possibly either destroy, or decay either.
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and depriuing him thereby of abilitie vnto the performance of holy duties, should of it selfe therefore make him lesse holy than he was when it first seized vpon him;
and depriving him thereby of ability unto the performance of holy duties, should of it self Therefore make him less holy than he was when it First seized upon him;
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as to suppose a man well affected to be lesse liberally minded, because being fallen into pouertie, he cannot now do that, which before he was wont to doe,
as to suppose a man well affected to be less liberally minded, Because being fallen into poverty, he cannot now do that, which before he was wont to do,
and a gladnesse when we haue discouered them by the light of Gods word, or such other good meanes as God shall offer vs. This businesse had Dauid beene busie about, what time he brake out into that exclamation;
and a gladness when we have discovered them by the Light of God's word, or such other good means as God shall offer us This business had David been busy about, what time he brake out into that exclamation;
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O, who can tell how oft hee sinnes? or, what man is he that vnderstandeth his owne errours? It fared with Dauid, saith Spina, as with the Houswife that hauing diligently swept her house and cast the dust out at doores, can see nothing amisse now, no specke of dust in it;
Oh, who can tell how oft he Sins? or, what man is he that understandeth his own errors? It fared with David, Says Spina, as with the Housewife that having diligently swept her house and cast the dust out At doors, can see nothing amiss now, no speck of dust in it;
or some broken quarell in the window, shee may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire, which for dimnesse of light or sight before shee was not able to discerne.
or Some broken quarrel in the window, she may soon see the Whole house swim and swarm with innumerable motes of dust floating to and from in the air, which for dimness of Light or sighed before she was not able to discern.
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And so fared it with Dauid; he was a man of no loose life, but euen from his younger yeares carefull of his courses, Vpright & after Gods own heart; so that little might seeme to be amisse,
And so fared it with David; he was a man of no lose life, but even from his younger Years careful of his courses, Upright & After God's own heart; so that little might seem to be amiss,
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yet when hee came to looke more intentiuely into Gods law, a little beame of light reflecting vpon his soule from it, discouered vnto him such an innumerable company as well of corruptions in his heart,
yet when he Come to look more intentively into God's law, a little beam of Light reflecting upon his soul from it, discovered unto him such an innumerable company as well of corruptions in his heart,
Yea how glad was hee when Abigail had discouered vnto him his errour, and by that meanes stayed his hand from an vnwarrantable act, that in his heat of passion he had before resolued to execute? And how doth he blesse her, and blesse God for her; her,
Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? And how does he bless her, and bless God for her; her,
As on the contrarie part when men are not willing to haue their corruptions discouered to them, cannot endure those that are dealing in any sort with their sinnes, fume and storme against those that euen in the kindest and 〈 ◊ 〉 Christian manner informe them of them,
As on the contrary part when men Are not willing to have their corruptions discovered to them, cannot endure those that Are dealing in any sort with their Sins, fume and storm against those that even in the Kindest and 〈 ◊ 〉 Christian manner inform them of them,
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when men will of set purpose forbeare, yea and forsweare to, the hearing of those, whose plaine dealing and powerfull deliuery of Gods word, hath begunne to lay open to them their corruptions,
when men will of Set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of God's word, hath begun to lay open to them their corruptions,
Or when (as Augustine well obserueth of some, speaking of those words of the Psalmist; He flattereth himselfe in his owne eyes, till his iniquitie be found abominable; and he refuseth to vnderstand:
Or when (as Augustine well observeth of Some, speaking of those words of the Psalmist; He Flattereth himself in his own eyes, till his iniquity be found abominable; and he Refuseth to understand:
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) they will seeme to search, but are loth to finde; and therefore, as the young man in the Gospell, that moued a question to our Sauiour, they are sorie that euer they sought, and goe away with heauie hearts, when they finde not as they would,
) they will seem to search, but Are loath to find; and Therefore, as the young man in the Gospel, that moved a question to our Saviour, they Are sorry that ever they sought, and go away with heavy hearts, when they find not as they would,
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and to perseuer and goe on in the good waies of God, though a man cannot yet find or feele in himselfe any assurance of Gods speciall fauour towards him, or any comfort in the ordinances of God that he vseth.
and to persever and go on in the good ways of God, though a man cannot yet find or feel in himself any assurance of God's special favour towards him, or any Comfort in the ordinances of God that he uses.
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Hee that loueth him that begat, saith Saint Iohn, loueth him also that is begotten. And he that loueth him that is begotten, say I, loueth him also that begat.
He that loves him that begat, Says Saint John, loves him also that is begotten. And he that loves him that is begotten, say I, loves him also that begat.
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It was for Ionathans sake principally, that Dauid loued and fauoured Mephibosheth. Nor could a man for God loue the Children of God, if he did not first loue God himselfe.
It was for Ionathans sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if he did not First love God himself.
and that he doth sincerely loue God, and is beloued consequently of God. And as Dauid testifieth the sinceritie of his Loue vnto God, by his louing, liking of, and delighting in the Saints of God:
and that he does sincerely love God, and is Beloved consequently of God. And as David Testifieth the sincerity of his Love unto God, by his loving, liking of, and delighting in the Saints of God:
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The like might be said seuerally of the stedfast purpose of depending vpon God, and of continuing constant in the diligent vse of the Ordinances of God,
The like might be said severally of the steadfast purpose of depending upon God, and of Continuing constant in the diligent use of the Ordinances of God,
But that which I here in this last Note principally aime at, and will therefore most insist on, is this, that then the sinceritie of a mans heart herein doth most euidently appeare,
But that which I Here in this last Note principally aim At, and will Therefore most insist on, is this, that then the sincerity of a men heart herein does most evidently appear,
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when he persisteth thus constantly in louing God, and Gods children, cleauing to God, following him, frequenting his Ordinances, and depending vpon him, though God seeme not to regard him, nor doe reueale himselfe yet vnto him in that comfortable manner, as he doth frequently and vsually vnto those that be his.
when he persisteth thus constantly in loving God, and God's children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, though God seem not to regard him, nor doe reveal himself yet unto him in that comfortable manner, as he does frequently and usually unto those that be his.
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Yet will I wait vpon the Lord, saith the Prophet Esay, though he haue hid his face from vs. And, Though he slay me, saith Iob, yet will I still trust in him:
Yet will I wait upon the Lord, Says the Prophet Isaiah, though he have hid his face from us And, Though he slay me, Says Job, yet will I still trust in him:
and to haue vtterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seeke to any other helpes.
and to have utterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seek to any other helps.
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and the performance of good duties, content with patience, and yet not without a kinde of religious impatience too, to submit it selfe to Gods good pleasure, wait his holy leasure,
and the performance of good duties, content with patience, and yet not without a kind of religious impatience too, to submit it self to God's good pleasure, wait his holy leisure,
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or shall be readie, if God do not instantly answer them according to their desires, to say with Iorams profane Pursueuant, What should I doe waiting on God any longer? Or with Saul, to leaue God,
or shall be ready, if God do not instantly answer them according to their Desires, to say with Iorams profane Pursueuant, What should I do waiting on God any longer? Or with Saul, to leave God,
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as before was said, in regard of the want of that alacritie and cheerefulnesse of spirit in them, are therefore either altogether vnprofitable to themselues, or vnacceptable in Gods sight.
as before was said, in regard of the want of that alacrity and cheerfulness of Spirit in them, Are Therefore either altogether unprofitable to themselves, or unacceptable in God's sighed.
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Euen the weakest and the feeblest that are, must for their comfort and encouragement in this kinde be informed, that as the brothes, and meats, and medic•nes that sicke persons take,
Even the Weakest and the feeblest that Are, must for their Comfort and encouragement in this kind be informed, that as the broths, and Meats, and medic•nes that sick Persons take,
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so holy actions though performed with much infirmitie and weaknesse, yet with an holy and religious diligence, may much benefit the soule so performing the same,
so holy actions though performed with much infirmity and weakness, yet with an holy and religious diligence, may much benefit the soul so performing the same,
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Yea, howsoeuer it be true, as I said before, that the want of alacritie and cheerefulnesse in performance of holy duties, especially procured by some wilfull neglect,
Yea, howsoever it be true, as I said before, that the want of alacrity and cheerfulness in performance of holy duties, especially procured by Some wilful neglect,
or by some peeuish and way ward disposition, framing matter of griefe to it selfe from idle toyes and trifles vnto the disturbance of it selfe in such duties, doth much diminish,
or by Some peevish and Way ward disposition, framing matter of grief to it self from idle toys and trifles unto the disturbance of it self in such duties, does much diminish,
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yet it is no lesse true that the constant and conscionable persisting in performance of such duties, notwithstanding that all good meanes vsed, the poore Christian soule cannot attaine to that alac•ity that faine it would, may make them no lesse acceptable,
yet it is no less true that the constant and conscionable persisting in performance of such duties, notwithstanding that all good means used, the poor Christian soul cannot attain to that alac•ity that feign it would, may make them no less acceptable,
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Suppose two persons attend the King in his hunting, or at his sports, the one that taketh much delight in the game, the other that hath little or no delight in it:
Suppose two Persons attend the King in his hunting, or At his sports, the one that Takes much delight in the game, the other that hath little or no delight in it:
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And in like manner for Faith and dependance vpon God. It is not an argument of no Faith, when a man cannot yet attaine to a full perswasion and assurance of Gods speciall fauour towards him,
And in like manner for Faith and dependence upon God. It is not an argument of no Faith, when a man cannot yet attain to a full persuasion and assurance of God's special favour towards him,
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This is a consequent rather of Faith, that as Augustine saith of workes, rather followeth the person iustified, than precedeth and goeth before iustification, as Faith being an instrumentall cause of producing it as an effect doth.
This is a consequent rather of Faith, that as Augustine Says of works, rather follows the person justified, than precedeth and Goes before justification, as Faith being an instrumental cause of producing it as an Effect does.
yet to resolue to cleaue vnto God with full purpose of heart, to sticke close vnto him, to depend wholly vpon him, and not to giue ouer still seeking and suing to him for it,
yet to resolve to cleave unto God with full purpose of heart, to stick close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it,
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Only I make it plaine by this familiar Comparison. Put case a poore man hath occasion to make vse of some great Courtier for the effecting of some businesse of great consequence for him,
Only I make it plain by this familiar Comparison. Put case a poor man hath occasion to make use of Some great Courtier for the effecting of Some business of great consequence for him,
or rely vpon me alone for it, being possest with a conceit that his want of a full perswasion that hee will doe it, which hee cannot yet for his heart-bloud bring his minde to any setled assurance of, doth euidently shew that he doth nor trust to him, may be a meanes to make him beleeue, that he will neuer do it for him,
or rely upon me alone for it, being possessed with a conceit that his want of a full persuasion that he will do it, which he cannot yet for his Heart blood bring his mind to any settled assurance of, does evidently show that he does nor trust to him, may be a means to make him believe, that he will never do it for him,
yea many an one so doth, and yet partly out of the sight and consideration of his owne vnworthinesse, partly out of a kind of timorousnesse and pusillanimity of spirit, partly by reason of some strong melancholike imagination,
yea many an one so does, and yet partly out of the sighed and consideration of his own unworthiness, partly out of a kind of timorousness and pusillanimity of Spirit, partly by reason of Some strong melancholic imagination,
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and partly also through some powerfull delusion of Satan, not be able possibly to perswade himselfe that Christ is yet his, or that hee hath interest in him, hath his sinnes pardoned for him,
and partly also through Some powerful delusion of Satan, not be able possibly to persuade himself that christ is yet his, or that he hath Interest in him, hath his Sins pardoned for him,
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Yea the very mistaking of the true Nature of sauing Faith, and supposing the very essence of it to consist in this particular perswasion, (which yet is onely an effect and a fruit,
Yea the very mistaking of the true Nature of Saving Faith, and supposing the very essence of it to consist in this particular persuasion, (which yet is only an Effect and a fruit,
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yea such a fruit of it, as doth not necessarily alwaies spring from it, nor is at all times of the yeere euer constantly found on it,) and that therefore he doth not trust in Christ so long as he wanteth it, is a maine meanes to keep many from it,
yea such a fruit of it, as does not necessarily always spring from it, nor is At all times of the year ever constantly found on it,) and that Therefore he does not trust in christ so long as he Wants it, is a main means to keep many from it,
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lest they should lie against their owne conscience, may be drawne from their owne confessions & answers concerning themselues, (when there is no feare of hypocrisie,
lest they should lie against their own conscience, may be drawn from their own confessions & answers Concerning themselves, (when there is no Fear of hypocrisy,
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if their conscience vnfainedly can testifie for them, that though they haue not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the saluation of their soules, yet they vnfainedly desire, and labour instantly for it,
if their conscience unfeignedly can testify for them, that though they have not yet such a persuasion and assurance of God's mercy towards them in christ for the remission of their Sins and the salvation of their Souls, yet they unfeignedly desire, and labour instantly for it,
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and his members for his sake, and rest and repose themselues wholly vpon him, and Gods mercy in him, renouncing all other meanes of remission of sinne and saluation without him, with a full purpose of heart and resolution still so to doe, expecting when God shall in mercy be pleased to looke gratiously vpon them,
and his members for his sake, and rest and repose themselves wholly upon him, and God's mercy in him, renouncing all other means of remission of sin and salvation without him, with a full purpose of heart and resolution still so to do, expecting when God shall in mercy be pleased to look graciously upon them,
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Those therefore, whatsoeuer they are, that hauing by these or the like Notes and Signes examined themselues, haue found their hearts to be sincere and vpright with God,
Those Therefore, whatsoever they Are, that having by these or the like Notes and Signs examined themselves, have found their hearts to be sincere and upright with God,
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yea that they wrong themselues, Gods grace in them, and his goodnesse towards them, when they refuse and repell it, hauing so good and sure ground for it, hauing so great cause, as wee haue here shewed, to reioyce. Light and Ioy being sowen here, not for the righteous alone,
yea that they wrong themselves, God's grace in them, and his Goodness towards them, when they refuse and repel it, having so good and sure ground for it, having so great cause, as we have Here showed, to rejoice. Light and Joy being sown Here, not for the righteous alone,
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and increase it daily in the hearts of all those that alreadie haue it, vntill wee come all to meet and partake together in that fulnesse of Ioy, which shall neuer againe be interrupted or eclipsed in vs, shall neuer in whole or in part be taken againe away from vs. Amen. FINIS.
and increase it daily in the hearts of all those that already have it, until we come all to meet and partake together in that fullness of Joy, which shall never again be interrupted or eclipsed in us, shall never in Whole or in part be taken again away from us Amen. FINIS.
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Et res plena gaudio & spes. Gaudium in re; gaudiū in spe. Gaudium de possessione, gaudium de promissione. Gaudium de praesenti exhibitione; gaudium de futura expectatione, Bern. de temp. 15.
Et Rest plena gaudio & spes. Gaudium in re; gaudiū in See. Gaudium de possession, gaudium de promission. Gaudium de praesenti exhibition; gaudium de futura expectation, Bern. de temp. 15.
Apoc. 14. 10, 11. Vbimors sine morte, finis sine fine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defect desicere nescit. Greg. mor. l. 9. c. 47.
Apocalypse 14. 10, 11. Vbimors sine morte, finis sine fine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defect desicere nescit. Greg. mor. l. 9. c. 47.
Hebr. 2. 15. 1 Cor. 15. 31. Quotidiè moritur, morte qui assiduè pavet. Perit ante vulnus pavore, cui spiritū rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dū expectatur quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. ep. 74.
Hebrew 2. 15. 1 Cor. 15. 31. Quotidiè moritur, morte qui assiduè pavet. Perit ante Wound pavore, cui spiritū Ravished timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo Perinde dum expectatur quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. Epistle. 74.
Morte mori potius quàm vitā ducere mortis. Morsq, minus poenae quàm mora (quàm met { us }) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.
Morte Mori potius quàm vitā ducere mortis. Morsq, minus Poenae quàm mora (quàm met { us }) mortis habet. Maximin. Eleg. 1. Quid enim hujus vivere est, nisi Diu Mori? Sen. Epistle. 101.
Insidias semel subire satius est quam cavere semper. Iul. Caesar. Sueton. c. 86. Incidi semel est satius quàm semper premi. Nem• tam timidus est, ut malit semper pendere quàm semel cadere. Sen. epist. 22. Graevius est aliquem spem raortis expectare, quàm tormentorum crudelia sustinere. Cassiod. epist. var. 7. 6.
Insidias semel subire Satius est quam cavere semper. July Caesar. Suetonius c. 86. Incidi semel est Satius quàm semper premi. Nem• tam Timidus est, ut malit semper pendere quàm semel Cadere. Sen. Epistle. 22. Graevius est aliquem spem raortis expectare, quàm tormentorum crudelia Sustain. Cassiodorus. Epistle. var. 7. 6.
Quomodo Bern. ad illud Psal. 55. 15. Descendam in infernum viventes. Descendant viventes, ut non descendant morientes. Ad fratr. de mont. Dei. Sed & Anselm, in deplor. & Gers. super Magnis. 9.
Quomodo Bern. ad illud Psalm 55. 15. Descendam in infernum viventes. Descendant viventes, ut non descendant Morientes. Ad Fratr. de mont. Dei. Said & Anselm, in deplore. & Gers. super Magnis. 9.
NONLATINALPHABET. Miscrrimum est timere, cum speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confec• { us } animus stupet. Ter. And 2. 1.
. Miscrrimum est timere, cum spears nihil. Sen. Troad. 3. Itaque Postquam adempta spes est, lassus Cure confec• { us } animus stupet. Ter. And 2. 1.
NONLATINALPHABET. Electra apud Nonnum d•onys. l. 7. NONLATINALPHABET. Theophyl. ep. 24. NONLATINALPHABET. Greg. Naz. pro pa•per. Sola spes ••minem in miserijs consolari sotet. 〈 ◊ 〉 Ca•il. 4. 〈 … 〉 de Ponto 1. 7.
. Electra apud Nonnum d•onys. l. 7.. Theophylact. Epistle. 24.. Greg. Nazareth Pro pa•per. Sola spes ••minem in miserijs consolari sotet. 〈 ◊ 〉 Ca•il. 4. 〈 … 〉 de Ponto 1. 7.
Spes incerti boni nomen est. Sen. epist. 10. Fallitur augurio 〈 ◊ 〉 bona saepe suo• Ovid. epist. 16. Multa quidem praeter spem scio multis bona even•sse. •t ego 〈 … 〉 spem decepisse multos. Plaut. Rud. 2. 3.
Spes Incerti boni Nome est. Sen. Epistle. 10. Fallitur augurio 〈 ◊ 〉 Bona saepe suo• Ovid. Epistle. 16. Multa quidem praeter spem scio multis Bona even•sse. •t ego 〈 … 〉 spem decepisse multos. Plautus. Rud. 2. 3.
Esai. 57. 20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrum { que } trepidat latus. Sequ•ntur pericula & occurrunt. Ad omnia pavida, imparata est: & ipsis terretur auxilijs. Sen. ep. 92.
Isaiah. 57. 20, 21. Nihil Stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrum { que } trepidat latus. Sequ•ntur pericula & occurrunt. Ad omnia pavida, imparata est: & Ipse terretur auxilijs. Sen. Epistle. 92.
Sunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores, ubi correctionis locus nō erit. Aug. ep. 120. c. 22. Abistis exteris tenebris in exteriores mittētur, qui ex istis exteris non ad interiora convertuntur. Ibid. c. 36. In tenebras ex tenebris inoeliciter exclusi infoelicius includendi. Idem homil. 16.
Sunt enim modò in tenebris exteris, unde Correction desperanda non est; quam si contempserint, ibunt in Darkness exteriores, ubi correctionis locus nō erit. Aug. Epistle. 120. c. 22. Abistis exteris tenebris in exteriores mittētur, qui ex istis exteris non ad interiora convertuntur. Ibid c. 36. In Darkness ex tenebris inoeliciter exclusi infoelicius includendi. Idem Homily. 16.
Ignis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non lucebit ad consolationem, ut videant unde gaudeant. Greg. mor. l. 9. c. 49. Isidor. de sum. bon. l. 1. C. 31. & Ludolf. vit. Christ. l. 2. c. 88.
Ignis Gehenna lucebit miseris ad miseriae augmentum, ut See unde doleant; sed non lucebit ad consolationem, ut See unde Gaudeant. Greg. mor. l. 9. c. 49. Isidore. de sum. bon. l. 1. C. 31. & Ludolph. vit. christ. l. 2. c. 88.
NONLATINALPHABET. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta fallacia: fa•sa gaudia. Ex Virgil. Aeneid. 4. Sen. ep. 59. • & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudiū malū sit. Sen. ib.
. Lycophrō ex Sophoclis Antigone, quod id de uxo•e mala extulit Oblectamenta Fallacy: fa•sa Gaudia. Ex Virgil. Aeneid. 4. Sen. Epistle. 59. • & mala mentis Gaudia. Ex Eodem Aug. de Civit. l. 14. c. 8. Impropriè Spoken, cùm nullum gaudiū malū sit. Sen. ib.
Quodcunque invectitium gaudium est, fundamento caret. Senec. epist. 23. Fragilib { us } inaititur, qui adventitio laetus est: exibit gaudium, quod intravit. Ibid. 98.
Quodcunque invectitium gaudium est, Fundamento caret. Seneca Epistle. 23. Fragilib { us } inaititur, qui adventitio Laetus est: Exhibit gaudium, quod intravit. Ibid 98.
Iob 3. 20, 21. Morsqueminus poenae quàm mora mortis habet. Maximin. el•g. 1. Caius non temere in quenquā, nisi crebris & minutis ictibus animadverti passus ē, perpetuo noto { que } jam praecepto, ita fieri ut s• morisentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redij. Sueton. c. 30. Hinc Oedipus Sen. Theb. 1. Omitte poenas languidas •ogae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare capicentem mori. Non tamen in aequo est, alterum grauius reor. Malo imperari, quā •ripi mortem mihi.
Job 3. 20, 21. Morsqueminus Poenae quàm mora mortis habet. Maximin. el•g. 1. Caius non Temere in quenquā, nisi crebris & minutis ictibus animadverti passus ē, perpetuo noto { que } jam praecepto, ita fieri ut s• morisentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redij. Suetonius c. 30. Hinc Oedipus Sen. Thebes 1. Omit poenas languidas •ogae Morae, Funus meum ne extend; qui cogit Mori Nolentem, in Aequo est, Quique properantem Impediment. Occidere est, vetare capicentem Mori. Non tamen in Aequo est, alterum Gravius reor. Malo imperari, quā •ripi mortem mihi.
NONLATINALPHABET. Plut. de ser. vind. Mundus hic malus carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteridomus est, alteri carcer est, dum ille custodit, •lle custoditur: alteri domum fecit libertas, alteri carcerem servitus. Aug. in Ps. 141.
. Plutarch de ser. vind. World hic malus carcer est, Merita carcerem faciunt. In Uno eodemque habitaculo alteridomus est, Alteri carcer est, dum Isle Custodit, •lle custoditur: Alteri domum fecit Libertas, Alteri carcerem Servitus. Aug. in Ps. 141.
Carcere inclu••tur; reatuligatur: carcer ejus caro ejus est. Aug. homil. 40. Nihil est miseriu• quàm animus hominis consci { us }. Plaut. Mostell. 3. 1.
Carcere inclu••tur; reatuligatur: carcer His Caro His est. Aug. Homily. 40. Nihil est miseriu• quàm animus hominis Consci { us }. Plautus. Mostell. 3. 1.
Anne magis ficuli genuerunt aera tyranni? Aut magis auratis pendens laquearib { us } ensis Purpureas subter cervices terruit, Imus Im { us } praecipites, quā si sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui caratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.
Anne magis ficuli genuerunt Era tyranni? Or magis auratis pendens laquearib { us } ensis Purple Subter cervices terruit, Imus Im { us } Praecipites, quā si sibi dicat, & intus Palleat infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui caratione Dionysius confirmavit, Nihil esse ei Beatum, cui semper aliquis terror impendat. Cic Tuscul l. 5.
Amabit sapiens; cupient caeteri. Afra. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mōt. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59.
Amabit sapiens; cupient Caeteri. Afra. Solus sapiens scit amare. Sen. Epistle. 81. Gaudebit Sanctus; Caeteri lascivient, vel gestiunt, ut Aug. de sermon. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. Epistle. 59.
Existimas me nunc detrahere tibi multas voluptales. Imò contra. Noli tibi unquam deesse laetitiam. Volo illam tibi domi nasci: nascitur, si modò intra teipsum sit. In veri gaudij possessione esse te volo, quod nunquam deficiat. Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.
Existimas me nunc Detract tibi multas voluptales. Imò contra. Noli tibi unquam deesse laetitiam. Volo Illam tibi At Home Nasci: nascitur, si modò intra teipsum sit. In very gaudij possession esse te volo, quod Never deficiat. Ad Solidum conor perducere, quod introrsus plus pateat. Sen. Epistle. 23. Major est suavitas mentis quàm Ventricle. Aug. de verb. Dom. 27.
Isaacum, i. gaudium jugulandum tibi formid•s? secur { us } esto. Non Isaak, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sine punctionibus anxietatis esse non potest. Ber••de bon. deser.
Isaacum, i. gaudium jugulandum tibi formid•s? secur { us } esto. Non Isaac, sed aries mactabitur: non Peribit tibi Laetitia, sed contumaciam, cujus Utique cornua vepribus haerent, & sine punctionibus anxietatis esse non potest. Ber••de bon. desert.
1 Cor. 3. 22, 23. NONLATINALPHABET. Antisth. & Zeno apud Laert. Vn { us } est sapiens, cujus oīa sunt. Sen. de benef. l. 7. c. 3. NONLATINALPHABET. Post Diogenem Clemens Alex. in protrept.
1 Cor. 3. 22, 23.. Antisthenes. & Zeno apud Laertes Vn { us } est sapiens, cujus oīa sunt. Sen. de Beneficence. l. 7. c. 3.. Post Diogenem Clemens Alexander in Protrept.
Gen. 30. 27, 30. & 39. 5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Nō possent certis contingere, nisi & caet•ris donarentur. Sen. de benef. lib. 4. cap. 28.
Gen. 30. 27, 30. & 39. 5. Deus Multa malis tribuit. Said ea bonis paraverat. Happen autem & malis, quia separari non possunt. Nō possent Certis contingere, nisi & caet•ris donarentur. Sen. de Beneficence. lib. 4. cap. 28.
Non tam dono leta est, quam abs te datum; (non tam munere quàm abs te missum;) idve rò triumphat seriò. Ter. Eun. 3. 11. At illa quanto gratiora sunt, quantoque in partem interiorē animi nunquā exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
Non tam Dono leta est, quam abs te datum; (non tam munere quàm abs te missum;) idve rò Triumphant seriò. Ter. Eun 3. 11. At illa quanto gratiora sunt, quantoque in partem interiorē animi nunquā exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
Non est vera jucunditas quae secundùm seculū jucunditas est. Aug. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè locutus, significavit homines suo malo laetos. Sen. ep. 59.
Non est vera jucunditas Quae secundùm seculū jucunditas est. Aug. in Psalm 96. Virg cùm mala mentis Gaudia dixit, impropriè Spoken, significavit homines Sue Malo laetos. Sen. Epistle. 59.
Dimitte istas voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmoaū scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ila improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt sideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59. Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid.
Dimity istas pleasures turbidas, magno luendas: non venturae Tantum, sed praeteritae nocent. Quemadmoaū scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum Ipse abit: ila improbarum voluptatum etiam post Itself Penitence est. Non sunt solidae, non sunt sideles: Even if non nocent, fugiunt. Sen. Epistle. 27. Oblectamenta Fallacy & Brevia; ebrietatis instar, Quae unius horae hilarem insaniam longi Temporis taedio pensat. Idem Epistle. 59. Adeò haec Gaudia non sunt, ut saepe Initia futurae tristitiae sint. Ibid
At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestū, quod non desideres. Cupidis fortasse rerum talium ediosum & molestū est carere: satiatis verò & expletis jucundius est carere quàm frui. Quanquam non caret is qui non desiderat. Iucundius ergò non desiderare quàm frui. Cic. de senect. An tu malā optares scabiē, quia scabendi aliqua est voluptas? Erasm. in colloq.
At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestū, quod non desideres. Cupidis Fortasse rerum talium ediosum & molestū est career: satiatis verò & Expletis jucundius est career quàm frui. Quanquam non caret is qui non Desiderate. Iucundius ergò non desiderare quàm frui. Cic de Senect. an tu malā optares scabien, quia scabendi Any est voluptas? Erasmus in Colloquium.
Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione iliud gaudium non erat. Ac si tu nosses Solem, & alij laudanti lucernam diceres, Non est lux ista. Aug. in Psal. 96. Quae sunt epidarū, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitijs quàm in virtutibus delectationē. Bern. de bon. deser.
Homo erat, qui Improbos Rejoice negabat: norat Gaudia Calicis, mensae, lecti, etc. said tale gaudium videbat, in cujus comparation iliud gaudium non erat. Ac si tu nosses Solemn, & alij laudanti lucernam declare, Non est lux ista. Aug. in Psalm 96. Quae sunt epidarū, Or ludorum, scortorumve pleasures cum his voluptatibus comparandae? Cic de Senect. Nemo Sanae mentis ampliorem Credat esse in vitijs quàm in virtutibus delectationē. Bern. de bon. desert.
Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore cōcipitur. Cui comparata omnis aliunde jucunditas moeror est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delect•re possit, molestum. Bern. epist. 114.
Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore cōcipitur. Cui Comparata omnis aliunde jucunditas moeror est, omnis suavitas dolour est, omne dulce amarum, decorum omne foedum, omne Aliud quodcunque delect•re possit, Molestum. Bern. Epistle. 114.
Apoc. 2. 17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quàm expressum innot•scit. Ibid 9.
Apocalypse 2. 17. Ego neminem arbitror posse vel Scire quid sit, nisi qui acceperit. Bern. in Cant 3. Better Impressum quàm expressum innot•scit. Ibid 9.
Mel si non noffes, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Ioan. l. 4. c. 38. & Greg. in Euang. 36.
Mel si non noffes, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psalm 30. & 51. Cyril. ad Ioan. l. 4. c. 38. & Greg. in Evangel 36.
Disce gaudere. Sē. ep. 23. Hujus fundamentum quod sit, queris? ne gaudeas vanis. Fundamentū esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid.
Disce Rejoice. Sē. Epistle. 23. Hujus fundamentum quod sit, queris? ne gaudeas vanis. Fundamentū esse I have said? culmen est. Ad summa pervenit, qui scit quo Gaudeat. Ibid
Est gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid. 18. Laetitia merces; justitia meritum & materia est. Idem de temp. 30.
Est gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid 18. Laetitia merces; justitia Merit & materia est. Idem de temp. 30.
Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19.
Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de diverse. 18. Quid praecipiti saltu justitiam transilientes & pacem, remembering finalem in principium convertere & pervertere Wills. Ibid 19.
Ve his qui praetergrediuntur viā, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitorijs quaerū• laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad gaudium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honores gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquā datura gaudiū & voluptates, caussae dolorū sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant. Ille ex convivijs & luxuria; ille ex ambitione & circumfusa clientiū turba; ille ex amica; alius ex studiorum liberalium vana •stentatione, & nihil sanantibus literis. Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secund• faver, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
We his qui praetergrediuntur viā, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitorijs quaerun• laetitiam, non poterit non transire Laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad gaudium pervenire Cupis; sed Errors, qui inter Riches Illuc Venturum esse te Speras. Inter honores gaudium, i. inter solicitudines Quaeris? Ista Quae sic petis, tanquā datura gaudiū & pleasures, caussae dolorū sunt. Omnes Tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant. Isle ex convivijs & luxuria; Isle ex ambition & circumfusa clientiū turba; Isle ex amica; alius ex Studiorum liberalium Vana •stentatione, & nihil sanantibus literis. Omnes istos oblectamenta fallaciam & Brevia decipiunt: sicut plausus & acclamationis secund• faver, qui Magna solicitudine & partus est, & expiandus. Sen. Epistle. 59.
Feciftinos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. Aug. confess. lib. 1. cap. 1. Animam nisi Deus non implet. Hugo Vict. de spir. & anim. c. 65. non satiat. Aug. deverb. Apost. 16.
Feciftinos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. Aug. confess. lib. 1. cap. 1. Animam nisi Deus non Implet. Hugo Vict. de spir. & anim. c. 65. non satiat. Aug. deverb. Apost. 16.
Non est beatus, esse se qui non putat. P. Syr. Mis•• est, qui non se beatissimū judicat. Sen• ep. 10. Quid enim refert qualis statu• tuus sit, si tibi videtur mal { us }? Ibid. Nemo foelix est, qui judicio suo nuser est Salvian. de provid. l. 1. Miser est, si 〈 ◊ 〉 sua non amplissima videntur. Epicur.
Non est beatus, esse se qui non putat. P. Syr. Mis•• est, qui non se beatissimū judicat. Sen• Epistle. 10. Quid enim refert qualis statu• Thy sit, si tibi videtur Malachi { us }? Ibid Nemo Felix est, qui Judicio Sue nuser est Salvian. de provide. l. 1. Miser est, si 〈 ◊ 〉 sua non amplissima videntur. Epicur.
Beneficia hilares accipiamus, gaudi•̄ profitentes: & id danti manifestū sit, ut praesentem fructum capiat. Iusta enim causa letitiae est amicū lat•̄ videre, justior fecisse. Sen. de be•. l. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.
Benefices hilares accipiamus, gaudi•̄ profitentes: & id danti manifestū sit, ut praesentem Fruit Capita. Justa enim causa letitiae est amicū lat•̄ To see, justior To have made. Sen. de be•. l. 2. c. 22. Gratias agere, gaudentis est. Ibid l. 3. c. 3.
Mu•tum col•rat obedi•ntiam obseq•entis, vultus s•renitas. Quis imperet lib•mer tristitiam efflanti? Bern. ibid. Quicquid focis, cū •ilari•ate fac: bonum tunt benè facis. Sin autem cum tristitia facis, fit de te, non ipse facis. Aug. in Psal. 91.
Mu•tum col•rat obedi•ntiam obseq•entis, vultus s•renitas. Quis imperet lib•mer tristitiam efflanti? Bern. Ibid. Quicquid focis, cū •ilari•ate fac: bonum tunt benè facis. since autem cum Tristitia facis, fit de te, non ipse facis. Aug. in Psalm 91.
NONLATINALPHABET. Rom. 8. 37. NONLATINALPHABET. 2 Cor. 2. 14. & 4. 8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. de const. sap. c. 17.
. Rom. 8. 37.. 2 Cor. 2. 14. & 4. 8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. the constant. sap. c. 17.
Nempeidcircò aliquis te laedit ut doleas; quia fruct { us } omnis laedentis in dolore lesi est. Ergò cùm fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui. Tertull. de patient. c. 8.
Nempeidcircò aliquis te laedit ut doleas; quia fruct { us } omnis laedentis in dolore lesi est. Ergò cùm Fruit His everteris non Dolendo, ipse Doleat Necessary est amission fructus sui. Tertul the patient. c. 8.
Itaque rectè Cit. de Orat. l. 2. Ingenij fructus tenuissimus est risus. Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur. Vide & Quintil. instit. l. 6. c. 3.
Itaque rectè Cit. de Orat l. 2. Ingenij fructus tenuissimus est risus. Et Ibid. Locus & Regio quasi ridiculi turpitudine & deformitate Quadam continetur. Vide & Quintil Institutio. l. 6. c. 3.
Prov. 14. 13. medio de fonte leporum Surgit amari aliquid, quod in ipsis floribus angat. Lucret. l. 4. Hilaritas ficta est: aut gravis & suppurata tristitia. Sen. ep. 80.
Curae 14. 13. medio de Fonte leporum Surgit Amari Aliquid, quod in Ipse floribus angat. Lucretius l. 4. Hilaritas ficta est: Or gravis & suppurata Tristitia. Sen. Epistle. 80.
Calceus iste vobis nonne concinnus admodum videtur; solus ipse ubi pedem angat persentisco. Aemyli { us } apud Plut. in vita ejus & Hieron. ad Iovin. l. 1.
Calceus iste vobis nonne concinnus admodum videtur; solus ipse ubi pedem angat persentisco. Aemyli { us } apud Plutarch in vita His & Hieron. ad Iovin. l. 1.
Quamvis ex honesta causa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diversa statim inclinaturum, voluptatem voco opinione falsi boni motā, immoderatam, & immodicā. Sen. ep. 59.
Quamvis ex Honesta causa imperitus homo Gaudeat, tamen affectum His impotentem, & in diversa Immediately inclinaturum, voluptatem voco opinion False boni motā, immoderatam, & immodicam. Sen. Epistle. 59.
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Insaniae illis gen { us } hilare cōtigit. (qualis illa Argivi cujusdam apud Horatium ep. 2. l. 2.) Sed non est illa hilaritas longa. Observa: videbis eosdem intra exiguum tempus acerrimè ride••, & accrrimè rabere. Sen. epist. 29. Hilarem illis contingit insaniam insanire, ac per risum furere. Idem de beat. cap. 12.
Insanity illis gen { us } hilare cōtigit. (qualis illa Argivi cujusdam apud Horatium Epistle. 2. l. 2.) Said non est illa hilaritas Longam. Observa: You will see eosdem intra exiguum Tempus acerrimè ride••, & accrrimè rabere. Sen. Epistle. 29. Hilarem illis contingit insaniam Insanity, ac per Laughter furere. Idem de beatrice. cap. 12.
Peccatores dormientibus similes. Anastas. in Hexam. lib. 1. NONLATINALPHABET. Clem. paedag. lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt, vana timent. Herolt. de temp. 2.
Peccatores dormientibus similes. Anastas. in Hexam. lib. 1.. Clem. Pedagogue. lib. 2. cap. 10. Imò & somniantibus qui pericula vera non extimescunt, Vana Timent. Herolt. de temp. 2.
Iob 20. 8. & 27. 19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos, effossaque protulit aurum In lucem tellus, versat manus improba furtum, The saurosque rapit, sudor quoque proluit ora, Et mentem timor altus habet, ne forte gravatum Excutiat gremium secreti conscius auri. Mox ubi fugerunt elusam gaudia mentem, Veraque forma redit, animus quod perdidit optat, Atque in praeterita se totus imagine versat. Petron. satyr. Videatur Aug. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioseph. c. 6. & Sen. ep. 103.
Job 20. 8. & 27. 19. Nocte soporifera Veluti cùm somnia ludunt Errands Eyes, effossaque protulit aurum In lucem tellus, versat manus improba Furtum, The saurosque rapit, sudor quoque proluit ora, Et mentem timor altus habet, ne forte gravatum Excutiat Gremium secreti Conscious auri. Mox ubi fugerunt elusam Gaudia mentem, Veraque forma Redeem, animus quod perdidit Optat, Atque in Things past se totus imagine versat. Petron. satyr. Videatur Aug. in Psalm 75. & Homily. 13. Greg. mor. lib. 18. cap. 10. Ambrose de Ioseph. c. 6. & Sen. Epistle. 103.
Psal. 73. 19. Esai. 29. 8. Abs { que } Dei no•itia quae potest esse solida, faelicitas, cùm sit somnio similis? Minut. Octav. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. offic. l. 1. c. 12. Vide Luciani Micyllum.
Psalm 73. 19. Isaiah. 29. 8. Abs { que } Dei no•itia Quae potest esse Solid, faelicitas, cùm sit Somnio Similis? Minutes Octav Vita facinorosi, ut Somnium: aperuit Eyes, transivit Requies His, evanuit Delectatio. Ambrose office. l. 1. c. 12. Vide Luciani Micyllum.
& Scel { us } tutū aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malā conscientia praestat, nulla securum. Nocens habuit aliquando latendi forti•am, nunquam fiduciam. Sen. ep. 105.
& Scel { us } tutū aliquis, nemo Secure tulit. Sen. Hippol. Tutum Any Rest in malā conscientia praestat, nulla Secure. Nocens Habuit aliquando latendi forti•am, Never fiduciam. Sen. Epistle. 105.
Act. 5. 40, 41. Tribulatio pro salatio, contumelia pro gloria, inopia pro abundantia est. Bern. prav. serm. 63. Quomodo idem de Socrate, ep. 57.
Act. 5. 40, 41. Tribulatio Pro salatio, Contumely Pro gloria, Inopia Pro abundantia est. Bern. prav. sermon. 63. Quomodo idem de Socrates, Epistle. 57.
Magnus bonorum labor est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torquet justum alieni peccati iniquitas, quantum à sua recedit. Aug. in sent. Prosper. 122. Ita { que } scite ac verè Martin. Dum. de morib. Qui aequo animo malis immise•tur, malus est.
Magnus Bonorum labour est mores tolerare contrarios, quibus qui non offenditur, Parum proficit. Tantum enim torquet Justum Alieni peccati iniquitas, quantum à sua recedit. Aug. in sent. Prosper. 122. Ita { que } scite ac verè Martin. Dum. de Morib. Qui Aequo animo malis immise•tur, malus est.
NONLATINALPHABET. Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas. Omnis enem cupido acquirendi ex opinione inopiae venit. Apul. in apolog.
. Chrysostom in 1 Cor. hom. 14. Confessio est paupertatis augendi Cupiditas. Omnis Enemy Cupido acquirendi ex opinion inopiae venit. Apple in apologue.
NONLATINALPHABET. Pythagoricum monitum. Plut. de fuga. & de sanit. Verum NONLATINALPHABET magis, uti idem de tranquill. Hinc Antonini Imper. monitum vitae suae l. 12. NONLATINALPHABET.
. Pythagorean monitum. Plutarch de fuga. & de Sanity. Verum magis, uti idem de tranquil. Hinc Antonini Imper. monitum vitae suae l. 12..
Bellū contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cū diabolo, pacem non habebis cum Christo. Aug. quest. N. T. 92. Itaque verè Greg. Naz. de pace 1. NONLATINALPHABET. Et in apolog. NONLATINALPHABET.
Bellū contra Diabolum pacem patrat ad God. Origen. ad Rom. 5. Nisi discordaveris cū diabolo, pacem non habebis cum Christ. Aug. quest. N. T. 92. Itaque verè Greg. Nazareth de pace 1.. Et in apologue..
Gen. 43. 30. & 45. 2. & 46. 29, 30. Communis lachryma est & moerori & gaudio. Non sol { us } dolor lachrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Sen. Thy. 5. 2.
Gen. 43. 30. & 45. 2. & 46. 29, 30. Communis Lachryma est & moerori & gaudio. Non sol { us } dolour lachrymas habet; habet & Laetitia lachrymas suas. Ambos in Satyr. Habet & lachrymas Magna voluptas. Sen. Thy. 5. 2.
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Spem vuliu simulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria •••ulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Polyb. c. 24.
Spem vuliu simulat, premit altum cord dolorem. Virg Aen. l. 1. Rebus affectis hilaritatem de Industria •••ulant, & adversas Rest adumbrata Laetitia abscondunt. Sen. and Polybius c. 24.
NONLATINALPHABET, arbor, non avis, ut Tertull. de resurr. NONLATINALPHABET Psal. 92. 12. & 1. 3. Ierem. 17. 8. NONLATINALPHABET. Plut. sympos. problem. l. 8. c. 4. Palmae folia non decidunt. Plin. hist. nat. l. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, alijs clam subnascentibus, palma verò perpetuis vestita soliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
, arbour, non avis, ut Tertul de Resurrection. Psalm 92. 12. & 1. 3. Jeremiah 17. 8.. Plutarch Sympos. problem. l. 8. c. 4. Palmae folia non decidunt. Pliny hist. nat. l. 16. c. 20. Ex eis Quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, Alijs clam subnascentibus, Palma verò perpetuis vestita soliis, Quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
Exigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vetas? Ovid. trist. 5. 1. Nulla flendi major est causa qu•m flere nō posse. Pollio apud Se. cōtrov. 4. 1. Misero si flere no licet, magis hlendum est. Cestius ibid. 3. 8.
Exigis ut None gemitus tormenta sequantur? Accept gravi vulnere flere vetas? Ovid. trist. 5. 1. Nulla flendi Major est causa qu•m flere nō posse. Pollio apud Se. Controversy. 4. 1. Misero si flere no licet, magis hlendum est. Cestius Ibid. 3. 8.
Deradice siquidē certius dici potest, quod de fructu Sen. ep. 59. Gaudio junctum est non desinere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cùm semel undè petatur inveneris, Et ep. 27. Si quid obstat, nubium modo intervenit, quae infra feruntur, nec unquam diem vimcunt.
Deradice siquidem certius dici potest, quod de fructu Sen. Epistle. 59. Gaudio junctum est non desinere; nec in contraria verti. Et Epistle. 23. Never deficiet, cùm semel undè petatur inveneris, Et Epistle. 27. Si quid obstat, nubium modo intervenit, Quae infra feruntur, nec unquam diem vimcunt.
Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10.
Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu Sue auferente terrae, terraque Lunae. Pliny hist. nat. l. 2. c. 10.
Adhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post jiuventam canosque puerilitas est. Ide•• de conflant. sap. c. 12.
Adhoc in nobis non pueritia, sed, quod Gravius est, puerilitas remanet. Sen. Epistle. 4. Etiam post jiuventam canosque puerilitas est. Ide•• de conflant. sap. c. 12.
Contemnenda miramur, pueris simillimi, quibus omne ludicrum in pretio est. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis flebunt quam parentibus. Sen. de ira l. 1. c. 12.
Contemnenda Miramur, pueris simillimi, quibus omne ludicrum in Precio est. Parentibus quip, nec minus fratribus, praeferunt parvo Air empta monilia: & tam nucibus amissis flebunt quam parentibus. Sen. de ira l. 1. c. 12.
See Guevaraes letter to a Lady, vpon such an occasion; in his golden Epistles. Et de quiousdam Iuvenal. satyr. 6. Morte viri cupiant animā •ervare catelli.
See Guevaraes Letter to a Lady, upon such an occasion; in his golden Epistles. Et de quiousdam Juvenal. satyr. 6. Morte viri cupiant animā •ervare catelli.
Fas tibi non est, salvo Caesare, de fortuna tua queri. Hoc incolumi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus soelicitatē tuam parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. ibid. c. 26.
Fas tibi non est, salvo Caesar, de fortuna tua queri. Hoc incolumi Salvi tibi sunt tui. Nihil You have lost: non tantùm siccos Eyes tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic Pro omnibus est. Adversus soelicitatē tuam Parum gratu• es, si tibi quicquam hoc salve, flere permittis. Sen. Ibid. c. 26.
Quid hac Iobi miseria miserius? & quid tamen hac infoehlicitate foelici { us }? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsū, qui dederat omnia, Deum. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psal. 66. & de divers. 12.
Quid hac Job Miseria Miserable? & quid tamen hac infoehlicitate foelici { us }? Perdiderat omnia, Quae dederat Deus. Said habuerat ipsū, qui dederat omnia, God. D•ta perdiderat, non datorem. Omnia perdiderat, & plentis erat. Idem in Psalm 66. & the diverse. 12.
Praecepta negativa ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thō. Aquin. sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
Praecepta Negativa ligant semper & ad semper. Affirmative semper, sed non ad semper. Thō. Aquinas sum. p. 1•. 2. •. q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
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Quomodo Sen• ad Polyb. c. 26. Non licet tibi flere, ut multos flentes audire possis. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Quomodo Sen• and Polybius c. 26. Non licet tibi flere, ut multos flentes Audire possis. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Genes. 39. 9. Psal 97. 10. Prov 8. 13. Absit enim ut timore p•reat amor, si castus est timor. Aug. in Psal. 118. Nemo melius diligit, quàm qui maximè veretur offendere. Salvian. ep. 4.
Genesis. 39. 9. Psalm 97. 10. Curae 8. 13. Absit enim ut Timore p•reat amor, si Chaste est timor. Aug. in Psalm 118. Nemo Better diligit, quàm qui maximè veretur offendere. Salvian. Epistle. 4.
Adrastus Midae filius, Gordrj nepos. Herodot. in C•o. Is •iquidem Aty• Cr••si filium errore pari interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
Adrastus Midas filius, Gordrj nepos. Herodotus. in C•o. Is •iquidem Aty• Cr••si Son Error Pair interfecit, quo Gualterus Tirrell Guliel••on Rufum Anglorum Regem inter venandum interemit. Henry Hunting. rer. Angel l. 7. & Rog. Hoveden annal. part. 1.
Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in ignem tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto silio pater in Ignem tanquam Sarmentum inutile abjicit. Bern. the great. & lib. arb.
Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est jucunda voluptae, Sed quibus ipse malis careas, quia cernere suave est. Lucret. l. 2. NONLATINALPHABET. Basil. Caes. hom. 4.
Suave, Mary magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Nō quia vexari quenquā est Jucunda voluptae, Said quibus ipse malis careas, quia cernere suave est. Lucretius l. 2.. Basil. Caesar hom. 4.
In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria cōtinetur: sicut spes fructus in semine, sic & ipse fructus in semine est. Bern. in Psal. 90. ser. 17.
In ipsa tribulation spes Glory est: imò & ipsa in tribulation gloria cōtinetur: sicut spes fructus in Seed, sic & ipse fructus in Seed est. Bern. in Psalm 90. sir. 17.
- luccque pulja Telluris toti tenebra• induxerat orbi Vmbra. Ovid. metam. l. 13. - ruit Oceano nox, Involvens umbra magna terram { que } polumque. Virg. Aen. l. 2.
- luccque pulja Telluris Totius tenebra• induxerat Orbi Vmbra. Ovid. Metam. l. 13. - ruit Ocean nox, Involvens umbra Magna terram { que } polumque. Virg Aen. l. 2.
Iam color unus inest rebus, tenebris { que } teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
Iam colour Unus Inset rebus, tenebris { que } teguntur Omnia. Ovid. fast. l. 4. Nocte latent mendae; - Horaque formosam (deformem potiùs) quemlibet illa facit. Idem art. - 1. & rebus nox abstulit atra colorē. Virg de quo July Scal. and Cardan. Exercise. 75. §. 7.
Iohn 9. 4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. - positoque labore dierum Patem nocte datam mortalibus orbis agebat. Silius Punic. l. 7. Hinc, Furiosa res est in tenebris impetus. Sen. ep. 110.
John 9. 4. Tempus erat, quo Everything silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. - positoque labour Days Patem nocte datam mortalibus Orbis agebat. Silius Punic. l. 7. Hinc, Furiosa Rest est in tenebris impetus. Sen. Epistle. 110.
Esai. 59. 10. Gen. 15. 12. -pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucret. l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
Isaiah. 59. 10. Gen. 15. 12. pueri trepidant atque omnia caecis In tenebris pavitant finguntque. Lucretius l. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, Praesidio per Darkness destituti. Lambin.
Felium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut robusti caudices vetustate putres. Plin. hist. nat. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid. l. 9. c. 61. & Lucernae piscis lingua ignea per os exerta tranquillis noctibus relucet. Ibid. l. 9. c. 26.
Felium in tenebris fulgent radiantque oculi: quin & multorum piscium refulgent aridi; sicut Robusti caudices vetustate putres. Pliny hist. nat. lib. 11. cap. 37. Sic & Conchae quaedam in tenebris remoto lumine fulgent. Ibid l. 9. c. 61. & Lucernae Piscis lingua Ignea per os exerta tranquillis noctibus relucet. Ibid l. 9. c. 26.
Psalm. 18. 28. & 112. 4. Non potest defraudar• laetitia, cui Christus est gaudium. Aeterna enim exultatio est ejus, qui bono laetatur aetern•. Aug. apud Prosper. sent. 90.
Psalm. 18. 28. & 112. 4. Non potest defraudar• Laetitia, cui Christus est gaudium. Aeterna enim exultatio est His, qui Bono laetatur aetern•. Aug. apud Prosper. sent. 90.
Reade the storie of Iames Bainham, and of Rob. Glouer, & of Thomas Hauks, and Rose Allen; as also of Iohn Denley, Iohn Lomas, Iohn Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. NONLATINALPHABET. Greg. Naz. in Iul. exact. NONLATINALPHABET. Idem ep. 57. NONLATINALPHABET. Idem in Iul. Imp. 1. NONLATINALPHABET. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desider abilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.
Read the story of James Bainham, and of Rob. Glover, & of Thomas Hauks, and Rose Allen; as also of John Denley, John Lomas, John Denny, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monument.. Greg. Nazareth in July exact.. Idem Epistle. 57.. Idem in July Imp. 1.. Idem de Cyprus Crucem multi abominantur, crucem Videntes, sed non Videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adj•evantis infirmitatem nostram, non levis Tantum sed Suavis fit, & non modò non molesta, sed etiam Desider abilis & Omnino delectabilis. Bern. de temp. 70. & 109. & 111.
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Quod si hoc potest brevis obstimatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Ide ep. 76.
Quod si hoc potest brevis obstimatio animi Aliquo stimulo excitata; quanto magis Virtus, Quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuū robur est? Idem Epistle. 76.
Horretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur vulnus, & recena 〈 ◊ 〉 Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgas meis Inferre costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur isti carpere artus tabidos: Sed d•ni medelam rebus 〈 ◊ 〉 vividis Prudem. Stephan. 14.
Horretis omnes hascecarnificum manus? Num mitiores sunt m•nus medentium, Laniena quando savit Hippocratica? Vivum secatur Wound, & recena 〈 ◊ 〉 Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgas meis Infer costis, quod secat salubriter. Non est amarum quo reformatur salus. Videntur Isti carpere artus tabidos: said d•ni Medlam rebus 〈 ◊ 〉 vividis Prudem. Stephen. 14.
Timebit forsan caro gladium gravē, & crucem excelsam, & rabiem bestiarum, & summā ignium p••am, & omne carnificis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aquo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor quae cum filijs in incendium pairiae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, plisane pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertull. ad Martyr. & in apolog.
Timebit Perhaps Caro Gladium graved, & crucem excelsam, & rabiem bestiarum, & summam ignium p••am, & omne carnificis ingenium. Said spiritus contra ponat sibi & Carni, acerba licet ista, à multis tamen Aquo animo excepta, imò & ultro appetita, Famae & Glory causa, nec à Viris Tantum, sed etiā à foeminis. Lucretia stlupri vim passa cultrum sibi adegit, ut gloriam castitatisuae pareret. Mutius manum suam Dextram in ara cremavit, ut hoc factum His fama haberet. Minus fecerunt Philosophy; Heraclitus, qui se bubulo stercore oblitum exussit; Empedoc, qui in ignes Aetnei montis desiluit; Peregrinus qui non Once se Ask immisit: cùm foeminae quoque mortem contempscrint, Dido, & Asdrubalis uxor Quae cum Filiius in incendium pairiae devolavit. Regulus ne Unus Pro multis hostibus viveret, Arcae inclusus, quot nails, tot cruces pertulit. Anaxarchus cùm in Exitium, plisane pilo contunderetur, Tune, Tune, aiebat, Anaxarchi follem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysius, Quidnam Philosophia praestaret, Whom respondisset, Contemptum mortis; Impassibilis Tyranni flagellis obiectus sententiam suam ad mortem usque signabat. Tertul ad Martyr. & in apologue.
Eadem omnia saevitiae & cruciatus certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Qu•t otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricib { us } formosiores sibi videntur lam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ardente conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull. ad Martyr. Inventus est qui flammis imponeret manum; cujus risum non interrumperet tortor. Sen. ep. 76.
Same omnia saevitiae & Cruelties certamma, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Qu•t otiosos affectatio armorum ad Gladium locat? Certè ad feras Itself affectation descendunt; & de morsibus, & the cicatricib { us } formosiores sibi videntur lamb & ad ignes quidam se autoraverunt, ut certum Space in tunica Ardent conficerent: alij inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & Utique horridiores aspides Serpents. Tertul ad Martyr. Inventus est qui flammis imponeret manum; cujus Laughter non interrumperet tortor. Sen. Epistle. 76.
Vir fortis & justus cùm mortis su• pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Sen. ep. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benef. l. 4. c. 22.
Vir fortis & justus cùm mortis su• pretia ante se He placed, in summa voluptate est, & periculo Sue fruitur. Sen. Epistle. 76. Ignis si Singulis membris admoveatur, & Gradually Vivum corpus circumeat, licet ipsum corpus Bona conscientia plenum stillet, placebit illi ignis, per Whom fides collucebit. Idem de Beneficence. l. 4. c. 22.
Si uratur sapiens, sicrucietur, in Phalaridis tauro si erit, dicet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. l. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. l. 2. Quod incredibile est, dicit Epicurus, dulce esse torqueri. Sen. epist. ead.
Si uratur sapiens, sicrucietur, in Phalaridis tauro si erit, dicet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic Tuscul l. 2. & Sen. Epistle. 66. Ex praeteritarum scil. voluptatum recordation. Cic de fin. l. 2. Quod incredibile est, dicit Epicurus, dulce esse torqueri. Sen. Epistle. Ead.
Si tantum terrenae gloriae licet de corporis & animi vigore, ut gladium, igne, crucem, bestias, tormenta contemnant sub praemio laudis humane; poffum dicere, modicae sunt islae passiones ad consecutionem gloriae •lestis & divinae mercedis. Tertull. ad Martyr.
Si Tantum Terrenae Glory licet de corporis & animi Vigour, ut Gladium, Ignite, crucem, Bestias, tormenta contemnant sub Praemio laudis humane; poffum dicere, Modicae sunt islae Passions ad consecutionem Glory •lestis & Divinae mercedis. Tertul ad Martyr.
Servus barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùm { que } comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindicta ceperat in ore constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Vltus enim Dominum, inter torm. nta exultavit, serenaque lae•tia crudelitatem torquentium vicit. Iustin. hist. l. 44. Atque hic est de quo Sen. sup. epist. 76. Sed & Liv. de eode hist. l. 21. Comprehensus haud alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebueri•.
Servus Barbarus Asdrubalem quod Dominum suum occidisset, interemit. Cùm { que } comprehensus omni modo cruciaretur, laetitiam tamen quam ex Vindictae ceperat in over constantissimè retinuit. Val. Max. memor. l. 3. c. 3. Vltus enim Dominum, inter torment. nta Exultavit, serenaque lae•tia crudelitatem torquentium Vicit. Justin hist. l. 44. Atque hic est de quo Sen. sup. Epistle. 76. Said & Liv. the Eodem hist. l. 21. Comprehensus haud Alio, quam si evasisset vuttu, tormentis quoque cùm lateraretur, eo fuit habitu oris, ut superante Laetitia Dolores, ridentis etiam Specimen praebueri•.
Hut illud Sen. ep. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui incōcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, n•• si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.
Hut illud Sen. Epistle. 59. Doc•bo quomodo intelligas te non esse sapientem. Sapiens Isle est, qui plenus gaudio, qui incōcussus, qui Never moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si Luctus, non si Ignominia, n•• si dolour Impetum Faciat, pedem referet: interritus & contra illa ibit & inter illa.
Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus, & aliter Deo. Hominibus secundum externam speciem & faciem: Deo sec. internam veritatem & virtutem. Ambr. in Luc. 1. 6.
Multi hominibus Justi videntur, Pauci God Aliter enim hominibus, & aliter God Hominibus secundum externam Specimen & Face: God sec. internam veritatem & virtutem. Ambrose in Luke 1. 6.
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Nam primi hominis in initio non mod• recta, sed etiam pura fuit, quamdiu ei datum est nec sentire peccatum. Bern. ibid. nedum inservire, aut consentire pecca•o.
Nam Primi hominis in initio non mod• Recta, sed etiam Pura fuit, Quamdiu ei datum est nec sentire peccatum. Bern. Ibid. nedum Inservire, Or consentire pecca•o.
Mat. 25 ▪ 31. 1 Tim. 5. 21. Apud Angelos recta, pura, & firma, sublimis, sed divina tamen inferior. A Deo collata, nō ipsis innata. Iusti ex eo, nō corā eo; munere ejus, nō in cōparatione ejus. •ernab.
Mathew 25 ▪ 31. 1 Tim. 5. 21. Apud Angels Recta, Pura, & Firm, sublimis, sed Divine tamen inferior. A God collata, nō Ipse Innata. Justi ex eo, nō corā eo; munere His, non in comparation His. •ernab.
Philip. 3. 12. Cùm haec omnia desiderio affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. contempl. lib. 1. cap. 8.
Philip. 3. 12. Cùm haec omnia Desire affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. Contemplation. lib. 1. cap. 8.
Tanquam NONLATINALPHABET, ubi plus luminis quàm tenebrarum, sed NONLATINALPHABET, ubi pl ' tenebrarū quàm luminis: uti distingu••t gra•••atici ad Homerum. Eu••th Odyss. 〈 ◊ 〉.
Tanquam, ubi plus luminis quàm tenebrarum, sed, ubi Pl ' tenebrarū quàm luminis: uti distingu••t gra•••atici ad Homerum. Eu••th Odyss. 〈 ◊ 〉.
NONLATINALPHABET. Greg. Naz. apolog. NONLATINALPHABET. Idē de plag. grand. & in Iul. 2. Pri•• virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. l. 6. c. 17.
. Greg. Nazareth apologue.. Idē de plag. grand. & in July 2. Pri•• virtus Peccata non perpetrare sed vitare; Secunda perpetrata corrigere. Greg. mor. l. 6. c. 17.
Quem poenitet peccasse, penè est innocens. Sen. Agam. 2. 2. Imò plus est propemodum à vitijs se rev•cassè, quèm vitia ipsa •••rivisse. Ambr. in Psal. 118. ser. 22.
Whom poenitet peccasse, penè est Innocent. Sen. Agam. 2. 2. Imò plus est propemodum à vitijs se rev•cassè, quèm Vices ipsa •••rivisse. Ambrose in Psalm 118. sir. 22.
Studium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Dcas mattus porrigat. Latro est etiam antequam man { us } inquinet, qui ad occidendum jam armatus est, & habet spoliandi at { que } interficiendi volunta•ē. Exercetur & aperitur opere nequitia, nō incipit. Sen. de benef. l. 5. c. 14. Potest aliquis nocens fieri quamvis non nocuerit. Omnla scelera etiam ante effectum oper•s, quantum culpae satis est, perfecta sunt. Idem de constant. c. 7. Nam scelus intra se tacitum qui cogital ullum, Facti crimen habet. -Iuvenal. sat. 13. In maleficiis cogitata etiam scelera, non adbuc perfecta vindicantur, cruenta mente, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogi•atio condemn••tur à Domno. Pelag. ad Demetr.
Studium nocendi nocentem facit. Sacrilegious daunt poenas, Quamvis nemo ad Dcas mattus porrigat. Latro est etiam antequam man { us } inquinet, qui ad occidendum jam Armatus est, & habet spoliandi At { que } interficiendi volunta•ē. Exercetur & aperitur Opere Nequitia, nō incipit. Sen. de Beneficence. l. 5. c. 14. Potest aliquis Nocens fieri Quamvis non nocuerit. Omnia scelera etiam ante effectum oper•s, quantum Culpae satis est, perfecta sunt. Idem de constant. c. 7. Nam scelus intra se tacitum qui cogital ullum, Facti crimen habet. juvenal. sat. 13. In maleficiis cogitata etiam scelera, non adbuc perfecta vindicantur, cruenta mente, Pura manu. Apple florid. 4. Never Mens exitu aestimanda est, satis probasse animum parricidae. Quintill. Declamation. 271. Actionis crimine cogi•atio condemn••tur à Domno. Pelagius ad Demeter.
Matth. 5. 28. NONLATINALPHABET. Greg. Naz. in Cypr. NONLATINALPHABET. Clem. constit. apost. l. 1. c. 1. Decrevisti facere, jam perfecisti. Aug. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Sen. controv. 6. 8.
Matthew 5. 28.. Greg. Nazareth in Cyprus. Clem. Constitut. apost. l. 1. c. 1. Decrevisti facere, jam perfecisti. Aug. verb. Dom. 43. Incestuous est etiam sine stupro, Quae Cupit stuprum. Sen. Controversy. 6. 8.
Res mira: ille vivit, tu tamen homicida es: illa casta est, tu tamen adulter e•. Aug. de verb. Dom. 42. & 43. Non venenū parasti, non cū gladio processisti; n•• ipsum scelus fecisti: tantum •disti, & tu prius te quàm illū occidisti. Idem de temp. 235. Si quis cum uxore, tanquā cū aliena conc••bat, adulter erit, qua•vis illa adulteria non sit. Aliquis mihi venenum dedit: sed vim suam remixtum 〈 ◊ 〉 perdidit: venenum illud d•ndo scelere se obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste elusum est. Sen. de constant. c. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniqu•m censet, NONLATINALPHABET. Et Cato Censor apud Gellium l. 7. c. 3. haud aequum censet, p••nas dare quenquam •b eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humana• cogitat, quibus Cogitationis nemo p••nam luit. De poenis l. 18. Net fugitivus habe•tur servus, quifugiendi cons•ium habeat. De verb. sign. l. 225.
Rest mira: Isle vivit, tu tamen Homicide es: illa casta est, tu tamen adulter e•. Aug. de verb. Dom. 42. & 43. Non venenū Parasti, non cū Gladio processisti; n•• ipsum scelus fecisti: Tantum •disti, & tu prius te quàm illū occidisti. Idem de temp. 235. Si quis cum uxore, tanquā cū Aliena conc••bat, adulter erit, qua•vis illa Adulteria non sit. Aliquis mihi venenum dedit: sed vim suam remixtum 〈 ◊ 〉 perdidit: venenum illud d•ndo Scelere se obligavit, Even if non nocuit. Non minus Latro est, cui telum Opposita veste elusum est. Sen. the constant. c. 7. Illo es Homicide, venenum quo misces die. Frustra est ergo Greg. Nazareth (si is Saltem est) qui in sermon. de Bapt iniqu•m censet,. Et Cato Censor apud Gellium l. 7. c. 3. haud Aequum censet, p••nas Dare quenquam •b eam remembering, quod arguatur malè To have made Voluisse. Verum hic leges humana• cogitat, quibus Cogitationis nemo p••nam luit. De Phoenicians l. 18. Net fugitivus habe•tur servus, quifugiendi cons•ium habeat. De verb. Signen. l. 225.
Nisi forte putetur in malo quàm in bono efficacior inveniri vol•ntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remumerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dio•ysio de Aes•hine dissertationē apud Plut. de adul.
Nisi forte putetur in Malo quàm in Bono efficacior inveniri vol•ntas apud God, qui charitas est, & promptior esse ad ulciscendum quam ad remumerandum misericors & Miserator Dominus. Bern. Epistle. 77. Vide Plato's cum Dio•ysio de Aes•hine dissertationē apud Plutarch de adul.
NONLATINALPHABET. Greg. Naz. de cutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idē de Dco dilig. c. 2.
. Greg. Nazareth de cutax. Non impotentes sed Nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, Though quod debent, non possunt. Idē de Dco Dilig. c. 2.
Ezech. 16. 4, 5, 6. Si non dilexisset inimicos, m•nquam possedisset amicos: sicut nec qu•s diligeret, essent, si non dilexisset, qui nondum erant. Bern. in Cant. 20. Qui neminem bonū invenit, neminem salvat, nisi quem praevenit, Idē de grat. & lib. arb.
Ezekiel 16. 4, 5, 6. Si non dilexisset inimicos, m•nquam possedisset amicos: sicut nec qu•s diligeret, essent, si non dilexisset, qui Nondum Erant. Bern. in Cant 20. Qui neminem bonū invenit, neminem salvat, nisi Whom praevenit, Idē de great. & lib. arb.
Quis tam iniquam censuram inter suos agit, ut filium sanum quàm aegram magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & se in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist. 66. Pater liberos non rejicit, quod aegroti, claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfecti•is infirmitatisque intuitu. Spin. de. Iustit. Christian.
Quis tam iniquam censuram inter suos agit, ut Son Sanum quàm aegram magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex Aequo partiuntur cibos. Sen. Epistle. 66. Pater Liberos non rejicit, quod aegroti, claudi, debiles, deforms sint; sed chariores habet & Mollius Tractate, imperfecti•is infirmitatisque intuitu. Spin. de. Iustit. Christian.
Quorsum haec ut scias virtutem omnia opera sua, velut foetus suos ijsdem oculis intueri, aequè indulgere omnibus; & quidem impensius laborantib { us }. Quoniam quidem etiam paren•ū amor magis in ca, quorum miseretur, inclinat. Virt { us } quoque opera sua quae videt affici & premi, nō magis amat, sed parentum bonorum more, magis amplectitur & fovet. Sen. ibid. inclinat animus, quo sors deterior trabit. Sen. Theb. 3. NONLATINALPHABET. Greg. Naz. in Heron.
Quorsum haec ut scias virtutem omnia opera sua, velut foetus suos ijsdem oculis intueri, aequè indulgere omnibus; & quidem impensius laborantib { us }. Quoniam quidem etiam paren•ū amor magis in circa, quorum miseretur, inclinat. Virtue { us } quoque opera sua Quae videt affici & premi, nō magis amat, sed Parents Bonorum more, magis amplectitur & fovet. Sen. Ibid. inclinat animus, quo sors deterior trabit. Sen. Thebes 3.. Greg. Nazareth in Heron.
Arra potiùs quàm pignus, quia pignus redditur, arra retinetur. Hieron, in Eph. 1. 14. Aug. de verb. Ap. 13. & de visione Dei, apud Bed•m in Ephes.
Arra potiùs quàm pignus, quia pignus redditur, arra retinetur. Hieron, in Ephesians 1. 14. Aug. de verb. Apostle 13. & the vision Dei, apud Bed•m in Ephesians
Fides licet exigua & infirma, accipit nibilomin { us } quae largitur Deus: haud secus ac pu•rulus parvula, velscabiosa mendicus manu, ille panem, hic stipē porreclam accipit, perinde ac si major aut sanior esset. Spin, de Ius•itia Christ.
Fides licet Small & infirma, accipit nibilomin { us } Quae largitur Deus: haud secus ac pu•rulus Parvula, velscabiosa Beggar manu, Isle Bread, hic stipen porreclam accipit, Perinde ac si Major Or sanior esset. Spin, de Ius•itia christ.
NONLATINALPHABET. Greg. Naz. Nihil fictum diuturnum, Ambr. offic. l. 2. c. 22. Caduca sunt, quaecunque fucata sunt. Cyprian. ad Donat. Ficta omnia celeriter tanquam flosculi decid•nt; nec simulatum potest quicquam esse diuturnū. Cic. offic. l. 1.
. Greg. Nazareth Nihil fictum Diuturnum, Ambrose office. l. 2. c. 22. Caduca sunt, quaecunque fucata sunt. Cyprian. ad Donat. Ficta omnia celeriter tanquam flosculi decid•nt; nec simulatum potest quicquam esse diuturnū. Cic office. l. 1.
Rom. 10. 3. Apoc. 3. 17. NONLATINALPHABET. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi sa { us } videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se put•ssent jam pervenisse. Sen. de tranq. c. 1.
Rom. 10. 3. Apocalypse 3. 17.. Greg. Nazareth apologue. Nemo est illo insanabilior, qui sibi sa { us } videtur. Greg. in Psalm Poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se put•ssent jam pervenisse. Sen. de tranq. c. 1.
Simulata sanctitas, duplex iniquitas, Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. Aug. in Psal. 63.
Simulata Sanctitas, duplex iniquitas, Gregory. à Tambac. & Others Citated. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. Aug. in Psalm 63.
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NONLATINALPHABET. Chrysost. tom. 6. orat. 67. Initium salutis notitia peccali. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprehendas te oportet, aniequā emendes. Sen. ep. 28.
. Chrysostom tom. 6. Orat. 67. Initium Salutis notitia peccali. Epicur. Nam qui Peccare se nescit, corrigi non vult. Deprehendas te oportet, aniequā emend. Sen. Epistle. 28.
Iam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Iam contigit illis bono suo furi, nondum confidere. Sen. ep. 75.
Iam There sunt, unde non est retrò lapsus. Said hoc illis de se Nondum Liquet: & Scire se nesciunt. Iam contigit illis Bono Sue furi, Nondum confidere. Sen. Epistle. 75.
NONLATINALPHABET. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtua aliqua contingat, omnes inesse. Plia. in paneg.
. Chrysip. apud Plutarch in Stoic. Contr. Qui unam habet, Caeteras habet. Sen. Epistle. 95. Didicimus, cui virtua Any contingat, omnes inesse. Plia. in Panegyric.
NONLATINALPHABET. Chrysip. apud Plut. & Zeno apud Laert. NONLATINALPHABET. Stoici apud Sto•. Virtutes individuas esse, & inter se connexas, Apul. de Philos. Individuus est virtutū comitatus. Sē. ep. 68. Omnes inter se nexae & coniugatae sunt. Cic. •uscul. l. 3. Sic copulatae connexaeque sunt virtutes, ut omnes omnium participes fint: nec alia ab alia possit separari, Idem de fin. l. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures habere videatur. Ambr. offic. l. 2. c. 9. & in Luc. c. 6. Et cognatae sibi invicem sunt virtutes. Idem offic. l. 1. 27.
. Chrysip. apud Plutarch & Zeno apud Laertes. Stoici apud Sto•. Virtues individuas esse, & inter se connexas, Apple de Philos. Individuus est virtutū comitatus. Sē. Epistle. 68. Omnes inter se nexae & coniugatae sunt. Cic •uscul. l. 3. Sic copulatae connexaeque sunt Virtues, ut omnes omnium participes fint: nec Alias ab Alias possit separari, Idem de fin. l. 5. Connexae sibi sunt concatenataeque Virtues, Even if Vulgi opinion sejunctae; ut qui unam habet, plures habere Videatur. Ambrose office. l. 2. c. 9. & in Luke c. 6. Et cognatae sibi invicem sunt Virtues. Idem office. l. 1. 27.
Virtus ergò ubi una ingressa fuerit, quoniam secum caeteras ducit, vitia ibi cadunt omnia. Aug. ep. 29. •rudentia enim nec ignava, nec injusta, nec intemperans esse potest: Fortitudo nec injusta, nec imprudens, nec intem perans, &c. Aug. ibid. & Ambr. offic. l. 1. c. 27. & l. 2. c. 9. & Greg. mor. l. 21. c. 1. Nec veraullavirius esl, simixtavirtutibus aliis nonest. Ibid. l. 1. c. 39.
Virtus ergò ubi una ingressa fuerit, quoniam secum Caeteras Ducit, Vices There cadunt omnia. Aug. Epistle. 29. •rudentia enim nec ignava, nec Unjust, nec Intemperate esse potest: Fortitudo nec Unjust, nec imprudens, nec intem perans, etc. Aug. Ibid. & Ambrose office. l. 1. c. 27. & l. 2. c. 9. & Greg. mor. l. 21. c. 1. Nec veraullavirius esl, simixtavirtutibus Others nonce. Ibid l. 1. c. 39.
Qui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In quo aliqua harum principalis est virtus, in eo etiam caeterae praesto sunt: quiae ipsae sibi sunt connexae concreaeque virtutes. Ambr. de parad. c. 3.
Qui unam habet, omnes habet: & qui unam non habet, Nullam habet. Aug. Epistle. 29. In quo Any harum Principal est virtus, in eo etiam Caeterae praesto sunt: Since ipsae sibi sunt connexae concreaeque Virtues. Ambrose the Parad. c. 3.
Sicut ad corporis sanitatem non est satis, ut peste quis, vel pleuritide careat, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum abdicatio. Spin. de just. Christ.
Sicut ad corporis sanitatem non est satis, ut pest quis, vel pleuritide Care at, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac Vitiorum omnium in universum abdicatio. Spin. the just. christ.
Non est cardiacus (Craterum dixisse putato) Hic aeger: recte est igitur, surgetque? negabit; Quod latus aut renes morbo teneaniur a•uto. Horat. serm. •. 2. c. 3.
Non est cardiacus (Craterum dixisse putato) Hic aeger: recte est igitur, surgetque? negabit; Quod latus Or renes morbo teneaniur a•uto. Horatio sermon. •. 2. c. 3.
In omni conjuncto, sive copulato, si unis est mendacium, etiamsi vera sint caetera, tota esse mendacuim dicitur. Ex omnibus verò quae disiunguntur, unum esse verum sufficit. Gell. noct. Attic. l. 16. c. 8. Verum enunciati copulati judicium pendet ex omniū partium veritate; falsum saliē ex una parte falsa. Ram. dialect. l. 2. c. 5.
In omni conjuncto, sive copulato, si unis est Mendacium, Even if vera sint caetera, tota esse mendacuim dicitur. Ex omnibus verò Quae disiunguntur, Unum esse verum sufficit. Gell. Night. Attic. l. 16. c. 8. Verum enunciati copulati judicium Pendet ex omniū partium veritate; falsum salien ex una parte Falsa. Ram. dialect. l. 2. c. 5.
Delinquens in parte, in totum reus est. Regula generalis, Gloss. ad Digest. l. 29. tit. 5. l. 3. Si quis unū custodiat, & reliqua praevaricetur, nihil ei prodest. Amb. in Psal. 118. serm. 13. & Hesych. in Levit. l. 4. c. 13.
Delinquens in part, in totum Rhesus est. Regula generalis, Gloss. ad Digest. l. 29. tit. 5. l. 3. Si quis unū custodiat, & Rest praevaricetur, nihil ei profits. Ambassadors in Psalm 118. sermon. 13. & Hesych. in Levit. l. 4. c. 13.
Nisi enim attenti fuerimus in 〈 ◊ 〉 mandatis ejus, fuerintque alia praeterita, alia pro voluntate observata, rectum justificationis ordinem 〈 ◊ 〉 tenemus. Hilar. in Psal. 118. Nulli siquidem 〈 ◊ 〉 licet, ex his quae 〈 … 〉 eligere pro arbitria, & quod placuerit assi••ere, quod displicu••it repudiare; & 〈 ◊ 〉 ex 〈 … 〉, ex p•rte contemnere, Si enim pro arbitria suo servi Dominis obtemper 〈 … 〉 quidem in 〈 … 〉. de provid. l. 3.
Nisi enim attenti fuerimus in 〈 ◊ 〉 mandatis His, fuerintque Alias Things past, Alias Pro voluntate Observata, rectum justificationis ordinem 〈 ◊ 〉 tenemus. Hilar. in Psalm 118. None siquidem 〈 ◊ 〉 licet, ex his Quae 〈 … 〉 eligere Pro arbitria, & quod placuerit assi••ere, quod displicu••it repudiare; & 〈 ◊ 〉 ex 〈 … 〉, ex p•rte contemnere, Si enim Pro arbitria Sue servi Dominis obtemper 〈 … 〉 quidem in 〈 … 〉. de provide. l. 3.
O••em odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emēdatur. Ambr. in Psal. 118.
O••em odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emēdatur. Ambrose in Psalm 118.
Peccata quamuis non sint connexa quantum ad conversionem ad bonū commutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac parte habent rationem offensae, quam per poenitentiam oportet tolli. Aquin. ibid.
Peccata quamuis non sint connexa quantum ad conversionem ad bonū commutabile, sunt tamen quantum ad aversionem à Bono incommutabili: & in hac parte habent rationem offensae, quam per poenitentiam oportet Take away. Aquinas Ibid.
Virtutem oftendit constantia, & omnium inter se actionū concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Autor oper. imperf. in Mat. hom. 45.
Virtutem oftendit constantia, & omnium inter se actionū Concord; quando idem semper quis est, & in omni Acts par sibi. Sen. Epistle. 120. Tunc directae sunt Viae Nostrae, cùm par fuerit in omnia aequalisque Custodia. Hilar. in Psalm 119. Omne bonum quod fit propter God, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Author Operate. imperfect. in Mathew hom. 45.
Bonus non fuit, quam malorum pravitas non prohavit. Greg. in Euang. 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idem in Ezech. l. 1. hō. 9.
Bonus non fuit, quam malorum pravitas non prohavit. Greg. in Evangel 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idem in Ezekiel l. 1. hon. 9.
Coelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi nō prodesse, cùm te circumser•• Sen. ep. 28.
Coelum, non animum mutant, qui trans mare currunt. Horatio l. 1. Epistle. 11. Hinc Socrates; Quid Miraris peregrinationes tibi nō Profits, cùm te circumser•• Sen. Epistle. 28.
Strangulat inclusus dolor, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid. trist. 5. 1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.
Strangulat inclusus dolour, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid. trist. 5. 1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.
NONLATINALPHABET. Plut. de adulat. Colorem mutat subinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hist. nat. l. 8. c. 33. & Solin. polyhist. c. 43.
. Plutarch de adulat. Colorem Mutat Subinde Chamaeleon, redditque quemcunque proximè attingit. Pliny hist. nat. l. 8. c. 33. & Solin. Polyhist. c. 43.
NONLATINALPHABET. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9. c. 29. NONLATINALPHABET. Plut. caus. nat. q. 19. Hinc & Pindar. NONLATINALPHABET. Ibid. & de solert. anim. NONLATINALPHABET. Greg. Naz. de sede Constant. Contra Phocylid. NONLATINALPHABET. Et Ion. NONLATINALPHABET. Athen. dipnosoph. lib. 7.
. Theognis. apud Plutarch de amic. Polypus enim colorem Mutat ad similitudinem loci. Pliny l. 9. c. 29.. Plutarch cause. nat. q. 19. Hinc & Pindar.. Ibid & de solert. anim.. Greg. Nazareth de sede Constant. Contra Phocylides.. Et Ion.. Athena Dipnosoph. lib. 7.
Hi quibus sceptrū & chlamydem in scena fabulae assignant, cum praesente populo elati incesserunt & c•thurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Sen. ep. 76.
Him quibus sceptrū & chlamydem in scena Fables assignant, cum present populo elati incesserunt & c•thurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Sen. Epistle. 76.
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Quidam alternis Vatinij; alternis Catones sunt. Sic maximè coarguitur animus imprudens: alius prodit atque aluis; &, quo turpius mihil judico, impar sibi est. Sen. ep. 120.
Quidam Alternis Vatinij; Alternis Catones sunt. Sic maximè coarguitur animus imprudens: alius prodit atque aluis; &, quo Turpius mihil Judico, impar sibi est. Sen. Epistle. 120.
Sic vive cum hominibus tanquam Deus videat: sic loquer• cū Deo, tanquam homines audiant. Sen. epist. 10. Praeceptum est Philosophie: Sic loquendum esse cum hominibus, tanquam Dij audiant; sic cum Dijs tanquam homines audiant Macrob. Saturn. l. 1.
Sic vive cum hominibus tanquam Deus Videat: sic loquer• cū God, tanquam homines Audient. Sen. Epistle. 10. Precept est Philosophy: Sic loquendum esse cum hominibus, tanquam Dij Audient; sic cum Dis tanquam homines Audient Macrob Saturn. l. 1.
Qualitatis verae tenor permanet: falsa non durant. Sen. ep. 120. Perpetua ac solida sunt, quae vera sunt: simulata non perseverant. Ambr. offic. l. 2. c. 22.
Qualitatis Verae tenor permanent: Falsa non durant. Sen. Epistle. 120. Perpetua ac Solid sunt, Quae vera sunt: Simulata non perseverant. Ambrose office. l. 2. c. 22.
Magna rem puta unū homine agere. Preter sapiense nemo unum agit: caeteri multiformes sunt, Modo frugi videntur & graves; modò prodigi & vani. Mutamus subinde persona, & contrariam ei sumimus quam exumus. Sen. epist. 120.
Magna remembering puta unū homine agere. Preter sapiense nemo Unum agit: Caeteri multiformes sunt, Modo frugi videntur & graves; modò prodigi & vani. Mutamus Subinde persona, & contrariam ei sumimus quam exumus. Sen. Epistle. 120.
Matth. 13. 5, 20, 21. & 8. 6, 13. Quae simulata sunt diuturna esse non possunt, sed tanquam ad tempus virentia, citò decidum. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & sincerum alta radice fundatur. Ambr. de offic. l. 2. c. 22.
Matthew 13. 5, 20, 21. & 8. 6, 13. Quae Simulata sunt Diuturna esse non possunt, sed tanquam ad Tempus virentia, citò decidum. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & Sincere Alta radice fundatur. Ambrose de office. l. 2. c. 22.
Plu• sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien. ille NONLATINALPHABET.
Plu• sensum afficit dolens Digitus ab aciculae punctiuncula, quam Whole corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plutarch de audien. Isle.
Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygij tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigat { que } rerum pulchritudo, non verborum inanium sonitus. Iuvat protinus, quae audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo forma permaneat, si non impetum insignem protinus populus honesti dissuasor excipiat. Pauci illam, quam conceperant, mentem domū perferre potuerunt. Sē. epist. 108.
Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygij tibicinis sono Semiviri, & ex Imperial furentes. Rapit Illos instigat { que } rerum pulchritudo, non verborum inanium sonitus. Iuvat Immediately, Quae Audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo forma permaneat, si non Impetum insignem Immediately populus honesti dissuasor excipiat. Pauci Illam, quam conceperant, mentem domū perferre potuerunt. Sē. Epistle. 108.
Frigidi. Qualis Balduinus ille Cantuariensis, ad quem Vrbanus PP. Balduino Monacho ferventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remisso. Girald. •tiner. Camb. l. 2. c. 14.
Frigidi. Qualis Baldwin Isle Canterbury, ad Whom Urban PAGE. Balduino Monacho ferventissimo, Abbati calido, Bishop tepido, Archbishop remisso. Girald. •tiner. Camb. l. 2. c. 14.
Nuper me amici cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum aut avaritia, aut libido solicitat? Non amoribus servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Deos, tunc hominem esse se meminit. Invidet nemini, neminem miratur, neminem despicit, ac ne sermonibus quidem malignis aut attendit, aut alitur, &c. Innoxiam in posterū, si cō••gat evadere, beatamque destinat vitam. Vtmam tales esse sam perseveremus, quales nos futuros profitemur infirmi. Plin. epist. 26. lib. 7.
Nuper me Friends cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Whom enim Infirmum Or avaritia, Or libido solicitat? Non amoribus Servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Gods, tunc hominem esse se Meminit. Invidet Nobody, neminem miratur, neminem despicit, ac ne sermonibus quidem malignis Or attendit, Or alitur, etc. Innoxiam in posterū, si cō••gat evadere, beatamque destinat vitam. Vtmam tales esse same perseveremus, quales nos futuros profitemur infirmi. Pliny Epistle. 26. lib. 7.
Plerique futuri supplicij metu peccatorum conscij poenitentiam petunt: qui videntur malorum petisse poenit entiam, bonorum agere; & ipsius poenitentiam agere poenitentiae suae. Ambr. de poenit. l. 2. c. 9.
Plerique Future supplicij metu peccatorum conscij poenitentiam petunt: qui videntur malorum petisse Repent entiam, Bonorum agere; & Himself poenitentiam agere poenitentiae suae. Ambrose de Repent. l. 2. c. 9.
Sic Abraham Genes. 15. 10. Hinc NONLATINALPHABET Scindere foedus: sicut, icere, ferire Latinis: à porco percusso. Vnde tamen perperā volunt Foedus nuncup itū: cū fit NONLATINALPHABET, Vt & Fidus NONLATINALPHABET.
Sic Abraham Genesis. 15. 10. Hinc Scindere Foedus: sicut, icere, ferire Latinis: à porco percusso. Vnde tamen perperā volunt Foedus nuncup itū: cū fit, Vt & Fidus.
NONLATINALPHABET, sive NONLATINALPHABET. M. Anton. vitae sue l. 7. Sigillaria, quae per se NONLATINALPHABET verticillis quibusdam ac nervis movētur. Casau. ad Pers sat. 5. Duceris ut alienis mobile lignum. Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph. l. 9. scite admodum ait Otos aves salta•trices & i••talrices, NONLATINALPHABET. Quod interpreshaud e assecut ▪.
, sive. M. Anton vitae sue l. 7. Sigillaria, Quae per se verticillis Some ac nervis movētur. Casau. ad Pers sat. 5. Duceris ut alienis mobile lignum. Horatio sermon. lib. 2. sat. 7. Hinc Athena Dipnosoph. l. 9. scite admodum ait Otos aves salta•trices & i••talrices,. Quod interpreshaud e assecut ▪.
Quomodo Sence. ep. 121. Animalia quaedam tergi durioris inversa tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum reponantur. Et inquieta est desiderio naturalis status testudo supinata; nec ante desinit niti, quatere se, quàm in pedes constitit.
Quomodo Sense. Epistle. 121. Animalia quaedam tergi durioris inversa Tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum reponantur. Et inquieta est Desire Naturalis status testudo supinata; nec ante desinit niti, quatere se, quàm in pedes constitit.
Timor servili• materialiter nō est malum. Riber. in Malach. 1. 6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. 22. 2•. q. 19. a. 4.
Timor servili• materialiter nō est malum. River. in Malachi 1. 6. Timor Servile secundùm substantiam suam bonus est. Aquinas sum. p. 22. 2•. q. 19. a. 4.
Ab interitu natura abhorret: hinc ingenita cui { que } curae sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitā prodit sine metu mortis. Omne animal constitutioni suae cōciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.
Ab interitu Nature abhorret: hinc Ingenita cui { que } Curae sui, metus mortis, fuga mali, etc. Cic de fin. l. 5. Nullum animal ad vitā prodit sine metu mortis. Omne animal constitutioni suae cōciliatur. Simul autem conciliatur Saluti suae quidque, & Quae juvant, illa petit, laesura formidat. Sen. Epistle. 121.
Non est insanus, insanum qui se dicit. Apu•. in apolog. aut etiam putat. Quid? caput abscissum demens quū portat Agaue Gnati insoelicis, sibi tū furiosavidetur? Horat. serm. l. 2. sat. 3.
Non est insanus, insanum qui se dicit. Apu•. in apologue. Or etiam putat. Quid? caput abscissum Demons quū Portat Agave Gnati insoelicis, sibi tū furiosavidetur? Horatio sermon. l. 2. sat. 3.
Hinc Verecundiae ruborem NONLATINALPHABET dixit Diogenes. Et NONLATINALPHABET Pythias Aristot. filia apud Stob. c. 31. & Laert. Et NONLATINALPHABET. Cato Plut. apophth. NONLATINALPHABET menād. Homopatr. NONLATINALPHABET. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. l. 1. ep. 84.
Hinc Verecundiae ruborem dixit Diogenes. Et Pythias Aristotle filia apud Stob. c. 31. & Laertes Et. Cato Plutarch Apophthegms. Menand. Homopatr.. Homer. Quorum Mens Honesta, Their imbecilla frons est. Simach. l. 1. Epistle. 84.
Somnianti nihil difficile. Magna etenim saepe in somnis faciunt { que } gerunt { que }, Reges expugnant, acresque & praelia miscent. Et in noctis caligine Cernere censemus solem lumen { que } diurnū; Conclusi { que } loco coelum, mare, flumma, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4.
Somnianti nihil difficile. Magna Etenim saepe in somnis faciunt { que } gerunt { que }, Reges expugnant, acresque & Praetia miscent. Et in noctis caligine Cernere censemus solemn lumen { que } diurnū; Conclusio { que } loco coelum, mare, flumma, montes Mutare, & campos pedibus transire videmur. Lucretius l. 4.
Quomodo de Platone Lactant. institut. l. 5. c. 14. Somniaverat Deum, non cogn•verat. Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum sommat.
Quomodo de Plato Lactant. Institute. l. 5. c. 14. Somniaverat God, non cogn•verat. Et de Some Bern. Cant 18. Dormiens in contemplation God sommat.
Qu•re vitia sua nemo confitetur? (nemo pervidet) quia adhuc in illis est. Somnium narrare vigilantis est: & vitia sua confiteri sanitatis indicium est. Expergiscamur necesse est, ut errores nostros coarguere possimus. Sen. ep. 54.
Qu•re Vices sua nemo confitetur? (nemo pervidet) quia Adhoc in illis est. Somnium narrare vigilantis est: & Vices sua Confession sanitatis indicium est. Expergiscamur Necessary est, ut Errors nostros coarguere possimus. Sen. Epistle. 54.
Hinc NONLATINALPHABET. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, NONLATINALPHABET, quia cibum sequitur sitis. Iul. Scalig. de caus. ling. Lat. c. 126.
Hinc. Plutarch Sympos. Problem. l. 5. c. 3. Et inde Sitiendi verbum deduci,, quia Food sequitur sitis. July Scaliger de cause. ling. Lat. c. 126.
Peccatum intantū volumarium est malum, ut nisi fuerit voluntarium, nō sit peccatum. Aug. de verarelig. c. 14. Hinc Bern. de temp. 58. Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Ide de vita s•lit. Manifestum est ex voluntate mala tanquam ex arbore mala fi•ri omnia opera mala tanquā fructus malos. Aug. de nupt. & concupisc. l. 2. c. 28. & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatū. Ibid. d. 35. C. & 39. B.
Peccatum intantū volumarium est malum, ut nisi fuerit Voluntary, nō sit peccatum. Aug. the verarelig. c. 14. Hinc Bern. de temp. 58. Take Evil voluntatem, & non erit Infernus. Mala enim Voluntas malorum omnium & Vitiorum origo. Ide de vita s•lit. Manifest est ex voluntate mala tanquam ex arbore mala fi•ri omnia opera mala tanquā fructus Malos. Aug. the Wedding. & concupisc. l. 2. c. 28. & Lombard. sent. l. 2. worser. 34. B. Ergò in voluntate praecipuè consistit peccatū. Ibid d. 35. C. & 39. B.
Iusta vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habe•e voluntatem. Aug. epist. 45.
Justa vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus Aliquid perficienda justitia est, quàm perfectam habe•e voluntatem. Aug. Epistle. 45.
Pars sanitatis velle sanari fu•t. Sē. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se cr•se•t, se alit, se •xe•cet. Sen. ub• supra.
Pars sanitatis velle sanari fu•t. Sē. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se cr•se•t, se alit, se •xe•cet. Sen. ub• supra.
Si tam bonus quaerenti, quid ••venienti? nisi quod hoc mirum est, quod nemo te querit, nisi qui prius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quari & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit f•lix inventio. Idem in Cant. 84.
Si tam bonus quaerenti, quid ••venienti? nisi quod hoc Mirum est, quod nemo te querit, nisi qui prius invenerit: Vis inveniri ut quaeraris; vis quaeri ut Amplius inveniaris. Potes quari & inveniri, praeveniri non potes. Bern. de God Dilig. c. 3. Non Pedum passibus, sed affectibus Query, nec desiderium sanctum extundit, sed extendit f•lix Inventio. Idem in Cant 84.
Quid tibi jubet Deus? dilige me. Aurū diligis. Quaesiturus es forte, nec inventurus. Qui•quis me qu•rit, cum illo sum. Me ama: Ipse amor praesentē me tibi facit. Aug. in 1 Ioan. 6. Hinc Guigo medit. c. 17. Ama quod amando carere nequeas, i. Deum.
Quid tibi jubet Deus? Dilige me. Aurū diligis. Seeking es forte, nec inventurus. Qui•quis me qu•rit, cum illo sum. Me ama: Ipse amor praesentē me tibi facit. Aug. in 1 Ioan. 6. Hinc Guigo Meditate. c. 17. Ama quod Amando career nequeas, i. God.
Huc usque te faciente profeci, ut desiderē desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invenio me desiderantē. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulielm. de S. Theodor. de amor. Dei c. 2.
Huc usque te faciente profeci, ut desideren desiderare te. Quid est autem desiderare desiderium? Si enim Desiderio esse desiderans, jam Invenio me desiderantē. Said Whether desiderium tui desiderantem, quasi non habeam, Or desiderium Majus quam habeam? William. de S. Theodorus. de amor. Dei c. 2.
Christiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore velle fieri Christianū. Itaque scitè Aug. in 1. Ioan. tr. 4. Tota vita boni Christiani sanctū desiderium est. Et Pern. in Cant. 84. Magnum bonū quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui praecedat, quae omnium magis consummatio est? Quae enim virtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal 105. 4. Sed & Lactant. instit. l. 6. c. 5. Virtus nostra tota posita est in voluntate faciendi bona.
Christians sumus affectu magis quàm effectu. Et maxima pars Christianism est toto pectore velle fieri Christianū. Itaque scitè Aug. in 1. Ioan. Tr. 4. Tota vita boni Christians sanctū desiderium est. Et Pern. in Cant 84. Magnum bonū quaerere God: primum in donis, ultimum in profectibus est. Virtues None Accedit, cedit None. Cui Accedat, quam nulla precedes? cui praecedat, Quae omnium magis consummatio est? Quae enim virtus ascribi potest, non quaerenti God? Or quis terminus quaerenti God? Psalm 105. 4. Said & Lactant. Institutio. l. 6. c. 5. Virtus nostra tota Posita est in voluntate faciendi Bona.
Rō. 7. 15, 18, 19, 21. Philip. 3. 12, 15. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anterior a nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectū cogitando quantū sibi ad justitiam desit, cujus plenitudinemesurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene pervenial, bene procedit. Aug. ad 2. Ep. Pelag. l. 3. c. 7.
Ron. 7. 15, 18, 19, 21. Philip. 3. 12, 15. Duplex est Perfection, una Quae est in expletione Virtues, quam se negate assecutum; altera cum quis proficit, & ad anterior a Nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectū cogitando quantū sibi ad justitiam desit, cujus plenitudinemesurit & sitit; perfectum autem quod & imperfectionem Confession non erubescit, & ut bene pervenial, bene procedit. Aug. and 2. Epistle Pelagius l. 3. c. 7.
Optabat sibi extrema justorum, sed non ita & principia. Mortem spiritualium optant sibi carnales, quorum vitam tamen abhorrent. Bern. in Cant. 2. Non curant qu•rere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid.
Optabat sibi extrema Justorum, sed non ita & principia. Mortem Spiritual optant sibi Carnales, quorum vitam tamen abhorrent. Bern. in Cant 2. Non Curant qu•rere, Quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid
Verba Domini sunt; non est fas fidē suspendere. Credant, quod non experi••tur, ut fructū quandoque experientiae fidei merito consequantur. Bern. in Cant. 84.
Verba Domini sunt; non est fas fidē suspendere. Credant, quod non experi••tur, ut fructū quandoque experientiae fidei merito consequantur. Bern. in Cant 84.
Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119. 176. Nec expositam omninò nec relictam dixerim qu•reverti cupit, & requiri petit. Vnde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Nec otiosa quaesitio, quae operat• est voluntatē, fine qu• reditus esse non potest. Meminerit ergò se & quaesitam prius & prius dilectam, atquae 〈 ◊ 〉 esse quod & qu•rit & diligit. Cant. 3. 1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.
Query anima verbum, sed Quae à verbo prius quaesita sit. Audi profugam & deviam, quid Doleat, & quid petat. Psalm 119. 176. Nec expositam omninò nec relictam dixerim qu•reverti Cupit, & requiri petit. Vnde enim haec Voluntas illi? nisi quod à verbo visitata sit & quaesita. Nec otiosa quaesitio, Quae operat• est voluntatē, fine qu• reditus esse non potest. Rememberit ergò se & quaesitam prius & prius dilectam, atquae 〈 ◊ 〉 esse quod & qu•rit & diligit. Cant 3. 1. Bern. in Cant 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid
NONLATINALPHABET. Greg. Naz. epist. 65. NONLATINALPHABET. Basil. Caes. homil. 3. Vt oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Ioā. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.
. Greg. Nazareth Epistle. 65.. Basil. Caesar Homily. 3. Vt oculus, sic animus se non videns, Alias cernit. Ex Cic Tuscul l. 1. Ioā. Sarisb. metalog. l. 4. c. 20. Corporis oculus Alioth Eyes videt, se non videt: non sic Mens. Aug. de Trinity. l. 9. c. 3.
Oculis corporis magis alij oculi noti sunt, quam ipsi sibi. Nunquā enim praeter specula se vident. Aug. de Trin. l. 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.
Oculis corporis magis alij oculi noti sunt, quam ipsi sibi. Nunquā enim praeter specula se vident. Aug. de Trin. l. 10. c. 3. Fancies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam fancies ipsa, quia non There est quo dirigi potest. Ibid c. 9.
Qua vehimur navi fertur, cùm stare videtur: Quae manet in flatione, ea propt•r creditur ire: Et fugere ad puppim colles campique videntur, Quos agimus praeter ••vim, velisque volamus. Lucret. rer. nat. l. 4.
Qua vehimur navi fertur, cùm stare videtur: Quae manet in flatione, ea propt•r creditur ire: Et Fugere ad puppim colles campique videntur, Quos agimus praeter ••vim, velisque volamus. Lucretius rer. nat. l. 4.
Vides ne naevem illam? nobis flare videtur. At eis qui in navi sunt, moveri haec villa. Cic. Academ. l. 4. Gemina his habet Origen. in Psal. 36. hom. 5.
Vides ne naevem Illam? nobis flare videtur. At eis qui in navi sunt, moveri haec Villam. Cic Academy. l. 4. Gemina his habet Origen. in Psalm 36. hom. 5.
NONLATINALPHABET. Greg. Naz. in Cyprian. NONLATINALPHABET. •asil. homil. 3. Homines neque proximè assita, neque longulè dissita cernimus. Apul. florid. 1.
. Greg. Nazareth in Cyprian.. •asil. Homily. 3. Homines neque proximè assita, neque longulè dissita cernimus. Apple florid. 1.
NONLATINALPHABET. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. heaut. 3. 1. Aiunt homines plus in alieno negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Sē. ep. 109. Facilius est de alienis judicare quàm de suis. Lactant. instit. l. 2. c. 3.
. Ibid Aliena nobis, nostra plus Others patent. Aliena Quisque Better cernit quàm sua. Ter. Haut. 3. 1. Aiunt homines plus in alieno negotio To see quàm in Sue. Quaedam sunt Quae Wise etiam in Alio quàm in se Diligentius vident. Sē. Epistle. 109. Facilius est de alienis judicare quàm de suis. Lactant. Institutio. l. 2. c. 3.
Magna pars est profectus velle proficere. Sen. ep. 72. Ambulare proficere est. Sedet is, qui proficere non curat. Id caveto, & si morte praeventus fueris, in refrigerio eris. Omnes enim qui in desiderio inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant. 49.
Magna pars est profectus velle proficere. Sen. Epistle. 72. Ambulare proficere est. Sedet is, qui proficere non curate. Id caveto, & si morte praeventus fueris, in refrigerio eris. Omnes enim qui in Desire inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant 49.
Quando peregrinatur quis ad S• Iacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita ••luntes. Gerson, de valore orat.
Quando Peregrinate quis ad S• James, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est Continuation naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus Naturalis, sed Continuation motus moris habitualis; quia non est Apposita Opposita ••luntes. Gerson, de valour Orat.
Omnis amor aut ascendit, aut descendit. Desiderio enim bon• levamur ad Deum, & desiderio malo ad ima praecipitamur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem epist. 52. Non pedibus, s•d affectibus, nec migrando, sed amando ad eum venimus: quanquā secundùm interiorem hominē, & qui amit, migrat. Aliud enim est migrare corpore, aliud corde. Migrat corpore, qui motu corporis mutat locū: migrat corde, qui motu cordis mutat affectum. Idem in Ioan. 32. Hic non solùm ire, sed pervenire, nihil 〈 ◊ 〉 liud quàm ve•••e. Ide confess. l. 8. c. 8.
Omnis amor Or ascendit, Or descendit. Desire enim bon• levamur ad God, & Desire Malo ad Ima praecipitamur. Aug. in Psalm 122. Non enim ambulando sed Amando ad God itur. Idem Epistle. 52. Non pedibus, s•d affectibus, nec migrando, sed Amando ad Eum Venimus: quanquā secundùm interiorem hominē, & qui amit, Migrate. Aliud enim est migrare corpore, Aliud cord. Migrate corpore, qui motu corporis Mutat locū: Migrate cord, qui motu Cordis Mutat affectum. Idem in Ioan. 32. Hic non solùm ire, said pervenire, nihil 〈 ◊ 〉 lived quàm ve•••e. Ide confess. l. 8. c. 8.
Iob 14. 2. Nihil stat, nihil fixum manet. Aug. in Iam. 31. Non stat vel temporis puncto, sed s•e intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. l. 1. c. 16.
Job 14. 2. Nihil stat, nihil fixum manet. Aug. in Iam. 31. Non stat vel Temporis puncto, sed s•e intermission labitur, quicquid Continua immutatione Gradually Currit in finem non consummantem, sed consumentem. Idem de Trespass. mere. & Remi. l. 1. c. 16.
Quaeris quid sit quod oblivione acceplorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta apert• cre captantē? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Vltra se cupidit• porrigit, & foelicitatē suam nō intelligit: quia nō unde venerit respicit, sed quo tendat. Idē de bē. l. 2. c. 27.
Quaeris quid sit quod oblivion acceplorum nobis Faciat? Cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. Epistle. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta apert• credit captantem? quicquid excepit, Immediately devorate, & semper ad spem Future hiat. Ibid 72. Vltra se cupidit• porrigit, & foelicitatē suam nō intelligit: quia nō unde venerit respicit, sed quo tendat. Idē de been. l. 2. c. 27.
Satis nos consequi, si inter pess•••os non sumus. Sen. ep. 76. Non est bonita• pessimis esse meliorem. Ibid. 79. Perfectū nolle essè delinquere est. Hierō. ad 〈 ◊ 〉. & ad Iulian. NONLATINALPHABET Greg. Naz. in Matth. 19. 11, 12.
Satis nos consequi, si inter pess•••os non sumus. Sen. Epistle. 76. Non est bonita• pessimis esse meliorem. Ibid 79. Perfectū nolle essè delinquere est. Hierō. ad 〈 ◊ 〉. & ad Iulian. Greg. Nazareth in Matthew 19. 11, 12.
Qui melior esse non cupit, nec est bonus. Vbi incipis nolle 〈 … 〉 definis essè bonùs. Bern. epist. 91. Vbi sunt qui dieere s•lent, sufficit nubis, nol•mus esse me••res quàm patres nostri? non vis proficere? 〈 ◊ 〉 ergo deficere. nolle proficere, deficere est. Sic, inquis, 〈 ◊ 〉 vi•ere vo•; & 〈 ◊ 〉 in quo perv•ni: 〈 … 〉, nec melior cupio. Hoc ergò vis quod essè non 〈 ◊ 〉. Quid 〈 … 〉 in hoe s••ulo? Homo 〈 … 〉 est. Idem epist. 254.
Qui melior esse non Cupit, nec est bonus. Vbi incipis nolle 〈 … 〉 definis essè bonùs. Bern. Epistle. 91. Vbi sunt qui dieere s•lent, sufficit Nubis, nol•mus esse me••res quàm patres Our? non vis proficere? 〈 ◊ 〉 ergo deficere. nolle proficere, deficere est. Sic, Inquisitors, 〈 ◊ 〉 vi•ere vo•; & 〈 ◊ 〉 in quo perv•ni: 〈 … 〉, nec melior Cupio. Hoc ergò vis quod essè non 〈 ◊ 〉. Quid 〈 … 〉 in hoe s••ulo? Homo 〈 … 〉 est. Idem Epistle. 254.
Qui melior esse non vult, pro certo non est bonus. Bern. ep. 91. Imo, qui non vult esse optimus, non est revera bonus. Injustus est, qui non desider•t •mare te quantum ab aliqua creatura rational• possibile est te 〈 ◊ 〉. Desiderat ergo etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicun { que } plus eo amat, non aemula insectiatione, sed pia & devota ••tatione. Guliel. de S. Theod. de amor. Dei c. 3.
Qui melior esse non vult, Pro certo non est bonus. Bern. Epistle. 91. Imo, qui non vult esse optimus, non est Indeed bonus. Unjust est, qui non desider•t •mare te quantum ab Any creatura rational• possibile est te 〈 ◊ 〉. Desiderate ergo etiam minimus Quisque, quicunque Isle est, Tantum te amare, quantum amat, quicun { que } plus eo amat, non aemula insectiatione, sed pia & devota ••tatione. William. de S. Theod. de amor. Dei c. 3.
Eccles. 5. 10. Avarus animus, ••llo satiatur lucro. P. Syr. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. NONLATINALPHABET. Plut. de profect.
Eccles. 5. 10. Avarus animus, ••llo satiatur lucro. P. Syr. Seneca Epistle. 94. Nil satis est. Horatio sermon. 1. Semper Avarus eget. Idem Epistle. 2.. Plutarch de profect.
N•scit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori 〈 ◊ 〉 satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dum metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; non capit de impossibilitate remedium, Galbert. in Cant. 19.
N•scit virtus mensuram Gratiae. Ambrose in Luke l. 5. c. 6. Amori 〈 ◊ 〉 satis est: Amor exaestuat; se non Capital; immensitatem aemulatur, dum Metam nescit affectui ponere: non excusat, sed accusat se de Infirmity; non Capital de impossibilitate remedium, Galbert. in Cant 19.
Iob 9. 26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; qu•• navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. l. 6. ep. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinquat litori: sic indies V•vendo morti appellimur propinquius. Rittershus.
Job 9. 26. Vita nostra navigationi Similis est. Is namque qui navigate, stat, sedet, jacet, vadit; qu•• navis impulsu ducitur: ita & nos, sive vigilantes, sive Dormientes, etc. per momenta Temporum quotidiè ad finem Tendimus. Greg. in Register. l. 6. Epistle. 26. Nam vita morti propior est quotidie. Phaedrus. fab. l. 4. Velut secundo Cymba vecta Flumine Gradually propinquat litori: sic indies V•vendo morti appellimur propinquius. Rittershus.
Inter profectum & defectum nihil medium invenitur. Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decres•ere: sic necesseest & spiritum aut proficere semper aut deficere. Bern. ep. 254.
Inter profectum & defectum nihil medium Invenitur. Said quomodo ipsum corpus nostrum continuè Or crescere constat Or decres•ere: sic necesseest & spiritum Or proficere semper Or deficere. Bern. Epistle. 254.
Gen. 28. 12. Vidit Iacob in scala Angel•s ascendentes & descendentes: stantem vel residentem nemimem. Idem ep. 91. & de vit. solit. Vnum ergò è duob•• necesse est, aut semper proficere, aut prorsus deficere. Idē de divers. 36. Plut. ipse de profect. NONLATINALPHABET.
Gen. 28. 12. Vidit Iacob in scala Angel•s Ascendentes & descendentes: stantem vel residentem nemimem. Idem Epistle. 91. & de vit. Sol it. One ergò è duob•• Necessary est, Or semper proficere, Or prorsus deficere. Idē de diverse. 36. Plutarch ipse de profect..
Indefessum proficiend• fludium, & jugis conatus perfectionis (pros••tus, imò &) pe fectio reputatur. Bern. epist. 254. Et si studere perfectioni perfectum est esse, ut• Idem ibid. certè & Profectui studere, ipsum est proficere.
Indefessum proficiend• fludium, & jugis conatus perfectionis (pros••tus, imò &) pe fectio reputatur. Bern. Epistle. 254. Et si studere perfectioni perfectum est esse, ut• Idem Ibid. certè & Profectui studere, ipsum est proficere.
NONLATINALPHABET. Menaud. apud Plut. de fortua. & Cercida apud Stob. c. 4. A••mum videre & audire; nō eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.
. Menaud. apud Plutarch de fortua. & Cercida apud Stob. c. 4. A••mum To see & Audire; nō eas parts Quae quasi fenestrae sunt Spirits. Cic Tuscul l. 1.
Vt quamvis tacet Hermogenes, cātor tamen, atque Optimus est modulator: ut Alfen ' vafer, omni Abjecto instrumento ••tis, clausaque taberna Sutor erat. -Horat. •erm. l. 1. sat. 3.
Vt Quamvis tacet Hermogenes, cātor tamen, atque Optimus est modulator: ut Alfen ' vafer, omni Abjecto instrumento ••tis, clausaque Taberna Suitor erat. -Horat. •erm. l. 1. sat. 3.
Rom. 5. 5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. N•o habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. l. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Ioan. 102.
Rom. 5. 5. Charitas Dei Donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de God Aug. the diverse. 2. N•o habet homo unde God diligat nisi ex God Idem de Trinity. l. 15. c. 17. Prorsus Donum Dei est diligere God. Ipse ut diligeretur dedit, qui non Beloved dilexit. Idem in Ioan. 102.
Luk. 1. 15. In utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet. Nem•, inquit, ante renatus quàm natus. Et, Renasci nemo potest antequam sit natus. Aug. epist. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo NONLATINALPHABET, contradictionis speciem omnem sustulisset.
Luk. 1. 15. In utero priusquam nasceretur renatus. Greg. mor. l. 3. c. 4. Quod tamen Aug. impossibile censet. Nem•, inquit, ante renatus quàm Born. Et, Rebirth nemo potest antequam sit Born. Aug. Epistle. 57. & the verb. Apostle 14. Verum regenitum si dixisset Gregorius, & id est propriè Loquendo, contradictionis Specimen omnem sustulisset.
Spin•us de Iustit. Christian. Postquam diligenter cubiculū everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permistos videmus.
Spin•us de Iustit. Christian. Postquam diligently cubiculū everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus Infinitis permistos Videmus.
Psal. 119. 59. Nos contra. Dissimulamus Dtmini quaerere voluntate, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de divers. 26.
Psalm 119. 59. Nos contra. We pretend Dtmini quaerere voluntate, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. the diverse. 26.
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Nemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores secisset. Aug. de grat. & lib. •b. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69.
Nemo se fallat. Non nos God diligeremus, nisi ipse prius nos dilexisset, & sui dilectores secisset. Aug. the great. & lib. •b. c. 18. Nisi prius quaesita non quaereres; nisi prius Delight non diligeres. Bern. in Cant 69.
Nihil dilectae, nihil diligenti timendum, Paveant, qu•• non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae •mat, amari se ne dubitet; non magis quàm amare. Bern. in Cant. 69. & 84.
Nihil dilectae, nihil diligenti timendum, Paveant, qu•• non amant. Quae amat, ne Timeat, quia amat; quod non Amata omninò non faceret: Itaque etiam amatur. Quae •mat, Amari se ne dubitet; non magis quàm amare. Bern. in Cant 69. & 84.
Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum antem v•lemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde 〈 … 〉. Bern. ep. 85.
Nos Though te minus diligimus, quàm debemus, diligimus tamen quantum valemus, Tantum antem v•lemus quantum accepimus: petimusque & Expetimus, ut à te Amplius accipiamus, unde 〈 … 〉. Bern. Epistle. 85.
Nemo se dissidat amari qui ja• amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum 〈 ◊ 〉? Bern. epist. 107. Ejus am•r nostrum & praeparat & 〈 ◊ 〉. Idem de dilig. De• c. 3.
Nemo se dissidat Amari qui ja• amat. Libenter Dei amor nostrum, Whom Praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit Necdum 〈 ◊ 〉? Bern. Epistle. 107. His am•r nostrum & Praeparat & 〈 ◊ 〉. Idem de Dilig. De• c. 3.
Videatur similitudo de Aqua tubis & cana•b { us } conclasa; apud Greg. Naz. orat. 31. Chrysost. contra Anomaeos orat. 5. & Greg. Ro. in P•store p. 3. c. 1. §. 15.
Videatur similitudo de Aqua tubis & cana•b { us } conclasa; apud Greg. Nazareth Orat. 31. Chrysostom contra Anomalous Orat. 5. & Greg. Ro. in P•store p. 3. c. 1. §. 15.
ng1 fw-la fw-fr fw-la fw-la cc fw-la { pno12 } fw-la; fw-la np1 np1 j. crd np1 fw-la npg1 j. crd cc np1 np1 p-acp vvi n1 crd sy. crd §. crd
Quibusdam lac, quibusdam vinum apponitur. Lacsuaviter bibitur, dulciter liquatur, sine laesione, sine amaritudine; vinu asperius est, & minus suave. Lac bibunt qui in sancto proposito suaeviter in••dunt, dulciter curru•t, &c. Vinū bibunt, qui vias vitae aggressi, & ingressi, corporis animeque tribulationibus contorquentur, sed non cedunt, ne { que } recedūt tamen. Sed quis horum tibi videtur vel ille qui in suavitate, vel ille qui in asperitate currit viam mandatorum Dei? primus 〈 ◊ 〉, secundus furtior; uterque lamen justus, uterque pius. Bern. deconsc•ent. c. 3.
Some lac, Some vinum apponitur. Lacsuaviter bibitur, dulciter liquatur, sine laesion, sine Amaritudine; vinu Asperius est, & minus suave. Lac bibunt qui in sancto Purpose suaeviter in••dunt, dulciter curru•t, etc. Vinū bibunt, qui Ways vitae aggressi, & ingressi, corporis animeque tribulationibus contorquentur, sed non cedunt, ne { que } recedunt tamen. Said quis horum tibi videtur vel Isle qui in suavitate, vel Isle qui in asperitate Currit viam mandatorum Dei? primus 〈 ◊ 〉, secundus furtior; Uterque lamen justus, Uterque Pius. Bern. deconsc•ent. c. 3.
Quomodò de aegroto Aug. in Psal. 118. conc. 8. Aegrotus qui fastidio laborat, & vult evadere hoc malum, concupiscit desiderare cibum, dum concupiscit non habere fastidium. Et appetit animus, ut appeta• corpus, quando appetit animus, nec appetit corpus.
Quomodò de Aegroto Aug. in Psalm 118. Conc. 8. Sick qui Fastidious Laborat, & vult evadere hoc malum, concupiscit desiderare Food, dum concupiscit non habere fastidium. Et appetit animus, ut appeta• corpus, quando appetit animus, nec appetit corpus.
Servator loquitur, Veri•as pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternum, trans•t de morte ad vitam, & in•udicium non veniet. Ego audrvi, credidi; infidelis cùm essem, factus sum fidelis: Trans•• ergò à morte ad vitam, & injudicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in Ioan. 5. 24.
Servator loquitur, Veri•as pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternum, trans•t de morte ad vitam, & in•udicium non Come. Ego audrvi, credidi; Infidels cùm essem, factus sum Fidelis: Trans•• ergò à morte ad vitam, & injudicium non veniam, non presumption mea, sed Himself promission. Aug. in Ioan. 5. 24.
- quod nimis miseri volunt, Hoc facilè credunt, Immò quod metuunt nimis, Nunquā amovert posse, nec tolli p•tant. Prona est timori semper in pejus fides. Sen. Herc. fur. 2. 1. Nec tutum patitur esse securum pavor. Idē de gaudio. Luk. 24. 41.
- quod nimis miseri volunt, Hoc facilè credunt, Immò quod metuunt nimis, Nunquā amovert posse, nec Take away p•tant. Doomed est timori semper in Worse fides. Sen. Herc. fur. 2. 1. Nec tutum patitur esse Secure pavor. Idē de gaudio. Luk. 24. 41.
