Two sermons tending to direction for Christian cariage [sic] both in afflictions incumbent, and in judgements imminent : the former on Psalm 13.1, the latter on Hebr. 11.7 / by Thomas Gataker, B. in D. and pastor of Rotherhith.
THIS Psalme, as appeareth by the whole tenour of it, was composed by the Prophet DAVID during the time of some grieuous and tedious temporall affliction; and that accompanied also (as may seeme) with some spirituall desertion.
THIS Psalm, as appears by the Whole tenor of it, was composed by the Prophet DAVID during the time of Some grievous and tedious temporal affliction; and that accompanied also (as may seem) with Some spiritual desertion.
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and of his present forlorne and distressed estate. The Psalme consisteth of three principall Parts. There is first a grieuous complaint of his present condition;
and of his present forlorn and distressed estate. The Psalm Consisteth of three principal Parts. There is First a grievous complaint of his present condition;
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propounded by way of expostulation; 1. In regard of God; who seemed not to regard him. 2. In regard of himselfe, by meanes thereof driuen to his shifts,
propounded by Way of expostulation; 1. In regard of God; who seemed not to regard him. 2. In regard of himself, by means thereof driven to his shifts,
There is secondly an humble suit and request commenced by him to God, and conceiued in three distinct parts, answering the three branches of his former complaint. For 1. Hee requesteth God that he would Behold and heare; that hee would vouchsafe to regard him,
There is secondly an humble suit and request commenced by him to God, and conceived in three distinct parts, answering the three branches of his former complaint. For 1. He requesteth God that he would Behold and hear; that he would vouchsafe to regard him,
In regard of himselfe, that hee sleepe not in death: not meant, as some thinke, of sleeping in Sinne; though Sinne in Scripture be oft compared to Sleepe; no• …,
In regard of himself, that he sleep not in death: not meant, as Some think, of sleeping in Sin; though Sin in Scripture be oft compared to Sleep; no• …,
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yea in some sort a perpetuall Sleepe, because to continue as long as the world lasteth:) that hee might not die in this distressed and discomfortable estate.
yea in Some sort a perpetual Sleep, Because to continue as long as the world lasteth:) that he might not die in this distressed and discomfortable estate.
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And there is thirdly a cheerefull and a comfortable Conclusion, wherein as recollecting himselfe, and controlling the voice of sense with the voice of Faith; 1. He professeth his trust and confidence in God. 2. Hee promiseth himselfe assured helpe and deliuerance from God.
And there is Thirdly a cheerful and a comfortable Conclusion, wherein as recollecting himself, and controlling the voice of sense with the voice of Faith; 1. He Professes his trust and confidence in God. 2. He promises himself assured help and deliverance from God.
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How long, O Lord, wilt thou forget mee? For euer? As elsewhere, How long, O God, shall the Aduersary reproach? shall the enemie blaspheme thy Name for euer? But the pause here in the Originall, is after Domine; not after Obliuisceris.
How long, Oh Lord, wilt thou forget me? For ever? As elsewhere, How long, Oh God, shall the Adversary reproach? shall the enemy Blaspheme thy Name for ever? But the pause Here in the Original, is After Domine; not After Obliuisceris.
How long will it be ere thou minde me? In aeternum obliuisceris? Wilt thou neuer againe thinke on mee? How long wilt thou hide thy face away from me? And the like we may find in diuers other places;
How long will it be ere thou mind me? In aeternum obliuisceris? Wilt thou never again think on me? How long wilt thou hide thy face away from me? And the like we may find in diverse other places;
How long, O Lord? wilt thou be angrie for euer? Shall thy iealousie burne like fire? And, How long, Lord? Wilt thou hide thy face for euer? Shall thy wrath burne like fire? Yea the very selfe-same Aposiopesis apparantly, where he saith;
How long, Oh Lord? wilt thou be angry for ever? Shall thy jealousy burn like fire? And, How long, Lord? Wilt thou hide thy face for ever? Shall thy wrath burn like fire? Yea the very selfsame Aposiopesis apparently, where he Says;
and pincht in with paine;) enclosing the middle part of the Verse within a Parenthesis: How long, O Lord? (wilt thou neuer remember me?) how long, (I say) wilt thou hide thy face away from me? And the like Reduplication is found also elsewhere, where hee saith, How long shall the wicked, O Lord? How long (I say) shall the wicked exult?
and pinched in with pain;) enclosing the middle part of the Verse within a Parenthesis: How long, Oh Lord? (wilt thou never Remember me?) how long, (I say) wilt thou hide thy face away from me? And the like Reduplication is found also elsewhere, where he Says, How long shall the wicked, Oh Lord? How long (I say) shall the wicked exult?
If his eie be neuer so little once off vs, the spirituall aduersarie is readie presently to seize on vs, as the Kite on the Chicke, if the Hen looke not carefully after it.
If his eye be never so little once off us, the spiritual adversary is ready presently to seize on us, as the Kite on the Chick, if the Hen look not carefully After it.
then vndoubtedly such apprehension of his disfauour and displeasure must needs be as death, yea more bitter than death it selfe to the soule so deserted.
then undoubtedly such apprehension of his disfavour and displeasure must needs be as death, yea more bitter than death it self to the soul so deserted.
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Now for God for an instant to be angry with some of his, and to hide his face from them, cannot be but most heauy to those that haue formerly enioyed it,
Now for God for an instant to be angry with Some of his, and to hide his face from them, cannot be but most heavy to those that have formerly enjoyed it,
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But to haue it last and continue so for a long time together, what a daunting and dismaying must it needs be to that soule, that shall esteeme it selfe in a manner to lie so long in hell,
But to have it last and continue so for a long time together, what a daunting and dismaying must it needs be to that soul, that shall esteem it self in a manner to lie so long in hell,
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But where the eie of the minde meeteth with no obiect to stint it, but (as it is with persons distressed at Sea in a thicke fog, that haue rowed and wrought long till their hearts ake againe,
But where the eye of the mind meeteth with no Object to stint it, but (as it is with Persons distressed At Sea in a thick fog, that have rowed and wrought long till their hearts ache again,
This is that that might breake an heart of stone or steele, that might enforce the forlorne soule to sinke downe vnder the heauy burden and vnsupportable weight of it, ouerwhelmed with horror,
This is that that might break an heart of stone or steel, that might enforce the forlorn soul to sink down under the heavy burden and unsupportable weight of it, overwhelmed with horror,
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Whence obserue we this Instruction, that Gods Church and dearest Children are oft in that case, what for outward afflictions, what for inward desertions, that both in the sight of others,
Whence observe we this Instruction, that God's Church and dearest Children Are oft in that case, what for outward afflictions, what for inward desertions, that both in the sighed of Others,
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In the sight, I say, of others: for so say the prophane proud, oppressing and pursuing the poore; God hath forgotten them; hee hath hidden away his face,
In the sighed, I say, of Others: for so say the profane proud, oppressing and pursuing the poor; God hath forgotten them; he hath hidden away his face,
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So DAVID, a man after Gods owne heart, and (as his name soundeth) the Lords Darling, or the beloued of the Lord, yet maketh grieuous complaints often-times vnto God,
So DAVID, a man After God's own heart, and (as his name soundeth) the lords Darling, or the Beloved of the Lord, yet makes grievous complaints oftentimes unto God,
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Why hast thou forgotten mee? And, Lord, why reiectest thou my soule, and hidest thy face away from me? I am like to the dead, that lie slaine in the graue;
Why hast thou forgotten me? And, Lord, why rejectest thou my soul, and hidest thy face away from me? I am like to the dead, that lie slain in the graven;
but the only begotten of God himselfe, his Sonne of Loue, as hee termeth him, his dearest Darling, (though he thought him not too deare for vs) when he was on the Crosse, not in his enemies eies and account only, that twitted him with his trust in God, who seemed then not to regard him,
but the only begotten of God himself, his Son of Love, as he termeth him, his dearest Darling, (though he Thought him not too deer for us) when he was on the Cross, not in his enemies eyes and account only, that twitted him with his trust in God, who seemed then not to regard him,
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no maruell if it be the state oft of adopted Sonnes, of such as haue of Seruants been made Sonnes, of such as haue from Bond-slaues beene aduanced to that honour.
no marvel if it be the state oft of adopted Sons, of such as have of Servants been made Sons, of such as have from Bondslaves been advanced to that honour.
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Forget thy people and thy Fathers house, saith the Psalmist to Rharaobs Daughter; And rich men are said to forget their poore kindred and acquaintance:
Forget thy people and thy Father's house, Says the Psalmist to Rharaobs Daughter; And rich men Are said to forget their poor kindred and acquaintance:
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yet was he not indeed then forsaken, but euen then heard and helpt; nor was he euer left alone; but though his Disciples all forsooke him ▪ and fled from him;
yet was he not indeed then forsaken, but even then herd and helped; nor was he ever left alone; but though his Disciples all forsook him ▪ and fled from him;
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yet elsewhere he acknowledgeth that how soeuer he had said in his haste, (in the heat of temptation,) that he was cast out of Gods sight, yet euen then did God heare him, and grant his requests.
yet elsewhere he acknowledgeth that how soever he had said in his haste, (in the heat of temptation,) that he was cast out of God's sighed, yet even then did God hear him, and grant his requests.
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In like manner, some God thus forgetteth indeed. (As they forget him; so hee forgetteth them. ) Call the Childe Loruchamah, saith God to Hoshea; for I will haue no more mercie on the house of Israel;
In like manner, Some God thus forgetteth indeed. (As they forget him; so he forgetteth them.) Call the Child Loruchamah, Says God to Hoshea; for I will have no more mercy on the house of Israel;
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But God when he maketh inquisition for bloud, will make it appeare then that hee remembreth them, and that hee doth not forget the poore mans complaint,
But God when he makes inquisition for blood, will make it appear then that he Remember them, and that he does not forget the poor men complaint,
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and by seeming not to regard them, yea by seeming to reiect them, suffer them to be in so wofull and ruefull an estate, that they are in a manner like persons vtterly forlorne for the present? I answer:
and by seeming not to regard them, yea by seeming to reject them, suffer them to be in so woeful and rueful an estate, that they Are in a manner like Persons utterly forlorn for the present? I answer:
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and will constantly keepe his Commandements or no. As a Father will sometimes crosse his Sonne, to trie the Childes disposition, to see how he will take it,
and will constantly keep his commandments or no. As a Father will sometime cross his Son, to try the Child's disposition, to see how he will take it,
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Why, saith he to God, doest thou hide thy face away from me? and carriest thy selfe as an enemie towards me? Surely for no other end, Iob, but to trie thy sinceritie;
Why, Says he to God, dost thou hide thy face away from me? and carriest thy self as an enemy towards me? Surely for no other end, Job, but to try thy sincerity;
and would therefore soone leaue God, if God should seeme to leaue him, yea would not stick to curse God, if he should but a little anger him, to his face. But the Deuill proued a lier, like himselfe:
and would Therefore soon leave God, if God should seem to leave him, yea would not stick to curse God, if he should but a little anger him, to his face. But the devil proved a liar, like himself:
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it was farre otherwise with Iob: As he was no hireling, so he proued no changeling. As the Heathen man saith of one, Hee ceased not to worship euen an angrie God:
it was Far otherwise with Job: As he was no hireling, so he proved no changeling. As the Heathen man Says of one, He ceased not to worship even an angry God:
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though he had smitten them, (that is, by smiting throwne and thrust them downe) to the very bottome of the Sea, the place where the Whales lodge, and had ouer-whelmed them with the shadow of death;
though he had smitten them, (that is, by smiting thrown and thrust them down) to the very bottom of the Sea, the place where the Whale's lodge, and had overwhelmed them with the shadow of death;
There is no vse of patience when all things goe well with vs. Yee haue heard of Iobs patience, saith Iames. But we had neuer heard of it, had Iob neuer beene in trouble.
There is no use of patience when all things go well with us Ye have herd of Jobs patience, Says James But we had never herd of it, had Job never been in trouble.
There is no sight of faith, when we doe sensibly see and feele as it were the loue and good will of God towards vs in the pregnant and plentifull effects and fruits of his fauour.
There is no sighed of faith, when we do sensibly see and feel as it were the love and good will of God towards us in the pregnant and plentiful effects and fruits of his favour.
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when all outward, yea and inward signes of Gods loue and fauour towards vs, and of his care and regard of vs shall seeme to faile and be withdrawne from vs;
when all outward, yea and inward Signs of God's love and favour towards us, and of his care and regard of us shall seem to fail and be withdrawn from us;
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and seemeth euen to loath vs, that we are in fauour still with him when he knitteth the browes and frowneth on vs, that he remembreth vs and thinketh on vs when he seemeth to forget vs, that hee is a gratious God and a sure Sauiour to vs, when he seemeth b• … nt to destroy vs;
and seems even to loath us, that we Are in favour still with him when he knits the brows and frowneth on us, that he Remember us and Thinketh on us when he seems to forget us, that he is a gracious God and a sure Saviour to us, when he seems b• … nt to destroy us;
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though they be such things as hee is willing enough, yea and hath a purpose afterward to bestow on him, only thereby to enure him to rest contented with his will,
though they be such things as he is willing enough, yea and hath a purpose afterwards to bestow on him, only thereby to enure him to rest contented with his will,
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So doth God oftentimes withdraw and with-hold long from his children outward ioyes, inward comforts, the light of his countenance, the fruits of his fauour, the things they most desire,
So does God oftentimes withdraw and withhold long from his children outward Joys, inward comforts, the Light of his countenance, the fruits of his favour, the things they most desire,
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and that hee purposeth one day to bestow on them, though he keepe them back for the present, thereby to enure them to patience and childe-like submission;
and that he Purposes one day to bestow on them, though he keep them back for the present, thereby to enure them to patience and childlike submission;
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that they may learne to practise what they daily pray, and what our Sauiour as well by practise as by precept, hath taught them to say, Not my will, but thy will be done.
that they may Learn to practise what they daily pray, and what our Saviour as well by practice as by precept, hath taught them to say, Not my will, but thy will be done.
For as patience maketh triall; so triall breedeth patience. As by patience, and by nothing more, is our sinceritie approued: (nothing putteth our pietie to the proofe more than patience:) so such trials as these doe enure to patience and obedience: (As it is said of our Sauiour, That though he were the Sonne,
For as patience makes trial; so trial breeds patience. As by patience, and by nothing more, is our sincerity approved: (nothing putteth our piety to the proof more than patience:) so such trials as these do enure to patience and Obedience: (As it is said of our Saviour, That though he were the Son,
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And certainly that is one principall cause, the sinnes of Gods Church and Children, their rebellious courses, their vntoward cariage, their wickednesse, their wanto• … nesse, their euill demeanure towards him, that maketh God to turne away his louing countenance from them,
And Certainly that is one principal cause, the Sins of God's Church and Children, their rebellious courses, their untoward carriage, their wickedness, their wanto• … ness, their evil demeanour towards him, that makes God to turn away his loving countenance from them,
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but euen for some space of time after also, to looke strangely vpon them. Hee doth as a wise and discreet Father, who when his Sonne hath offended him,
but even for Some Molle of time After also, to look strangely upon them. He does as a wise and discreet Father, who when his Son hath offended him,
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as euer, yet will make some shew of anger still, it may be, and lowre and frowne on him for a long time after, that hee may not suddenly take heart to grace, as wee say, againe;
as ever, yet will make Some show of anger still, it may be, and lower and frown on him for a long time After, that he may not suddenly take heart to grace, as we say, again;
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After that Absolom by a traine had made away his brother Ammon, and was fled vpon it to Geshur; DAVID a Father but too indulgent, ( that was his fault,
After that Absalom by a train had made away his brother Ammon, and was fled upon it to Geshur; DAVID a Father but too indulgent, (that was his fault,
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and he smarted shrewdly for it) after some space of time, when the sorow for his son Ammon was ouer, began to earne inwardly after Absolom; and since that Ammon was gone, hee was loth to lose the comfort of his Absolom also, whom he loued but too well,
and he smarted shrewdly for it) After Some Molle of time, when the sorrow for his son Ammon was over, began to earn inwardly After Absalom; and since that Ammon was gone, he was loath to loose the Comfort of his Absalom also, whom he loved but too well,
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as well to DAVID himselfe, as to Absolom) to preuent some such further mischiefe (if it might haue beene) that might otherwise ▪ both befall himselfe and Absolo• …, as vpon the change of his countenance towards him shortly after ensued.
as well to DAVID himself, as to Absalom) to prevent Some such further mischief (if it might have been) that might otherwise ▪ both befall himself and Absolo• …, as upon the change of his countenance towards him shortly After ensued.
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Yet the Lord, the more throughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce againe such fearefull effects, did not looke vpon him so louingly for a long time after,
Yet the Lord, the more thoroughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce again such fearful effects, did not look upon him so lovingly for a long time After,
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nor to take his good Spirit vtterly away from him, to restore vnto him againe those inward comforts and ioyes, which through the light of Gods countenance hee had formerly enioyed,
nor to take his good Spirit utterly away from him, to restore unto him again those inward comforts and Joys, which through the Light of God's countenance he had formerly enjoyed,
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And in like manner doth God deale with many other of his deare seruants, after some hainous and notorious crimes by them committed, he withdraweth oft his face and fauourable countenance away from them, not till they repent onely,
And in like manner does God deal with many other of his deer Servants, After Some heinous and notorious crimes by them committed, he withdraweth oft his face and favourable countenance away from them, not till they Repent only,
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Fiftly, God oft thus withdraweth and estrangeth himselfe from his, That the crosse incumbent may haue its full and perfect worke on them, which if it were sooner remoued, it would be the worse for them,
Fifty, God oft thus withdraweth and estrangeth himself from his, That the cross incumbent may have its full and perfect work on them, which if it were sooner removed, it would be the Worse for them,
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if he should presently againe so soone as wee feele the smart of them, and begin to whine vnder his hand, remoue them away instantly, ere we be at all bettered by them,
if he should presently again so soon as we feel the smart of them, and begin to whine under his hand, remove them away instantly, ere we be At all bettered by them,
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as it were, out of the way, and seemeth to keepe aloofe off, when he is yet neere at hand with vs. He doth as the Physitian or Surgeon doth with his Patient,
as it were, out of the Way, and seems to keep aloof off, when he is yet near At hand with us He does as the physician or Surgeon does with his Patient,
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And to this purpose hauing giuen charge to them that be about him, to see that nothing be stirred till hee come againe to him, withdraweth and retireth himselfe till it be full time to take it off againe.
And to this purpose having given charge to them that be about him, to see that nothing be stirred till he come again to him, withdraweth and retireth himself till it be full time to take it off again.
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when as the Surgion, it may be, is all this while but in the very next roome to him, there by the houre-glasse, to that purpose set vp, attending but the time, till the plaister haue wrought that that it is to effect.
when as the Surgeon, it may be, is all this while but in the very next room to him, there by the Hourglass, to that purpose Set up, attending but the time, till the plaster have wrought that that it is to Effect.
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Thus Paul buffeted by Satan, (it was no small corrasiue and heart-sore, you may be well assured, that troubled so much so magnanimous a spirit as his was) was instant with God more than once or twice to be rid of that euill.
Thus Paul buffeted by Satan, (it was no small corrasive and heart-sore, you may be well assured, that troubled so much so magnanimous a Spirit as his was) was instant with God more than once or twice to be rid of that evil.
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And he pleadeth with God, as the Patient would doe with the Physitian, when he is full of paine with that that is applied, he is sure that the plaister hath done enough by this time:
And he pleads with God, as the Patient would do with the physician, when he is full of pain with that that is applied, he is sure that the plaster hath done enough by this time:
For Before I was afflicted I went astray; but since I haue beene thus troubled, I am growne more carefull of my courses; now I keepe thy commandements.
For Before I was afflicted I went astray; but since I have been thus troubled, I am grown more careful of my courses; now I keep thy Commandments.
or as those that boile broths or curious confections for sicke persons, that neuer leaue blowing and boiling so long as any scum at all ariseth on them.
or as those that boil broths or curious confections for sick Persons, that never leave blowing and boiling so long as any scum At all arises on them.
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than worke all spirituall filth and drosse out of our soules) yet he will haue that he doth in this kinde, worke to some purpose with vs, he will not haue vs come out of the fire as wee went in, hee will not endure wee should come off the fire as foule and as full of scum,
than work all spiritual filth and dross out of our Souls) yet he will have that he does in this kind, work to Some purpose with us, he will not have us come out of the fire as we went in, he will not endure we should come off the fire as foul and as full of scum,
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And that the crosse may haue this effect indeed on vs, he doth in mercy to vs, till it be done, withdraw himselfe from vs, that his wonted manner of presence may not hinder the worke of it.
And that the cross may have this Effect indeed on us, he does in mercy to us, till it be done, withdraw himself from us, that his wonted manner of presence may not hinder the work of it.
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Thus he neglected the Israelites, though fighting in a iust quarrell, and suffered them to fall before their brethren the Beniamites, maintaining a bad cause, til they fasted and praied more earnestly,
Thus he neglected the Israelites, though fighting in a just quarrel, and suffered them to fallen before their brothers the Benjaminites, maintaining a bad cause, till they fasted and prayed more earnestly,
and by a kind of holy and religious importunity wrested aid and assistance from God. Thus he delaied & put off the poore woman of Canaan crying after him:
and by a kind of holy and religious importunity wrested aid and assistance from God. Thus he delayed & put off the poor woman of Canaan crying After him:
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And it is a dissimulation, saith Bernard, not an indignation, a concealement of affection, no abatement of loue, that Christ in the Cantieles ost with draweth and hideth himselfe from his dearely beloued,
And it is a dissimulation, Says Bernard, not an Indignation, a concealment of affection, no abatement of love, that christ in the Canthiels ost with draws and Hideth himself from his dearly Beloved,
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yet will not take notice of them, till from his sonne himselfe hee heare of them, Let him write; saith hee, himselfe for them; and it may be hee shall write twice too before he haue what he desireth;
yet will not take notice of them, till from his son himself he hear of them, Let him write; Says he, himself for them; and it may be he shall write twice too before he have what he Desires;
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yea he will make vs sue long many times ere he fulfil our desires, because he will haue vs to exercise his Spirit of Prayer in vs. Or as the Nurse, who perceiuing that the childe beginneth to neglect her, withdraweth her selfe aside,
yea he will make us sue long many times ere he fulfil our Desires, Because he will have us to exercise his Spirit of Prayer in us Or as the Nurse, who perceiving that the child begins to neglect her, withdraweth her self aside,
nor to haue the effects and fruits of it euer withdrawne from him, albeit he were not altogether so carefull to vse all good meanes to retaine it, as formerly hee had beene.
nor to have the effects and fruits of it ever withdrawn from him, albeit he were not altogether so careful to use all good means to retain it, as formerly he had been.
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Thou turnedst, saith hee, thy face from me: and then being sore troubled, he sought earnestly with strong cries and salt teares, to recouer and regain againe the sense of Gods fauour, which by his owne neglect he thus had lost.
Thou turnedest, Says he, thy face from me: and then being soar troubled, he sought earnestly with strong cries and salt tears, to recover and regain again the sense of God's favour, which by his own neglect he thus had lost.
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So doth God many times make as though hee were leauing, or had left vs, to incite vs to a more feruent and instant vsage of all holy meanes, whereby wee may either keepe his fauour with vs,
So does God many times make as though he were leaving, or had left us, to incite us to a more fervent and instant usage of all holy means, whereby we may either keep his favour with us,
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Not doe Gods children know so wel, what a blessing they haue of the sense of Gods fauour, till by some spirituall desertion they haue been a while berest of it.
Not doe God's children know so well, what a blessing they have of the sense of God's favour, till by Some spiritual desertion they have been a while bereft of it.
It is a good note of Ambroses, from a speech of the Apostles, that God loueth to haue many sue to him for one, that he may haue thankes againe of the more.
It is a good note of Ambrose, from a speech of the Apostles, that God loves to have many sue to him for one, that he may have thanks again of the more.
now if God would vouchsafe to looke louingly vpon him, and restore him the wonted sight and sense of his fauour againe, he would teach sinners Gods wayes, and his mouth should set forth Gods praise;
now if God would vouchsafe to look lovingly upon him, and restore him the wonted sighed and sense of his favour again, he would teach Sinners God's ways, and his Mouth should Set forth God's praise;
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But lightly come, we say, and lightly gone; young Gallants that neuer knew what the getting of money meant, are readie when they come to it, to let all flie abroad,
But lightly come, we say, and lightly gone; young Gallants that never knew what the getting of money meant, Are ready when they come to it, to let all fly abroad,
If God, when (for iust causes best knowne to himselfe, and for the most part for euill desert and bad demeanure on our part) he hath turned his face away from vs,
If God, when (for just Causes best known to himself, and for the most part for evil desert and bad demeanour on our part) he hath turned his face away from us,
and a salt teare, long looking, and much longing, euen till our heart faint, and our eyes faile, much anguish of minde and perplexitie of spirit, much striuing and strugling with our owne corruption and weaknesse,
and a salt tear, long looking, and much longing, even till our heart faint, and our eyes fail, much anguish of mind and perplexity of Spirit, much striving and struggling with our own corruption and weakness,
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when we haue it, and no lesse fearefull of ought that may againe estrange it away from vs. The Spouse in the Canticles, when after long search, with much adoe, shee had at length lighted on her beloued, whom by her neglect of him, shee had vnaduisedly giuen occasion to withdraw himselfe from her:
when we have it, and no less fearful of ought that may again estrange it away from us The Spouse in the Canticles, when After long search, with much ado, she had At length lighted on her Beloved, whom by her neglect of him, she had unadvisedly given occasion to withdraw himself from her:
yea or inward desertions, though they be great and grieuous, long and tedious, sticking close by them without remouall or amendment, producing in them many hideous and fearefull effects,
yea or inward desertions, though they be great and grievous, long and tedious, sticking close by them without removal or amendment, producing in them many hideous and fearful effects,
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as forth of Gods fauour, but the whole progenie of Gods children, the whole race of the righteous, whose Lot and Portion it hath oft beene to be in this wofull condition,
as forth of God's favour, but the Whole progeny of God's children, the Whole raze of the righteous, whose Lot and Portion it hath oft been to be in this woeful condition,
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we must remember that Gods waies, and his workes, and dealings with his, are wonderfull and vnsearchable, far aboue our reach, and such as we are not able to comprehend.
we must Remember that God's ways, and his works, and dealings with his, Are wonderful and unsearchable, Far above our reach, and such as we Are not able to comprehend.
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For God, as the Heathen man well obserueth, hath as well a fatherly discretion, as a motherly affection. His loue is not a foolish and an vndiscreet loue, such as many fond mothers haue,
For God, as the Heathen man well observeth, hath as well a fatherly discretion, as a motherly affection. His love is not a foolish and an undiscreet love, such as many found mother's have,
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or boordeth him abroad, where hee seeth him but seldome, breaketh him oft of his will, frowneth on him and correcteth him when he doth otherwise than well;
or boordeth him abroad, where he sees him but seldom, breaks him oft of his will, frowneth on him and Correcteth him when he does otherwise than well;
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Not to adde, that the courses that God vseth in this kinde, are oft-times as well exercises for those that bee in health and good plight for the present,
Not to add, that the courses that God uses in this kind, Are ofttimes as well exercises for those that be in health and good plighted for the present,
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yet he may so seeme to forget vs, so estrange himselfe from vs, so withdraw and with-hold from vs the light of his countenance, that the bright beames of his fauour may neuer shine forth again on vs,
yet he may so seem to forget us, so estrange himself from us, so withdraw and withhold from us the Light of his countenance, that the bright beams of his favour may never shine forth again on us,
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goe drooping and dwindling, distressed, distracted and de• … ected all our life long, and be in little better case for the time than the reprobate oft are,
go drooping and dwindling, distressed, distracted and de• … ected all our life long, and be in little better case for the time than the Reprobate oft Are,
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Though we escape with our liues, yet the cure may be so costly, and the course of Physicke and Surgery that God shall take with vs, may be so harsh and vnpleasant, may put vs to those bitter pangs,
Though we escape with our lives, yet the cure may be so costly, and the course of Physic and Surgery that God shall take with us, may be so harsh and unpleasant, may put us to those bitter pangs,
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or require such a cure, and wish a thousand and a thousand times that we had beene, not fast asleepe in our beds, but dead and buried in our graues when wee did it.
or require such a cure, and wish a thousand and a thousand times that we had been, not fast asleep in our Beds, but dead and buried in our graves when we did it.
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And how long it was in these cases ere he could recouer his former estate of inward comfort and sense of grace with God againe, appeareth likewise by his earnest suit,
And how long it was in these cases ere he could recover his former estate of inward Comfort and sense of grace with God again, appears likewise by his earnest suit,
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and God seeming to carry himselfe not as a friend, but as a 〈 ◊ 〉 towards vs, writing bitter things against vs, and suffering fearefull things to befall vs. But learne,
and God seeming to carry himself not as a friend, but as a 〈 ◊ 〉 towards us, writing bitter things against us, and suffering fearful things to befall us But Learn,
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And this is the very pitch and height of faith, as for a man with Abraham, aboue hope to beleeue vnder hope, so to beleeue all contrary to that that wee see and feele, to beleeue that.
And this is the very pitch and height of faith, as for a man with Abraham, above hope to believe under hope, so to believe all contrary to that that we see and feel, to believe that.
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But to beleeue then when he seeth not, yea to beleeue it then when he seeth and feeleth all to the contrary in the apprehension of carnall reason, this is the praise and commendation of faith indeed.
But to believe then when he sees not, yea to believe it then when he sees and feeleth all to the contrary in the apprehension of carnal reason, this is the praise and commendation of faith indeed.
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but Gods word and his truth, and the stabilitie of his promise, which though heauen and earth should passe away, and all things should returne to their first Chaos againe,
but God's word and his truth, and the stability of his promise, which though heaven and earth should pass away, and all things should return to their First Chaos again,
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and yet keepeth his place steedily, and neuer stirreth an inch from it, hauing no props or shores to vphold it, no beames or barres to fasten it, nothing to stay or establish it,
and yet Keepeth his place steadily, and never stirs an inch from it, having no props or shores to uphold it, no beams or bars to fasten it, nothing to stay or establish it,
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Yea thetruth is, that in these cases, when we dare trust God no further, • … orrely on him any longer than we haue so me pledga or pawne of his prouidence, we must not him, but we trust his pledge, as hee trusteth not the poore man,
Yea thetruth is, that in these cases, when we Dare trust God no further, • … orrely on him any longer than we have so me pledga or pawn of his providence, we must not him, but we trust his pledge, as he Trusteth not the poor man,
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if we can then comfort our selues in the Lord our God, when all other aids and comforts haue taken their leaue of vs. It is a feeble faith that cannot stand without stilts, a lame faith that cannot goe without crutches.
if we can then Comfort our selves in the Lord our God, when all other aids and comforts have taken their leave of us It is a feeble faith that cannot stand without stilts, a lame faith that cannot go without crutches.
But if when it is gone, our faith falleth to the ground, it is a signe that our faith was wholly founded on it, not on God or Gods word, which abiding still firme, our faith were it thereon founded would continue stedfast with it.
But if when it is gone, our faith falls to the ground, it is a Signen that our faith was wholly founded on it, not on God or God's word, which abiding still firm, our faith were it thereon founded would continue steadfast with it.
yet wee may not be disheartened, but see light euen in darknesse, and be able to discerne the sweet sunne-shine of Gods fauour euen thorow the thickest clouds of his fiercest wrath.
yet we may not be disheartened, but see Light even in darkness, and be able to discern the sweet sunshine of God's favour even thorough the thickest Clouds of his Fiercest wrath.
or in some principal parts of it, so left vnto the fury and rage of her malitions and mischieueus-minded Aduersaries, that God seemeth not to regard it,
or in Some principal parts of it, so left unto the fury and rage of her malicious and mischieueus-minded Adversaries, that God seems not to regard it,
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in so much, that as Gregory Nazianzen saith of his time, Gods former prouidence and care of keeping his Church may seeme vtterly to faile, and that hee hath ceased and giuen ouer to doe for it in these daies as hee had wont to doe in former times:
in so much, that as Gregory Nazianzen Says of his time, God's former providence and care of keeping his Church may seem utterly to fail, and that he hath ceased and given over to do for it in these days as he had wont to do in former times:
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and her meanes on the other side daily more and more failing, and her might and power daily more and more impaired and impouerished,) that God may seeme cleane to haue forgotten her,
and her means on the other side daily more and more failing, and her might and power daily more and more impaired and impoverished,) that God may seem clean to have forgotten her,
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It is neuer fitter time for God to put to his helping hand, than when all humane helpes, that are wont to be as vailes and curtaines drawn betweene our eye and Gods hand, doe vtterly faile:
It is never fitter time for God to put to his helping hand, than when all humane helps, that Are wont to be as vails and curtains drawn between our eye and God's hand, do utterly fail:
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when with a blast of his breath, hee should suddenly turne the Tide againe, and the Spirit of the Lord should driue back, yea and cary away the enemie, that brake in like a fl• … d, had surrounded a great part,
when with a blast of his breath, he should suddenly turn the Tide again, and the Spirit of the Lord should driven back, yea and carry away the enemy, that brake in like a fl• … worser, had surrounded a great part,
That ma• … s furie, as the Psalmist speaketh, might turne to Gods glory, when by his bare rebuke with a word of his mouth, both horse and chariot are cast into a dead sleepe,
That ma• … s fury, as the Psalmist speaks, might turn to God's glory, when by his bore rebuke with a word of his Mouth, both horse and chariot Are cast into a dead sleep,
and the troopes of archers are vtterly discomfited, and the remnant of their rage is contrary to expectation restrained. That he may be knowne and magnified for a mightie God, and a powerfull Protector;
and the troops of archers Are utterly discomfited, and the remnant of their rage is contrary to expectation restrained. That he may be known and magnified for a mighty God, and a powerful Protector;
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breaketh their bowes, knappeth their speares a sunder, and burneth vp their chariots, and by a generall desolation, and destruction of his enemies, setleth such peace the whole world ouer, (for the behoofe of his Church,
breaks their bows, Knappeth their spears a sunder, and burns up their chariots, and by a general desolation, and destruction of his enemies, settleth such peace the Whole world over, (for the behoof of his Church,
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so our thoughts and desires that would otherwise be straying abroad and wandering in the ends of the world, being by affliction and anguish straitned and restrained, might be caried higher to heauenward,
so our thoughts and Desires that would otherwise be straying abroad and wandering in the ends of the world, being by affliction and anguish straitened and restrained, might be carried higher to heavenward,
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And this is the vse therefore that wee should make of such desertions, that we be thereby incited to striue to hold that the faster, that wee seeme in danger to lose;
And this is the use Therefore that we should make of such desertions, that we be thereby incited to strive to hold that the faster, that we seem in danger to loose;
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and as the wheele of the water-mill, the more violently the floud driueth it away from it, the more violently doth it still turne againe vpon the streame:
and as the wheel of the water-mill, the more violently the flood Driveth it away from it, the more violently does it still turn again upon the stream:
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So the more violently God with both hands seemeth to thrust and shooue vs away from him, the more instantly and eagerly should wee enforce our selues to presse vpon him.
So the more violently God with both hands seems to thrust and shooue us away from him, the more instantly and eagerly should we enforce our selves to press upon him.
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like the father, that when his sonne hath some way displeased him, biddeth him away, out of his sight, (though hee would be loth hee should so doe,) not to driue him away indeed,
like the father, that when his son hath Some Way displeased him, bids him away, out of his sighed, (though he would be loath he should so do,) not to driven him away indeed,
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Thus may we obserue that DAVID concludeth diuers of his Psalmes made when he was in such estate himselfe, with suit and supplication for the Church of God in generall.
Thus may we observe that DAVID Concludeth diverse of his Psalms made when he was in such estate himself, with suit and supplication for the Church of God in general.
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For to this very end doth God oft as it were winke, and withdraw himselfe from his people, that wee may with strong cries on all hands awake and fetch him againe.
For to this very end does God oft as it were wink, and withdraw himself from his people, that we may with strong cries on all hands awake and fetch him again.
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whose estate may not that be, that was DAVIDS once? yea rather that was DAVIDS oft? The consideration hereof then should stirre vs vp euery one to labour before hand to get good assurance of Gods fauour while we are free yet from such afflictions, from such spirituall desertions.
whose estate may not that be, that was DAVIDS once? yea rather that was DAVIDS oft? The consideration hereof then should stir us up every one to labour before hand to get good assurance of God's favour while we Are free yet from such afflictions, from such spiritual desertions.
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As Xenophon saith (and it was a good speech though of a meere naturall man,) That it stood rich men vpon to make God their friend in prosperitie, that • … they might be sure to finde a friend of him in aduersitie.
As Xenophon Says (and it was a good speech though of a mere natural man,) That it stood rich men upon to make God their friend in Prosperity, that • … they might be sure to find a friend of him in adversity.
as that though it be not deadly, nor depriueth him wholly of life, yet so astonisheth him for the time, that albeit he haue life in him with Eutychus, yet he hath no sense of it:
as that though it be not deadly, nor depriveth him wholly of life, yet so astonisheth him for the time, that albeit he have life in him with Eutychus, yet he hath no sense of it:
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yet they feele it not; ( Create in me, saith DAVID, O Lord, a new heart, as if all were to be begunne againe:) though they be in Gods fauour, yet they see it not;
yet they feel it not; (Create in me, Says DAVID, Oh Lord, a new heart, as if all were to be begun again:) though they be in God's favour, yet they see it not;
For that man that hath before ▪ time taken sound triall of himselfe, and vpon due and diligent search, hath found himselfe to be in the estate of grace,
For that man that hath before ▪ time taken found trial of himself, and upon due and diligent search, hath found himself to be in the estate of grace,
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So if once we haue found vpon due and sound triall good assurance of Gods grace and fauour by the effectual and powerful worke of his good Spirit vpon our soules,
So if once we have found upon due and found trial good assurance of God's grace and favour by the effectual and powerful work of his good Spirit upon our Souls,
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and by the comfortable motions thereof in our hearts, though we haue not the like alwaies, (as Alas, saith religious Bernard, they come but seldome with many a one, and when they doe come, they are soone gone againe ) yet we may be assured that wee haue conceiued and are quickened,
and by the comfortable motions thereof in our hearts, though we have not the like always, (as Alas, Says religious Bernard, they come but seldom with many a one, and when they do come, they Are soon gone again) yet we may be assured that we have conceived and Are quickened,
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whereas that that is by Gods word and his Spirit bred and conceiued in vs, being bred of immortall and incorruptible seed, by the word of God that liueth and lasteth for euer, if it be once there conceiued, can neuer die nor decay againe, but endureth to eternitie, as he himselfe doth, by whose Spirit it is begotten and bred in vs. Or as one that hath at leasure times cast vp and ballanced his accounts,
whereas that that is by God's word and his Spirit bred and conceived in us, being bred of immortal and incorruptible seed, by the word of God that lives and lasteth for ever, if it be once there conceived, can never die nor decay again, but Endureth to eternity, as he himself does, by whose Spirit it is begotten and bred in us Or as one that hath At leisure times cast up and balanced his accounts,
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So hee that hath before-time truly tried his owne estate, and made his reckonings vp concerning the same with God and his word, may thereby know then how it standeth with him in regard of God, by calling to minde only the issue of his former examination,
So he that hath beforetime truly tried his own estate, and made his reckonings up Concerning the same with God and his word, may thereby know then how it Stands with him in regard of God, by calling to mind only the issue of his former examination,
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when by reason of disturbance and distraction through the violence of temptation, he shall haue little leasure or libertie to take any exact triall or proofe of it at the present.
when by reason of disturbance and distraction through the violence of temptation, he shall have little leisure or liberty to take any exact trial or proof of it At the present.
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and by reason that then either their sacrifice affordeth no good signes, or they light on an euill Interpreter, that turneth all to the worst, by such their delay they misse then of much comfort, that otherwise they might haue had,
and by reason that then either their sacrifice affords no good Signs, or they Light on an evil Interpreter, that turns all to the worst, by such their Delay they miss then of much Comfort, that otherwise they might have had,
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and how vnfit and vnapt they are like then to finde themselues for such imployments, they would be questionlesse more carefull to sift and examine themselues before such times of triall,
and how unfit and unapt they Are like then to find themselves for such employments, they would be questionless more careful to sift and examine themselves before such times of trial,
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when there shall be no Manna found abroad in the fields, nor such sweet dewes dropping downe vpon their drie and thirstie soules, as there hath done formerly.
when there shall be no Manna found abroad in the fields, nor such sweet dews dropping down upon their dry and thirsty Souls, as there hath done formerly.
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And it will be our best wisdome to get and lay vp such matter of comfort before-hand, that whensoeuer such times of trouble and triall shall come, we may ▪ haue that at hand then, that may stand vs in stead,
And it will be our best Wisdom to get and lay up such matter of Comfort beforehand, that whensoever such times of trouble and trial shall come, we may ▪ have that At hand then, that may stand us in stead,
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Hee heareth vs to our profit, though not to our pleasure; and to our behoofe, though not according to our desire: He is present with vs, euen when he delayeth vs;
He hears us to our profit, though not to our pleasure; and to our behoof, though not according to our desire: He is present with us, even when he delayeth us;
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So when God sendeth small• … r and lighter crosses, and men waxe wa• … pish and waiwa• … d under them, God is wont to second them with greater and weightier afflictions, to worke patience into them ▪ and to enure them to the yoake ▪ which being patiently borne, will become lighter vnto vs,
So when God sends small• … r and lighter Crosses, and men wax wa• … pish and waiwa• … worser under them, God is wont to second them with greater and Weightier afflictions, to work patience into them ▪ and to enure them to the yoke ▪ which being patiently born, will become lighter unto us,
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and may the sooner in all likelihood be remoued from vs, hauing taken 〈 ◊ 〉 that lesson that God thereby would learne vs. Whereas by impatience it will but grow more grieuous vnto vs,
and may the sooner in all likelihood be removed from us, having taken 〈 ◊ 〉 that Lesson that God thereby would Learn us Whereas by impatience it will but grow more grievous unto us,
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as the sick-man in a burning feuer, while by tossing and tumbling to and fro, he seeketh to finde ease, doth but exasperate the disease, and encrease his owne griefe.
as the Sick man in a burning fever, while by tossing and tumbling to and from, he seeks to find ease, does but exasperate the disease, and increase his own grief.
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to beare him in hand that his Father had cast off all care of him, thereby to perswade him to depend no longer vpon his prouidence, who if he did loue him or regard him, would not so suffer him to starue.
to bear him in hand that his Father had cast off all care of him, thereby to persuade him to depend no longer upon his providence, who if he did love him or regard him, would not so suffer him to starve.
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And it is one of the slights that euen to this day he vseth oft with Gods seruants, thereby in time of affliction to withdraw them from relying on God, who seemeth not to looke after them,
And it is one of the slights that even to this day he uses oft with God's Servants, thereby in time of affliction to withdraw them from relying on God, who seems not to look After them,
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and being in danger now of drowning, while hastily and inconsiderately they catch at what commeth next hand, to saue themselues with, lay hold oft on weeds, that doe but entangle them,
and being in danger now of drowning, while hastily and inconsiderately they catch At what comes next hand, to save themselves with, lay hold oft on weeds, that do but entangle them,
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and draw them deeper vnder water, and there keepe them downe from euer getting vp againe, till they be (that which by such meanes they • … ought to preuent) indeed drowned.
and draw them Deeper under water, and there keep them down from ever getting up again, till they be (that which by such means they • … ought to prevent) indeed drowned.
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though he seeme to carrie himselfe neuer so harshly towards vs. Lastly, Would we haue God in these cases to remember vs? let vs be carefull then to remember him;
though he seem to carry himself never so harshly towards us Lastly, Would we have God in these cases to Remember us? let us be careful then to Remember him;
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if we would haue him againe remember vs, Let not vs then be backward to remember our selues: But let vs apply our selues to make a right vse of the crosse;
if we would have him again Remember us, Let not us then be backward to Remember our selves: But let us apply our selves to make a right use of the cross;
First, Wee must endeuour to enquire and finde out the cause of the crosse, and the ground of Gods auersion of his face away from vs. A disease can neuer be well cured, till the cause of it be discouered:
First, we must endeavour to inquire and find out the cause of the cross, and the ground of God's aversion of his face away from us A disease can never be well cured, till the cause of it be discovered:
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as Pauls companions, when Christ spake to him, they heare a noise and no more. The foolish, saith the Psalmist, conceiue it not, and the brutish vnderstand it not.
as Paul's Sodales, when christ spoke to him, they hear a noise and no more. The foolish, Says the Psalmist, conceive it not, and the brutish understand it not.
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And first they lay downe this for an vndoubted and vndeniable position, That there is no euill that befalleth any, either person or people, but the Lord hath his hand in it.
And First they lay down this for an undoubted and undeniable position, That there is no evil that befalls any, either person or people, but the Lord hath his hand in it.
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Dare any man, say they, say, that ought commeth to passe, and the Lord hath not appointed it? Doth not both good and euill come out of his mouth? But what then? Doth God as earthly fathers doe, who in an idle humour sometime correct their children without cause? Or doth God take pleasure in stamping vpon his people, and in vexing and grieuing of them? No:
Dare any man, say they, say, that ought comes to pass, and the Lord hath not appointed it? Does not both good and evil come out of his Mouth? But what then? Does God as earthly Father's do, who in an idle humour sometime correct their children without cause? Or does God take pleasure in stamping upon his people, and in vexing and grieving of them? No:
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Why but, what is the cause then that he dealeth so harshly with vs, that hee carieth himselfe so austerely towards vs? Wherefore is the liuing Man afflicted? Man suffereth for his sinne.
Why but, what is the cause then that he deals so harshly with us, that he Carrieth himself so austerely towards us? Wherefore is the living Man afflicted? Man suffers for his sin.
What these sinnes of theirs therefore were, doe they desire and purpose to make Search, that so comming to vnderstand the true cause of their calamitie, they may set vpon some course for meanes of recouery.
What these Sins of theirs Therefore were, do they desire and purpose to make Search, that so coming to understand the true cause of their calamity, they may Set upon Some course for means of recovery.
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that his Prophets words, as the prophane people sometime spake, are not windie. 2. What sinnes God hath formerly inflicted the like plagues for on others:
that his prophets words, as the profane people sometime spoke, Are not windy. 2. What Sins God hath formerly inflicted the like plagues for on Others:
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3. How we haue abused those things, or our selues in those things, wherein or whereby God doth punish vs. For there is oft an Analogie and a proportion betweene mens practises and Gods punishments, betweene their transgressions and his Iudgements.
3. How we have abused those things, or our selves in those things, wherein or whereby God does Punish us For there is oft an Analogy and a proportion between men's practises and God's punishments, between their transgressions and his Judgments.
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Looke wherein men offend, therein vsually are they punished. And blessings abused are turned oft into curses, as the staffe sometime into a Serpent, that men may be crossed and plagued in those things, which they were not thankfull for,
Look wherein men offend, therein usually Are they punished. And blessings abused Are turned oft into curses, as the staff sometime into a Serpent, that men may be crossed and plagued in those things, which they were not thankful for,
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DAVID was too indulgent a Father to his children, and he smarted shrewdly for it in Ammons rape of Tamar, Absoloms murther of Ammon, and both Absoloms, and afterwards Adoniaes rebellion. When Gods people abused those temporall blessings of gold and siluer, corne and wine, wooll and flax, that hee had bestowed on them, God threatneth to returne, and take them againe away from them.
DAVID was too indulgent a Father to his children, and he smarted shrewdly for it in Ammons rape of Tamar, Absoloms murder of Ammon, and both Absoloms, and afterwards Adoniaes rebellion. When God's people abused those temporal blessings of gold and silver, corn and wine, wool and flax, that he had bestowed on them, God threatens to return, and take them again away from them.
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And in like manner he threatneth them, when they obserued not his Sabbaths, that their Land, during their captiuitie, should rest and lye waste vntilled and vntoiled, because it rested not on their Sabbaths, when they dwelt in it:
And in like manner he threatens them, when they observed not his Sabbaths, that their Land, during their captivity, should rest and lie waste untilled and untoiled, Because it rested not on their Sabbaths, when they dwelled in it:
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As also that because they set light by the word of God when they had it, hee would send a famine of hearing it, when they should be constrained to seeke farre and neere for,
As also that Because they Set Light by the word of God when they had it, he would send a famine of hearing it, when they should be constrained to seek Far and near for,
Adoni-bezeks cruelty on those that hee had conquered, was requited with the like, executed through Gods iust iudgement on him by those into whose hands he fell:
Adoni-bezeks cruelty on those that he had conquered, was requited with the like, executed through God's just judgement on him by those into whose hands he fell:
or checked for, either publikely in the Ministry of the Word ▪ or priuately by good offices of friends or others, yea or inwardly by the voice of our owne heart,
or checked for, either publicly in the Ministry of the Word ▪ or privately by good Offices of Friends or Others, yea or inwardly by the voice of our own heart,
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For it is an vsuall thing with God, when his Word taken not place, nor preuaileth with vs, to second it with the Rod, as thereby to seale vp and confirme the truth of it; so to make vs the more attentiue vnto it.
For it is an usual thing with God, when his Word taken not place, nor prevaileth with us, to second it with the Rod, as thereby to seal up and confirm the truth of it; so to make us the more attentive unto it.
6. How we haue abused, as wel Gods Iudgments, as his Mercies; how wee haue either refused or neglected to hearken as well to the sound of Gods R• … d as to the Voice of his Word;
6. How we have abused, as well God's Judgments, as his mercies; how we have either refused or neglected to harken as well to the found of God's R• … worser as to the Voice of his Word;
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when men profit not by such crosses as hee hath formerly exercised them with, to proceed from shorter to some of longer continuance, from milder to sharper courses.
when men profit not by such Crosses as he hath formerly exercised them with, to proceed from shorter to Some of longer Continuance, from milder to sharper courses.
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And God threatneth his People, that if lighter matters would not amend them, he would lay harsher and heauier things on them, till they were euen in a manner wasted and consumed with all.
And God threatens his People, that if lighter matters would not amend them, he would lay harsher and Heavier things on them, till they were even in a manner wasted and consumed with all.
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and that Gods face that is now turned from vs may bee turned againe toward• … 〈 ◊ 〉 ▪ For this should bee the end of our search, to discouer what is amisse ▪ and this the end of our discouerie, to amend and remoue the euill discouered, either in our hearts or in our liues.
and that God's face that is now turned from us may be turned again toward• … 〈 ◊ 〉 ▪ For this should be the end of our search, to discover what is amiss ▪ and this the end of our discovery, to amend and remove the evil discovered, either in our hearts or in our lives.
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(as DAVID of himselfe, I considered my wayes, and turned my feet ▪ vnto thy paths, wherevpon such consideration, I found that I had swarued from them:) And then Let vs lift vp our hearts with our hands vnto the Lord our God in heauen.
(as DAVID of himself, I considered my ways, and turned my feet ▪ unto thy paths, whereupon such consideration, I found that I had swerved from them:) And then Let us lift up our hearts with our hands unto the Lord our God in heaven.
) or, If with my heart I looke after it, (as we are wont to looke after such things as we loue and delight in, and are not willing to forgoe;) the Lord will neuer heare any prayer of mine that I make to him.
) or, If with my heart I look After it, (as we Are wont to look After such things as we love and delight in, and Are not willing to forgo;) the Lord will never hear any prayer of mine that I make to him.
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As the cause therefore of the disease must be remoued, (and it can bee dealt with til it be discouered) ere there can be any sound cure of the disease, or such as shall constantly continue:
As the cause Therefore of the disease must be removed, (and it can be dealt with till it be discovered) ere there can be any found cure of the disease, or such as shall constantly continue:
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So our sinnes 〈 ◊ 〉 be r• … oued that 〈 ◊ 〉 Gods face and fauour from • … s ▪ and withdraw ▪ his regard of vs, ere wee can hope to haue his carriage towards vs altred for the better ▪ or any end of our present euils.
So our Sins 〈 ◊ 〉 be r• … oued that 〈 ◊ 〉 God's face and favour from • … s ▪ and withdraw ▪ his regard of us, ere we can hope to have his carriage towards us altered for the better ▪ or any end of our present evils.
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Wee enforce him to continue his hard dealing with • … s while wee doe otherwise, we restraine him from doing that, that of himselfe otherwise hee would doe,
we enforce him to continue his hard dealing with • … s while we do otherwise, we restrain him from doing that, that of himself otherwise he would do,
Thirdly, that we may 〈 ◊ 〉 because 〈 ◊ 〉 heart i• … not i• … our 〈 ◊ ◊ 〉 ▪ nor is it 〈 ◊ 〉 power to direct his owne paths ▪ no• … are 〈 ◊ 〉 able of themselues to effec• … 〈 ◊ 〉 in vs ▪ o• … to worke good on vs without the aid of Gods Spirit working together with them • … 〈 ◊ 〉 should 〈 ◊ 〉 earnest with God by prayer, that • … e 〈 ◊ 〉 be • … sed, as he doth correct vs, so 〈 ◊ ◊ 〉 to 〈 ◊ 〉 vs;
Thirdly, that we may 〈 ◊ 〉 Because 〈 ◊ 〉 heart i• … not i• … our 〈 ◊ ◊ 〉 ▪ nor is it 〈 ◊ 〉 power to Direct his own paths ▪ no• … Are 〈 ◊ 〉 able of themselves to effec• … 〈 ◊ 〉 in us ▪ o• … to work good on us without the aid of God's Spirit working together with them • … 〈 ◊ 〉 should 〈 ◊ 〉 earnest with God by prayer, that • … e 〈 ◊ 〉 be • … sed, as he does correct us, so 〈 ◊ ◊ 〉 to 〈 ◊ 〉 us;
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And lastly, when wee haue thus done, then may we with the more comfort and confidence deale with the Lord for the remouall of the euill it selfe, bee it outward or inward.
And lastly, when we have thus done, then may we with the more Comfort and confidence deal with the Lord for the removal of the evil it self, be it outward or inward.
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we may then praying hope indeed to bee heard, those clouds of our iniquities being dispersed & dispelled, that before hindred the passage of our prayers.
we may then praying hope indeed to be herd, those Clouds of our iniquities being dispersed & dispelled, that before hindered the passage of our Prayers.
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and returning to him that hath hid his face from vs, hee will turne againe in mercie and goodnesse vnto vs, and make the light of his countenance againe to shine forth vpon vs;
and returning to him that hath hid his face from us, he will turn again in mercy and Goodness unto us, and make the Light of his countenance again to shine forth upon us;
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we remembring our selues, he will cease longer to forget vs; Yea, hee will beginne in mercie againe to remember vs, who in wrath seemed to haue forgotten vs;
we remembering our selves, he will cease longer to forget us; Yea, he will begin in mercy again to Remember us, who in wrath seemed to have forgotten us;
THis parcell of Scripture containeth a briefe Summe of a Story related more at large by Moses in his first Booke and sixt Chapter, concerning the Patriarke NOA, the tenth from Adam, and as Basil of Seleucia well tearmeth him, a second Adam, the Father of all mankind since the Floud, of all that are at this day in the world,
THis parcel of Scripture Containeth a brief Sum of a Story related more At large by Moses in his First Book and sixt Chapter, Concerning the Patriarch NOA, the tenth from Adam, and as Basil of Seleucia well termeth him, a second Adam, the Father of all mankind since the Flood, of all that Are At this day in the world,
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) And the Church of God it selfe was growne to a generall Apostasie, by the falling away of the Sonnes of God; not the Angels, (as Tertullian out of the forged Enoch, and some others,
) And the Church of God it self was grown to a general Apostasy, by the falling away of the Sons of God; not the Angels, (as Tertullian out of the forged Enoch, and Some Others,
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though the Angels also be in some places so tearmed) and much lesse Deuils (as some other haue absurdly conceited;) nor the Sonnes of Gods, that is, Princes and Potentates (though in Scripture sometime so called;) but the posteritie of Seth, matching with the daughters of Men, and so contracting affinitie with Caines cursed race, which proued the ruine of the whole world:
though the Angels also be in Some places so termed) and much less Devils (as Some other have absurdly conceited;) nor the Sons of God's, that is, Princes and Potentates (though in Scripture sometime so called;) but the posterity of Seth, matching with the daughters of Men, and so contracting affinity with Caines cursed raze, which proved the ruin of the Whole world:
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Now this his purpose and resolution did God impart vnto NOA, to wit, that at the end of one hundred and twentie yeeres, (that was the vtmost stint and limit set for mans repentance and Gods patience; not the list or sise of mans life for future times,
Now this his purpose and resolution did God impart unto NOA, to wit, that At the end of one hundred and twentie Years, (that was the utmost stint and limit Set for men Repentance and God's patience; not the list or size of men life for future times,
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as for bulke and bignesse was neuer the like seene or heard of before or since, not for the sauing of him and his alone, (which a farre lesser would haue done) but for the preseruing of the seed of all liuing creatures.
as for bulk and bigness was never the like seen or herd of before or since, not for the Saving of him and his alone, (which a Far lesser would have done) but for the preserving of the seed of all living creatures.
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He cutteth men downe first commonly by the mouth of his Messengers, the Ministers of his Word, ere he cut them off by the hand of the Ministers, and executioners of his wrath.
He cutteth men down First commonly by the Mouth of his Messengers, the Ministers of his Word, ere he Cut them off by the hand of the Ministers, and executioners of his wrath.
There were two famous destructions of Ierusalem and the Iewish Nation; the former by the Chaldeans, the latter by the Romanes; and warning was giuen before of both;
There were two famous destructions of Ierusalem and the Jewish nation; the former by the Chaldeans, the latter by the Romans; and warning was given before of both;
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And there are two generall Destructions of the whole World; the one past by Water, the other future by Fire. Water, say some, for the heat of lust that then was,
And there Are two general Destructions of the Whole World; the one past by Water, the other future by Fire. Water, say Some, for the heat of lust that then was,
For of the former, God, you see here, gaue warning to NOA, and by NOA to the World; For NOA, saith S. Peter, was a Preacher of Righteousnesse: Yea the very building of the Arke, such a peece as it was, was a proclaiming of the Floud, and a preaching of repentance: NOA in making of the Arke did,
For of the former, God, you see Here, gave warning to NOA, and by NOA to the World; For NOA, Says S. Peter, was a Preacher of Righteousness: Yea the very building of the Ark, such a piece as it was, was a proclaiming of the Flood, and a preaching of Repentance: NOA in making of the Ark did,
as Basil speaketh, preach without preaching. Euery stroke that was strucke, euery naile that was driuen in the framing of it, was a fore-telling of the Floud, and a reall Sermon of repentance.
as Basil speaks, preach without preaching. Every stroke that was struck, every nail that was driven in the framing of it, was a foretelling of the Flood, and a real Sermon of Repentance.
and hee slayeth some sometime temporally, that others may not bee destroyed eternally; that being chastened in the world, they may not bee condemned with the world.
and he slays Some sometime temporally, that Others may not be destroyed eternally; that being chastened in the world, they may not be condemned with the world.
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Who though he might smite iustly without more adoe, so soone as men sinne, (the generall warnings that the light of Nature, and the very letter of the Law afford are sufficient) yet he doth not proceed ordinarily to any extraordinary iudgement,
Who though he might smite justly without more ado, so soon as men sin, (the general Warnings that the Light of Nature, and the very Letter of the Law afford Are sufficient) yet he does not proceed ordinarily to any extraordinary judgement,
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and in this manner giueth warning before hee smite, His hand is not weakned, that hee cannot strike vs, nor his arme shortned, that he cannot reach vs. He hath not lost his power; but hee exerciseth his patience:
and in this manner gives warning before he smite, His hand is not weakened, that he cannot strike us, nor his arm shortened, that he cannot reach us He hath not lost his power; but he Exerciseth his patience:
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and if hee refuse to heare the voice of the Church too, then mayst thou, and not before, carrie thy selfe toward him, and take such course with him ▪ as ▪ with an Heathen or a Publican, such as they then were, thou mightest.
and if he refuse to hear the voice of the Church too, then Mayest thou, and not before, carry thy self towards him, and take such course with him ▪ as ▪ with an Heathen or a Publican, such as they then were, thou Mightest.
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Doth God giue warning of any generall Iudgement? And who seeth not that he so doth at the present? To say nothing of ought at home, decay of trade, likelihood of dearth, and the like:
Does God give warning of any general Judgement? And who sees not that he so does At the present? To say nothing of ought At home, decay of trade, likelihood of dearth, and the like:
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Let vs prepare to meet him, that is comming towards vs, before he come at vs. Let vs, according to our Sauiours counsell, dispatch Messengers ( our praiers and teares, saith Cyprian ) to meet him on the way,
Let us prepare to meet him, that is coming towards us, before he come At us Let us, according to our Saviour's counsel, dispatch Messengers (our Prayers and tears, Says Cyprian) to meet him on the Way,
while he is yet afarre off, and make an attonement with him, ere his wrath breake in vpon vs. Let vs make all haste by speedie and vnfained repentance to preuent the heauie doome and sentence of death.
while he is yet afar off, and make an atonement with him, ere his wrath break in upon us Let us make all haste by speedy and unfeigned Repentance to prevent the heavy doom and sentence of death.
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Otherwise, let vs assure our selues, that though Gods patience last long, yet it will not be euerlasting. Though he beare with vs for a long time, yet he will not alwaies forbeare vs. Yea, Patience ouer-much prouoked is wont to turne, not into wrath,
Otherwise, let us assure our selves, that though God's patience last long, yet it will not be everlasting. Though he bear with us for a long time, yet he will not always forbear us Yea, Patience overmuch provoked is wont to turn, not into wrath,
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Of things as yet vnseene ▪ All warnings are generally of things not seene ▪ For what need any be warned of that that themselues see? But this was of a thing an hundred and twenty yeeres off;
Of things as yet unseen ▪ All Warnings Are generally of things not seen ▪ For what need any be warned of that that themselves see? But this was of a thing an hundred and twenty Years off;
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such as neither by outward sense, nor naturall reason could be apprehended or coniectured; a thing most vnlikely, improbable, incredible, yea in nature impossible.
such as neither by outward sense, nor natural reason could be apprehended or conjectured; a thing most unlikely, improbable, incredible, yea in nature impossible.
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Where obserue wee the nature and propertie of true Faith to apprehend things vnseene, to beleeue vpon Gods bare word, things not vnlikely only and improbable, but euen incredible, yea and in some sort also impossible.
Where observe we the nature and property of true Faith to apprehend things unseen, to believe upon God's bore word, things not unlikely only and improbable, but even incredible, yea and in Some sort also impossible.
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And yet Thomas he beleeued also more than hee saw: (for hee saw one thing, saith Augustine, and he beleeued another thing: ) but blessed are they that beleeue,
And yet Thomas he believed also more than he saw: (for he saw one thing, Says Augustine, and he believed Another thing:) but blessed Are they that believe,
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For, as the hope that is seene, saith the Apostle, is no hope: so that Faith ( the ground of Hope) that is seene (that is, the obiect whereof is seene) is (to speake properly) no faith. Faith is of no vse or force, saith Gregorie, there, where outward sense ▪ yea or naturall reason, is able to enforme vs of ought.
For, as the hope that is seen, Says the Apostle, is no hope: so that Faith (the ground of Hope) that is seen (that is, the Object whereof is seen) is (to speak properly) no faith. Faith is of no use or force, Says Gregory, there, where outward sense ▪ yea or natural reason, is able to inform us of ought.
Who almost would beleeue, that the fire of Gods wrath should be kindled already, and yet not breake forth till an hundred and twentie yeeres after? who would beleeue that the whole world should be drowned,
Who almost would believe, that the fire of God's wrath should be kindled already, and yet not break forth till an hundred and twentie Years After? who would believe that the Whole world should be drowned,
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and returne againe to that Chaos wherein it lay buried at the first, before sea and land were distinguished and seuered either from other? If God should haue sent NOA but into England, supposing it to haue beene then as now it is, to foretell the Inhabitants of this Iland, that within a few yeeres their whole Countrey should be swallowed vp of the sea, would not most men haue deemed it a thing altogether impossible? yet did NOA beleeue it vpon Gods bare word, not concerning some one Iland, a little patch of the world, no more to the maine Continent,
and return again to that Chaos wherein it lay buried At the First, before sea and land were distinguished and severed either from other? If God should have sent NOA but into England, supposing it to have been then as now it is, to foretell the Inhabitants of this Island, that within a few Years their Whole Country should be swallowed up of the sea, would not most men have deemed it a thing altogether impossible? yet did NOA believe it upon God's bore word, not Concerning Some one Island, a little patch of the world, no more to the main Continent,
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There commeth Ionas a Iew, a meere stranger among them, and telleth them, that not within an hundred yeeres, but within fortie daies Niniueh the greatest, the strongest, the chiefe, the head Citie of the whole world, a great part whereof the King thereof then commanded, should be vtterly destroyed.
There comes Ionas a Iew, a mere stranger among them, and Telleth them, that not within an hundred Years, but within fortie days Nineveh the greatest, the Strongest, the chief, the head city of the Whole world, a great part whereof the King thereof then commanded, should be utterly destroyed.
Had Ionas come to London, and there preached the like some fortnight or three weekes before that Powder-plot was to haue beene executed, who would haue beleeued it? or thought it a thing credible,
Had Ionas come to London, and there preached the like Some fortnight or three weeks before that Powder plot was to have been executed, who would have believed it? or Thought it a thing credible,
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First, vpon his abilitie, might and power; (that was the ground of Abrahams Faith, the Father of the faithfull ) able to bring the most vnlikely things that are to passe in an instant.
First, upon his ability, might and power; (that was the ground of Abrahams Faith, the Father of the faithful) able to bring the most unlikely things that Are to pass in an instant.
nothing but hee can doe, and doe with ease, whose word is his will, and his will his worke; who as with a word of his mouth hee made all things of nothing,
nothing but he can do, and do with ease, whose word is his will, and his will his work; who as with a word of his Mouth he made all things of nothing,
Secondly, vpon his 〈 ◊ 〉, his truth ▪ his veracitie, (the maine prop of Saraes Faith. ) Let God be true, saith the Apostle ▪ and all men liers; all that speake without him,
Secondly, upon his 〈 ◊ 〉, his truth ▪ his veracity, (the main prop of Saraes Faith.) Let God be true, Says the Apostle ▪ and all men liers; all that speak without him,
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or of whom Iustine Martyr saith ▪ That they winke wilfully, that they may not see what is comming toward them, when some vnsauoury potion is ministred to them, which they are content,
or of whom Justin Martyr Says ▪ That they wink wilfully, that they may not see what is coming towards them, when Some unsavoury potion is ministered to them, which they Are content,
as when he bade Abraham stay Isaak, by whom he looked to haue issue for number, a• … the stars of the ski• …, and as the sands by the sea-shore ▪ to beleeue that God will saue vs,
as when he bade Abraham stay Isaac, by whom he looked to have issue for number, a• … the Stars of the ski• …, and as the sands by the seashore ▪ to believe that God will save us,
that hee will bring vs vp, yea he is euen then bringing vs on to heauen, when he seemeth to thr• … st vs downe to hell; that he will make good all his gracious promises made to his 〈 ◊ 〉 and seruants for their safetie and deliuerance ▪ though we see not how he should:
that he will bring us up, yea he is even then bringing us on to heaven, when he seems to thr• … Saint us down to hell; that he will make good all his gracious promises made to his 〈 ◊ 〉 and Servants for their safety and deliverance ▪ though we see not how he should:
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And, God will 〈 ◊ 〉 the head of his Enemies, and the hairie scalpe of euery one that goeth on obstinately in his s• … tine ▪ But because we see not this oft-times instantly effected (many wicked ones liue merrily, and 〈 ◊ 〉 easily;
And, God will 〈 ◊ 〉 the head of his Enemies, and the hairy scalp of every one that Goes on obstinately in his s• … tine ▪ But Because we see not this ofttimes instantly effected (many wicked ones live merrily, and 〈 ◊ 〉 Easily;
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therefore is the heart of the sonnes of men wholly bent to doe euill, saith Solomon. Here is the worke of faith then, to beleeue that, that there is no likelihood of by ought that can be discerned for the present.
Therefore is the heart of the Sons of men wholly bent to do evil, Says Solomon. Here is the work of faith then, to believe that, that there is no likelihood of by ought that can be discerned for the present.
But it is a maine point of mans eminencie, say I, aboue other creatures, and of Christian men aboue other men, that they are not all for the present, but they haue their eyes in their forehead, to foresee future euils.
But it is a main point of men eminency, say I, above other creatures, and of Christian men above other men, that they Are not all for the present, but they have their eyes in their forehead, to foresee future evils.
but Christian men haue two, the spirituall eye of faith also, (for the one putteth not out the other) whereby they are enabled to foresee future euils,
but Christian men have two, the spiritual eye of faith also, (for the one putteth not out the other) whereby they Are enabled to foresee future evils,
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than by wofull experience to be taught the truth of them hereafter, when it shall be too late for vs to beleeue that which we shall not then heare from others,
than by woeful experience to be taught the truth of them hereafter, when it shall be too late for us to believe that which we shall not then hear from Others,
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so he feared the issue, he expected the euent of it with feare. And by this his disposition he teacheth vs what the nature of true faith is, that in such cases as this was, Faith breedeth Feare.
so he feared the issue, he expected the event of it with Fear. And by this his disposition he Teaches us what the nature of true faith is, that in such cases as this was, Faith breeds fear.
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There are two ordinarie attendants of faith, faith of future things I meane, and those such as may concerne vs either directly or indirectly, Hope and Feare. And true faith hath euer one of these twaine attending on it, according to the nature of the thing apprehended by it.
There Are two ordinary attendants of faith, faith of future things I mean, and those such as may concern us either directly or indirectly, Hope and fear. And true faith hath ever one of these twaine attending on it, according to the nature of the thing apprehended by it.
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If it be a good thing that faith apprehendeth, it expecteth it with hope; if an euill thing, with feare. If it be a promise that Faith layeth hold on, it breedeth hope: if it be a threatning that Faith fastneth on, it worketh Feare.
If it be a good thing that faith apprehendeth, it Expects it with hope; if an evil thing, with Fear. If it be a promise that Faith Layeth hold on, it breeds hope: if it be a threatening that Faith fasteneth on, it works fear.
Feare is very credulous, and suspitious, readie to incline to the worse side, and to fasten vpon euery shadow and least shew of that that it surmiseth.
fear is very credulous, and suspicious, ready to incline to the Worse side, and to fasten upon every shadow and least show of that that it surmiseth.
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And as Timiditie is credulous, so Credulitie is as timorous, enforcing the minde to hang in continuall suspence and expectation of those euils that it apprehendeth as imminent.
And as Timidity is credulous, so Credulity is as timorous, enforcing the mind to hang in continual suspense and expectation of those evils that it apprehendeth as imminent.
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and reioyced: and NOA in like manner by the same eye of Faith saw the Worlds destruction as present, aboue an hundred yeeres before the Floud, that caused it, came, and feared.
and rejoiced: and NOA in like manner by the same eye of Faith saw the World's destruction as present, above an hundred Years before the Flood, that caused it, Come, and feared.
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The vse of which point may be, First of all to informe vs, what the reason is why there is so little feare in the world, of God, and of his Iudgements.
The use of which point may be, First of all to inform us, what the reason is why there is so little Fear in the world, of God, and of his Judgments.
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as if it were the only meanes of securitie or of safetie for men to be secure. Whereas saith that worthy Bishop Grosthed well in one of his Epistles yet vnprinted, It is our best and surest securitie,
as if it were the only means of security or of safety for men to be secure. Whereas Says that worthy Bishop Groseed well in one of his Epistles yet unprinted, It is our best and Surest security,
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But what is the reason hereof? Surely therefore so little feare, because so little Faith. The generall want of feare argueth a generall want of Faith. Therefore neuer more securitie, because neuer lesse faith.
But what is the reason hereof? Surely Therefore so little Fear, Because so little Faith. The general want of Fear argue a general want of Faith. Therefore never more security, Because never less faith.
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And the reason hereof our Sauiour secretly doth elsewhere imply, when he saith, The Sonne of Man when he commeth, shall he finde Faith vpon earth? As if scarce any Faith should be found in the world at the worlds end:
And the reason hereof our Saviour secretly does elsewhere imply, when he Says, The Son of Man when he comes, shall he find Faith upon earth? As if scarce any Faith should be found in the world At the world's end:
Yea this generall securitie and want of feare, sheweth that euen the greatest part of those that professe themselues Christians, haue not so much Faith as many damned ones, Ahab, Iudas and others, haue had;
Yea this general security and want of Fear, shows that even the greatest part of those that profess themselves Christians, have not so much Faith as many damned ones, Ahab, Iudas and Others, have had;
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If they had no more but euen the Historical faith, it could not but worke in them the seruile Feare. And how can they looke to scape hell, that come short herein of those that be already in hell:
If they had no more but even the Historical faith, it could not but work in them the servile fear. And how can they look to escape hell, that come short herein of those that be already in hell:
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And, Mine eyes run downe with streames of water, because men keepe not thy Statutes. He was grieued for them, when they were not grieued for themselues;
And, Mine eyes run down with streams of water, Because men keep not thy Statutes. He was grieved for them, when they were not grieved for themselves;
like men drunke, that dread nought, because they want wit to discerne ought, or like children, that feare not the fire or the candleflame, till they haue beene senged with it,
like men drunk, that dread nought, Because they want wit to discern ought, or like children, that Fear not the fire or the candleflame, till they have been senged with it,
And when Ananias and Sapphira were so suddenly slaine, feare came vpon the whole Church, and vpon all those, not that saw it onely, but that heard of it.
And when Ananias and Sapphira were so suddenly slain, Fear Come upon the Whole Church, and upon all those, not that saw it only, but that herd of it.
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and much more then when his Iudgements are already abroad in the world. My flesh trembleth, saith DAVID, for feare of thee, and I am (euen heartily) afraid of thy Iudgements. And surely if it be the property of the childe of God to tremble at his word:
and much more then when his Judgments Are already abroad in the world. My Flesh Trembleth, Says DAVID, for Fear of thee, and I am (even heartily) afraid of thy Judgments. And surely if it be the property of the child of God to tremble At his word:
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how much more at his worke, at his rod, at his scourge, at the shaking of his sword? What awefull childe will not tremble to see his father take the rod in hand,
how much more At his work, At his rod, At his scourge, At the shaking of his sword? What awful child will not tremble to see his father take the rod in hand,
In which places, as it is well obserued by Augustine, that the Psalmist hauing said, that feare him, he addeth withall, and that trust or hope in him; to exclude the former feare. For, saith he, Men feare a theefe, or a wilde beast, in one manner;
In which places, as it is well observed by Augustine, that the Psalmist having said, that Fear him, he adds withal, and that trust or hope in him; to exclude the former Fear. For, Says he, Men Fear a thief, or a wild beast, in one manner;
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So againe on the other side doth Bernard well obserue, that being to say, that hope in him, he saith first, that feare him. For, saith he well, there are foure• … sorts of men:
So again on the other side does Bernard well observe, that being to say, that hope in him, he Says First, that Fear him. For, Says he well, there Are foure• … sorts of men:
The second sort is of those that feare, but hope not; they feare Gods wrath, but they hope not in his mercie: they haue both their eyes fixed on the wrath and iustice of God,
The second sort is of those that Fear, but hope not; they Fear God's wrath, but they hope not in his mercy: they have both their eyes fixed on the wrath and Justice of God,
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and so presuming on his mercie, but hauing no regard to his wrath, they take libertie to themselues to lie and liue in sinne, without any remorse of conscience or repentance for the same.
and so presuming on his mercy, but having no regard to his wrath, they take liberty to themselves to lie and live in sin, without any remorse of conscience or Repentance for the same.
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The fourth sort is of those that both hope and feare: So hope in Gods mercie, as that they stand in awe yet of his wrath: as they cast the one eye on the one,
The fourth sort is of those that both hope and Fear: So hope in God's mercy, as that they stand in awe yet of his wrath: as they cast the one eye on the one,
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as those become most fearefull, that out of ignorance were most forward, when they come to see and know the danger that they are in, which they apprehended not before.
as those become most fearful, that out of ignorance were most forward, when they come to see and know the danger that they Are in, which they apprehended not before.
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Why? who doth not feare him? We might rather say with the Psalmist, Who is he that doth feare him? Implying the number of those to be very small that indeed sincerely so doe.
Why? who does not Fear him? We might rather say with the Psalmist, Who is he that does Fear him? Implying the number of those to be very small that indeed sincerely so do.
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They would thinke him no wiser than the Prior of Saint Bartholomewes here among vs, who vpon a vaine prediction of an idle and addle-headed Astrologer, went and built him an house at Harow on the Hill, to secure himselfe from a supposed Floud, that that Astrologer had foretold.
They would think him no Wiser than the Prior of Saint Bartholomew's Here among us, who upon a vain prediction of an idle and addleheaded Astrologer, went and built him an house At Harrow on the Hill, to secure himself from a supposed Flood, that that Astrologer had foretold.
As Lots sonnes in law, when their wiues Father told them of a showre of fire and brimstone that should come and destroy all Sodome, they thought that either he mocked but and dalied;
As Lots Sons in law, when their wives Father told them of a shower of fire and brimstone that should come and destroy all Sodom, they Thought that either he mocked but and dallied;
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and set himselfe thereupon about the building of an Arke, of such strange forme and bulke, a worke of so great toile and charge, to saue himselfe and his houshold in, they thought the poore old man doated, he had dreamed, not, as we say, of a drie Summer, but of a wet Winter, he was drowned in a deepe melancholy,
and Set himself thereupon about the building of an Ark, of such strange Form and bulk, a work of so great toil and charge, to save himself and his household in, they Thought the poor old man doted, he had dreamed, not, as we say, of a dry Summer, but of a wet Winter, he was drowned in a deep melancholy,
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Abrahams leauing his owne Countrey and Kindred, to wander vp and downe hee knew not whither himselfe, in hope of an inheritance that he neuer had as long as he liued:
Abrahams leaving his own Country and Kindred, to wander up and down he knew not whither himself, in hope of an inheritance that he never had as long as he lived:
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and the rest of his family, a thing that was neuer heard of before, and such as would of any naturall conceit be deemed not ridiculous only, but most vndecent:
and the rest of his family, a thing that was never herd of before, and such as would of any natural conceit be deemed not ridiculous only, but most undecent:
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and so infinite expence, and all done for the preuenting of so vnlikely a danger: Many, no doubt, would flocke about him out of all quarters to see it:
and so infinite expense, and all done for the preventing of so unlikely a danger: Many, no doubt, would flock about him out of all quarters to see it:
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No man would be thought euer to haue taken more paines to begger himselfe, or to haue beene at more cost, out of a vaine feare of miserie, to make himselfe miserable.
No man would be Thought ever to have taken more pains to beggar himself, or to have been At more cost, out of a vain Fear of misery, to make himself miserable.
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One Feare frighteth away another, as one naile is wont to driue out another. Feare not them, that is, men; but feare him, that is, God, saith our Sauiour:
One fear frighteth away Another, as one nail is wont to driven out Another. fear not them, that is, men; but Fear him, that is, God, Says our Saviour:
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That feare will soone displace and dispossesse all other feares. He that feareth the wrath of the almightie and euerliuing God, will set light by the reproach or the rebuke of any mortall man,
That Fear will soon displace and dispossess all other fears. He that fears the wrath of the almighty and everliving God, will Set Light by the reproach or the rebuke of any Mortal man,
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But no such pretence will excuse vs from the doing of ought that God requireth of vs. Hee that is ashamed of mee and my word, (that is, of what I enioyne him) faith our Sauiour, before this wicked and bastardy generation, him will the Sonne of Man be ashamed of,
But no such pretence will excuse us from the doing of ought that God requires of us He that is ashamed of me and my word, (that is, of what I enjoin him) faith our Saviour, before this wicked and bastardy generation, him will the Son of Man be ashamed of,
as Bernard sometime complained, not a matter of forme, but a matter of scorne: Simon Zelotes is become an odious Name; profession of Pietie is accounted Pharisaisme, scrupulositie, and hypocrisie;
as Bernard sometime complained, not a matter of Form, but a matter of scorn: Simon Zealots is become an odious Name; profession of Piety is accounted Pharisaism, scrupulosity, and hypocrisy;
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and come farre short of what they should) he shall not scape to haue those opprobrious rearmes and titles fastened on him, of a Precisian, a Puritane, and the like, by those that affect loosenesse,
and come Far short of what they should) he shall not escape to have those opprobrious rearms and titles fastened on him, of a Precisian, a Puritan, and the like, by those that affect looseness,
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and account the strictnesse of others a reall controlling of their cariage. If he be conuersant in Gods word, and diligent in frequenting the ministery of it;
and account the strictness of Others a real controlling of their carriage. If he be conversant in God's word, and diligent in frequenting the Ministry of it;
If hee will not swill and swagger, drinke healths and play the goodfellow, goe for company to a Brothel-house, or to a Play-house, little better, the very seminaries and nurseries of all filthinesse and prophanenesse;
If he will not swill and swagger, drink healths and play the Goodfellow, go for company to a Brothel-house, or to a Playhouse, little better, the very seminaries and nurseries of all filthiness and profaneness;
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he is a man altogether vnsociable, of a melancholy disposition, little better than a lunaticke, as they said sometime of Iohn the Baptist. If he wil beare an euil word,
he is a man altogether unsociable, of a melancholy disposition, little better than a lunatic, as they said sometime of John the Baptist. If he will bear an evil word,
that would hazard the losse of his soule, and of his eternall saluation, because hee is loth to be laughed at, to quit himselfe of the mockes and scoffes of prophane persons.
that would hazard the loss of his soul, and of his Eternal salvation, Because he is loath to be laughed At, to quit himself of the mocks and scoffs of profane Persons.
As Faith breedeth Feare, so Feare breedeth Care. NOA, as hee beleeued and feared, so hee was carefull with all speed to vse all good meanes for the preuenting of the perill that otherwise would haue beene.
As Faith breeds fear, so fear breeds Care. NOA, as he believed and feared, so he was careful with all speed to use all good means for the preventing of the peril that otherwise would have been.
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So Iacob, when he heard of his brother Esaus comming against him with foure hundred men after him, being sore afraid of him, was carefull of vsing all meanes, either for the pacifying of his wrath,
So Iacob, when he herd of his brother Esaus coming against him with foure hundred men After him, being soar afraid of him, was careful of using all means, either for the pacifying of his wrath,
So the Aegyptians, when Moses had giuen warning of such a storme to come as would destroy all that were found abroad in the fields, so many of them as beleeued and feared the word of God tooke warning,
So the egyptians, when Moses had given warning of such a storm to come as would destroy all that were found abroad in the fields, so many of them as believed and feared the word of God took warning,
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Where Faith hath wrought Feare, Feare cannot but worke Care. Where the head hath wrought vpon the heart ▪ there the heart cannot but worke vpon the hand ▪ And the hand is euer at the hearts command, ready to its vtmost ability to execute whatsoeuer the heart exacteth of it.
Where Faith hath wrought fear, fear cannot but work Care. Where the head hath wrought upon the heart ▪ there the heart cannot but work upon the hand ▪ And the hand is ever At the hearts command, ready to its utmost ability to execute whatsoever the heart exacteth of it.
Againe, where there is a feare of euill, there is a desire also to escape euill; (for euery thing naturally affecteth it owne good ) and a desire proportionable to the feare: and where a desire ▪ to escape euill,
Again, where there is a Fear of evil, there is a desire also to escape evil; (for every thing naturally affects it own good) and a desire proportionable to the Fear: and where a desire ▪ to escape evil,
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and apprehension of some great euill impendent, there cannot but be a great measure of feare: and where so great feare ▪ no lesse vehement a desire of escape;
and apprehension of Some great evil impendent, there cannot but be a great measure of Fear: and where so great Fear ▪ no less vehement a desire of escape;
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And lastly, That no affection is more vigilant, more violent, more forcible than feare, either to curbe and restraine men of what otherwise they would,
And lastly, That no affection is more vigilant, more violent, more forcible than Fear, either to curb and restrain men of what otherwise they would,
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The feare of Gods wrath therefore in these cases, where it is fresh in the soule, cannot but shake off all securitie, cut off all carelesnesse, banish and abandon all slothfull and retchlesse delay,
The Fear of God's wrath Therefore in these cases, where it is fresh in the soul, cannot but shake off all security, Cut off all carelessness, banish and abandon all slothful and retchless Delay,
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And who would goe t• … ile and • … ile so about building of a vessell of such bulke and bignesse, to prolong his life so short a time? Or else, It was an hundred and twenty yeere yet to it;
And who would go t• … Isle and • … Isle so about building of a vessel of such bulk and bigness, to prolong his life so short a time? Or Else, It was an hundred and twenty year yet to it;
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and that none then shall be saued but those that haue a spirituall Temple or Sanctuary built in their soules, an house for his Spirit to inhabite, as hard and difficult a peece of worke,
and that none then shall be saved but those that have a spiritual Temple or Sanctuary built in their Souls, an house for his Spirit to inhabit, as hard and difficult a piece of work,
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As NOA before he could goe about that building, hee must first fell his wood, saw out his planckes, hew out his timber, &c. So before we can raise this spirituall building, we must pull downe an old frame,
As NOA before he could go about that building, he must First fell his wood, saw out his planks, hew out his timber, etc. So before we can raise this spiritual building, we must pull down an old frame,
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and we doe not? What else was it, that made Lots Sonnes ▪ in law stay still in Sodome, though they were told what would become of it? What else, that made some of those Aegyptians so carelesse,
and we do not? What Else was it, that made Lots Sons ▪ in law stay still in Sodom, though they were told what would become of it? What Else, that made Some of those egyptians so careless,
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And what else is it that maketh men stay still in their sinne, and make no prouision to preuent Gods wrath, both reuealed in his word, and manifested in his worke;
And what Else is it that makes men stay still in their sin, and make no provision to prevent God's wrath, both revealed in his word, and manifested in his work;
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And the loose and dissolute, the secure and carelesse courses of such euidently shew, whatsoeuer ▪ they may say, that there is neither Faith, nor feare of God in them, that they neither beleeue his Word,
And the lose and dissolute, the secure and careless courses of such evidently show, whatsoever ▪ they may say, that there is neither Faith, nor Fear of God in them, that they neither believe his Word,
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or while (it is the state of euery impenitent person, had hee a spirituall eye to discerne it) the blacke clouds of his vengeance readie to seize on him, hung continually ouer his head.
or while (it is the state of every impenitent person, had he a spiritual eye to discern it) the black Clouds of his vengeance ready to seize on him, hung continually over his head.
Say what thou wilt therefore, whosoeuer thou art that so liuest, diddest thou feare God ▪ as thou pretendest and professest to doe, thou couldest not liue so securely, thou durst not liue so loosely;
Say what thou wilt Therefore, whosoever thou art that so Livest, didst thou Fear God ▪ as thou pretendest and professest to do, thou Couldst not live so securely, thou durst not live so loosely;
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All his fellow passengers their liues were bestowed vpon Paul. Sodome had beene saued, if but ten onely had so done in it; Ierusalem, if but one alone.
All his fellow passengers their lives were bestowed upon Paul. Sodom had been saved, if but ten only had so done in it; Ierusalem, if but one alone.
Or if the Lord be so peremptorily bent to destroy, and to bring in some generall iudgement, that though Moses and Samuel should sue for a people, they should not preuaile with him, though NOA, Daniel and Iob were among them, they should not saue sonne nor daughter, (not so much as was saued in the Floud,) but themselues single only:
Or if the Lord be so peremptorily bent to destroy, and to bring in Some general judgement, that though Moses and Samuel should sue for a people, they should not prevail with him, though NOA, daniel and Job were among them, they should not save son nor daughter, (not so much as was saved in the Flood,) but themselves single only:
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Either wee shall be taken away, with Iosias, before the euill come, and depart hence, to be laid vp with our Fathers, in peace. Or, with Ieremie, Baruch, and Ebed-melech, we shall haue our liues giuen vs for a prey: for the Lord knoweth euen in generall iudgements how to saue his: Or our afflictions, shall be seasoned, sweetned, and sanctified vnto vs;
Either we shall be taken away, with Iosias, before the evil come, and depart hence, to be laid up with our Father's, in peace. Or, with Ieremie, baruch, and Ebed-melech, we shall have our lives given us for a prey: for the Lord Knoweth even in general Judgments how to save his: Or our afflictions, shall be seasoned, sweetened, and sanctified unto us;
if wee doe perish in them, shall be but a meanes of translating vs, from a wretched and a miserable life here; (where to liue long, is but to be long in paine, and where by liuing long, we are constrained not to heare and see only,
if we do perish in them, shall be but a means of translating us, from a wretched and a miserable life Here; (where to live long, is but to be long in pain, and where by living long, we Are constrained not to hear and see only,
De somno peccati. Ruffin. in Psal. 12. In peccato. Aug. in Psal. 12. & contr. advers. leg. l. 1. c. 11. Cassiod. & Remig. & ex • … que Lombard. De somno peccati qui ducit ad mortem. Acacius Caesar. quaest collect. 4. apud Hieron. epist ▪ • … d Miner. & Alex.
De Somno peccati. Ruffin. in Psalm 12. In Peccato. Aug. in Psalm 12. & Contr. adverse. leg. l. 1. c. 11. Cassiodorus. & Remig & ex • … que Lombard. De Somno peccati qui Ducit ad mortem. Acacius Caesar. Question collect. 4. apud Hieron. Epistle ▪ • … worser Miner. & Alexander
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Cùm • … peccato, quod est ad mortem irrevocabiliter perseveratur. Bern. in Cant. 52. Ne poenitentiam • … mortem differens, dormiam cum morte peccati in inferno. Hugo Card. in Psal. 1• ….
Cùm • … Peccato, quod est ad mortem irrevocabiliter perseveratur. Bern. in Cant 52. Ne poenitentiam • … mortem differens, dormiam cum morte peccati in inferno. Hugo Card. in Psalm 1• ….
NONLATINALPHABET. Vides animum bene sperantem? Petit, & prius quam acceperit, tanquam qui accepisset, gratias agit. Chrysost. in Psal. 12. Contra quam Bern. in Cant. 10. Gr• … tiarum actio beneficium non praecedit, sed sequitur.
. Vides animum bene sperantem? Petit, & prius quam acceperit, tanquam qui accepisset, gratias agit. Chrysostom in Psalm 12. Contra quam Bern. in Cant 10. Gr• … tiarum actio beneficium non precedes, sed sequitur.
Nec oblivio, nec aversio cadit in Deum. Remig. in hunc Psal. Neutrum De' reverâ facit, sed more nostro Scriptura loquitur. Aug. & Ruffin. in hunc locum. Per NONLATINALPHABET de Deo perinde ac de homine loquitur. Humanū siquidem oblivisci, & faciem ab eo quem oderis avertere. Muscul.
Nec oblivio, nec Aversio Cadit in God. Remig in hunc Psalm Neutral Do reverâ facit, sed more nostro Scripture loquitur. Aug. & Ruffin. in hunc locum. Per de God Perinde ac de homine loquitur. Humanū siquidem Oblivion, & Face ab eo Whom oderis avertere. Muscul.
NONLATINALPHABET. Theophyl. ep. 37. NONLATINALPHABET Idem epist. 24. Nam fruendis voluptatibus crescit carendi delor. Plin. epist. 5. l. 8. E• …, Tum est tormentum carere divit• … js, cùm illas iam senseris. Sen con• … rov. 6.
. Theophylact. Epistle. 37. Idem Epistle. 24. Nam fruendis voluptatibus crescit carendi delor. Pliny Epistle. 5. l. 8. E• …, Tum est Tormentum career divit• … Jesus, cùm Illas iam senseris. Sen con• … rov. 6.
Quib ' cruciatus & ad finem per torment a proper at, & sine fine deficiens durat. Ita fit miseris mors sine morte, finis sine fine, defectus sine defectu: quia & mors vivit, & • … nis semper incipit, & deficere desectus ne• … cit. Greg. mor. l. 9. c. 47.
Quib ' Cruelties & ad finem per torment a proper At, & sine fine deficiens durat. Ita fit miseris mors sine morte, finis sine fine, defectus sine defectu: quia & mors vivit, & • … nis semper incipit, & deficere desectus ne• … cit. Greg. mor. l. 9. c. 47.
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Oblivio in Deumnon cadit. Aug. in Psal. 9. & in Psal. 118. Conc. 15. Et Muscul. in hunc loc. Nihil Deus ignorat, nihil obliviscitur. Greg. Mor. l. 25. c. 4. Neque oblivio in Deum cadit, quia nullo modo mutatur, neque recordatio quia non obliviscitur. Aug. in Ps. 87.
Oblivio in Deumnon Cadit. Aug. in Psalm 9. & in Psalm 118. Conc 15. Et Muscul. in hunc loc. Nihil Deus Ignorant, nihil obliviscitur. Greg. Mor. l. 25. c. 4. Neque oblivio in God Cadit, quia nullo modo mutatur, neque recordatio quia non obliviscitur. Aug. in Ps. 87.
Tunc meminisse dicitur Deus, quando facit; tunc oblivisci, quando non facit. Aug. in Psal. 87. & in sentent. Prosper. 108. Oblivisci dicitur, cum non miseretur. Hugo Victor. de essent. divin.
Tunc Meminisse dicitur Deus, quando facit; tunc Oblivion, quando non facit. Aug. in Psalm 87. & in sentent. Prosper. 108. Oblivion dicitur, cum non miseretur. Hugo Victor. the essent. divine.
Obscuris super nos dispositionibus Deus saepe unde nos aestimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit: ut plaerunque hoc fiat gratiâ quod ira dicitur; & hoc aliquando ira sit, quod gratia putatur. Gregor. mor. l. 5. c. 5.
Obscuris super nos dispositionibus Deus saepe unde nos aestimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit: ut plaerunque hoc fiat gratiâ quod ira dicitur; & hoc aliquando ira sit, quod Gratia putatur. Gregory. mor. l. 5. c. 5.
NONLATINALPHABET. Greg. Naz. orat. 31. Etsi filius minus interdum quàm debeat filialem affectum exhibuit; mater tamen pro suis visceribus maternū deserere non debet, sed nec valet, affectum. Bern. ep. 300.
. Greg. Nazareth Orat. 31. Though filius minus Interdum quàm debeat filialem affectum Exhibited; mater tamen Pro suis visceribus maternū deserere non debet, sed nec valet, affectum. Bern. Epistle. 300.
Tentat Deus ut sciat, i. ut stire nos fa• … iat; non ut sciat ipse, quem nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipst, sive alij. Aug. in Gen. contr. Manich. l. 1. c. 22. & de Trinit. l. 1. c. 12. & ibid. l. 3. c. 11. & in Genes. quaest. 57. & 83. quaest. 60. & in Deut. quaest. 19. & in Psal. 36. & in Psal. 58. & in Psal. 44. & de serm. Dom. in mont. l. 2.
Tentat Deus ut sciat, i. ut stir nos fa• … iat; non ut sciat ipse, Whom nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipst, sive alij. Aug. in Gen. Contr. Manich l. 1. c. 22. & de Trinity. l. 1. c. 12. & Ibid. l. 3. c. 11. & in Genesis. Question. 57. & 83. Question. 60. & in Deuteronomy Question. 19. & in Psalm 36. & in Psalm 58. & in Psalm 44. & the sermon. Dom. in mont. l. 2.
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Patientiae in prosperis null ' est usus. Greg. mor. l. 11. cap. 19. In malis quae quisque patitur, n• … in bonis, quib ▪ fruit• … r, opus est patientiâ. Aug. in Ioā. 124.
Patientiae in prosperis null ' est usus. Greg. mor. l. 11. cap. 19. In malis Quae Quisque patitur, n• … in bonis, quib ▪ fruit• … r, opus est patientiâ. Aug. in Ioā. 124.
I• … fides non habet meritum, ubi ratio humana prabet experimentū. Greg. in Euang. 26. Hac est enim la• … s fidei, si id quod creditur non videtur. Nam quid magnum est, si id credimus, quod videmus? Aug. in Ioan. 79. Ioh. 20. 29. Facilè enim credimus quod videmus. Ambr. in Luc. l. 10.
I• … fides non habet Merit, ubi ratio Humana prabet experimentū. Greg. in Evangel 26. Hac est enim la• … s fidei, si id quod creditur non videtur. Nam quid magnum est, si id Credimus, quod Videmus? Aug. in Ioan. 79. John 20. 29. Facilè enim Credimus quod Videmus. Ambrose in Luke l. 10.
Pueris, qui n• … e discu• … t, sc• … pea ind• … itur ratis. Pla• … t. A• … lul. 4. 1. • … ast ubi j• … m du• … averit • … as Membra, • … que 〈 ◊ 〉, discess• … e corti• … e nare. Horat. serm. 1. 4.
Pueris, qui n• … e discu• … tO, sc• … pea ind• … itur ratis. Pla• … tO. A• … lul. 4. 1. • … ast ubi j• … m du• … averit • … as Membra, • … que 〈 ◊ 〉, discess• … e corti• … e nare. Horatio sermon. 1. 4.
Matt. 26. 39, 42. NONLATINALPHABET. Thymarid• … quidā. Thymarides contra, NONLATINALPHABET. Iamblych. in vita ▪ Pythag. Vide quid aequi• … s est, tenè divinae voluntati conformando subdere, an ut ipsa tuae subserviat volunta• … i. Gerson. confol. Theol. lib. 2. cap. 1. M• … NONLATINALPHABET; Epictet. Arian. l. 2. c. 17. Deus quod vult qui vult, semper est foelix. Sic enim hom• … ab humanis in divina dirigit• … r, cùm voluntati human• … voluntas divina praefertur. Aug. in Ioan. 52.
Matt. 26. 39, 42.. Thymarid• … quidam. Thymarides contra,. Iamblichus. in vita ▪ Pythagoras Vide quid aequi• … s est, tenè Divinae Voluntati conformando subdere, an ut ipsa tuae subserviat volunta• … i. Gerson. confol. Theology lib. 2. cap. 1. M• …; Epictetus. Arian. l. 2. c. 17. Deus quod vult qui vult, semper est Felix. Sic enim hom• … ab humanis in Divine dirigit• … r, cùm Voluntati human• … Voluntas Divine praefertur. Aug. in Ioan. 52.
NONLATINALPHABET. Pind. Olymp. 4. Marcet sine adversari• … virtus. Tunc apparet quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen de provid. c. 2.
. Pind. Olymp 4. Marcet sine adversari• … virtus. Tunc Appears quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen de provide. c. 2.
Multa cogitur homo tolerare etiam remissis peccatis: quamvis ut in eam veniret miseriam, primum fueritcausa poccatum. Productior est enim poena quim culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debit• … miseri• …, vel ad emendationem labilis vitae, vel ad exercitationē necessariae patientiae, temp• … raliter hominem detinet poena, etiam quem jam ad damnationem sempitern• … m reum non detinet culpa. Aug in • … an. 124.
Multa cogitur homo tolerare etiam Remissis peccatis: Quamvis ut in eam veniret Miseriam, primum fueritcausa poccatum. Productior est enim poena quim culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debit• … miseri• …, vel ad emendationem labilis vitae, vel ad exercitationē necessariae patientiae, temp• … raliter hominem detinet poena, etiam Whom jam ad damnationem sempitern• … m Reum non detinet culpa. Aug in • … an. 124.
Omnipotens Deus quid nobis profuturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatē augeat, dum per poenā vita penitius purgatur. Greg. mor. l. 14. c. 18. Vota differens cruciat, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione melius convalescant. Idem ibid. l. 8. c. 17.
Omnipotens Deus quid nobis profuturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatē augeat, dum per poenā vita penitius purgatur. Greg. mor. l. 14. c. 18. Vota differens cruciate, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione Better convalescant. Idem Ibid. l. 8. c. 17.
Quomodo cùm medicus epithema molestum & ardens imposuit, aeger ubi medicamento cruciari ceperit, rogat medicum ut tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut tollat, & non tollit. Eg• …, inquit, novi quem curo. Non mihi det qui aegrotat consilium. Opus est diu ibi sit, aliter enim nil proficiet. Aug. in Psal. 90. & in Psal. 98. & in Psal. 130. & in 1 Ioan. 6.
Quomodo cùm medicus epithema Molestum & Arden imposuit, aeger ubi medicamento cruciari ceperit, Rogat Physician's ut Tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut Tollat, & non Tollit. Eg• …, inquit, novi Whom curo. Non mihi debt qui aegrotat consilium. Opus est Diu There sit, aliter enim nil proficiet. Aug. in Psalm 90. & in Psalm 98. & in Psalm 130. & in 1 Ioan. 6.
Non est ablatum, quod volebat auferri, ut infirmitas illa sanaretur. Aug. in Ioan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens aufert, non tribuens donat. Simō Cass• … in Euāg. l. 5. c. 24.
Non est ablatum, quod volebat auferri, ut Infirmitas illa sanaretur. Aug. in Ioan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens Aufert, non tribuens donat. Simō Cass• … in Euamg. l. 5. c. 24.
Con• … abo te, nō cum argento tamen, • …. Nō agam summo iure tecum: quia si ab omni scoriâ, ut argentum, expurgandu• … esses, totus disperires. Iun. ibid. NONLATINALPHABET. Chrysost. in Psal. 7.
Con• … abo te, nō cum argento tamen, • …. Nō Agam Summo iure tecum: quia si ab omni scoriâ, ut argentum, expurgandu• … esses, totus disperires. June Ibid.. Chrysostom in Psalm 7.
Non se norat aegrotus; sed agrotū norat medicus. Aug. in Psal. 138. Inspecta vena quid intu• … ageretur in • … groto, medicus noverat, • … grotus non noverat. Idem in Psal. 4• ….
Non se norat Sick; sed agrotū norat medicus. Aug. in Psalm 138. Inspecta vena quid intu• … ageretur in • … groto, medicus noverat, • … grotus non noverat. Idem in Psalm 4• ….
Iudg. 20. 21, 25, 26. Terga dederunt sceleratis ultores sceleris, & plures pau• … ioribus. Bern. de consider. l. 2. Sed recurrunt ad Dominum, & Dominu• … ad eos. Ibid.
Judges 20. 21, 25, 26. Terga dederunt sceleratis ultores sceleris, & plures pau• … ioribus. Bern. de Consider. l. 2. Said recurrunt ad Dominum, & Dominu• … ad eos. Ibid
NONLATINALPHABET. Basil. ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luc. 24. Si• … ignis statu premitur ut crescat. Greg. m• … r. l. 20. c. 15.
. Basil. Ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luke 24. Si• … ignis Statu premitur ut Crescat. Greg. m• … r. l. 20. c. 15.
Cant. 3. 1, 2, 3. & 5. 6. Dissimulatio est, non indignatio. Non est reversus spo• … sus ad votum & v• … em revocantis; ut desiderium crescat, ut probetur affectus, ut amoris negotium exerceatur. Bern in Cant. 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut crescat. Abscondit se sponsus cum queritur, ut non invent• … ardentius quaeratur, & differtur quaerens spons• … ne inveniat, ut tarditait sua capacior reddita, multiplicius quandoq• … 〈 ◊ 〉 quod querit. Greg. mor. l. 5. • …. 3.
Cant 3. 1, 2, 3. & 5. 6. Dissimulatio est, non indignatio. Non est Reversed spo• … sus ad Votum & v• … em revocantis; ut desiderium Crescat, ut probetur affectus, ut amoris Negotium exerceatur. Bern in Cant 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut Crescat. Abscondit se Sponsus cum queritur, ut non invent• … Ardentius quaeratur, & differtur Seeking spons• … ne inveniat, ut tarditait sua capacior reddita, multiplicius quandoq• … 〈 ◊ 〉 quod querit. Greg. mor. l. 5. • …. 3.
Luk. 24. 28, 29. Finxit se longius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum finxit, ut in desiderium sui discipuli magis excitarentur. Stella in Luc.
Luk. 24. 28, 29. Finxit se Longius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum finxit, ut in desiderium sui Disciples magis excitarentur. Stella in Luke
Ad gratiam commendandam. Cùm d• … t tardius, commendat dona, non negat. Aug. de verb. Dom. 5. Scitè eni• … Senec. de benef. l. 1. c. 11. Lenociniu• … est muneri antecedens metus. Et, Metus muneri p• … dus imponit.
Ad gratiam commendandam. Cùm d• … tO Tardius, commendat dona, non negate. Aug. de verb. Dom. 5. Scitè eni• … Seneca de Beneficence. l. 1. c. 11. Lenociniu• … est muneri antecedens metus. Et, Metus muneri p• … dus imponit.
Malunt homines semper quae reliqueriant. Sen. ep. 1• … 5. Aliena nabis, nostra plus 〈 ◊ 〉 placent. P. Syr. - majorque videtur Et 〈 ◊ 〉 vicina • … eges. • … uven. • … at. 14.
Malunt homines semper Quae reliqueriant. Sen. Epistle. 1• … 5. Aliena nabis, nostra plus 〈 ◊ 〉 placent. P. Syr. - majorque videtur Et 〈 ◊ 〉 Vicinity • … eges. • … uven. • … At. 14.
Desideria in m• … nibus constituta nescimus. Ennod. lib. 7. epist. 17. Plus sensimus qu• … d habuimus, postquam habere 〈 ◊ 〉. Hieree• …. Consol. Pām. Tunc denique omnes nostra intelligimus bona; Quum quae in potestate habuimus, ea amisimus. Plaut. Capt. 1. 2. Discordi• … fit cha• … ior concordia. Nesciunt homines quantum boni fraternit• … habeat, qui nunquam dissederunt. Quintil. declam. 321. Amicitiae, consuetudines, vicinitates q• … id habeant v• … luptatis, carendo magis intelligimus quàm • … ruendo. Cit. post redit.
Desire in m• … nibus Constituted nescimus. Ennod. lib. 7. Epistle. 17. Plus sensimus qu• … worser habuimus, Postquam habere 〈 ◊ 〉. Hieree• …. Consol. Pām. Tunc denique omnes nostra intelligimus Bona; Whom Quae in potestate habuimus, ea amisimus. Plautus. Capt. 1. 2. Discordi• … fit cha• … For Concord. Nesciunt homines quantum boni fraternit• … habeat, qui Never dissederunt. Quintil Declamation. 321. Friendship, consuetudines, vicinitates q• … id habeant v• … luptatis, carendo magis intelligimus quàm • … ruendo. Cit. post Redeem.
Dare vult; & quod dare vult differt, ut amplius desideres dilatum; ut desideranti det, ne vileseat quod dat. Aug. de verb. Dom. 29. Seruat tibi Deus quod non vult citò dare, ut & tu discas magna magnè desiderare. Idem ibid. 5. Solent enim protracta desideria amplius crescere. Gilbert. in Cant. 6.
Dare vult; & quod Dare vult Differt, ut Amplius desideres dilatum; ut desideranti debt, ne vileseat quod that. Aug. de verb. Dom. 29. Seruat tibi Deus quod non vult citò Dare, ut & tu discas Magna magnè desiderare. Idem Ibid. 5. Solent enim protracta Desire Amplius crescere. Gilbert. in Cant 6.
NONLATINALPHABET. Greg. Naz. contr. Eunom. 2. Diligentius custoditur, quod difficulter acquiritur. Quod venit ex facili, faciles segnesque tenemus; Quod spe quodque metu torsit, habere juvat. Ovid. amor.
. Greg. Nazareth Contr. Eunom. 2. Diligentius custoditur, quod Difficult acquiritur. Quod venit ex Facili, faciles segnesque tenemus; Quod See quodque metu torsit, habere Juvat. Ovid. amor.
Psal. 80. 18, 19. Irae interveniunt, redeunt rursum in gratiam. Verùmirae si que fortè eveniunt hujusmodi inter eos, rursum ubi reventum in gratiam est, Bis tanto amici sunt inter se quàm prius. Plaut. Amph. 3. 2.
Psalm 80. 18, 19. Irae interveniunt, redeunt Once again in gratiam. Verùmirae si que fortè eveniunt hujusmodi inter eos, Once again ubi reventum in gratiam est, Bis tanto Friends sunt inter se quàm prius. Plautus. Amph 3. 2.
NONLATINALPHABET. Origen. apud Euseb. histor. l. 6. c. 4. Secunda intinctura. Tertull. de patient. Martyrium enim qui tulit, sanguine suo baptizatur. Cyprian. ep. 2.
. Origen. apud Eusebius History. l. 6. c. 4. Secunda intinctura. Tertul the patient. Martyrium enim qui tulit, sanguine Sue baptizatur. Cyprian. Epistle. 2.
Pie ergò ac modestè ex Epicteti sententia Gell. noct. Attic. l. 2. c. 18. Non esse omnes Deo exosos, qui in hac 〈 ◊ 〉 cum aerumnarū var 〈 ◊ 〉 luctantur; sed esse arcanas caussas, ad quas paucor• … potuit pervenire curiositas.
Pie ergò ac modest ex Epictetus sententia Gell. Night. Attic. l. 2. c. 18. Non esse omnes God exosos, qui in hac 〈 ◊ 〉 cum aerumnarū var 〈 ◊ 〉 luctantur; sed esse arcanas caussas, ad quas paucor• … Potuit pervenire curiositas.
Pa• … ani• … um, mater• … affectum. Al• … ter patres, • … ter matres indulgent. Illi excitari • … ubent liberos, ad studia obe• … nda maturè, feriat• … quoque diebus non patiuntur esse ociosos, & sudorem illis, & interdum lachryma• … excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquā flere, nunquam tristari, nunquam laborare. Patrium habet Deus adversus bonos viros animum, & illos fortiter amat. Sen. de provid. c. 2.
Pa• … ani• … um, mater• … affectum. Al• … ter patres, • … ter matres indulgent. Illi excitari • … ubent Liberos, ad Studia obe• … nda maturè, feriat• … quoque diebus non patiuntur esse ociosos, & sudorem illis, & Interdum lachryma• … excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquā flere, Never tristari, Never laborare. Paternal habet Deus Adversus bonos viros animum, & Illos fortiter amat. Sen. de provid. c. 2.
Quis magis amat? pater an mater? mater ardentius, pater constantius. • … erson modo viv. conjug. Illa tenerius, ille fortius & virilius. Miratis tu, si Deus ille bonorum amantissimus, quos optimos esse atque excellentiss• … nos vult, 〈 ◊ 〉 illis, cu• … qua exerceantur, assignat? Sen. de prov. cap. 2.
Quis magis amat? pater an mater? mater Ardentius, pater Constantius. • … erson modo Viv. conjugate. Illa tenerius, Isle fortius & virilius. Miratis tu, si Deus Isle Bonorum amantissimus, quos optimos esse atque excellentiss• … nos vult, 〈 ◊ 〉 illis, cu• … qua exerceantur, assignat? Sen. de Curae. cap. 2.
Hebr. 12. 6. Apoc. 3. 19. Dilectione, non odio flagellamur. A• … g. epist. 48. Non studio nocendi, sed desiderio sanandi. Ibid. Non erudit pater nisi quem amat, non corripit nisi quem diligit. Hieron. ad Castrut. Molestus est & • … edicus furenti p• … renetica, & pater filio indiscipl• … nato, ille ligando, ille c• … dendo, sed uterque diligendo. Aug. epist. 50. Filius enim castigatione dignus, plus amatur, si saepius castigatur. A• … br. serm. 6.
Hebrew 12. 6. Apocalypse 3. 19. Dilection, non odio flagellamur. A• … g. Epistle. 48. Non study nocendi, sed Desire sanandi. Ibid Non erudit pater nisi Whom amat, non corripit nisi Whom diligit. Hieron. ad Cast out. Molestus est & • … edicus furenti p• … renetica, & pater filio indiscipl• … nato, Isle Ligando, Isle c• … dendo, sed Uterque diligendo. Aug. Epistle. 50. Filius enim castigation Dignus, plus amatur, si Saepius castigatur. A• … br. sermon. 6.
Fides non est quod creditur, sed quâ creditur, & illud quod creditur illâ co• … spicitur. Aug. de Trinit. l. 14. c. 9. Habet enim fides oculos suos, quibus & ea videt, quae nondum videt, quibus videt tamen, se nondum videre que credit. Aug. ep. 222. Et cum propterea credere j• … bemur, quia id quod credere j• … bemur, videre non possumus, ipsam tamen fidem quand• … inest in nobis, videmus in nobis, quia & rerum absentium praesens est sides, & rerum que foris sunt, intus est sides, & rerum quae non videntur, videtur sides. Idem de Tri• … l. 13. c. 1.
Fides non est quod creditur, sed quâ creditur, & illud quod creditur illâ co• … spicitur. Aug. de Trinity. l. 14. c. 9. Habet enim fides Eyes suos, quibus & ea videt, Quae Nondum videt, quibus videt tamen, se Nondum To see que credit. Aug. Epistle. 222. Et cum propterea Believe j• … bemur, quia id quod Believe j• … bemur, To see non possumus, ipsam tamen fidem quand• … Inset in nobis, Videmus in nobis, quia & rerum absentium Praesens est sides, & rerum que Foris sunt, intus est sides, & rerum Quae non videntur, videtur sides. Idem de Tri• … l. 13. c. 1.
Enervis est & debilu, sed nec sides dicenda qu• … credit quod videt. Aug. de peccat. merit. lib. 2. c. 31. Quod videtur, s• … ri potuis quàm credi dicitur. Greg. in Euang. 32.
Enervis est & debilu, sed nec sides dicenda qu• … credit quod videt. Aug. de peccat. merit. lib. 2. c. 31. Quod videtur, s• … ri potuis quàm credi dicitur. Greg. in Evangel 32.
NONLATINALPHABET; Basil. hexam. 1. NONLATINALPHABET. Greg. Naz. ad Eunom. 2. Quid est quod totā terrae molem su• … inet? & universus orbis cui innititur? si est aliquid quod sustineat celera, ipsū à quo sustinetur? non invenitur nisi virtutis verbum o• … portans. Bern. in Psal. 90.
; Basil. Hexam. 1.. Greg. Nazareth ad Eunom. 2. Quid est quod totā terrae molem su• … inet? & universus Orbis cui innititur? si est Aliquid quod sustineat celera, ipsū à quo sustinetur? non Invenitur nisi virtue verbum o• … Portans. Bern. in Psalm 90.
Cùm rogo te nummos fine pignore, Non babeo, inquis: Idem si pro me spondet agellus, habes. Quod mibi non credis veteri fido { que } sodali, Credit co• … itulis arboribusque me• …. Mart• … l. pag. 25. lib. 12.
Cùm Ask te Nummos fine pignore, Non babeo, Inquisitors: Idem si Pro me spondet agellus, habes. Quod mibi non credis Veteri fido { que } sodali, Credit co• … itulis arboribusque me• …. Mart• … l. page. 25. lib. 12.
Psal. 68. 30. Increpa catervam armidiferam: i. sagittis armatam, ut Iun. eoetum hastatum, post D. Kimchi Leo Iud. lancearios vel jaculat• … res. Calvin ▪
Psalm 68. 30. Reprove catervam armidiferam: i. sagittis armatam, ut June eoetum hastatum, post D. Kimchi Leo Iud. lancearios vel jaculat• … Rest. calvin ▪
Ierem. 2. 31. Nihil est in nobis corde fugacius, quod à nobis (à Deo etiam) toties recedit, quoties per pravas cogitationes defluit. Greg. pastor. cur. part. 3. • … ▪ • …. • …. 15.
Jeremiah 2. 31. Nihil est in nobis cord fugacius, quod à nobis (à God etiam) Twice recedit, How often per pravas Cogitations defluit. Greg. pastor. cur. part. 3. • … ▪ • …. • …. 15.
NONLATINALPHABET. Greg. Naz. orat. 31. NONLATINALPHABET. Chrys. contra Anomaeos 5. Humana mens, aquae more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperitqula se per insima inutiliter spargit. Greg. ubi sup.
. Greg. Nazareth Orat. 31.. Chrys. contra Anomalous 5. Humana Mens, Water more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperitqula se per insima inutiliter spargit. Greg. ubi sup.
Difsimulat Domin• exaudire rogantem & feriendi licentiā quaerit à Mose, qui fecit Mosem. Bern. de temp. 83. Quid est servo, Dimitte me, dicere, nisi deprecandi ansā praebere? Greg. Mor. lib. 9. cap. 12. Sine me, inquit, & dispergam eos, ut ille postulando & semetipsum offerend• … non sineret. Tertull. contra Marc. lib. 2.
Difsimulat Domin• exaudire rogantem & feriendi licentiam Query à Mose, qui fecit Moses. Bern. de temp. 83. Quid est servo, Dimity me, dicere, nisi deprecandi ansā praebere? Greg. Mor. lib. 9. cap. 12. Sine me, inquit, & Dispergam eos, ut Isle postulando & semetipsum offerend• … non sineret. Tertul contra Marc. lib. 2.
Quid sibi volunt excitationes illae, quas canitis matutini, collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones illae, quibus benè ut valeant auspicabili salutatione mandatis? Somni enim quiete solvuatur, occupatique ut hoc possint, lenes audiendae sunt naeni• …. Arnob. contrgent. l. 5. Sic Homer-Iliad. NONLATINALPHABET. Et Iliad. NONLATINALPHABET clamore bellico.
Quid sibi volunt excitationes Those, quas canitis matutini, collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones Those, quibus benè ut valeant auspicabili salutation mandatis? Somni enim quiet solvuatur, occupatique ut hoc possint, lenes audiendae sunt naeni• …. Arnob contrgent. l. 5. Sic Homer-Iliad.. Et Iliad. Noise bellico.
Prov. 6. 6, 7, 8. ▪ formicae farris acervos Depopulant, hyemis memores, tectoque reponunt. Virg. Aen. l. 4. Ore trahit, quodcunque potest, atque addit acervo, Quem struit haud ignara, ac non incauta futuri. Tum simul inversum contristat aquarius annum, Nō usquam prorepit, & illis utitur ante Quaesitis. Horat. sat. 1.
Curae 6. 6, 7, 8. ▪ formicae farris acervos Depopulant, hyemis Memories, tectoque reponunt. Virg Aen. l. 4. Ore trahit, quodcunque potest, atque Addit acervo, Whom struit haud ignara, ac non incauta Future. Tum simul inversum contristat aquarius annum, Nō usquam prorepit, & illis utitur ante Quaesitis. Horatio sat. 1.
NONLATINALPHABET. &c. Xenoph. Cyripaed. l. 1. Ad quem locum respiciens Plut. de tranquill. NONLATINALPHABET. Et Menand. NONLATINALPHABET. Huc illud Ben-Syrae, Honora medicum dum non indiges ejus, i. juxta Schol. Ebr. Cole & precare Deū priusquam ejus auxilio tibi op ▪ sit. Nā Iure venit cultos ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es, ut in 〈 ◊ 〉 tibi libentius adsit. Sirac. 38. 1. NONLATINALPHABET. Drūs. in 〈 ◊ 〉. & in B• … n ▪ S• …. NONLATINALPHABET.
. etc. Xenoph Cypriaed. l. 1. Ad Whom locum respiciens Plutarch the tranquil.. Et Menand.. Huc illud Ben-Syrae, Honor Physician's dum non indiges His, i. juxta Schol. Ebr Cole & precare Deū priusquam His Auxilio tibi open ▪ fit. Nā Iure venit cultos ad sibi Quisque Gods Ovid. Pont. 1. 3. Honor Physician's dum Sanus es, ut in 〈 ◊ 〉 tibi Libentius Adsit. Sirach. 38. 1.. Druns. in 〈 ◊ 〉. & in B• … n ▪ S• …..
Accidit interdum ut Christum in nobis sentiamus, qui sensus illicò nullus sit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla ejus operatio sentiatur. Spin. de justit. Christ.
Accidit Interdum ut Christ in nobis sentiamus, qui sensus illicò nullus sit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla His operatio sentiatur. Spin. de justit. christ.
Mulier foetum conceptum non semper molitantem sentit ▪ ubi tamen semel & iterum sens• … praegnantem se esse non ambigit. Spin. de Iustit. Christ. & Taffin. Marks of Gods Children. cap. 4
Mulier foetum conceptum non semper molitantem Sentit ▪ ubi tamen semel & iterum sens• … praegnantem se esse non ambigit. Spin. de Iustit. christ. & Taffin. Marks of God's Children. cap. 4
He• …, Domine Deus, rarahora, & bre• … is mora. Bern. in Cant. 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid. 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ib. 8.
He• …, Domine Deus, rarahora, & bre• … is mora. Bern. in Cant 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ib. 8.
1 King. 17. 1. Aiunt cochleas, cum sitiunt aeris, atque illis de coelo nihil illiquitur, succo proprio victit• … re. Symmach. lib. 1. ep 27. Quasi cùm caletur, cochleae in occulto latent, Suo sibisucco vivunt, ros si non cadit. Plaut. Capt. 1. 1.
1 King. 17. 1. Aiunt cochleas, cum sitiunt aeris, atque illis de coelo nihil illiquitur, succo Properly victit• … re. Simach. lib. 1. Epistle 27. Quasi cùm caletur, cochleae in occulto latent, Sue sibisucco Vivunt, ros si non Cadit. Plautus. Capt. 1. 1.
Luke 21. 19. Psal. 74. 12. O ser• … illum beatum, 〈 ◊ 〉 emendationi Dominus instat, cui dignatur irasci, quō admonendi dissimulatione non decipit. Tertull. de bon ▪ patient.
Luke 21. 19. Psalm 74. 12. O ser• … Ilum Beatum, 〈 ◊ 〉 Emendation Dominus Instant, cui Dignatur Irascible, quō admonendi dissimulation non decipit. Tertul de bon ▪ patient.
np1 crd crd np1 crd crd sy n1 … fw-mi fw-la, 〈 sy 〉 fw-la fw-la fw-la, fw-la fw-la fw-la, fw-fr fw-la n1 fw-la fw-la. np1 fw-fr fw-fr ▪ j.
NONLATINALPHABET. Pindar. Pyth. 2. NONLATINALPHABET. Bion. Laert. Malum non posse ferre, non leve est malum. Perdidisti tot mala, si nondum misera esse didicisti. Sen. ad Helv. c. 3.
. Pindar. Pyth. 2.. Bion. Laertes Malum non posse Far, non leave est malum. You have lost tot mala, si Nondum Miseram esse didicisti. Sen. and Helv c. 3.
NONLATINALPHABET. Idem ibid. NONLATINALPHABET. Ibid. Non martyrium sola sanguinis effusio consummat; nec sola dat palmam 〈 ◊ 〉 illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, &c. Idem de divers. 39. vise & Chrysoft. in 1 Thess. homil. 3.
. Idem Ibid.. Ibid Non martyrium sola Blood Effusio consummate; nec sola that Palmam 〈 ◊ 〉 illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, etc. Idem de diverse. 39. vise & Chrysoft. in 1 Thess Homily. 3.
. fw-la fw-la.. np1 np1 fw-la uh fw-la fw-la vvi; fw-la uh cst n1 〈 sy 〉 fw-la fw-la. np1 fw-fr np1 crd fw-la fw-la fw-la p-acp fw-la, av fw-la fw-fr j. crd vvb cc j. p-acp crd np1 n1. crd
Quid est quod nos queramur de Deo, cum Deus mogis queri de nobis omnibus possit? quae ratio est ut doleam { us } nos non audiri à Deo, cum ipsi Deum non audiamus? & susurremus non respici à Deo terras, cum ipsi non respiciamus ad coelum? & molestum sit despici à Domino preces nostras, cum praecepta ejus despieiantur à nobis? quid dignius? quid justius? non audivimus, non audimur: non respe• … imus, non respicimur. Salvian. de provid. lib. 3.
Quid est quod nos queramur de God, cum Deus mogis queri de nobis omnibus possit? Quae ratio est ut doleam { us } nos non audiri à God, cum ipsi God non Let us hear? & susurremus non respici à God terras, cum ipsi non respiciamus ad coelum? & Molestum sit despici à Domino preces nostras, cum praecepta His despieiantur à nobis? quid Dignius? quid justius? non audivimus, non audimur: non respe• … imus, non respicimur. Salvian. de provide. lib. 3.
Plectimur à Deo, nec • … ectimur tamen: corripimur, sed non corrigmur. Salvian. de provid. l. 5. Non cessant vitia civi• … m usque ad excidia civitatum. Prius est interire quàm corrigi: Prius ipsos quàm in ipsos vitia non esse. Ibid. Multo facilius fregeris, quàm flexeris. Buchan. Bapt.
Plectimur à God, nec • … ectimur tamen: corripimur, sed non corrigmur. Salvian. de provide. l. 5. Non cessant Vices civi• … m usque ad excidia Civitatum. Prius est interire quàm corrigi: Prius ipsos quàm in ipsos Vices non esse. Ibid Much Facilius fregeris, quàm flexeris. Buchan. Bapt
Languorum nullus inven• … et medelas, nisi prius morborum cognoverit causas. Origen. in Rom. l. 1. Non potest scire quomod• … morbos curare conveniat, qui unde • … i sint ignorat. Corn. Cels. de remed. l. 1. Absque causarū observatione morbos nec praecavere, nec curare licet. Fernel. patholog. l. 7. c. 11.
Languorum nullus inven• … et medelas, nisi prius morborum cognoverit causas. Origen. in Rom. l. 1. Non potest Scire quomod• … Morbos curare Conveniat, qui unde • … i sint Ignorant. Corn. Cels. de remed. l. 1. Absque causarū observation Morbos nec praecavere, nec curare licet. Fernel. pathology. l. 7. c. 11.
Psal. 50. 21. Esai. 42. 14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in vindicta, tacet in verbere. Aug. in Ps. 74. & 93. & 100. & in Ioan. tr. 4 & homil. 2.
Psalm 50. 21. Isaiah. 42. 14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in Vindictae, tacet in verbere. Aug. in Ps. 74. & 93. & 100. & in Ioan. Tr. 4 & Homily. 2.
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Quomodo Bern. in Cant. 79. Graece loquentem non intelligit, qui Graecam non norit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, • … arbara est, sicut aes sonans, aut cymbalum tinniens.
Quomodo Bern. in Cant 79. Greece loquentem non intelligit, qui Greek non norit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, • … arbara est, sicut aes sonans, Or cymbalum tinniens.
Act. 9. 7. cum 22. 9. Ita conciliat post Calvinum Piscator; melius, puto, quàm Chrysoft. Theophyl. Oecum. Lyra, Hugo, Beza, alij, qui ad Pauli vocem coactius referunt.
Act. 9. 7. cum 22. 9. Ita conciliat post Calvinum Piscator; Better, puto, quàm Chrysoft. Theophylact. Oecum. Lyra, Hugo, Beza, alij, qui ad Pauli vocem coactius referunt.
Dei opera admiranda qui non aspicit tantum, sed. & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Liter as cùm videris, commoneris eas & legere: quod si fortè non nosti, Quid putamus, inquis, esse, quod hîc scriptum est? Interrogas quid sit, cùm jam videas aliquid. Sed aliud tibi demonstratur us est, à quo quaeris agnoscere quod vidisti. Alios ille oculos habet, alios tu. Apices similiter videtis; non similiter signa cogn• … vistis. Tu vides & laudas; ille videt & laudat, legit & intelligit. Aug. in loan. 24.
Dei opera Admiranda qui non aspicit Tantum, sed. & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Liter as cùm videris, commoneris eas & Legere: quod si fortè non Nosti, Quid putamus, Inquisitors, esse, quod hîc Scriptum est? Interrogas quid sit, cùm jam Videos Aliquid. Said Aliud tibi demonstratur us est, à quo Quaeris agnoscere quod Vidisti. Alioth Isle Eyes habet, Alioth tu. Apices similiter Videtis; non similiter Signs cogn• … vistis. Tu vides & laudas; Isle videt & Laudat, legit & intelligit. Aug. in loan. 24.
Amos 3. 6. Quicquid malorum poenarumve perpetimur, censura est divinae manus. Salvian. de provid. l. 8. Quicquid patimur venit ex al• … o. Sen. Oed. 5. 2.
Amos 3. 6. Quicquid malorum poenarumve perpetimur, Censure est Divinae manus. Salvian. de provide. l. 8. Quicquid patimur venit ex al• … oh. Sen. Oed. 5. 2.
Est placidus facilisque pater, veniaeque paratus; Et qui fulmineo saepe sine igne tonat. Qui cum triste aliquid statuit, fit tristis & ipse: Cuiq, fere poenam sumere poen• … sua est. Ovid. Pont. 2. 2. Est piger ad poenas Deus, est ad praemia velox. Quique dolet quoties cogitur esse ferox. Multa metu poenae, poenâ qui pauca coercet: Et jacet i• … vitâ fulmina rara manu. Ibid. 1. 3. Torqueris ipse, cum tam lenis trasceris. Plin. epist. 21. l. 9.
Est Placidus facilisque pater, veniaeque Ready; Et qui fulmineo saepe sine Ignite tonat. Qui cum triste Aliquid statuit, fit tristis & ipse: Cuiq, fere poenam Sumere poen• … sua est. Ovid. Pont. 2. 2. Est piger ad poenas Deus, est ad praemia Swift. Quique Dolet How often cogitur esse ferox. Multa metu Poenae, poenâ qui pauca coercet: Et jacet i• … vitâ Thunderbolts rara manu. Ibid 1. 3. Torqueris ipse, cum tam lenis trasceris. Pliny Epistle. 21. l. 9.
Lam. 3. 42. Victa tamen vitio est hujus clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2. 2. Ergò llum demens in me sevire coegi, Mitius imm• … sus quo nihil orbis habet. Idem trist. 4. 8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec min ▪ infestus, quam fuit, esse potest. Idē de Pont. 1. 3. Exacerbamus Deum impuritatibus nostris, & ad puniendos nos tra• … imus invitum. Salvian. de provid. l. 4. c. 5.
Lam. 3. 42. Conquered tamen vitio est hujus Clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2. 2. Ergò llum Demons in me sevire coegi, Mitius imm• … sus quo nihil Orbis habet. Idem trist. 4. 8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec min ▪ infestus, quam fuit, esse potest. Idē de Pont. 1. 3. Exacerbamus God impuritatibus nostris, & ad puniendos nos tra• … imus invitum. Salvian. de provide. l. 4. c. 5.
Esai. 27. 4. Ier. 7. 19. Cùm ejus nature sit mens Dei atque majestas ut nulla iracundi• … passione moveatur; tenta tamen in nobis petcatorū exacerbatio est, ut per nos cogatur irasci. Vim, ut ita dixerim, facimus pie ati suae, ac manus quodaminodo afferimus misericordi• … suae. Cùm ejus 〈 ◊ 〉 sit, ut velit nobis jugiter parcere, cogitur malis nostris scelera quae admittimus vindicare ▪ Salvia• …. de provid lib. 4. cap. 5.
Isaiah. 27. 4. Jeremiah 7. 19. Cùm His nature sit Mens Dei atque majestas ut nulla iracundi• … passion moveatur; tenta tamen in nobis petcatorū exacerbatio est, ut per nos cogatur Irascible. Vim, ut ita dixerim, facimus pie ati suae, ac manus quodaminodo afferimus misericordi• … suae. Cùm His 〈 ◊ 〉 fit, ut velit nobis Jugiter parcere, cogitur malis nostris scelera Quae admittimus vindicare ▪ Salvia• …. de provid lib. 4. cap. 5.
Iob 10. 2. Non sententiam causatur, sed causam scrutatur, erud• … ri flagellis petens non erai. Bern. in Cant. 33. Percussionis verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur ▪ non cognoscit tamen pro qua specialiter culpâ percutitur. Ibid. l. 9. c. 34. Vise sis eundem ibid. c. 30. & Isidor. de sum. bon. l. 3. c. 2.
Job 10. 2. Non sententiam causatur, sed Causam scrutatur, erud• … ri flagellis petens non erai. Bern. in Cant 33. Percussionis Verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur ▪ non cognoscit tamen Pro qua specialiter culpâ percutitur. Ibid l. 9. c. 34. Vise sis eundem Ibid. c. 30. & Isidore. de sum. bon. l. 3. c. 2.
NONLATINALPHABET. Plut. de and. Translatum ab • … vis irritis, ex quibus nihil gignitur, quae NONLATINALPHABET Graeci vocant. Plin. hist. nat. l. 10. c. 58. quidam & vento ea putant generari, qua de causa etiam NONLATINALPHABET appellantur. Ibid. c. 60. Sed & NONLATINALPHABET. Plato in Theaet.
. Plutarch de and. Moved ab • … vis irritis, ex quibus nihil gignitur, Quae Greeks Vocant. Pliny hist. nat. l. 10. c. 58. quidam & Vento ea Putant generari, qua de causa etiam appellantur. Ibid c. 60. said &. Plato in Theaet.
Esai. 59. 2. Peccata sola separant inter hoies & Deū. Aug. de pecc. m• … r. l. 1. c. 20. T• … llatur ergò de m• … dio quod interest, & pax est. Bern. in Cant. 4.
Isaiah. 59. 2. Peccata sola separant inter hoys & Deū. Aug. de Trespass. m• … r. l. 1. c. 20. T• … llatur ergò de m• … dio quod Interest, & pax est. Bern. in Cant 4.
Exod. 22. 22, 24. Tolerabilius est siquis patiatur quod fecerit. Miramur sinos barba• … i capiunt, cum fratres nostros nos fatiamus captivos? Diu id oppressione plurimorum elaboravimus, ut captivando alios etiam ipsi incipiamus esse captivi. Sentimus enim quae fecimus; ac labores manuum nostrarum manducamus; & justo judice Deo solvimus quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraude cepimus; ecce ipsi peregrinamur. Praejudicijs alios circumvenimus; ipsi praejudicia nunc timemus. Salvian. de provid. lib. 5.
Exod 22. 22, 24. Tolerably est siquis patiatur quod fecerit. Miramur sinos barba• … i capiunt, cum Brothers nostros nos fatiamus captivos? Diu id oppression plurimorum elaboravimus, ut captivando Alioth etiam ipsi incipiamus esse Captivi. Sentimus enim Quae We have done; ac labores manuum nostrarum manducamus; & Justo judice God solvimus Quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraud cepimus; ecce ipsi peregrinamur. Praejudicijs Alioth circumvenimus; ipsi praejudicia nunc Timemus. Salvian. de provide. lib. 5.
NONLATINALPHABET. Pindar. Nem. 4. NONLATINALPHABET. Non est iniuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit praeda. Aug. in Psal. 38. - neque enim lex justior ulla, Quam necis artifices arte perire sua. Ovid. art. 1. NONLATINALPHABET. Pythagor. an Rhadamanth. Aristot. Ethie. l. 5. c. 5.
. Pindar. Nem. 4.. Non est Iniuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit Praeda. Aug. in Psalm 38. - neque enim lex justior ulla, Quam necis artifices arte perire sua. Ovid. art. 1.. Pythagoras. an Rhadamanth. Aristotle Ethie. l. 5. c. 5.
Esai. 28. 19. Vexatio intellectum dat • … uditui; quia tunc peccator intelligit quod audivit, cùm se jam pro contemptu vexari d• … luerit. Greg. mor. l. 15. c. 22.
Isaiah. 28. 19. Vexation Intellectum that • … uditui; quia tunc peccator intelligit quod audivit, cùm se jam Pro contemptu vexari d• … luerit. Greg. mor. l. 15. c. 22.
Dolos• … quaerit, qui ti• … t invenire quod qu• … rit. Sunt enim qui iniquitatē suam quasi • … antur quaerere & timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non aderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt • … dissent. Aug. in Psal. 35.
Dolos• … Query, qui ti• … tO invenire quod qu• … rit. Sunt enim qui iniquitatē suam quasi • … antur quaerere & Timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non aderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt • … dissent. Aug. in Psalm 35.
〈 ◊ 〉 • … llum proficit medicamentū, si adhuc serrum in 〈 ◊ 〉 • … it; ita ni• … il proficit 〈 ◊ 〉 illius, cu• … 〈 ◊ ◊ 〉 in 〈 ◊ 〉, vel 〈 ◊ ◊ 〉 in pectore. 〈 ◊ 〉. desum. 〈 ◊ 〉. l. 3. c. 7.
〈 ◊ 〉 • … llum proficit medicamentū, si Adhoc serrum in 〈 ◊ 〉 • … it; ita ni• … il proficit 〈 ◊ 〉 Illius, cu• … 〈 ◊ ◊ 〉 in 〈 ◊ 〉, vel 〈 ◊ ◊ 〉 in pectore. 〈 ◊ 〉. desum. 〈 ◊ 〉. l. 3. c. 7.
〈 sy 〉 • … fw-mi fw-la fw-la, fw-la fw-la fw-la p-acp 〈 sy 〉 • … pn31; fw-la n1 … fw-it fw-la 〈 sy 〉 fw-la, n1 … 〈 sy sy 〉 p-acp 〈 sy 〉, uh-av 〈 sy sy 〉 p-acp fw-la. 〈 sy 〉. fw-la. 〈 sy 〉. n1 crd sy. crd
Aspicitur in corde iniquitas, cum mentis oculis placet. Quae enim diligimus, libenter aspicere solemus. Ruffin. in Psal. 65. Quid est videre, nist indesinenter 〈 ◊ ◊ 〉 videre per 〈 ◊ 〉, sed videre per appetitum. Greg. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut 〈 ◊ 〉. Aug. in Psal. 65.
Aspicitur in cord iniquitas, cum mentis oculis placet. Quae enim diligimus, Libenter aspicere Solmus. Ruffin. in Psalm 65. Quid est To see, nist Indesinenter 〈 ◊ ◊ 〉 To see per 〈 ◊ 〉, sed To see per appetitum. Greg. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut 〈 ◊ 〉. Aug. in Psalm 65.
Oli• … ▪ offensum sentimus, nec placamus Deam; nec • … mputam ' causas morbi, ut morbus pariter auferatur. Hieron. epit. Nep• … t. Medicus quando agritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non curet, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Ioan. 25. Purget humorem, detrahat causam, & non erunt ulcera. Ibid.
Oli• … ▪ offensum Sentimus, nec placamus Dream; nec • … mputam ' causas Morbi, ut morbus pariter auferatur. Hieron. Epitome. Nep• … tO. Medicus quando agritudinem discutit, si curet quod per aliquam Causam factum est, & ipsam Causam per quam factum est non curet, ad Tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Ioan. 25. Purget humorem, detrahat Causam, & non erunt ulcera. Ibid
Tertull. de habit. mul. & de cult. foem. ex prophetia Enochi: cujus fragmentum extat in notis Ios. Scalig. ad Eusebij Chronol. Quorū commentum refellunt Chrys. in Gen. hom. 22. Basil. Sel. hom. 6. August. de civit. l. 15. c. 22, 23. & in Gen. quaest. 3. Theod. q. l. 1. q. 47.
Tertul de habit. Mul. & the cult. Foem. ex Prophetia Enoch: cujus fragmentum extat in Notes Ios. Scaliger and Eusebius Chronology. Quorū Commentum refellunt Chrys. in Gen. hom. 22. Basil. Sel. hom. 6. August. de Civit. l. 15. c. 22, 23. & in Gen. Question. 3. Theod. q. l. 1. q. 47.
Philo de gigant. Ioseph. antiq. l. 1. c. 4. Iustin. in apolog. utraque. Iren. l. 4. c. 70. Athenag. legat. Clem. Alex. strom. l. 3. & 5. & paedag. l. 3. c. 2. Euseb. praepar. l. 5. c. 4. & l. 7. c. 8. Method. de resurr. Sulpit. hist. sacr. l. 1. Lactat. instit. l. 2. c. 15. Ambr. de Noe c. 5. & de Virgin. l. 1.
Philo de gigant. Ioseph. Antique. l. 1. c. 4. Justin in apologue. Utraque. Iren l. 4. c. 70. Athenag. legate. Clem. Alexander strom. l. 3. & 5. & Pedagogue. l. 3. c. 2. Eusebius Praepar. l. 5. c. 4. & l. 7. c. 8. Method. de Resurrection. Sulpit hist. Sacred. l. 1. Lactate. Institutio. l. 2. c. 15. Ambrose de Noah c. 5. & the Virgae. l. 1.
Hinc scitè Basil. Sel. hom. 6. de Arca. NONLATINALPHABET. Et Noam idem appellat, NONLATINALPHABET. homil. 5. NONLATINALPHABET. Greg Naz. s• … elit. 1. Sed & Aug. Arcam appellat, Reliquiarum humani generis promptuarium. de Civit. l. 15. c. 26. Et Greg. Naz. epitaph. Basil. NONLATINALPHABET.
Hinc scitè Basil. Sel. hom. 6. de Arca.. Et Noam idem appellate,. Homily. 5.. Greg Nazareth s• … elit. 1. Said & Aug. Ark appellate, Reliquiarum Humani Generis promptuarium. de Civit l. 15. c. 26. Et Greg. Nazareth epitaph. Basil..
Aqua propter ardorem libidinis. Ignis propter teporem charitatis. Ludolf. de vita Christ. l. 2. c. 87. Et Petr. Reginald. specul. fin. retrib. part. 1. poen. 5.
Aqua propter ardorem libidinis. Ignis propter teporem charitatis. Ludolph. de vita christ. l. 2. c. 87. Et Peter Reginald. Specul. fin. retrib. part. 1. Poen. 5.
Datum ▪ est negotium peragendae necis Cl. Pompeiano, qui ingressus ad Cōmodū districto gladio in haec verba prorumpens, Hunc tibi pugionem Senatus mit• … it; detexit facinus fa• … uus, nec implevit. Ael. Lamprid. in Commod.
Datum ▪ est Negotium peragendae necis Cl. Pompeiano, qui ingressus ad Commodum districto Gladio in haec verba prorumpens, Hunc tibi pugionem Senatus mit• … it; detexit facinus fa• … uus, nec implevit. Ael. Lamprid in Commod.
Ezek. 3. 18. NONLATINALPHABET. Chrysost. tom. 6. serm. 87. NONLATINALPHABET. Idem in Psal. 7. NONLATINALPHABET. Ibid. Ineffabilis Dei clementi. • … poenas minatur, ne poenas inferat. Theodoret. in Ezech. 7. Tristia minatur, ne in nos tristia invehat. Idem in Ion. 3.
Ezekiel 3. 18.. Chrysostom tom. 6. sermon. 87.. Idem in Psalm 7.. Ibid Ineffabilis Dei Clementi. • … poenas minatur, ne poenas inferat. Theodoret in Ezekiel 7. Tristia minatur, ne in nos Tristia invehat. Idem in Ion. 3.
2 Pet. 3. 9. Ad hoc parcitur homini ut convertatur, & nō sit qui damnetur. Aug. de verb. Dom. 1. Venturum se praedicat, ut cùm venerit, quos damnet non inveniat. Greg. in Euang. 37.
2 Pet. 3. 9. Ad hoc parcitur Homini ut convertatur, & non fit qui damnetur. Aug. de verb. Dom. 1. Venturum se praedicat, ut cùm venerit, quos damnet non inveniat. Greg. in Evangel 37.
Ibi fides non habet meritum, ubi ratio humana praebet experimentum. Greg. in Euang. 26. Et Bern. de bon. deser. Sed tunc fides esse dignoscitur, quando id creditur, quod non videtur. Bern. in Cant. 76.
There fides non habet Merit, ubi ratio Humana praebet experimentum. Greg. in Evangel 26. Et Bern. de bon. desert. Said tunc fides esse dignoscitur, quando id creditur, quod non videtur. Bern. in Cant 76.
Quae virtus fidei nisi lateret quod credimus? merces autem fidei videre quod credidimus antequam videremus. Aug. in Psal. 109. Ideò credere debemus quae non videmus, ut videre mereamur quae credimus. Hugo Victor. de fid. invis. c. 1.
Quae virtus fidei nisi lateret quod Credimus? merces autem fidei To see quod credidimus antequam videremus. Aug. in Psalm 109. Ideò Believe debemus Quae non Videmus, ut To see mereamur Quae Credimus. Hugo Victor. the fid. invis. c. 1.
Ita veritas Hebr. Ita etiam Aquila, Theodot. Symmach. Hieron. & Vulg. Origen. item in Ier. hom. 5. Chrysost. ad pop. Ant. homil. 80. si interpreti fides, Sept. tamen, Adhuc tres dies. Atque ita etiam Basil. Sel. homil. 11. Chrysost. in Gen. homil. 24. in Psal. 7. in 1 Cor. bō. 15. in Eph. hom. 10. tom. 6. hom. 43. & 78. & 87. & Aug. homil. 2. Iustin. dissert. cum Tryph. habet 43. Origen. in Num. hom. 16. Tres, • … ive ut Hebraei, 40 dies. Frustra conciliare conantur Aug. in Gen. q. 169. & de Civit. l. 18. c. 44. Leo Castr. de translat. c. 24. Et Canus. loc. commun. l. 11. c. 5. Graeca versio proculdubio vitiosa est.
Ita veritas Hebrew Ita etiam Aquila, Theodot. Simach. Hieron. & Vulgar Origen. item in Jeremiah hom. 5. Chrysostom ad pop. Ant Homily. 80. si Interpreter fides, Sept tamen, Adhoc tres dies. Atque ita etiam Basil. Sel. Homily. 11. Chrysostom in Gen. Homily. 24. in Psalm 7. in 1 Cor. bō. 15. in Ephesians hom. 10. tom. 6. hom. 43. & 78. & 87. & Aug. Homily. 2. Justin dissert. cum Tryph habet 43. Origen. in Num. hom. 16. Tres, • … ive ut Hebrews, 40 die. Frustra conciliare conantur Aug. in Gen. q. 169. & de Civit l. 18. c. 44. Leo Caster. de translate. c. 24. Et Canus. loc. Common. l. 11. c. 5. Graeca Version Without doubt vitiosa est.
Itaque s• … itè Aug. de civit. l. 21. c. 24. & in Psal. 50. Nineven & eversam esse, quia conversa cepit esse quod ante non erat, nec subversam tamen, quia non per. jt.
Itaque s• … itè Aug. de Civit. l. 21. c. 24. & in Psalm 50. Nineven & eversam esse, quia conversa cepit esse quod ante non erat, nec subversam tamen, quia non per. It.
Cui voluisse fecisse est. Ambr. de bon. mort. cap. 12. Psal. 115. 3. & 135. 6. NONLATINALPHABET. Clem. Alex. protrept. Simul. n. ac cogitavit, perficit quod cogitavit, & simul ac voluit, & cogitat hoc quod voluit, & tunc volens cùm cogitat. Iren. l. • …. 6.
Cui Voluisse To have made est. Ambrose de bon. Murder. cap. 12. Psalm 115. 3. & 135. 6.. Clem. Alexander Protrept. Simul. n. ac cogitavit, perficit quod cogitavit, & simul ac voluit, & cogitat hoc quod voluit, & tunc volens cùm cogitat. Iren l. • …. 6.
Qui dixit & facta 〈 ◊ 〉. Psal ▪ 148. 5. & 33. 6. Deu• … 〈 ◊ 〉 totus NONLATINALPHABET, quod cogitat hoc loquitur, & quod 〈 ◊ ◊ ◊ 〉. 〈 ◊ 〉. l. 2. c. 48. NONLATINALPHABET. Basil. Sel. hom. 1.
Qui dixit & facta 〈 ◊ 〉. Psalm ▪ 148. 5. & 33. 6. Deu• … 〈 ◊ 〉 totus, quod cogitat hoc loquitur, & quod 〈 ◊ ◊ ◊ 〉. 〈 ◊ 〉. l. 2. c. 48.. Basil. Sel. hom. 1.
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Omne verbum. Luc. 1. 37. quin quàm facilè possunt homines loqui quod volunt, etiam quad 〈 ◊ ◊ 〉 possunt, 〈 ◊ 〉 fac• …, 〈 ◊ 〉 incomparabiliter facilius valet Deus opere implere, quicquid illi verbo valent expri• … re 〈 ◊ 〉. de temp. 11.
Omne verbum. Luke 1. 37. quin quàm facilè possunt homines loqui quod volunt, etiam quad 〈 ◊ ◊ 〉 possunt, 〈 ◊ 〉 fac• …, 〈 ◊ 〉 incomparabiliter Facilius valet Deus Opere implere, quicquid illi verbo valent expri• … re 〈 ◊ 〉. de temp. 11.
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Pessimus in dubiss augur timor. Stat. Theb ▪ l. 3. Sed malus interpres rerum metus omne trahebat Augurium pejore via. - Claud. bell. Gild. Ad tristē partem strenua est suspicio. P. Syr. Prona est timori semper in pejus fides. Sen. Herc. sur. 2.
Pessimus in dubiss augur timor. Stat. Thebes ▪ l. 3. Said malus Interpret rerum metus omne trahebat Augury pejore via. - Claud. bell. Gild. Ad tristen partem strenua est Suspicion. P. Syr. Doomed est timori semper in Worse fides. Sen. Herc. sur. 2.
NONLATINALPHABET. Aristot. ethic. l. 3. c. 6. NONLATINALPHABET. Idem rhet. l. 2. c. 5. Perturbatis five aegritudo ex opinione & expectatione mali impendentis. Cic. Tuscul. l. 3.
. Aristotle ethic. l. 3. c. 6.. Idem Rhetoric. l. 2. c. 5. Perturbatis five aegritudo ex opinion & expectation mali impendentis. Cic Tuscul l. 3.
2 Cor. 4. 18. Fides vides. Habet enim & fides oculos suos, quibus & ea videt, quae nondum videntur. Aug. epist. 222. Etsi nō vidisti eum; sed vidisti eum, quia credidisti ei: vidisti eu• … oculis interioribus. Ambr. ep. 9.
2 Cor. 4. 18. Fides vides. Habet enim & fides Eyes suos, quibus & ea videt, Quae Nondum videntur. Aug. Epistle. 222. Though nō Vidisti Eum; sed Vidisti Eum, quia credidisti ei: Vidisti eu• … oculis interioribus. Ambrose Epistle. 9.
Act. 3. 21. Quomodo tenebo absentem? Quomodo in coelū manū mittam, ut ibi sedentē teneā? Fidē mitte, & tenuisti. Parentes tui tenuerunt carne: tu tene corde. Habes Christ• … in praesenti per fidē, &c. Aug. in Ioan. 50. Quomodo tangeret, cum ad Patrem ascendissēt, nisi fidei profectu, & mentis ascensu. Idem ep. 89.
Act. 3. 21. Quomodo tenebo absentem? Quomodo in coelū manū Mittam, ut There sedentē teneā? Fidē Mitte, & tenuisti. Parents tui tenuerunt Carnem: tu tene cord. Habes Christ• … in praesenti per fidē, etc. Aug. in Ioan. 50. Quomodo tangeret, cum ad Patrem ascendissent, nisi fidei profectu, & mentis ascensu. Idem Epistle. 89.
Omnia semel & simul videt, quorum nullum est quod non semper videt. Aug. de Trin. l. 15. c. 14. Deo in conspectu praesto simul sunt universa, praesentia, praetenta, futura. Ibid. cap. 7.
Omnia semel & simul videt, quorum nullum est quod non semper videt. Aug. de Trin. l. 15. c. 14. God in conspectu praesto simul sunt universa, Presence, praetenta, futura. Ibid cap. 7.
Fides enim velut quoddam aeternitatis exemplar, praeterita simul, ac praesentia, ac futura sinu quodam vastissimo comprehendit, ut nihil ei praetereat, nihil pereat, nihil praeeat. Bern. de temp. 17.
Fides enim velut Quoddam aeternitatis exemplar, Things past simul, ac Presence, ac futura sinu Quodam vastissimo comprehendit, ut nihil ei praetereat, nihil pereat, nihil praeeat. Bern. de temp. 17.
Instructio doctos reddit; affectio sapientes. Ibi instruimur; sed hîc afficimur. Ibi in auditorio docentem Magistram Sapientiam audimus; hîc & suscipimus. Bern. in Cant. 23.
Instruction doctos Render; affectio Wise. There instruimur; sed hîc afficimur. There in Auditorio docentem Magistram Sapientiam audimus; hîc & suscipimus. Bern. in Cant 23.
Aliud est multas divitias scire, aliud & possidere; nec notitia divitem facit sed possessio: sic aliud est nosse Deū, aliud timere; nec cognitio sapientem, sed timor facit, quia & afficit. Ibid. Vera demum ea est scientia, quae afficit. Greg. mor. l. 23. c. 17.
Aliud est multas Riches Scire, Aliud & possidere; nec notitia divitem facit sed possessio: sic Aliud est nosse Deū, Aliud timere; nec cognitio sapientem, sed timor facit, quia & afficit. Ibid Vera demum ea est scientia, Quae afficit. Greg. mor. l. 23. c. 17.
Nunquid enim sic timetur Deus, quo modo & latro? nam & latro timetur, & bestia timetur, &c. Si times latronem, ab alio speras auxilium, & non ab eo quem times: qui sic timet, poscit auxilium ab eo quem non timet, adversus eum quem timet, &c. Aug. in Psal. 146.
Whether enim sic timetur Deus, quo modo & Latro? nam & Latro timetur, & Beast timetur, etc. Si times latronem, ab Alio Speras auxilium, & non ab eo Whom times: qui sic timet, poscit auxilium ab eo Whom non timet, Adversus Eum Whom timet, etc. Aug. in Psalm 146.
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Et timent, & sperant. Perseverent in te pariter timer & fiducia; spes & metus. Bern. mod. viv. c. 4. Et idem epist. 87. Timere volo te & nō timere; praesumere, & non praesumere: timere ut poeniteas, non timere ut praesumas: porrò praesumere ne diffid• … s, non praesumere ne orpescas.
Et Timent, & Sperant. Perseverent in te pariter timer & fiduciam; spes & metus. Bern. mod. Viv. c. 4. Et idem Epistle. 87. Timere volo te & nō timere; Presume, & non Presume: timere ut poeniteas, non timere ut praesumas: porrò Presume ne diffid• … s, non Presume ne orpescas.
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NONLATINALPHABET. Chrysost. tom. 6. serm. 87. Tanto minus eam (sententiam divinam) sentietis in examine, quanto nunc auditis formidolosi { us } in praedicatione. Greg. in E• … mg. hom. 36. But they that tremble not in hearing, shall be crushed to peeces in feeling. Bradford of repent.
. Chrysostom tom. 6. sermon. 87. Tanto minus eam (sententiam divinam) sentietis in examine, quanto nunc Heard formidolosi { us } in predication. Greg. in E• … mg. hom. 36. But they that tremble not in hearing, shall be crushed to Pieces in feeling. Bradford of Repent.
Timere debemus, ut non timeamus-Timendum ad auditum, ne timeamus ad aspectian. Venturū timeamus, ut cùm venerit, non timidi sed securi videam• … s. Timendus est enim, ne timeatur. Greg. in Euang. 26. Timeat qui ducit modò vit• … • … n fine, quo possit in illa die habere securitatem sine fine. Aug. de verb. Dom. 1. Discat timere, qui timere non vult. Discat ad tempus esse solicitus, qui vult semper esse securus. Idem de temp. 214.
Timere debemus, ut non timeamus-Timendum ad auditum, ne timeamus ad aspectian. Venturū timeamus, ut cùm venerit, non timidi sed Security videam• … s. Timendus est enim, ne timeatur. Greg. in Evangel 26. Timeat qui Ducit modò vit• … • … n fine, quo possit in illa die habere securitatem sine fine. Aug. de verb. Dom. 1. Discat timere, qui timere non vult. Discat ad Tempus esse solicitus, qui vult semper esse Secure. Idem de temp. 214.
The wicked feare not before affliction, and then they feare too much: the godly feare before it commeth, & then their feare ceaseth ▪ For impiety triumpheth in prosperitie, trembleth in aduersitie: Piety trembleth in prosperitie, triumpheth in aduersitie.
The wicked Fear not before affliction, and then they Fear too much: the godly Fear before it comes, & then their Fear ceases ▪ For impiety Triumpheth in Prosperity, Trembleth in adversity: Piety Trembleth in Prosperity, Triumpheth in adversity.
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NONLATINALPHABET. Greg. Naz. stelit. 2. Si quod ab homine timetur malum, eo perinde dum expectatur, quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. epist. 7 4. Perit ante vulnus pavore confusus, cui spiritumrapuit timor. Sen. Herc. fur. 4.
. Greg. Nazareth stelit. 2. Si quod ab homine timetur malum, eo Perinde dum expectatur, quasi venisset urgetur: & quicquid ne patiatur timet, jam metu patitur. Sen. Epistle. 7 4. Perit ante Wound pavore confusus, cui spiritumrapuit timor. Sen. Herc. fur. 4.
Absque cilicio, i. tegumento villos• …, quo Prophetae ferè utebantur. Iun. ex Zech. 13. 4. Visantur Drus. observ. l. 14. c. 14. & Fuller. miscell. l. 2. c. 11.
Absque Cilicio, i. tegumento villos• …, quo Prophets ferè utebantur. June ex Zechariah 13. 4. Visantur Drus observe. l. 14. c. 14. & Fuller. Miscellany. l. 2. c. 11.
Timor timore, ut clav { us } clavo pellitur. Quomodo Cic. Tusc. l. 4. & ex Cic. Hierō. ad Rust. Solent amorem veterem amore novo, quasi clavum clavo, pellere. NONLATINALPHABET. Pollux l. 9. c. 7. Sed & Antiphanes pari modo, NONLATINALPHABET - Athen. dipnosoph. l. 2. Et Alcaeus ibid. l. 10. NONLATINALPHABET.
Timor Timore, ut Clave { us } clavo pellitur. Quomodo Cic Tuscany l. 4. & ex Cic Hierō. ad Rust. Solent amorem veterem amore novo, quasi Key clavo, pellere.. Pollux l. 9. c. 7. Said & Antiphanes Pair modo, - Athena Dipnosoph. l. 2. Et Alcaeus Ibid. l. 10..
Prov. 28. 1. Qui timet Deum, nihil timet praeter eum. Origen. in Levit. 16. Qui Deum timet, seculi potestates non timet. Idem in Rom. l. 3. Repleat vos spiritus timoris Dei, & timor alienus in vobis locum non habebit. Bern. in Psal. 90. NONLATINALPHABET. Synes. epist. 2.
Curae 28. 1. Qui timet God, nihil timet praeter Eum. Origen. in Levit. 16. Qui God timet, Seculi potestates non timet. Idem in Rom. l. 3. Repleat vos spiritus Fear Dei, & timor alienus in vobis locum non habebit. Bern. in Psalm 90.. Synes. Epistle. 2.
Act. 5. 41. NONLATINALPHABET. elegantissimum oxymorum. Casaub. not. in N. T. O quantis obedientiae viribus nitun• … ur, qui gaudent pro Christo ad Conciliū trabi, dignitatem ducunt pro eo caedi, gloriam reputant pro eo mori? quibus vilitas sublimitas, contumelia gloria, patientia victoria, mirabili mirabilitate videntur. Bern. de grad. obed. Ita Hier. ad Helvid. Gloriae mihi futura convicia tua &c.
Act. 5. 41.. elegantissimum oxymorum. Casaubon not. in N. T. O Quantis obedientiae viribus nitun• … ur, qui Gaudent Pro Christ ad Conciliū trabi, dignitatem ducunt Pro eo Caedi, gloriam reputant Pro eo Mori? quibus vilitas Sublimitas, Contumely gloria, patientia victoria, mirabili mirabilitate videntur. Bern. de grad. obed. Ita Hier. ad Helvid. Glory mihi futura convicia tua etc.
Tamen dico vobis, incipe, quicun { que } me audis, vivere quomodo Christianus, & vide si non tibi objiciatur & à Christianis, sed nomine, non vita, non moribus. Aug. ibid. Non deerunt & Christiani, qui prohibeant Christianè vivere. Idem de tem. 52. Turba ipsa quae cum Domino est, clamantes prohibet. Matth. 20. 31. i. Bonos Christianos, verè studiesos, volentes facere in Euangelio scripta Dei praecepta, Christiani mali & tepidi prohibent. Idem de verb. Dom. 18.
Tamen dico vobis, incipe, quicun { que } me audis, vivere quomodo Christian, & vide si non tibi objiciatur & à Christianis, sed nomine, non vita, non moribus. Aug. Ibid. Non deerunt & Christians, qui prohibeant Christianè vivere. Idem de tem. 52. Turba ipsa Quae cum Domino est, clamantes Prohibet. Matthew 20. 31. i. Bonos Christians, verè studiesos, volentes facere in Gospel Scripta Dei praecepta, Christians mali & Tepidi prohibent. Idem de verb. Dom. 18.
Psalm. 14. 6. Non modò pietatis virtutem amisimus, sed nec speciem retinemus. Bern. apolog. ad Gu• … elm. Abb. Ipsa religio in opprobrium venit. Idem Bern. epist. 117.
Psalm. 14. 6. Non modò pietatis virtutem amisimus, sed nec Specimen retinemus. Bern. apologue. ad Gu• … elm. Abb. Ipsa Religio in opprobrium venit. Idem Bern. Epistle. 117.
NONLATINALPHABET. Luk. 6. 15. qui & NONLATINALPHABET Matth. 10. 4. & Marc. 3. 18. non à patria, sed ab Hebr. radice NONLATINALPHABET quod NONLATINALPHABET significat. Ang. Canin. de Voc. N. T.
. Luk. 6. 15. qui & Matthew 10. 4. & Marc. 3. 18. non à patria, sed ab Hebrew radice quod significat. Ang. Canine. de Voc. N. T.
Dicā quod multi mecū experti sunt. Cùm Christianus quis ceperit benè vivere, fervere bonis operibus, • … undum contemnere, reprehensores patitur & contradictores frigidos Christianos. Quid insanis? aiunt. Nimius es. Nunquid alij non sunt Christiani? Ista stultitia est, dementia ē, &c. Aug. de verb. Dom. 18.
Dicā quod multi mecū experti sunt. Cùm Christian quis ceperit benè vivere, fervere bonis operibus, • … undum contemnere, reprehensores patitur & contradictores frigidos Christians. Quid Insanis? Aiunt. Nimius es. Whether alij non sunt Christians? Ista Stultitia est, dementia ē, etc. Aug. the verb. Dom. 18.
Theatrū propriè sacrarium Veneris est, arx omnium turpitudinum, disciplina libidinum, impudicitiae consistorium; ubi nihil probatur, quàm quod alibi non probatut; ita summa gratia ejus de spurcitia plurimum concinnata est, quod si nobis omnis impudicitia execranda est, cur liceat audire quae loqui non licet? cur liceat videre, quae facere flagitium est? cur quae ore prolata communicant hominem, ea per oculos & aures admissa non videantur hominē communicare, cùm spiritui appareant aures & oculi, nec possit mundus praestari, cujus apparitores inquinantur? Tertull. de spectac. Spectacula vel cruenta vel turpia. Ubi exempla • … iunt, quae jam esse facinora destiterunt; & adulterium discitur dum videtur. Quî potest esse qui spectat vel pudicus, vel integer? Cyprian. ad Donat. Nihil tam damnosum est bonis moribus quàm in spectaculo aliquo desidere. Sen. ep. 7. 〈 ◊ 〉 semina praebent Nequitiae. Ovid. trist. l. 2.
Theatrū propriè sacrarium Veneris est, Arx omnium turpitudinum, Discipline libidinum, impudicitiae Consistory; ubi nihil Probatum, quàm quod alibi non probatut; ita summa Gratia His de spurcitia plurimum concinnata est, quod si nobis omnis impudicitia execranda est, cur liceat Audire Quae loqui non licet? cur liceat To see, Quae facere Flagitium est? cur Quae over prolata communicant hominem, ea per Eyes & aures admissa non videantur hominē communicare, cùm Spiritui appareant aures & oculi, nec possit World praestari, cujus apparitores inquinantur? Tertul de Spectacle. Spectacles vel cruenta vel Turpia. Ubi exempla • … iunt, Quae jam esse facinora destiterunt; & adulterium discitur dum videtur. Quî potest esse qui spectat vel pudicus, vel integer? Cyprian. ad Donat. Nihil tam damnosum est bonis moribus quàm in spectaculo Aliquo desidere. Sen. Epistle. 7. 〈 ◊ 〉 semina praebent Nequitiae. Ovid. trist. l. 2.
NONLATINALPHABET ▪ Aristot. ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal se diligit. Naturà sua quisque sibi car ▪ est. Ab interitu natura abhorret. Hinc ingenita cuique curasui; metus mortis, fuga mali, &c. Cic. de fin. l. 5. Cura ▪ fui • … nte omnia cunctis inest animalibus: nec inseritur, sed innascitir. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, l• … sara formidans refugit. Sen. ep. 124.
▪ Aristotle ethic Nicom l. 1. c. 1. & pol. l. 1. c. 1. Omne animal se diligit. Naturà sua Quisque sibi car ▪ est. Ab interitu Nature abhorret. Hinc Ingenita cuique curasui; metus mortis, fuga mali, etc. Cic de fin. l. 5. Cure ▪ fui • … nte omnia cunctis Inset animalibus: nec inseritur, sed innascitir. Simul autem conciliatur Saluti suae quidque, & Quae juvant, illa petit, l• … Sarah formidans refugit. Sen. Epistle. 124.
NONLATINALPHABET. Sybill. • … rac. l. 4. Et ibid. NONLATINALPHABET. Iustin. apolog. Et cataclysmum factum, & deflagrationem futuram Sibylla vaticinata est. Lactant. de ira Dei, cap. 23. NONLATINALPHABET. Sybill. in airostich. apud Euseb. in vita Constant. Decidet è coelis ignisque & sulphuris amnis. Exuret terras 〈 ◊ ◊ ◊ 〉 • … polumque. Apud Aug. de civit. Dei l. 18. c. 23. Stoici omnia inflammanda, iterum { que } futura asseruerunt. Athenag. de resurr. Hinc annus ille maximus, cujus hyems summa est Calaclysmus sive diluvio, aestas Ecpyrosts, i. mundi incendium: (unde & NONLATINALPHABET dicta. Ex Menipp. conviv. Athen. dipnoseph. l. 14 Nam his alternis temporibus mundus tum exignescere, tum exaquescere videtur. Censorin. de nat. die c. 18. NONLATINALPHABET. Tragicus apud Clem. strom. l. 5. & Euseb. praepar. lib. 13. cap. 13. Essè quoque in satis reminiscitur affore tempus, Quo mare, quo tellus, correptaque regia coeli Ardeat, & mundi moles operos• … laboret. Ovid. met. l. 1. Communis mundo superest rogus, olsibus astra Mixturus &c. Lucan. bell. Phars. l. 1. Aqua & ignis terrenis dominantur. Ex his ortus & interitus est. Quandocunque placuere res novae mundo, sic in nos mare emittitur, ut desuper fervor ignis, cùm aliud genus exitij placuit. Cùm enim fatalis dies dil• … vij venerit, aestus solutus legibus fine modo strtur, ratione eadem qua conflagratio futura est. Alterutrum fit, cùm Deo visam ordiri meliora, vetera finire. Sen. quaest. nat. l. 3. c. 27, 28. Cùm tempus advenerit, quo se mundus renovaturus extinguat, ignibus vastis torrebit, incendet { que } mortalia &c. Idem ad Marc. c. 26. Euenturum putant S• … i, ut ad extremum mundus omnis ignescat. Cic. de nat. De• … r. l. 2. & ardoré deflagret. Idem Acad. lib. 4. De Stoicis idem Numenius apud Euseb. Sed & de Epicareit Minutius in Octavio.
. Sibyl. • … rac. l. 4. Et Ibid.. Justin apologue. Et cataclysmum factum, & deflagrationem futuram Sibylla vaticinata est. Lactant. de ira Dei, cap. 23.. Sibyl. in airostich. apud Eusebius in vita Constant. Decidet è Coelis ignisque & sulphuris amnis. Exuret terras 〈 ◊ ◊ ◊ 〉 • … polumque. Apud Aug. de Civit. Dei l. 18. c. 23. Stoici omnia inflammanda, iterum { que } futura asseruerunt. Athenag. de Resurrection. Hinc annus Isle Maximus, cujus Hyems summa est Calaclysmus sive Diluvio, Estas Ecpyrosts, i. mundi incendium: (unde & dicta. Ex Menipp. Conviv. Athena dipnoseph. l. 14 Nam his Alternis temporibus World tum exignescere, tum exaquescere videtur. Censorinus. de nat. die c. 18.. Tragicus apud Clem. strom. l. 5. & Eusebius Praepar. lib. 13. cap. 13. Essè quoque in satis reminiscitur afore Tempus, Quo mare, quo tellus, correptaque Regia coeli Ardeat, & mundi Moles operos• … laboret. Ovid. met. l. 1. Communis mundo superest Rogus, olsibus Astra Mixturus etc. Lucan. bell. Phars. l. 1. Aqua & ignis terrenis dominantur. Ex his ortus & Ruin est. Quandocunque placuere Rest novae mundo, sic in nos mare emittitur, ut Desuper fervor ignis, cùm Aliud genus exitij Placuit. Cùm enim Fatalis dies dil• … vij venerit, Aestus Solutus legibus fine modo strtur, ratione Same qua conflagratio futura est. Either fit, cùm God visam ordiri Meliora, Veteran finire. Sen. Question. nat. l. 3. c. 27, 28. Cùm Tempus advenerit, quo se World renovaturus extinguat, ignibus vastis torrebit, incendet { que } mortalia etc. Idem ad Marc. c. 26. Euenturum Putant S• … i, ut ad extremum World omnis ignescat. Cic de nat. De• … r. l. 2. & ardoré deflagret. Idem Acad lib. 4. De Stoic idem Numenius apud Eusebius said & the Epicareit Minutius in Octavio.
Psal. 36. 1. NONLATINALPHABET. Clem. Alex. paedag. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirac. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistēdo. Bern ▪ de divers. 8.
Psalm 36. 1.. Clem. Alexander Pedagogue. l. 1. c. 9. Timor enim Domini expellit peccatū. Sirach. 1. 26. sive quod jam admissū est, sive quodtentat intrare; illud poenitendo, hoc resistēdo. Bern ▪ the diverse. 8.
Si timetis, quare non cavetis? Aug. de discipl. Christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri rem periturā? Misocosin. contempt. mund.
Si timetis, quare non cavetis? Aug. de disciple. christ. c. 2. Cur Sodomam incolitis ruituri jam ruituram? Cur citò non fugitis perituri remembering periturā? Misocosin. contempt. mund.
