A sparke tovvard the kindling of sorrow for Sion A meditation on Amos 6. 6. Being the summe of a sermon preached at Sergeants Inne in Fleet-Street. By Thomas Gataker B. of D. and pastor of Rotherhith.
this other (as himselfe confesseth) a poore peasant, neither a Prophet, nor the sonne of a Prophet, but a silly neat-herd, and a plucker of sycomores, till it pleased God extraordinarily to call him vnto that office.
this other (as himself Confesses) a poor Peasant, neither a Prophet, nor the son of a Prophet, but a silly neatherd, and a plucker of sycamores, till it pleased God extraordinarily to call him unto that office.
For that in them those were, qui vt diuitijs sic vitijs primi fuere, (to vse Saluians words) that were as formost in wealth, so forwardest in wickednesse: And from thence as from a Well-head was prophanenesse and naughtinesse deriued and diffused into all coasts and quarters of either Countrey: according to that of Micah ;
For that in them those were, qui vt diuitijs sic vitijs Primi fuere, (to use Salvians words) that were as foremost in wealth, so forwardest in wickedness: And from thence as from a Wellhead was profaneness and naughtiness derived and diffused into all coasts and quarters of either Country: according to that of micah;
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The Chapter consisteth of two parts. There is, 1. Propositio, a generall proposition ; a woe to the secure ones in Sion and Samaria, in the fore-front of it.
The Chapter Consisteth of two parts. There is, 1. Proposition, a general proposition; a woe to the secure ones in Sion and Samaria, in the forefront of it.
And therein, 1. Disceptatio, a disceptation or debating with them concerning their sinnes. 2. Denunciatio, a denunciation or threatning of Gods iudgements against them for the same.
And therein, 1. Dispute, a disceptation or debating with them Concerning their Sins. 2. Denunciatio, a denunciation or threatening of God's Judgments against them for the same.
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and anoint themselues with the principall and pretiousest ointments. 4. Their rechlesnesse: like those of Noahs time, they gaue themselues wholly to this voluptuous course of life;
and anoint themselves with the principal and pretiousest ointments. 4. Their rechlesnesse: like those of Noahs time, they gave themselves wholly to this voluptuous course of life;
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2. By the miserie and distressed estate of their poore brethren at that very time, when they reuelled and rioted in that manner, in the words of my Text.
2. By the misery and distressed estate of their poor brothers At that very time, when they revealed and rioted in that manner, in the words of my Text.
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The Iudgements threatned in the latter part are likewise foure: 1. Captiuitie and thraldome. 2. Destruction of their Citie. 3. Desolation by sword and plague. 4. Ruine of houses, as well great as small.
The Judgments threatened in the latter part Are likewise foure: 1. Captivity and thraldom. 2. Destruction of their city. 3. Desolation by sword and plague. 4. Ruin of houses, as well great as small.
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Which iudgements should be effected for those sinnes of theirs, by a forraine Nation that should like a violent land-floud ouer-runne their whole Co••trey from Chamath to Shichor, from North to South, from the one end of it to the other.
Which Judgments should be effected for those Sins of theirs, by a foreign nation that should like a violent landflood overrun their Whole Co••trey from Chamath to Shichor, from North to South, from the one end of it to the other.
And the greater blessings and fauours God hath vouchsafed any people or persons aboue others, the greater iudgements of God shall second those blessings, if the blessings be abused.
And the greater blessings and favours God hath vouchsafed any people or Persons above Others, the greater Judgments of God shall second those blessings, if the blessings be abused.
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That which may well serue for a warning to vs that liue in this land, whom God hath blessed abundantly with sundry speciall fauours aboue many round about vs, that wee take heed how we abuse this his goodnesse,
That which may well serve for a warning to us that live in this land, whom God hath blessed abundantly with sundry special favours above many round about us, that we take heed how we abuse this his Goodness,
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3. Certaeruinae praeuia est incuria: That Rechlesnesse is an ordinary fore runner of ruine. Men are neuer neerer ruine, then when they least regard it;
3. Certaeruinae praeuia est Incuria: That Rechlesnesse is an ordinary before runner of ruin. Men Are never nearer ruin, then when they least regard it;
That which may iustly make vs to feare some sudden surprisall, considering the great securitie that hath so generally ouerspread vs, a rechlesse people, like those of Laish, because we thinke we sit sure ;
That which may justly make us to Fear Some sudden surprisal, considering the great security that hath so generally overspread us, a rechlesse people, like those of Laish, Because we think we fit sure;
as things then stood. 3. The ground of this griefe, of such and so great griefe, contritio, a breach, a fracture, a rupture, or a contrition rather, a breaking to shiners, as the word properly importeth:
as things then stood. 3. The ground of this grief, of such and so great grief, Contritio, a breach, a fracture, a rupture, or a contrition rather, a breaking to shiners, as the word properly imports:
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a most heauie and extreme calamitie, though not personally on themselues, yet on those that ought to be right neere and deere vnto them, their brethren:
a most heavy and extreme calamity, though not personally on themselves, yet on those that ought to be right near and deer unto them, their brothers:
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and had left him there in much anguish of minde and desperate distresse, it is said they sate them downe to eat and drinke, not regarding the miserie that he poore soule was in the whilest, till they spied the Midianites, vnto whom they sold him for a slaue.
and had left him there in much anguish of mind and desperate distress, it is said they sat them down to eat and drink, not regarding the misery that he poor soul was in the whilst, till they spied the midianites, unto whom they sold him for a slave.
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So that, that then which the Prophet here complaineth of, and reproueth in them, is this, that though their brethren, the seed of Ioseph and the other Tribes that adhered thereunto, were in great distresse, in grieuous calamities, such as they seemed to be euen broken to peeces with the violence and extremitie of them,
So that, that then which the Prophet Here Complaineth of, and Reproveth in them, is this, that though their brothers, the seed of Ioseph and the other Tribes that adhered thereunto, were in great distress, in grievous calamities, such as they seemed to be even broken to Pieces with the violence and extremity of them,
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yet they gaue themselues wholly to eating and drinking, to feasting and banqueting, to riot and reuelling, neuer once minding or taking to heart the miseries of their poore distressed brethren;
yet they gave themselves wholly to eating and drinking, to feasting and banqueting, to riot and revelling, never once minding or taking to heart the misery's of their poor distressed brothers;
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He that obserueth not the Passeouer in his due time, or that humbleth not his soule at the solemne time of fast, that soule shall be cut off from among his people.
He that observeth not the Passover in his due time, or that Humbleth not his soul At the solemn time of fast, that soul shall be Cut off from among his people.
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For, 1. there are Affirmatiue as well as Negatiue precepts. The Iewish Rabbines haue taken a curious account of the Commandements in Moses, and they reckon them to be 613. in all, whereof 365. negatiue, iust as many as there be dayes in the yeere ;
For, 1. there Are Affirmative as well as Negative Precepts. The Jewish Rabbis have taken a curious account of the commandments in Moses, and they reckon them to be 613. in all, whereof 365. negative, just as many as there be days in the year;
to shew that all parts of man are at all times to be imployed in the doing of Gods will. But to let passe such their ouer-curious and superstitious obseruations, certaine it is that there are in Gods Law as well affirmatiues as negatiues;
to show that all parts of man Are At all times to be employed in the doing of God's will. But to let pass such their overcurious and superstitious observations, certain it is that there Are in God's Law as well affirmatives as negatives;
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and not to content our selues with a bare forbearance of euill, but to applie our selues to a carefull and conscionable performance of all such religious offices as our callings either generall or speciall, publike or priuate, exact of vs. For would any of vs endure idlenesse & slothfulnesse in our seruants,
and not to content our selves with a bore forbearance of evil, but to apply our selves to a careful and conscionable performance of all such religious Offices as our callings either general or special, public or private, exact of us For would any of us endure idleness & slothfulness in our Servants,
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but the idle and thriftlesse Seruant also, that employed not his masters money, shall be bound hand and foot, and cast out into vtter darknesse to his euerlasting destruction.
but the idle and thriftless Servant also, that employed not his Masters money, shall be bound hand and foot, and cast out into utter darkness to his everlasting destruction.
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And the ministers of iustice, not only if they doe iniustice, but if they doe not iustice, (and yet that is a kinde of iniustice too) may draw downe Gods iudgements vpon the whole state.
And the Ministers of Justice, not only if they do injustice, but if they do not Justice, (and yet that is a kind of injustice too) may draw down God's Judgments upon the Whole state.
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if they be not ready to communicate, when the necessities of Gods Church and children require it, may haue their part for their vnmercifulnesse with the rich glutton in hell fire.
if they be not ready to communicate, when the necessities of God's Church and children require it, may have their part for their unmercifulness with the rich glutton in hell fire.
But what duty was it, in the neglect whereof this people were found faultie, and for the want whereof they are challenged by the Prophet in this place? It is griefe and sorrow,
But what duty was it, in the neglect whereof this people were found faulty, and for the want whereof they Are challenged by the Prophet in this place? It is grief and sorrow,
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Where in the second place we obserue, That It is a sinne sometime not to be sorrowfull, yea not to be euen sicke againe with sorrow. Such and such things, saith the Apostle Paul to the Corinthians, are reported to be among you:
Where in the second place we observe, That It is a sin sometime not to be sorrowful, yea not to be even sick again with sorrow. Such and such things, Says the Apostle Paul to the Corinthians, Are reported to be among you:
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And, Thou hast smitten them, saith the Prophet Ieremy; sed non doluerunt, but they haue not sorrowed, they haue hardned their hearts against thine hand.
And, Thou hast smitten them, Says the Prophet Ieremy; sed non doluerunt, but they have not sorrowed, they have hardened their hearts against thine hand.
1. As it is a follie to be grieued without cause, or to be grieued more then there is good cause for, to be grieued where there is nothing but matter of ioy:
1. As it is a folly to be grieved without cause, or to be grieved more then there is good cause for, to be grieved where there is nothing but matter of joy:
It is a bitter pill or potion, that may make a man deadly sicke for the present, which yet for him to refuse when his Physitian prescribeth it, that is,
It is a bitter pill or potion, that may make a man deadly sick for the present, which yet for him to refuse when his physician prescribeth it, that is,
And therefore if naturally we abhorre griefe and shun sorrow, let vs blame sinne, let vs shun sinne, let vs learne to abhorre sinne that hath giuen the cause of it.
And Therefore if naturally we abhor grief and shun sorrow, let us blame sin, let us shun sin, let us Learn to abhor sin that hath given the cause of it.
That is the desperate disease, that hath caused vs to stand in need of, and constraineth vs to swallow downe this vnpleasant potion, which if we take not in willingly, it will goe worse with vs.
That is the desperate disease, that hath caused us to stand in need of, and constrains us to swallow down this unpleasant potion, which if we take not in willingly, it will go Worse with us
2. Is it a sinne not to sorrow sometime, and that in some sort proportionably to the occasion thereof giue vs? Then what will become of those, that are made all of mirth? that are set alwayes vpon the merry pin? that neuer knew what any sorrow meant,
2. Is it a sin not to sorrow sometime, and that in Some sort proportionably to the occasion thereof give us? Then what will become of those, that Are made all of mirth? that Are Set always upon the merry pin? that never knew what any sorrow meant,
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and whatsoeuer the occasions are, is an euill signe, and argueth a great want of that religious regard that ought to be in all those that professe the feare of God.
and whatsoever the occasions Are, is an evil Signen, and argue a great want of that religious regard that ought to be in all those that profess the Fear of God.
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What cause hath euery one of vs giuen vs of griefe, by our sinnes, by the sinnes of the land we liue in, by Gods iudgments in diuers kinds both abroad and at home? And yet how few are they that take things to heart as they ought,
What cause hath every one of us given us of grief, by our Sins, by the Sins of the land we live in, by God's Judgments in diverse Kinds both abroad and At home? And yet how few Are they that take things to heart as they ought,
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or as the occasions require? How little griefe any where, vnlesse it be worldly and carnall griefe, (such as that of the Israelites, when they houled vpon their beds for their corne and their wine ) because they are abridged by occasion of such occurrents of their worldly profits,
or as the occasions require? How little grief any where, unless it be worldly and carnal grief, (such as that of the Israelites, when they houled upon their Beds for their corn and their wine) Because they Are abridged by occasion of such occurrents of their worldly profits,
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then most of all giuing themselues to mirth and iollitie, when most cause is giuen of mourning and griefe? How neere God taketh to heart such prophane and irreligious carriage, by the Prophet Esay himselfe sheweth, when he saith:
then most of all giving themselves to mirth and jollity, when most cause is given of mourning and grief? How near God Takes to heart such profane and irreligious carriage, by the Prophet Isaiah himself shows, when he Says:
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That haue the Harpe and the Viole, the Taber and the Pipe, with wine (that is, all manner of musicke and mirth) in their feasts: but they regard not the act of God, nor consider his handy-worke.
That have the Harp and the Violent, the Taber and the Pipe, with wine (that is, all manner of music and mirth) in their feasts: but they regard not the act of God, nor Consider his handiwork.
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Therefore is my people led captiue, because they haue no knowledge of these things: and their honourable men are famished, and their common people destroied with thirst:
Therefore is my people led captive, Because they have no knowledge of these things: and their honourable men Are famished, and their Common people destroyed with thirst:
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Let vs eat and drinke (say they) to day, for to morrow, the Prophets say, we shall die. And it was spoken by the Lord of hosts himselfe in mine hearing ;
Let us eat and drink (say they) to day, for to morrow, the prophets say, we shall die. And it was spoken by the Lord of hosts himself in mine hearing;
but I will take vengeance on his house for euer, and I will execute such fearfull iudgement in Israel, that both the eares of euery one that heareth it shall tingle withall.
but I will take vengeance on his house for ever, and I will execute such fearful judgement in Israel, that both the ears of every one that hears it shall tingle withal.
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and height of their prophanenesse, will needs run a cleane contrary course to that which God calleth them vnto, abandoning themselues wholly to rioting and reuelling,
and height of their profaneness, will needs run a clean contrary course to that which God calls them unto, abandoning themselves wholly to rioting and revelling,
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when fasting and prayer, and all manner of humiliation had much better beseemed them, and the present state and condition of the times required it, he professeth,
when fasting and prayer, and all manner of humiliation had much better beseemed them, and the present state and condition of the times required it, he Professes,
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and it is a fearfull thing when God threatneth, much more when he sweareth and voweth any mans destruction) that this sinne of theirs shall not with any sacrifice whatsoeuer be expiated or done away to their dying day.
and it is a fearful thing when God threatens, much more when he Sweareth and Voweth any men destruction) that this sin of theirs shall not with any sacrifice whatsoever be expiated or done away to their dying day.
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though himselfe were highly aduanced by Nebuchadnezar, and continued in that height of honour, as well vnder his sonne Belshazzar, as also vnder Darius, as being the chiefe President then in the whole state;
though himself were highly advanced by Nebuchadnezzar, and continued in that height of honour, as well under his son Belshazzar, as also under Darius, as being the chief President then in the Whole state;
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nor any ointment (which was a thing ordinary and vsuall with them) vpon his body. And of Nehemie it is recorded, that though he liued in Persia, in Artaxerxes his Court, being in high account with him,
nor any ointment (which was a thing ordinary and usual with them) upon his body. And of Nehemiah it is recorded, that though he lived in Persiam, in Artaxerxes his Court, being in high account with him,
yea so great was his griefe, that he could not conceale it, but the heauinesse of his heart so discouered it selfe in his looke, that the King himselfe could not but take notice of it.
yea so great was his grief, that he could not conceal it, but the heaviness of his heart so discovered it self in his look, that the King himself could not but take notice of it.
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Bonus senex, saith Bernard, I haue knowne a good old man, who when he heard of any that had committed some notorious offence, was wont to say with himselfe; Ille hodie, & ego cras;
Bonus senex, Says Bernard, I have known a good old man, who when he herd of any that had committed Some notorious offence, was wont to say with himself; Isle hodie, & ego cras;
And the like aduice, and that vpon the selfe-same ground, doth the Apostle giue vs concerning the outward miseries and temporall afflictions of our distressed brethren:
And the like Advice, and that upon the selfsame ground, does the Apostle give us Concerning the outward misery's and temporal afflictions of our distressed brothers:
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but rather, as being your selues also in the body, not the body of Christ, or the Church, as some (of which also anone) but in the body of flesh and frailtie, subiect to the like afflictions, which you know not therefore how soone they may befall you.
but rather, as being your selves also in the body, not the body of christ, or the Church, as Some (of which also anon) but in the body of Flesh and frailty, Subject to the like afflictions, which you know not Therefore how soon they may befall you.
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When men, saith Augustine, stand thicke together in a throng, and one chance to tread on anothers heeles or toes, Cur me calcas? cur me comprimis? Why doest thou kicke me,
When men, Says Augustine, stand thick together in a throng, and one chance to tread on another's heals or toes, Cur me Calcas? cur me comprimis? Why dost thou kick me,
and Christ their head crieth from heauen to him, Saul, why doest thou hurt me? Christ speaketh for them, because Christ suffereth in them. I was hungry, saith hee;
and christ their head cries from heaven to him, Saul, why dost thou hurt me? christ speaks for them, Because christ suffers in them. I was hungry, Says he;
as one that beareth his part and hath his share in all the wants and necessities, in all the straights and miseries that all his members in all parts of the world sustaine or endure.
as one that bears his part and hath his share in all the Wants and necessities, in all the straights and misery's that all his members in all parts of the world sustain or endure.
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for the rhewme that runneth downe into the eyes? A veine is opened in the arme or the foot, sometime to turne the course of the blood, spending it selfe ouerfreely some other way, sometime to ease the paine of the head,
for the rhewme that Runneth down into the eyes? A vein is opened in the arm or the foot, sometime to turn the course of the blood, spending it self overfreely Some other Way, sometime to ease the pain of the head,
And why may not then the sinnes of our Nation also be in part the cause of those heauie disasters befallen our brethren in fomine parts? which vnlesse therefore we take better to heart, may in the next place light on vs. And so wee will passe to the fourth and last Obseruation, to wit, that it is a fearefull thing for men not to be affected with Gods hand vpon others, especially vpon their brethren:
And why may not then the Sins of our nation also be in part the cause of those heavy disasters befallen our brothers in fomine parts? which unless Therefore we take better to heart, may in the next place Light on us And so we will pass to the fourth and last Observation, to wit, that it is a fearful thing for men not to be affected with God's hand upon Others, especially upon their brothers:
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He thought it a most vnworthy and vnbeseeming course for him to solace himselfe, while his fellow-souldiers, his Commander, but Gods Arke especially attended by the Priests, were abroad at fight in the field.
He Thought it a most unworthy and unbeseeming course for him to solace himself, while his fellow-soldiers, his Commander, but God's Ark especially attended by the Priests, were abroad At fight in the field.
or insist vpon the iudgements hereafter denounced against this people for their faultinesse herein;) when Gods Seruants shall be vp in armes, constrained to stand vpon their guard at home,
or insist upon the Judgments hereafter denounced against this people for their faultiness herein;) when God's Servants shall be up in arms, constrained to stand upon their guard At home,
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then an vncharitable Christian? What more contrary to Christianitie, then an vtter want of Charitie? when as Charitie is the Badge or Cognisance of Christ, and the very Character of a Christian. By this, saith our Sauiour, shall all men know you to be my Disciples, if you loue one another.
then an uncharitable Christian? What more contrary to Christianity, then an utter want of Charity? when as Charity is the Badge or Cognisance of christ, and the very Character of a Christian. By this, Says our Saviour, shall all men know you to be my Disciples, if you love one Another.
but afford little vse, and partake not in paine, because they partake not of life with the rest of that bodie, which by Art only they are set in, or fastned vnto.
but afford little use, and partake not in pain, Because they partake not of life with the rest of that body, which by Art only they Are Set in, or fastened unto.
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3. It argueth a want of loue to Christ, when men haue no commiseration of the members of Christ, being in want or misery, in distresse, danger, or extremitie.
3. It argue a want of love to christ, when men have no commiseration of the members of christ, being in want or misery, in distress, danger, or extremity.
how doth (I say, not the loue of his Christian brother, but) the loue of God, (yea or of Christ;) dwell in him? When God, saith the Prophet Zacharie, powreth out on the house of Dauid the spirit of grace, it shall worke in them a compassion towards him whom they pierced:
how does (I say, not the love of his Christian brother, but) the love of God, (yea or of christ;) dwell in him? When God, Says the Prophet Zacharias, poureth out on the house of David the Spirit of grace, it shall work in them a compassion towards him whom they pierced:
when hee loueth not his neighbour, whom he daily sees? So wee may well conclude, that those can neuer haue any compassion of the sufferings of the head, which they neuer saw, that haue no compassion of the miseries of his poore distressed members, that are euery day in their eye.
when he loves not his neighbour, whom he daily sees? So we may well conclude, that those can never have any compassion of the sufferings of the head, which they never saw, that have no compassion of the misery's of his poor distressed members, that Are every day in their eye.
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This is that which the blessed Saints of God vse ordinarily, as a strong inducement to moue the Lord to mercie, in behalfe of his Church and children, ouer-borne by their ouer-mightie and malicious Aduersaries;
This is that which the blessed Saints of God use ordinarily, as a strong inducement to move the Lord to mercy, in behalf of his Church and children, overborne by their over-mighty and malicious Adversaries;
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But how little doe they regard this, that are not touched at all with those calamities, that at the hands of such, Gods seruants sustaine? And what a fearefull estate are they in, to whom it is all one,
But how little do they regard this, that Are not touched At all with those calamities, that At the hands of such, God's Servants sustain? And what a fearful estate Are they in, to whom it is all one,
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how much more with those his chastisements, that he exerciseth his children with, being inflicted vpon them by the hand of his and their Aduersaries, ( whom he vseth oft as executioners, ) for the profession of his truth?
how much more with those his chastisements, that he Exerciseth his children with, being inflicted upon them by the hand of his and their Adversaries, (whom he uses oft as executioners,) for the profession of his truth?
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The maine vse hereof, is to admonish vs euery one, laying to heart that which the Prophet heere speaketh, to cast our eyes about into foraine parts abroad,
The main use hereof, is to admonish us every one, laying to heart that which the Prophet Here speaks, to cast our eyes about into foreign parts abroad,
when the whole body is heart-sick, but when the heele or toe but, that is farthest off the head, is hurt? much more when there is a fracture in thigh or arme,
when the Whole body is heartsick, but when the heel or toe but, that is farthest off the head, is hurt? much more when there is a fracture in thigh or arm,
What is their affliction to vs? What are those parts to these? What is France or Germanie to England? For what was Ierusalem to Antioch? Or what was Iuduo to Macedonia and Achaia? Yea, not to goe farre;
What is their affliction to us? What Are those parts to these? What is France or Germany to England? For what was Ierusalem to Antioch? Or what was Iuduo to Macedonia and Achaia? Yea, not to go Far;
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euen as well as Samaria, for the not commiserating of Iosephs afflictions. A signe thou art but a sorie Christian, whosoeuer thou art that so speakest or thinkest, that no more regardest Christs cause:
even as well as Samaria, for the not commiserating of Joseph's afflictions. A Signen thou art but a sorry Christian, whosoever thou art that so Speakest or Thinkest, that no more regardest Christ cause:
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as any one that hath but halfe an eye may easily soone see, in regard of the distressed estate of our brethren abroade It standeth vs vpon to take heed then, that we stand not guiltie of that sinne that the Prophet complaineth of in this people, in not being so affected,
as any one that hath but half an eye may Easily soon see, in regard of the distressed estate of our brothers abroad It Stands us upon to take heed then, that we stand not guilty of that sin that the Prophet Complaineth of in this people, in not being so affected,
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and to passe thorow vs, like a land-stood that beareth all away before it, and so that deluge wholly ouer-whelme vs, that is in part broken in vpon them.
and to pass thorough us, like a land-stood that bears all away before it, and so that deluge wholly overwhelm us, that is in part broken in upon them.
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as it is with them, surprised by an enemie, restrained of their libertie, that libertie especially, that a Christian should esteeme aboue all other, of Gods solemne and sincere seruice,
as it is with them, surprised by an enemy, restrained of their liberty, that liberty especially, that a Christian should esteem above all other, of God's solemn and sincere service,
and to the truth professed by them, that they hold them no better then dogges, worse then Turkes or Iewes, damned Heretikes, cursed caytifes, vnworthy to liue on Gods ground, fit for nothing but fire and fagot.
and to the truth professed by them, that they hold them no better then Dogs, Worse then Turkes or Iewes, damned Heretics, cursed caitiffs, unworthy to live on God's ground, fit for nothing but fire and faggot.
or bee in part a meanes of the continuance of those euils, as wee shewed before that they might be, that are at the present on any part of Gods Church.
or be in part a means of the Continuance of those evils, as we showed before that they might be, that Are At the present on any part of God's Church.
Let vs first therefore search our wayes, and reforme our liues, and then may wee with better confidence and assurance of successe, lift vp our hearts and our hands vnto God in heauen, in behalfe of his poore seruants distressed heere on earth.
Let us First Therefore search our ways, and reform our lives, and then may we with better confidence and assurance of success, lift up our hearts and our hands unto God in heaven, in behalf of his poor Servants distressed Here on earth.
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Yea as the same Apostle requesteth the Romans, we should rouse vp our selues, and wrestle with God by earnestnesse of suit and supplication, of prayers and teares to him;
Yea as the same Apostle requesteth the Romans, we should rouse up our selves, and wrestle with God by earnestness of suit and supplication, of Prayers and tears to him;
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We beset God, saith he, as it were by troopes: we offer violence vnto him, but such as hee well liketh of; wee poure fo•rth our prayers; we send vp our cries: we rap at heauen gate:
We beset God, Says he, as it were by troops: we offer violence unto him, but such as he well liketh of; we pour fo•rth our Prayers; we send up our cries: we rap At heaven gate:
and shau••• vp his bowels, yea or his purse either, against him, (for if the one be not shut, the other will soone open:) there dwelleth no loue of God in that man.
and shau••• up his bowels, yea or his purse either, against him, (for if the one be not shut, the other will soon open:) there dwells no love of God in that man.
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but you giue them nothing of that, that they stand in neede of? What are they the better for your good wishes? No ▪ our brethren are not of the Chamoeleon kind;
but you give them nothing of that, that they stand in need of? What Are they the better for your good wishes? No ▪ our brothers Are not of the Chamoeleon kind;
Imitate those worthy wel-willing Macedonians, of whom the Apostle beareth witnesse, and it remaineth vpon record to their euerlasting re•owne, That to their power, yea beyond their po•er, they shewed themselues willing,
Imitate those worthy well-willing Macedonians, of whom the Apostle bears witness, and it remains upon record to their everlasting re•owne, That to their power, yea beyond their po•er, they showed themselves willing,
Otherwise, if we with-hold our helping hand, as M••decai sometime told Ester, God may by other meanes send helpe and deliuerance to his distressed ones;
Otherwise, if we withhold our helping hand, as M••decai sometime told Ester, God may by other means send help and deliverance to his distressed ones;
Now I dare not say, as the Geneua translation heere hath it, but without warrant from the Originall, that No man (among vs) is sory for the affliction of Ioseph: or with Ieremie ;
Now I Dare not say, as the Geneva Translation Here hath it, but without warrant from the Original, that No man (among us) is sorry for the affliction of Ioseph: or with Ieremie;
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Well, as one speaketh in another case, They are worthy to bee bewailed, that doe not heartily bewaile the distresses of those, whom it so neerely concerneth them to haue a regard of.
Well, as one speaks in Another case, They Are worthy to be bewailed, that do not heartily bewail the Distresses of those, whom it so nearly concerns them to have a regard of.
But let vs all in the feare of God, as we desire to escape the iudgements hereafter denounced, rancke our selues among those rather, that are truly and vnfainedly touched;
But let us all in the Fear of God, as we desire to escape the Judgments hereafter denounced, rank our selves among those rather, that Are truly and unfeignedly touched;
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yea that are euen sicke at the very heart againe, with griefe and sorrow, for the afflictions of Ioseph, and the distresses of Sion, and esteeme them (for so they are indeed,
yea that Are even sick At the very heart again, with grief and sorrow, for the afflictions of Ioseph, and the Distresses of Sion, and esteem them (for so they Are indeed,
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which our Sauiour himselfe hath promised to reward all those with, that commiserate, and out of commiseration are carefull to supply and releeue the wants and necessities of any his distressed ones:
which our Saviour himself hath promised to reward all those with, that commiserate, and out of commiseration Are careful to supply and relieve the Wants and necessities of any his distressed ones:
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Vt plaerique putant. Hieron. in Esai. Sic Clem. Alex. s•rom. l. 1. Epiphan. vit. prophet. & Graeci plaerique. Riber, in prophet. min. praelud.
Vt plaerique Putant. Hieron. in Isaiah. Sic Clem. Alexander s•rom. l. 1. Epiphanius. vit. Prophet. & Greeks plaerique. River, in Prophet. min. praelud.
Saluian, deprouid. l•. 7. ca. 2. de Aquitanis. Et de Carthagine, ibid. c. 12. Video quasi scaturientem viiijs ciuitatem; plenam turbi•, sed magis turpitudini•us; plenam diuiiijs, sed magis vitije. Sic & Eulog memor ab. l. 2. c. 14. Praepoters vi•ijs & diuitijs. Et Sidon. epist. 7. lib. 8. Sic vitijs, vt diuitijs incubantes.
Salvian, deprouid. l•. 7. circa 2. de Aquitanis. Et de Carthaginian, Ibid. c. 12. Video quasi scaturientem viiijs ciuitatem; plenam turbi•, sed magis turpitudini•us; plenam diuiiijs, sed magis vitije. Sic & Eulog memor ab. l. 2. c. 14. Praepoters vi•ijs & diuitijs. Et Sidon. Epistle. 7. lib. 8. Sic vitijs, vt diuitijs incubantes.
Nullum non bominum genus concurrit in vrbem, & virtutibus & vitijs magna Pretia ponentem. Sen. ad Helu. c. 6. Quo cuncta vndique •trecia, ant pudenda confluunt, celebranturque. Tacit. Annal. Vt in mare fluminae omnia, s•c vit•• in magnas aulas (vrbes etiam) influere. Pius 2. Papa apud Platinam.
Nullum non bominum genus concurrit in vrbem, & virtutibus & vitijs Magna Pretia ponentem. Sen. and Helu. c. 6. Quo Everything vndique •trecia, Ant pudenda confluunt, celebranturque. Tacit. Annal. Vt in mare fluminae omnia, s•c vit•• in Magnas Halls (Cities etiam) influere. Pius 2. Papa apud Platinam.
Obtinet itaque •îc prouerb. quod Ezech. 16.44. habetur, Qualis mater, talis filia. Minora enim oppid• & vrbes sunt Metropolis sine matricis ciuitatis quasi filiae, Num. 21.25. Vise R. Ca•ium in Ezech. & Drus. quaest. 1.6.
Obtinet itaque •îc proverb. quod Ezekiel 16.44. habetur, Qualis mater, Talis filia. Minor enim oppid• & Cities sunt Metropolis sine matricis ciuitatis quasi Filial, Num. 21.25. Vise R. Ca•ium in Ezekiel & Drus Question. 1.6.
D• quo I•sh. 13.3 & Ier. 2.18. Ita Iun. & Riber. Est autem Shichor Nilus: vt rectè Ios. Scalig. de emend. temp. l. 5. & ad Fest. Etsi dissentian: Beroald, chron. l. 2. c. 7. & Drus. obseru. l. 9. c. 17. NONLATINALPHABET Nilus, q•• & NONLATINALPHABET, & NONLATINALPHABET &, à nigredine Aethiop. NONLATINALPHABET vnde & NONLATINALPHABET antiqui• ', vt Dio•ys. perieges.
D• quo I•sh. 13.3 & Jeremiah 2.18. Ita June & River. Est autem Shichor Nilus: vt rectè Ios. Scaliger de emend. temp. l. 5. & ad Fest. Though dissentian: Beroald, Chronicles. l. 2. c. 7. & Drus Observation. l. 9. c. 17. Nilus, q•• &, & &, à nigredine Ethiop. vnde & antiqui• ', vt Dio•ys. perieges.
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Solent suprema facere securos mala. Sen. Oedip. 2.2. Vis• currum luxuriae apud Bern. in Ca••. 39. Qui sibi 〈 ◊ 〉 promittit, securus inuaditur. Aug. in Psal. 30.
Solent Supreme facere securos mala. Sen. Oedipus 2.2. Vis• currum Luxuriae apud Bern. in Ca••. 39. Qui sibi 〈 ◊ 〉 Promittit, Secure inuaditur. Aug. in Psalm 30.
Esai 28.15, 18. Vbi cum Orco ratio habetur, ibi & fructus incertus, & vita colentiū. Post Catonem Varro de re rust. l. 1. c. 4. & Columel. l. 1. c. 3. Contra Tranio apud Plaut. Mostell. Pax mihi cum mortuis. & Lucan. l. 9. Pax cum morte data est. Et da Sabinians Ammiā. hist. l. 18. Per Edessena sepulchra, quasi fundata cum mortuis pace, nihil formidans, more vitae remissioris flurius agebat.
Isaiah 28.15, 18. Vbi cum Orco ratio habetur, There & fructus Uncertain, & vita colentiū. Post Catonem Varro de re rust. l. 1. c. 4. & Columel. l. 1. c. 3. Contra Tranio apud Plautus. Mostell. Pax mihi cum mortuis. & Lucan. l. 9. Pax cum morte data est. Et da Sabinians Ammian. hist. l. 18. Per Edessena sepulchra, quasi found cum mortuis pace, nihil formidans, more vitae remissioris flurius agebat.
NONLATINALPHABET Ita Plaut. Trinum 1.1. si in te aegrotant artés animi tui; omnibus •micis morbū tu incuties graut••, vt te videre audireque aegroti sient. Obseruation 2.
Ita Plautus. Trinium 1.1. si in te aegrotant artés animi tui; omnibus •micis morbū tu incuties graut••, vt te To see audireque aegroti Saint. Observation 2.
Plorante medico, ridet phren•ticus, & plorantib ' amicis. Aug. de temp. Quid tam perditi luctus, quàm in luctu res desiderare luxuria? quid amentius quàm in malis esse, & malorum intelligentiā non habere? lugent cuncta, tu l•tus es? quanquam in his omnibus nulla res minus culpanda est quàm amētia: quia voluntas vacat crimin• vbi furore peccatur Quo magis hi culpandi sunt, qui sani insa•iun•. Saluian. de prouid. l. 6. c. 12.
Plorante medico, ridet phren•ticus, & plorantib ' amicis. Aug. de temp. Quid tam perditi Luctus, quàm in luctu Rest desiderare luxuria? quid amentius quàm in malis esse, & malorum intelligentiam non habere? lugent Everything, tu l•tus es? quanquam in his omnibus nulla Rest minus culpanda est quàm amētia: quia Voluntas vacat crimin• vbi furore peccatur Quo magis him culpandi sunt, qui Sani insa•iun•. Salvian. de provide. l. 6. c. 12.
Sirac. 40.1. NONLATINALPHABET; Menand. NONLATINALPHABET. Soph. NONLATINALPHABET Plat. Axioch. NONLATINALPHABET. Ibid. Quid est di• viuere nisi diu torqueri? Aug. de temp. 113.
Sirach. 40.1.; Menand.. Soph. Plat. Axioch.. Ibid Quid est di• viuere nisi Diu torqueri? Aug. de temp. 113.
Si duo ista propo•as, vtrum est melius ridere, an plorare? nemo non istud potius elegerit: sed propter salubrem poenitentiae dolorem, in fletu officium posuit, in risu beneficiū. Aug. de verb. Ap. 9.
Si duo ista propo•as, Utum est Better ridere, an plorare? nemo non istud potius elegerit: sed propter salubrem poenitentiae dolorem, in fletu officium He placed, in risu beneficiū. Aug. de verb. Apostle 9.
Psalm. 33.1. & 32.11. & 68.3. Prou. 29.6. Gaudebit sapiens: cateri lasciuient. Gaudere nisi sapi•ntē negant Stoici. Aug. de c•ust. l. 14. c. 8. Gaudere non est impijs. Idem Psal. 96. Sapientes vero soli fruuntur gaudio. Sen. ep. 113 Non potest gaudere nisi fortis, iustus, temperans: stulti a• mali non gaudent. Idem ep. 59.
Psalm. 33.1. & 32.11. & 68.3. Prou. 29.6. Gaudebit sapiens: cateri lasciuient. Rejoice nisi sapi•ntē negant Stoici. Aug. de c•ust. l. 14. c. 8. Rejoice non est impijs. Idem Psalm 96. Wise vero soli fruuntur gaudio. Sen. Epistle. 113 Non potest Rejoice nisi fortis, Justus, Temperance: stulti a• mali non Gaudent. Idem Epistle. 59.
Rom. 14.17. Galat. 5.22. Gaudium v••ū non nascitur nisi ex virtutum conscientia. Sen. epist. 59. Caeterae hilaritates frontem remittunt, pectus non implent. Ibid. 23. Sola virtus praestat gaudium securum & perpetuum. Ibid. 27. Gaudium non dicitur nisi in bonis. August. de serm. Dom. •n mont. l. 2.
Rom. 14.17. Galatians 5.22. Gaudium v••ū non nascitur nisi ex Virtues conscientia. Sen. Epistle. 59. Caeterae hilaritates frontem remittunt, pectus non implent. Ibid 23. Sola virtus praestat gaudium Secure & perpetuum. Ibid 27. Gaudium non dicitur nisi in bonis. August. de sermon. Dom. •n mont. l. 2.
NONLATINALPHABET. Thales apud Laert. & Stob. c. 3. Quod Auson, tamen Pittaco ascribit: NONLATINALPHABET, Tempus vt noris iubet. Hoc Pittacum dixisse fama est Lesbium: Sed NONLATINALPHABET iste tempestiu•• tempus est.
. Thales apud Laertes & Stob. c. 3. Quod Ausonius, tamen Pittaco ascribit:, Tempus vt noris iubet. Hoc Pittacum dixisse fama est Lesbium: Said iste tempestiu•• Tempus est.
NONLATINALPHABET. Basil. Sel. serm. 19. Ad seipsam petit adiutorium, quia in filia sua velut in persona propria torquebatur. Amor enim natorum ipsorum dolorem traijcit in pā•••es. Simon d• Cass. in ••ua•g. l. 5. c. 24. Filia mali•m suum reputat. Petr. Ri•bard• in Euang.
. Basil. Sel. sermon. 19. Ad seipsam petit Adiutorium, quia in filia sua velut in persona propria torquebatur. Amor enim natorum Ipsorum dolorem traijcit in pā•••es. Simon d• Cass. in ••ua•g. l. 5. c. 24. Filia mali•m suum reputat. Peter Ri•bard• in Evangel
Cuiuis potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9. Et de tran { que }. c. 11. Scito omnem conditionem versabilem esse; & quiequid in vllum incurrit, posse in te quoque incurrere.
Cuvius potest accidere, quod cuiquam potest. P. Syrus apud Sen. ad Marc. c. 9. Et de Tran { que }. c. 11. Learn omnem conditionem versabilem esse; & Quiequid in vllum incurrit, posse in te quoque incurrere.
Non eget miseria, sed eget misericordia; non eget deitate prose, sed eget pictate pro suis. Saluian. ibid. Esurit in terris, qui diues est in coelis. Aug. in Psal. 75.
Non eget Miseria, sed eget misericordia; non eget deitate prose, sed eget pictate Pro suis. Salvian. Ibid. Esurit in terris, qui dives est in Coelis. Aug. in Psalm 75.
Cùm patiuntur membra corporis eiusdem, quomodo alia membra licet superiora, non compatiuntur membris vnius corporis laborantib•? Amb. ep. 22
Cùm patiuntur membra corporis eiusdem, quomodo Alias membra licet superiora, non compatiuntur membris Unius corporis laborantib•? Ambassadors Epistle. 22
NONLATINALPHABET. Plut. de ser. vind. Vide Medicos sape venam in pede aut brachio incidere, cùm totū corpus doleret: quidui idem hîc fiet • Lips. de constant. l. 2. c. 17. NONLATINALPHABET Plut. de ser. vind. Cùm alierū peccata Deus in alijs videtur vlciset: Ostenditur hoc quanta sit connexio vniuersitatis lu populo, vt non tantum in seipsis singuli, sed etiam quasi partes in t•to existimentur. Aug. in Iosh quast. 8. Tanquam v•i••s hominis & vnius corporis membra sunt vniuersi. Ibid.
. Plutarch de ser. vind. Vide Medicos sape venam in pede Or brachio incidere, cùm totū corpus doleret: quidui idem hîc fiet • Lips. de constant. l. 2. c. 17. Plutarch de ser. vind. Cùm alierū Peccata Deus in Alijs videtur vlciset: Ostenditur hoc quanta sit connexio vniuersitatis lu populo, vt non Tantum in seipsis Singuli, sed etiam quasi parts in t•to existimentur. Aug. in Joshua Quast. 8. Tanquam v•i••s hominis & Unius corporis membra sunt vniuersi. Ibid
I•sh. 7.1, 5, 11, 12. De anathemate quia vsurpauit viius, in eos qui nec fecerant, nec factum no•erant, vindicta processit. Aug. contra Iulian. l. 6. c. 7. Vnius facinus plurium fuit postis, Saluian, de prouid. l. 7.
I•sh. 7.1, 5, 11, 12. De anathemate quia vsurpauit viius, in eos qui nec fecerant, nec factum no•erant, Vindictae processit. Aug. contra Iulian. l. 6. c. 7. Unius facinus Plurium fuit postis, Salvian, de provide. l. 7.
Homo sum, humani nihil à me alienum puto. Terent. Heaut. 1.1. Humanitas specialis & domestica virt• hominis. Ambr. offic. l. 3. c. 3. Nulla magis conuenit homini virtus quàm clementia, cùm fit nulla humanior. Sen. de clem. l. 1. c. 3.
Homo sum, Humani nihil à me Alienum puto. Terent Haut. 1.1. Humanitas Specialis & Domestica virt• hominis. Ambrose office. l. 3. c. 3. Nulla magis conuenit Homini virtus quàm Clementia, cùm fit nulla humanior. Sen. de clem. l. 1. c. 3.
Nom tam vos, quàm Deum in vobis persequuntur: patitur enim in vobis Deus. Martial. epist. 2. Contemnitur Christus, cùm contemnitur membrum Christi. Aug. in Psal. 30. Insectantur & oderunt seruos Dei, & in eis Deùm. Saluian. de prouid. l. 8.
Nom tam vos, quàm God in vobis persequuntur: patitur enim in vobis Deus. Martial. Epistle. 2. Contemnitur Christus, cùm contemnitur Limb Christ. Aug. in Psalm 30. Insectantur & oderunt seruos Dei, & in eis Deùm. Salvian. de provide. l. 8.
Si frater es, compatere fratri pro te patienti: si membrum es, commorere capiti pro te morienti: Compunctus pro eo qui pro te prior punctus est. Si non doles, luges, plangis; deliras, desipis, belluam sapis, hominem diffiteris. Bern. in Psal. 90.
Si frater es, compatere fratri Pro te patienti: si Limb es, commorere Capiti Pro te morienti: Compunctus Pro eo qui Pro te prior punctus est. Si non doles, luges, plangis; deliras, desipis, belluam sapis, hominem diffiteris. Bern. in Psalm 90.
Quis NONLATINALPHABET illā vbi nullu• aud•ū tangit affectus, stuporum i•••anē, qut nulle presf•• erigatur & excitetur, nullo flectatur atque inclinetur affectu, non omnibus vitijs iudiert esse priorem? humanitatem potius totam amittunt quàm veram assoquuntur tranquillitate me non enim quia durum aliquid ideo rectum; a•t-quia stupidum est, ideo sanum. Aug. ciuis. l. 14. c. 9.
Quis illā vbi nullu• aud•ū tangit affectus, stuporum i•••anē, qut nulle presf•• erigatur & excitetur, nullo flectatur atque inclinetur affectu, non omnibus vitijs iudiert esse priorem? humanitatem potius Whole amittunt quàm Veram assoquuntur tranquillitate me non enim quia durum Aliquid ideo rectum; a•t-quia stupidum est, ideo Sanum. Aug. Civis. l. 14. c. 9.
Coloss. 3.12, 14. Non est enim pondus verae virtutis insensibilitas cordis: qui• & valdè insana per stuporem membra sunt, quae & incisa, sentire dolorem nō possunt. Greg. mor. l. 2. c. 16.
Coloss. 3.12, 14. Non est enim pondus Verae virtue insensibilitas Cordis: qui• & valdè insana per stuporem membra sunt, Quae & incisa, sentire dolorem nō possunt. Greg. mor. l. 2. c. 16.
Ecce spinā calcat pes, quid tam longè ab oculis quàm pes? longè est loco et situ, proximè est charitatis affectu. modicum pungit spina, & perparu•• locū tenet in pede. Vide quomodo illuc oīa conuertantur membra: incuruat se spina dorsi, oculi inquirunt, manus operantur, totū corpus se inclinat, & nihil vacat, sanum est caput, sani oculi, sana manus, sana catera membra: ipse pes sanus est, nisi vbi punctus est. Sed per compassionem charitatis calantitas communis est omnibus. Aug. homil. 15. & in Psal. 130. Anima & in toto corpore tota est, & inqualibet eiu• parte: & ideo cùm fit aliquid in enigna particula corporis quod sentiat anima, quam•i• non siat in toto corpore, illa ta•u• tota sentit, quia totam non latet. Idem de Triuit. l. 6. c. 6.
Ecce spinā Calcat pes, quid tam long ab oculis quàm pes? long est loco et situ, proximè est charitatis affectu. modicum pungit spina, & perparu•• locū tenet in pede. Vide quomodo Illuc oīa conuertantur membra: incuruat se spina dorsi, oculi inquirunt, manus operantur, totū corpus se inclinat, & nihil vacat, Sanum est caput, Sani oculi, sana manus, sana catera membra: ipse pes Sanus est, nisi vbi punctus est. Said per compassionem charitatis calantitas Communis est omnibus. Aug. Homily. 15. & in Psalm 130. Anima & in toto corpore tota est, & inqualibet eiu• part: & ideo cùm fit Aliquid in enigna Particula corporis quod sentiat anima, quam•i• non siat in toto corpore, illa ta•u• tota Sentit, quia Whole non latet. Idem de Triuit. l. 6. c. 6.
Qui inter suor•• supplitia videbat, quò •ugulari se in suerunt lugulis non intelligebat, qui mori se in suetur• mortibùs •on putatbat; quid •ltiud talis populus agebat, nisi vt cùm D•noper•lere adhoc fortasse nosles, tamen ipse enigeret vt per•re•? Saluian. deprouid. l. 6. c. 10.
Qui inter suor•• supplitia videbat, quò •ugulari se in suerunt lugulis non intelligebat, qui Mori se in suetur• mortibùs •on putatbat; quid •ltiud Talis populus agebat, nisi vt cùm D•noper•lere adhoc Fortasse nosles, tamen ipse enigeret vt per•re•? Salvian. deprouid. l. 6. c. 10.
Iudaeis ipsis acer•••res hostes Christi, & mult• magis detestandi. Maldon, in Ioan. 4.9. Caluini pseudo-euangelium Alcorano in nu••o melius, in multis tetrius & flagitiosius esse asserit Gifford. in praefat. ad lib. Reinald. Et vt in Henricū 8. poti ' quàm in Tuream moueat, monet Caesarē Polus Cardinal. defen. vuit. Eccles. t. 1.
Iudaeis Ipse acer•••res hosts Christ, & mult• magis detestandi. Maldon, in Ioan. 4.9. Calvin Pseudo-evangelium Alcoran in nu••o Better, in multis tetrius & flagitiosius esse asserit Gifford. in Praeface. ad lib. Reinald. Et vt in Henricū 8. poti ' quàm in Tuream moveat, monet Caesarē Polus Cardinal. Defend. vuit. Eccles. tO. 1.
Fieri nequit v• Lutheranus morieus saluetur, Ge•ennam euadat, & aeternis ignibus •ripiatur: si mentior, damner ipse cum Lucifero. Coster. resp. ad refut. Osiand. propos. 8. Certaine it is that whosoeuer in this new faith and seruice hath ended this life, is in hell most certainly. Bristo. motiu. 36.
Fieri nequit v• Lutheran morieus saluetur, Ge•ennam euadat, & Eternal ignibus •ripiatur: si mentior, damner ipse cum Lucifero. Coster. resp. ad refut. Osiander. propos. 8. Certain it is that whosoever in this new faith and service hath ended this life, is in hell most Certainly. Bristol. motiu. 36.
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Coimus in c••tum et congregationem, vt Deū, quasi m•n• facta, ambia•us: grata Deo est vis haec: v•ta fundimus, coelos tundimus, Deum tangimus, misericordiam extorqu•mus. Tert•••. apolog.
Come in c••tum et congregationem, vt Deū, quasi m•n• facta, ambia•us: Grata God est vis haec: v•ta fundimus, Coelos tundimus, God tangimus, misericordiam extorqu•mus. Tert•••. apologue.
Dolenda intueri nee d•lere, me•ti• est signum & damnationis i•dicium, mem••• enim quod d•l•rum non sentit, mortuum est: & morbus insensibilis est & incurabilis. Bern. medit. c. 12. Quod valdè putre est, nec dolet. quod non delet, non pr• s•n• habendu••, sed pro mort•• computandum est. Aug. homil. 28.
Dolenda intueri nee d•lere, me•ti• est signum & damnationis i•dicium, mem••• enim quod d•l•rum non Sentit, mortuum est: & morbus insensibilis est & incurabilis. Bern. Meditate. c. 12. Quod valdè putre est, nec Dolet. quod non delet, non pr• s•n• habendu••, sed Pro mort•• computandum est. Aug. Homily. 28.
