Saint Stevens last will and testament A funerall sermon on Acts 7. ver. 59. preached at the enterrement of the remaines of Mris Joice Featly. Together with the testimonie then given unto her by Tho. Gataker, B. of D. and rector of Rotherhith.
THIS Text may not unfitly be tearmed Saint STEVENS last Will and Testament, made by him at the Stake, being at point of death, for the Faith of Christ, whom he therein bequeatheth and commendeth his Soule unto.
THIS Text may not unfitly be termed Saint STEVENS last Will and Testament, made by him At the Stake, being At point of death, for the Faith of christ, whom he therein bequeatheth and commends his Soul unto.
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And it is conceived in forme of an humble Petition and supplication preferred unto Christ ▪ entreating him, that he would be pleased to receive and accept of that, that he did therein bequeath to him, and entrust him with.
And it is conceived in Form of an humble Petition and supplication preferred unto christ ▪ entreating him, that he would be pleased to receive and accept of that, that he did therein Bequeath to him, and entrust him with.
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blessed Steven, now suffering for Christs cause. 2. The Legacie, his Soule; my Spirit. 3. The Legatee, or the partie to whom it is bequeathed, Christ; Lord Iesus. 4. A request to him, for the acceptance of it;
blessed Steven, now suffering for Christ cause. 2. The Legacy, his Soul; my Spirit. 3. The Legatee, or the party to whom it is bequeathed, christ; Lord Iesus. 4. A request to him, for the acceptance of it;
Now hence, in the first place, in that S. Steven here thus invocateth Christ (for so the words fore-going precisely tearme it) we might well against the Arians observe the Deitie of Christ. A point, whereof very pregnant and plentifull proofes might be produced and pressed out of Gods Word.
Now hence, in the First place, in that S. Steven Here thus invocateth christ (for so the words foregoing precisely term it) we might well against the Arians observe the Deity of christ. A point, whereof very pregnant and plentiful proofs might be produced and pressed out of God's Word.
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the Worke of Sanctification; Ye are sanctified in the Name (that is, by the Power ) of the Lord Iesus: the Worke Of Salvation; Who saveth us from the wrath to come.
the Work of Sanctification; You Are sanctified in the Name (that is, by the Power) of the Lord Iesus: the Work Of Salvation; Who Saveth us from the wrath to come.
Which, as it overthroweth that pestilent Doctrine of Arius, who denyed the Deitie of Christ: so it may serve to confirme us in the Faith of Christ, and in dependance upon Christ, with full assurance of undoubted safetie unto all those that shall so doe.
Which, as it Overthroweth that pestilent Doctrine of Arius, who denied the Deity of christ: so it may serve to confirm us in the Faith of christ, and in dependence upon christ, with full assurance of undoubted safety unto all those that shall so do.
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then may we well say with the Apostle, If God be with us, who can be against us? They must overcome God himselfe, that prevaile against us, saith Augustine: and with the Psalmist, Though I walke through the vale of the shadow of death, I will not feare,
then may we well say with the Apostle, If God be with us, who can be against us? They must overcome God himself, that prevail against us, Says Augustine: and with the Psalmist, Though I walk through the vale of the shadow of death, I will not Fear,
for, Where can any be, either well without him, or but well with him? saith Bernard. And upon this very ground doth our Saviour give assurance to all his, that they shall never any of them miscarry, maugre the might and malice of all their adversaries whatsoever.
for, Where can any be, either well without him, or but well with him? Says Bernard. And upon this very ground does our Saviour give assurance to all his, that they shall never any of them miscarry, maugre the might and malice of all their Adversaries whatsoever.
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and excellencie of the Soule above the Body: in that, whereas the Body is but Flesh, common to us with the Beasts, and made of the same matter and mould that they were;
and excellency of the Soul above the Body: in that, whereas the Body is but Flesh, Common to us with the Beasts, and made of the same matter and mould that they were;
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the Soule, it is a Spirit, common to us with the Angels, who are also tearmed Spirits. Yea, by it we come as neere to the very essence of God, as the creature is able to approach the Creatur. Since that,
the Soul, it is a Spirit, Common to us with the Angels, who Are also termed Spirits. Yea, by it we come as near to the very essence of God, as the creature is able to approach the Creature's. Since that,
since that (as we see in S. Stevens example here) the Soule may subsist and doe well without the Body, whereas the Body cannot subsist or doe well without the Soule.
since that (as we see in S. Stevens Exampl Here) the Soul may subsist and do well without the Body, whereas the Body cannot subsist or do well without the Soul.
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As also it may justly reproove the foolish, sottish, and preposterous practise of those, whose whole care is for Back and Belly, (as we say) for the Body, with a totall disregard and neglect of their poore forlorne Soule: many even of those that professe themselves Christians, so living, as if they knew not that they have a Soule; the most,
As also it may justly reprove the foolish, sottish, and preposterous practice of those, whose Whole care is for Back and Belly, (as we say) for the Body, with a total disregard and neglect of their poor forlorn Soul: many even of those that profess themselves Christians, so living, as if they knew not that they have a Soul; the most,
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(the Cup of Martyrdome he meant) How was this fulfilled, saith he, when as S. John never suffered death for Christ, but died (as the stories of him tell us) a naturall death? And hereunto he maketh answer, that there are two sorts of Martyrs: there are Martyrs in worke, and Martyrs in will; Martyrs in action, and Martyrs in affection; Martyrs in dispatch, and Martyrs in disposition; Martyrs in execution, and Martyrs in resolution. Iames was one of the former, Iohn of the latter.
(the Cup of Martyrdom he meant) How was this fulfilled, Says he, when as S. John never suffered death for christ, but died (as the stories of him tell us) a natural death? And hereunto he makes answer, that there Are two sorts of Martyrs: there Are Martyrs in work, and Martyrs in will; Martyrs in actium, and Martyrs in affection; Martyrs in dispatch, and Martyrs in disposition; Martyrs in execution, and Martyrs in resolution. James was one of the former, John of the latter.
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not, take it up, and not dye upon it; (That is the manner and guise of hypocrites, saith Bernard ) but be content and readie every day to be crucified; to dye dayly for Christ, as the Apostle did, in will, in disposition, in heart and affection, in readinesse and resolution at least.
not, take it up, and not die upon it; (That is the manner and guise of Hypocrites, Says Bernard) but be content and ready every day to be Crucified; to die daily for christ, as the Apostle did, in will, in disposition, in heart and affection, in readiness and resolution At least.
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It is the usuall practise of Gods people, in times of danger or distresse, and especially at point of death, to commit and commend their soules unto God, and unto Christ.
It is the usual practice of God's people, in times of danger or distress, and especially At point of death, to commit and commend their Souls unto God, and unto christ.
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And well and wisely doe the Saints and servants of God, in commending their soules to him, that is able to save; yea, alone able to save, both themselves and their soules.
And well and wisely do the Saints and Servants of God, in commending their Souls to him, that is able to save; yea, alone able to save, both themselves and their Souls.
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( Not one that createth, and careth not for what he hath created, saith Augustine ) And as a faithfull Creator, so a faithfull Redeemer; ( Thou hast redeemed it, saith David, O Lord God of Truth ) one that never failed any of those, that reposed trust in him.
(Not one that Createth, and Careth not for what he hath created, Says Augustine) And as a faithful Creator, so a faithful Redeemer; (Thou hast redeemed it, Says David, Oh Lord God of Truth) one that never failed any of those, that reposed trust in him.
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By all which layd together, it may evidently appeare, that the people of God doe as well wisely and safely, as justly and equally, in the committing and commending of their soules unto God.
By all which laid together, it may evidently appear, that the people of God do as well wisely and safely, as justly and equally, in the committing and commending of their Souls unto God.
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Now this may first serve to controule and condemne the vaine, fond, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distresse, or when they lye a dying, are wont, passing by God and Christ, (whom the blessed Saints and servants of God, as you have heard, use to seeke unto) to commend their soules to the creatures, to the Virgin Mary, to this Saint, and that Saint; as if they either were better able to save them then Christ, or had better interest in them then he.
Now this may First serve to control and condemn the vain, found, and inconsiderate course of those of the Romish Synagogue; who, in such cases of danger and distress, or when they lie a dying, Are wont, passing by God and christ, (whom the blessed Saints and Servants of God, as you have herd, use to seek unto) to commend their Souls to the creatures, to the Virgae Marry, to this Saint, and that Saint; as if they either were better able to save them then christ, or had better Interest in them then he.
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since that they have a Christ, a God, an Almightie Saviour, a most powerfull Protector, whom they may commit and commend their soules unto, in such case, and upon such occasions.
since that they have a christ, a God, an Almighty Saviour, a most powerful Protector, whom they may commit and commend their Souls unto, in such case, and upon such occasions.
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and the Righteous man therefore hath hope even in death, because he hath one even in death to entrust with his soule, and to undertake the charge of it;
and the Righteous man Therefore hath hope even in death, Because he hath one even in death to entrust with his soul, and to undertake the charge of it;
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who is able, not to save it onely from death, but to save it in death; to give issues even in death against death; to make death no death, but a remedie against death; and an entrance into life.
who is able, not to save it only from death, but to save it in death; to give issues even in death against death; to make death no death, but a remedy against death; and an Entrance into life.
Thirdly, it may serve to approve and justisie that received course of Christian people, in making of their Wills, of bequeathing of their soules to God, and to Christ;
Thirdly, it may serve to approve and justify that received course of Christian people, in making of their Wills, of bequeathing of their Souls to God, and to christ;
it being warranted, as you see, both by the approved practice of the faithfull, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.
it being warranted, as you see, both by the approved practice of the faithful, recorded in Scripture, and by sundry incitements and encouragements therein given thereunto.
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When therefore thou goest about the making of thy Will, either in time of health, (and that is indeed the most seasonable time for it) or on thy sick-bed, if thou hast not done it before;
When Therefore thou goest about the making of thy Will, either in time of health, (and that is indeed the most seasonable time for it) or on thy sickbed, if thou hast not done it before;
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what will be the first thing that thou intendest to dispose of? I suppose, it will be thy soule; which is thy preciousest jewell, whether thou esteeme it so, or no.
what will be the First thing that thou intendest to dispose of? I suppose, it will be thy soul; which is thy preciousest jewel, whither thou esteem it so, or no.
but anothers? If therefore thou beest not a Freeman, but a slave to sinne, a vassall to Satan, what power canst thou have to dispose of thy soule, or to bequeath it unto Christ?
but another's? If Therefore thou Best not a Freeman, but a slave to sin, a vassal to Satan, what power Canst thou have to dispose of thy soul, or to Bequeath it unto christ?
As long therefore as thou continuest in the practice of sinne, so long art thou no Free-man, but a slave and vassall unto sinne, and hast no power to dispose of ought.
As long Therefore as thou Continuest in the practice of sin, so long art thou no Freeman, but a slave and vassal unto sin, and hast no power to dispose of ought.
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Wouldest thou then be free, and have power to dispose of thy soule, when thou art making of thy will? Take heed how thou livest in any knowne sinne: for in so doing, thou shalt enthrall thy selfe unto it, thou shalt make thy selfe a slave and a vassall to it, and to Satan by it;
Wouldst thou then be free, and have power to dispose of thy soul, when thou art making of thy will? Take heed how thou Livest in any known sin: for in so doing, thou shalt enthral thy self unto it, thou shalt make thy self a slave and a vassal to it, and to Satan by it;
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Thou wilt say to me, it may be, How may that be done? Or how should that be? Of witches it is true, that have dealings with the Devil, it is a common saying, that they sell their soules to the Devil:
Thou wilt say to me, it may be, How may that be done? Or how should that be? Of Witches it is true, that have dealings with the devil, it is a Common saying, that they fell their Souls to the devil:
In like manner, when matter of pleasure is tendred to thee, that may be compassed by some sinfull or uncleane act, matter of profit and gaine, that may be attained by some indirect course, by deceit, lying, perjurie, oppression, extortion, and the like:
In like manner, when matter of pleasure is tendered to thee, that may be compassed by Some sinful or unclean act, matter of profit and gain, that may be attained by Some indirect course, by deceit, lying, perjury, oppression, extortion, and the like:
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And here, I beseech you, let me plead to you, and prevaile with you, in the behalfe of your soules; making that suit, in effect, to you for your soules, that David did sometime to Saul (though in another kind) for his soule: As thy soule, faith he, hath beene precious in my sight,
And Here, I beseech you, let me plead to you, and prevail with you, in the behalf of your Souls; making that suit, in Effect, to you for your Souls, that David did sometime to Saul (though in Another kind) for his soul: As thy soul, faith he, hath been precious in my sighed,
when thou shalt lye on thy death-bed, to remember how oft thou hast, at such and such times, upon such and such occasions, made sale to Satan of thy soule, which thou shalt desire then to dispose of otherwise.
when thou shalt lie on thy deathbed, to Remember how oft thou hast, At such and such times, upon such and such occasions, made sale to Satan of thy soul, which thou shalt desire then to dispose of otherwise.
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And it is a point not unworthy our due and serious consideration, to understand, and be well and truly informed, what course we may take, to be assured of this, that God will be willing to receive and accept of our soules, when they shall be in such manner commended unto him: the rather,
And it is a point not unworthy our due and serious consideration, to understand, and be well and truly informed, what course we may take, to be assured of this, that God will be willing to receive and accept of our Souls, when they shall be in such manner commended unto him: the rather,
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for that our eternall safetie and welfare dependeth mainely, yea, wholly hereupon. Wouldest thou know then, how this so weightie a worke may be effected?
for that our Eternal safety and welfare dependeth mainly, yea, wholly hereupon. Wouldst thou know then, how this so weighty a work may be effected?
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First, addict thy selfe to the service of God, while thou livest, if thou wouldest have God to take charge of thy soule, when thou diest. For, The Lord, saith David, redeemeth the soules of his servants:
First, addict thy self to the service of God, while thou Livest, if thou Wouldst have God to take charge of thy soul, when thou Dies. For, The Lord, Says David, Redeemeth the Souls of his Servants:
when thou diest. Otherwise, if neglecting and rejecting the service of God now, thou shalt abandon thy selfe to the service of sinne and Satan, to thy worldly courses, to thy fleshly lusts;
when thou Dies. Otherwise, if neglecting and rejecting the service of God now, thou shalt abandon thy self to the service of sin and Satan, to thy worldly courses, to thy fleshly Lustiest;
it shall be a just thing with God, when thou commest on thy death-bed, to commend thy soule unto him for safegard, in that dreadfull and decretorie houre, to turne thee over to them, whom thou hast served and followed in thy life;
it shall be a just thing with God, when thou Comest on thy deathbed, to commend thy soul unto him for safeguard, in that dreadful and decretory hour, to turn thee over to them, whom thou hast served and followed in thy life;
when thou diest. For what hope can a man have, if he shall commend his children, his charge, on his death-bed, to one, whom he hath beene at enmitie with all his life long, that he will be content to accept of such a Legacie as that? As Eliphaz therefore adviseth thee, Acquaint thy selfe with God,
when thou Dies. For what hope can a man have, if he shall commend his children, his charge, on his deathbed, to one, whom he hath been At enmity with all his life long, that he will be content to accept of such a Legacy as that? As Eliphaz Therefore adviseth thee, Acquaint thy self with God,
Thou must therefore break off thy league with sinne and Satan, ere thou canst enter into league of amitie with God; thou must fall out with them, ere thou canst fall in with him.
Thou must Therefore break off thy league with sin and Satan, ere thou Canst enter into league of amity with God; thou must fallen out with them, ere thou Canst fallen in with him.
not in thine head onely, but in thine heart. Heare him now, that he may heare thee then. As Iotham to the Sichemites; Hearken to me, that God may hearken unto you;
not in thine head only, but in thine heart. Hear him now, that he may hear thee then. As Jotham to the Sichemites; Harken to me, that God may harken unto you;
for the safegarding of your soules. Otherwise, if you will imitate the deafe Adder, that stoppeth his care against the Charmer, that he may not heare the charme; heare what Solomon telleth you before-hand,
for the safeguarding of your Souls. Otherwise, if you will imitate the deaf Adder, that stoppeth his care against the Charmer, that he may not hear the charm; hear what Solomon Telleth you beforehand,
Lastly, cleanse thy soule: and having so done, be carefull to keepe it cleane, that it may be a fit gift to bequeath unto God: Come forth, saith God, from among them, and separate your selves, and touch no uncleane thing; and I will receive you.
Lastly, cleanse thy soul: and having so done, be careful to keep it clean, that it may be a fit gift to Bequeath unto God: Come forth, Says God, from among them, and separate your selves, and touch no unclean thing; and I will receive you.
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Is there any man so vile, and void of shame, as that he dare presume solemnly to bequeath to some honourable person, some greasie dish-clout, or some durtie shoo-clout, or some filthie, menstruous, materie ragge? or so sottish,
Is there any man so vile, and void of shame, as that he Dare presume solemnly to Bequeath to Some honourable person, Some greasy dishclout, or Some dirty shoo-clout, or Some filthy, menstruous, materie rag? or so sottish,
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and void of common sense, as to imagine once, that such a person as he is would accept of such a gift? yet is not any such thing so vile and abominable in mans eye,
and void of Common sense, as to imagine once, that such a person as he is would accept of such a gift? yet is not any such thing so vile and abominable in men eye,
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And dare any then presume to tender such a present unto God? or can he conceive the least hope, that God should accept of it? What should God doe with a foule, a filthie, a prophane,
And Dare any then presume to tender such a present unto God? or can he conceive the least hope, that God should accept of it? What should God do with a foul, a filthy, a profane,
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an impure a sottish, a beastly, a brutish, a swinish soule? Is suc• a soule fit to be and abide with God in heaven, where i• nothing but holinesse, where no uncleane thing ca• enter?
an impure a sottish, a beastly, a brutish, a swinish soul? Is suc• a soul fit to be and abide with God in heaven, where i• nothing but holiness, where no unclean thing ca• enter?
or burnish it, to get the soile off it, and to reduce it to its former lustre againe? Have the like care for thy Soule, that precious Piece, that thou purposest at thy decease to commend to thy God, to thy Christ; make it cleane, and keepe it cleane. And because that, by dayly occasions, while thou livest here in the flesh, and conversest in this wicked world, it will be gathering of soile, be thou never so carefull;
or burnish it, to get the soil off it, and to reduce it to its former lustre again? Have the like care for thy Soul, that precious Piece, that thou purposest At thy decease to commend to thy God, to thy christ; make it clean, and keep it clean. And Because that, by daily occasions, while thou Livest Here in the Flesh, and conversest in this wicked world, it will be gathering of soil, be thou never so careful;
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that, when the time shall come, which thou knowest not how soone or sodainely may come, it may be presented pure and spotlesse to him, whom thou intendest it now unto.
that, when the time shall come, which thou Knowest not how soon or suddenly may come, it may be presented pure and spotless to him, whom thou intendest it now unto.
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Wouldst thou resigne and give up thy soule unto God, at thy going out of the world, with good assurance of gracious acceptance with him? Then be thou now carefull,
Wouldst thou resign and give up thy soul unto God, At thy going out of the world, with good assurance of gracious acceptance with him? Then be thou now careful,
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while thou livest here in the world, to addict thy selfe to the service of God, to reconcile thy selfe unto him by unfained repentance, to yeeld constant obedience to his knowne word and will in all things, to cleanse thy soule from all sinfull filth; and having so done, to keepe it in an holy and pure plight.
while thou Livest Here in the world, to addict thy self to the service of God, to reconcile thy self unto him by unfeigned Repentance, to yield constant Obedience to his known word and will in all things, to cleanse thy soul from all sinful filth; and having so done, to keep it in an holy and pure plighted.
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Yea, suppose thou shouldest be taken so sodainely, that thou shouldest not have time and space in solemne sort to commend thy soule to God, yet shalt thou find him as readie and forward to accept it,
Yea, suppose thou Shouldst be taken so suddenly, that thou Shouldst not have time and Molle in solemn sort to commend thy soul to God, yet shalt thou find him as ready and forward to accept it,
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NONLATINALPHABET. Galen. pro••eptic. •. 7. Nostra omnis vis in animo & corpore sita est: alterum nobis cum D••s, alterum cum belluis commune est. S••us•. Ca•ili•.
. Galen. pro••eptic. •. 7. Nostra omnis vis in animo & corpore sita est: alterum nobis cum D••s, alterum cum Beluus commune est. S••us•. Ca•ili•.
Meritò pos•it studia majora pars melior, Eucher. ep. ad Valer. NONLATINALPHABET, Plut. de tranquill. Itaque, NONLATINALPHABET, Chrysosttem. 8. ••a•. •7. NONLATINALPHABET, Democrit. apud Stob. c. •.
Meritò pos•it Studia marjoram pars melior, Eucher. Epistle. ad Valer, Plutarch the tranquil. Itaque,, Chrysosttem. 8. ••a•. •7., Democrit. apud Stob. c. •.
NONLATINALPHABET. Plato Polit. l. 3. Cultus magna cura tibi, magna virtutis i•curia. Cato Censor. apud Ammian. l. 16. NONLATINALPHABET Chrysost in Matth. Orat. 49.
. Plato Politic l. 3. Cultus Magna Cure tibi, Magna virtue i•curia. Cato Censor. apud Ammian. l. 16. Chrysostom in Matthew Orat 49.
NONLATINALPHABET. de Athletis Galen. protrep•. c. 9 & de aliis ibid. c. 2. NONLATINALPHABET. ut qui nec animam habere se sen••a•. de Dicaearcbo, Cicer. Tusc. l 1.
. de Athletes Galen. protrep•. c. 9 & de Others Ibid. c. 2.. ut qui nec animam habere se sen••a•. de Dicaearcbo, Cicer. Tuscany l 1.
Salvabit c•s. Quare? qu•b•s meritis? A•di quod ▪ 〈 ◊ 〉. quia 〈 ◊ 〉 it in co d•lcis ca •sa, a••amc• 〈 ◊ 〉 ▪ •imirum hoc •otū est hominis meritum, si totam sp• suam sonat in •o, qui •ot• homin•m salv• 〈 ◊ 〉. Bern. in Ps. Qui habitat. conc. 9. & 15.
Salvabit c•s. Quare? qu•b•s Meritis? A•di quod ▪ 〈 ◊ 〉. quia 〈 ◊ 〉 it in counterfeit d•lcis circa •sa, a••amc• 〈 ◊ 〉 ▪ •imirum hoc •otū est hominis Merit, si Whole sp• suam Sonnet in •o, qui •ot• homin•m salv• 〈 ◊ 〉. Bern. in Ps. Qui habitat. Conc. 9. & 15.
NONLATINALPHABET. Socrates apud Platon. apol•g Iamblych. de Pyth•g. l. 2. Epictet. dissert. l 3. c. 26. Theodor•t. therap. l. 6 • ra compe•••ssimo ha•eatur, quod dicturus sum. Nec cuiquam bono quicquam mali eveni•e potest, nec vi•• nec ••ortuo: nec unquam res ejus à Deo immortali neg••gentur. Cicer. Tusc. l. 1.
. Socrates apud Plato. apol•g Iamblichus. de Pyth•g. l. 2. Epictetus. dissert. l 3. c. 26. Theodor•t. Therap. l. 6 • ra compe•••ssimo ha•eatur, quod Dicturus sum. Nec cuiquam Bono quicquam mali eveni•e potest, nec vi•• nec ••ortuo: nec unquam Rest His à God immortali neg••gentur. Cicer. Tuscany l. 1.
Genes. 4. 4. NONLATINALPHABET, Basil. Sel. orat. 3. In omnipotentis Dei judicio, non quid datur, sed à quo datur, aspicitur. non offerens • muneribus, sed munera ab osserente placuerunt. Greg. in registr. l. 7. epist. 126. Omne quod Deo datur, ex dantis mente penlatar. ex dantis enim corde id quod datur accipitur, itaque non Abel ex muneribus, sed ex Abile munera oblata placuerunt. prius nam { que } legitur dominus ad eum respexisse qui dabat, quam ad illa quae dabat. Idem Moral. l. 22. c. 12.
Genesis. 4. 4., Basil. Sel. Orat. 3. In omnipotentis Dei Judicio, non quid datur, sed à quo datur, aspicitur. non offerens • muneribus, sed Munera ab osserente placuerunt. Greg. in Register. l. 7. Epistle. 126. Omne quod God datur, ex dantis mente penlatar. ex dantis enim cord id quod datur accipitur, itaque non Abel ex muneribus, sed ex Abile Munera oblata placuerunt. prius nam { que } legitur dominus ad Eum respexisse qui dabat, quam ad illa Quae dabat. Idem Moral. l. 22. c. 12.
Vs { que } adeo charu• est hic mundus hominibus, ut vi•uerint ipsi sibi? Idem epist. 162. Esto tu charior tibi quam tua, id quod es, quam id quod habes. Eucher. ad Valer.
Us { que } adeo charu• est hic World hominibus, ut vi•uerint ipsi sibi? Idem Epistle. 162. Esto tu Charior tibi quam tua, id quod es, quam id quod habes. Eucher. ad Valer
Non potest ulla compendri causa cōsistere, •i co•stetanima intervenire dispendium? ubi salutis damnum, illic utique jam lu•rum nullum est. quo enim lu•rum capiatur, nisi capiendi sede•inconcussa servetur? Eucher. ad Valer. Quid tibi proderit, si omnem mundum, aut ipse babeas, •ut tuis relinquas, si salutis at { que } animae detriment• patiaris. damno enim ammae totū penitus secū auserunt: nec quicquā homo omnino habere poterit, qui seipsum damno animae percuntis ami•••. Salv. de avarit. l. 3. Si enim puer infans, cum st Dominus omnium quae jur• sunt ejus, nihil possidet mente sopita, quonam tandem modo quisquam quicquam mente possidebit amissâ ▪ Aug. de Trin ▪ l. 14. c. 24.
Non potest ulla compendri causa consistere, •i co•stetanima intervenire dispendium? ubi Salutis damnum, illic Utique jam lu•rum nullum est. quo enim lu•rum capiatur, nisi capiendi sede•inconcussa servetur? Eucher. ad Valer Quid tibi proderit, si omnem Mundum, Or ipse babeas, •ut tuis relinquas, si Salutis At { que } Spirits detriment• Patiaris. Damno enim ammae totū penitus secū auserunt: nec quicquā homo Omnino habere poterit, qui seipsum Damno Spirits percuntis ami•••. Salvation de Avaritia. l. 3. Si enim puer infans, cum Saint Dominus omnium Quae jur• sunt His, nihil possidet mente sopita, quonam tandem modo quisquam quicquam mente possidebit amissâ ▪ Aug. de Trin ▪ l. 14. c. 24.
Ne avertas aurem •uam • mondatis Domini, ne avertat & ipe suam à pr•cibus tuis, Lern. de temp. 29. Quare i• non percipts auribus tuis•ver. ba ejus, • quo vis percipi lachrymatuas? August. de temp. 245.
Ne avertas Ear •uam • mondatis Domini, ne Avert & ipe suam à pr•cibus tuis, Lern. de temp. 29. Quare i• non percipts auribus tuis•ver. ba His, • quo vis percipi lachrymatuas? August. de temp. 245.
Nemo non aliquod nobis vititim, aut commendat, aut imprimit, aut nescientibu• allinit, Sen. epist. 7. affricant nobis rubiginem suam. Ibid. virus suum in vicinos transferunt. Idem de irâ, l. 3. c. 8.
Nemo non aliquod nobis vititim, Or commendat, Or imprimit, Or nescientibu• allinit, Sen. Epistle. 7. affricant nobis rubiginem suam. Ibid virus suum in vicinos transferunt. Idem de irâ, l. 3. c. 8.
