A sermon preached before the Kings Maiestie at White-Hall, the VII. of February, 1636. By Thomas Lawrence D. of Divinity, and chaplaine to his maiestie in ordinarie. Published by the Kings speciall command
A SERMON PREACHED BEFORE THE KINGS MAIESTIE at White-Hall, Feb. 7. MDCXXXVI. EXODVS III. V. And he said, Draw not nigh hither, put off thy shooes from off thy feet,
A SERMON PREACHED BEFORE THE KINGS MAJESTY At Whitehall, Feb. 7. MDCXXXVI. EXODVS III. V. And he said, Draw not High hither, put off thy shoes from off thy feet,
for the place whereon thou standest is holy ground. MY Text is Mandatum reverendi locum, quia sanctus est, saith CajetanCajet. in loc. Dionysius Carthus. Cornel•à •ap. Rupert. Hug. Vict. Tostat.:
for the place whereon thou Standest is holy ground. MY Text is Mandatum reverendi locum, quia Sanctus est, Says CajetanCajet. in loc. Dionysius Carthusian. Cornel•à •ap. Rupert. Hug. Vict. Toast:
A mandate enjoyning a reverentiall distance unto the place, where typically God the Sonne was represented, where literally God Himselfe was present; either in his owne Person, or by the mediation of an Angell:
A mandate enjoining a reverential distance unto the place, where typically God the Son was represented, where literally God Himself was present; either in his own Person, or by the mediation of an Angel:
Put off thy shooes where thou art ( this being an outward Ceremony of ordinary use in their devotions, through those Eastern parts, whereby they testified the inward humiliation of the mind:
Put off thy shoes where thou art (this being an outward Ceremony of ordinary use in their devotions, through those Eastern parts, whereby they testified the inward humiliation of the mind:
in continuall observation among the Priests of the Iewes, and from thence, perchance (as Procopius and others tell us they used it) derived to the Gentiles: for why should any slave be more vile in the sight of his lord,
in continual observation among the Priests of the Iewes, and from thence, perchance (as Procopius and Others tell us they used it) derived to the Gentiles: for why should any slave be more vile in the sighed of his lord,
p-acp j n1 p-acp dt n2 pp-f dt np2, cc p-acp av, av (c-acp np1 cc n2-jn vvb pno12 pns32 vvd pn31) vvd p-acp dt np1: p-acp q-crq vmd d n1 vbi av-dc j p-acp dt n1 pp-f po31 n1,
than we in the presence of our God?) 'tis holy there: but come not hither though thy shooes be off, 'tis holier here: the greatest respects thou canst give, are little enough for the place where thou art;
than we in the presence of our God?) it's holy there: but come not hither though thy shoes be off, it's Holier Here: the greatest respects thou Canst give, Are little enough for the place where thou art;
delivering his Commission in t•is Chapter, arming him with miracles to speed it in the next: and this was enough to supererogate a greater reverence to this place than another,
delivering his Commission in t•is Chapter, arming him with Miracles to speed it in the next: and this was enough to supererogate a greater Reverence to this place than Another,
vvg po31 n1 p-acp fw-la n1, vvg pno31 p-acp n2 pc-acp vvi pn31 p-acp dt ord: cc d vbds av-d p-acp j dt jc n1 p-acp d n1 cs j-jn,
I am come downe to deliver them, saith this apparition at the eighth Verse: and none of the Persons came downe for our spirituall deliverance, whereof this temporall redemption of Israel out of Egypt was a Type, but he:
I am come down to deliver them, Says this apparition At the eighth Verse: and none of the Persons Come down for our spiritual deliverance, whereof this temporal redemption of Israel out of Egypt was a Type, but he:
pns11 vbm vvn a-acp pc-acp vvi pno32, vvz d n1 p-acp dt ord n1: cc pix pp-f dt n2 vvd a-acp p-acp po12 j n1, c-crq d j n1 pp-f np1 av pp-f np1 vbds dt n1, cc-acp pns31:
For although Cornelius à Lap. will have us grant him, out of Dionysius the Areopagite, the all apparitions of GOD in the Old Testament wer by Angels; yet is he as willing to grant us out of others, that all those Angels were Proxies, and Depties for CHRIST.
For although Cornelius à Lap. will have us grant him, out of Dionysius the Areopagite, the all apparitions of GOD in the Old Testament were by Angels; yet is he as willing to grant us out of Others, that all those Angels were Proxies, and Depties for CHRIST.
p-acp cs np1 fw-fr np1 vmb vhi pno12 vvb pno31, av pp-f np1 dt np1, dt d n2 pp-f np1 p-acp dt j n1 vbdr p-acp n2; av vbz pns31 p-acp j pc-acp vvi pno12 av pp-f n2-jn, cst d d n2 vbdr n2, cc vvz p-acp np1.
to shew, that, if this were not that Angell of the covenant in the Prophet, yet was it at least auctoritate Deus, though obsequio Angelus, as the Iesuite speakes;
to show, that, if this were not that Angel of the Covenant in the Prophet, yet was it At least auctoritate Deus, though Obsequio Angelus, as the Iesuite speaks;
pc-acp vvi, cst, cs d vbdr xx d n1 pp-f dt n1 p-acp dt n1, av vbds pn31 p-acp ds fw-la fw-la, cs fw-la np1, p-acp dt np1 vvz;
He might use adoration in that place, he must only use it towards this, because God was there more than ordinary, hee will have more respects than ordinary:
He might use adoration in that place, he must only use it towards this, Because God was there more than ordinary, he will have more respects than ordinary:
adoration in conjunction, with that place, in it; put off thy shooes there: Adoration in opposition to the other place, towards it; come not nigh here.
adoration in conjunction, with that place, in it; put off thy shoes there: Adoration in opposition to the other place, towards it; come not High Here.
n1 p-acp n1, p-acp d n1, p-acp pn31; vvb a-acp po21 n2 a-acp: n1 p-acp n1 p-acp dt j-jn n1, p-acp pn31; vvb xx av-j av.
for the better spending whereof, that holy God, to whom all consecrated places are hallowed, instruct me rightly to put the difference betwixt holy and prophane, the neglect whereof made God so angry in Ezekiel ,
for the better spending whereof, that holy God, to whom all consecrated places Are hallowed, instruct me rightly to put the difference betwixt holy and profane, the neglect whereof made God so angry in Ezekielem,
c-acp dt av-jc vvg c-crq, d j np1, p-acp ro-crq d j-vvn n2 vbr vvn, vvb pno11 av-jn p-acp vvi dt n1 p-acp j cc j, dt n1 c-crq vvd np1 av j p-acp np1,
some of them being in that place, where the Temple was to be built, as that to Abraham and David upon Moriah: other, where the Tabernacle was commanded to be built,
Some of them being in that place, where the Temple was to be built, as that to Abraham and David upon Moriah: other, where the Tabernacle was commanded to be built,
which, in some proportion, answered to the distinction of persons and places, in the Tabernacle and the Temple, I and the Lad will goe yonder, saith Abraham: I the Sacrificer, and the Lad the Sacrifice; the Court of the Priests:
which, in Some proportion, answered to the distinction of Persons and places, in the Tabernacle and the Temple, I and the Lad will go yonder, Says Abraham: I the Sacrificer, and the Lad the Sacrifice; the Court of the Priests:
r-crq, p-acp d n1, vvd p-acp dt n1 pp-f n2 cc n2, p-acp dt n1 cc dt n1, sy cc dt n1 vmb vvi d, vvz np1: pns11 dt n1, cc dt n1 dt n1; dt n1 pp-f dt n2:
but abide you here, 'tis not for you to goe so farre; the Court of the people, Gen. 22.5. Moses was a Type of our Redemption by Christ, delivering Israel out of Egypt: and Iosuah was a Type of our salvation by Christ, bringing Israel into Canaan (for the sonne of man was to effect both by the power of the Sonne of God ) and yet put off thy shooes saith God to either;
but abide you Here, it's not for you to go so Far; the Court of the people, Gen. 22.5. Moses was a Type of our Redemption by christ, delivering Israel out of Egypt: and Joshua was a Type of our salvation by christ, bringing Israel into Canaan (for the son of man was to Effect both by the power of the Son of God) and yet put off thy shoes Says God to either;
there is one stand for the Layty, another for the Clergy, and yet both without the Mount, in the 19. of Exodus. Aaron with Nadab, Abihu, and the seventy Elders (all of them being Priests by inheritance, or destination ) may ascend up the Mount, but not up so high upon the Mount, for Moses alone shall come neere the Lord:
there is one stand for the Layty, Another for the Clergy, and yet both without the Mount, in the 19. of Exodus. Aaron with Nadab, Abihu, and the seventy Elders (all of them being Priests by inheritance, or destination) may ascend up the Mount, but not up so high upon the Mount, for Moses alone shall come near the Lord:
pc-acp vbz crd n1 p-acp dt np1, j-jn p-acp dt n1, cc av av-d p-acp dt n1, p-acp dt crd pp-f fw-la. np1 p-acp np1, np1, cc dt crd np1 (av-d pp-f pno32 vbg n2 p-acp n1, cc n1) vmb vvi a-acp dt n1, cc-acp xx a-acp av j p-acp dt n1, p-acp np1 av-j vmb vvi av-j dt n1:
and in both represented the satisfaction and mediation of Christ; where he that provided for the building of the Temple, observes the same distance, which was observed in the Tabernacle and the Temple, the Altar built neare the place where the Angell stood,
and in both represented the satisfaction and mediation of christ; where he that provided for the building of the Temple, observes the same distance, which was observed in the Tabernacle and the Temple, the Altar built near the place where the Angel stood,
cc p-acp d vvn dt n1 cc n1 pp-f np1; c-crq pns31 cst vvd p-acp dt n-vvg pp-f dt n1, vvz dt d n1, r-crq vbds vvn p-acp dt n1 cc dt n1, dt n1 vvn av-j dt n1 c-crq dt n1 vvd,
The whole Camp is holy, and therefore no unclean person must be in this: the Tabernacle holier than the Camp, and therefore the Levites alone must pitch round about that: the Sanctuary holier than the Tabernacle, and therfore the Priests onely must enter there; and into the Tabernacle without washing ,
The Whole Camp is holy, and Therefore no unclean person must be in this: the Tabernacle Holier than the Camp, and Therefore the Levites alone must pitch round about that: the Sanctuary Holier than the Tabernacle, and Therefore the Priests only must enter there; and into the Tabernacle without washing,
dt j-jn n1 vbz j, cc av dx j n1 vmb vbi p-acp d: dt n1 jc cs dt n1, cc av dt np1 av-j vmb vvi av-j p-acp cst: dt n1 jc cs dt n1, cc av dt n2 j vmb vvi a-acp; cc p-acp dt n1 p-acp vvg,
but not into this: the Oracle holier than all, and therefore none must approach here, but Aaron himselfe, that is holiest of all, and that but once a yeare neither,
but not into this: the Oracle Holier than all, and Therefore none must approach Here, but Aaron himself, that is Holiest of all, and that but once a year neither,
cc-acp xx p-acp d: dt n1 jc cs d, cc av pix vmb vvi av, cc-acp np1 px31, cst vbz js pp-f d, cc cst p-acp a-acp dt n1 av-dx,
and that not without lotions , and propitiatory vestments, and mysticall sprinklings, bloud in one hand to appease God, and a censer presenting a cloud of incense,
and that not without lotions, and propitiatory vestments, and mystical sprinklings, blood in one hand to appease God, and a censer presenting a cloud of incense,
cc cst xx p-acp n2, cc j n2, cc j n2-vvg, n1 p-acp crd n1 pc-acp vvi np1, cc dt n1 vvg dt n1 pp-f n1,
which the Iewes were so carefull of, that when Pompey to his own ruine, as it appeared by the sequele, invaded the Sanctuary, the natives more deplored the discovery, than the spoile thereof:
which the Iewes were so careful of, that when Pompey to his own ruin, as it appeared by the sequel, invaded the Sanctuary, the natives more deplored the discovery, than the spoil thereof:
Nicanor in the Macchabees being punished by the God of Israel, S. Steven , and S. Paul in the Acts, accused by the people of Israel, (and their accusation had been just, had it been true ) for not observing the distinction of those courts:
Nicanor in the Maccabees being punished by the God of Israel, S. Steven, and S. Paul in the Acts, accused by the people of Israel, (and their accusation had been just, had it been true) for not observing the distinction of those Courts:
and, in that warre against Antigonus, Herod protested, he had rather hazard his kingdome , than this; while the Temple was building at his owne expence, never comming within those forbidden lists,
and, in that war against Antigonus, Herod protested, he had rather hazard his Kingdom, than this; while the Temple was building At his own expense, never coming within those forbidden lists,
but entrusting the charge with the Priests; and inscribing the sentence of death over the gates against those aliens, that should break in within the ranges,
but entrusting the charge with the Priests; and inscribing the sentence of death over the gates against those aliens, that should break in within the ranges,
And must God lose part of his honour from us, by sending his Sonne to us? or must there be lesse holinesse in the Church, where he was in truth and substance sacrificed by himselfe, than where he was sacrificed in a type or shadow, by Aaron in the Temple? Certainly no.
And must God loose part of his honour from us, by sending his Son to us? or must there be less holiness in the Church, where he was in truth and substance sacrificed by himself, than where he was sacrificed in a type or shadow, by Aaron in the Temple? Certainly no.
and from that place, where the Christian Church was best represented, their instructions and customary devotions being performed here, which were to last after Christ; their types, which were to expire with Christ, within; shewes, that this distinction should extend as farre as the benefit of his Passion or Baptisme did,
and from that place, where the Christian Church was best represented, their instructions and customary devotions being performed Here, which were to last After christ; their types, which were to expire with christ, within; shows, that this distinction should extend as Far as the benefit of his Passion or Baptism did,
Wherefore as the Christians in after-ages distinguished their Oratories into an Atrium, or Church-yard, a Sanctum, or Church, a Sanctum Sanctorum, or Chancell:
Wherefore as the Christians in Afterages distinguished their Oratories into an Atrium, or Churchyard, a Sanctum, or Church, a Sanctum Sanctorum, or Chancel:
c-crq c-acp dt njpg2 p-acp n2 vvn po32 n2 p-acp dt fw-la, cc np1, dt fw-la, cc n1, dt fw-la fw-la, cc n1:
and, that it might appeare this discrimination was not temporary, but continuall, pointed their Churches Eastward, and looking towards the Temple. Church-yards they thought prophaned by sports; but the Churches themselves even by their feasts of charity: the whole circuit both before, and after Christ, was priviledged for refuge; but the inviolablest Sanctuary of all was that, which was nearest to the holiest of all: none out of the communion of the Church permitted to lie there, without :
and, that it might appear this discrimination was not temporary, but continual, pointed their Churches Eastward, and looking towards the Temple. Churchyards they Thought Profaned by sports; but the Churches themselves even by their feasts of charity: the Whole circuit both before, and After christ, was privileged for refuge; but the inviolablest Sanctuary of all was that, which was nearest to the Holiest of all: none out of the communion of the Church permitted to lie there, without:
cc, cst pn31 vmd vvi d n1 vbds xx j, p-acp j, vvd po32 n2 av, cc vvg p-acp dt n1. n2 pns32 vvd vvn p-acp n2; p-acp dt n2 px32 av p-acp po32 n2 pp-f n1: dt j-jn n1 d a-acp, cc p-acp np1, vbds vvn p-acp n1; p-acp dt js n1 pp-f d vbds d, r-crq vbds av-j p-acp dt js pp-f d: pix av pp-f dt n1 pp-f dt n1 vvd pc-acp vvi a-acp, p-acp:
any consecrated ground preferred for interment before that which was not consecrated; & that in a higher esteem, which was in a higher degree of consecration; and that in the highest, which was nearest the Altar. NONLATINALPHABET and NONLATINALPHABET had their stations , NONLATINALPHABET and NONLATINALPHABET, had theirs: their fideles venturing not NONLATINALPHABET, as Theodoret ;
any consecrated ground preferred for interment before that which was not consecrated; & that in a higher esteem, which was in a higher degree of consecration; and that in the highest, which was nearest the Altar. and had their stations, and, had theirs: their fideles venturing not, as Theodoret;
d vvn n1 vvn p-acp n1 p-acp d r-crq vbds xx vvn; cc cst p-acp dt jc n1, r-crq vbds p-acp dt jc n1 pp-f n1; cc cst p-acp dt js, r-crq vbds av-j dt n1. cc vhd po32 n2, cc, vhd png32: po32 fw-la vvg xx, c-acp np1;
beyond those railes or cancelli (whence the name of Chauncell was derived) which distinguished the nave, or body of the Church from the Oracle, or Chauncell. None out of orders, no not at the Communion, came within these (whence arose that distinction in the ancient Church betwixt the communion of the Clergy, and the Laity, being not different in substance, as an ignorant Romanist urges for the restraint of the Cup,
beyond those rails or cancelli (whence the name of Chancel was derived) which distinguished the nave, or body of the Church from the Oracle, or Chancel. None out of order, no not At the Communion, Come within these (whence arose that distinction in the ancient Church betwixt the communion of the Clergy, and the Laity, being not different in substance, as an ignorant Romanist urges for the restraint of the Cup,
p-acp d n2 cc n2 (c-crq dt n1 pp-f n1 vbds vvn) r-crq vvn dt n1, cc n1 pp-f dt n1 p-acp dt n1, cc n1. np1 av pp-f n2, uh-dx xx p-acp dt n1, vvd p-acp d (c-crq vvn d n1 p-acp dt j n1 p-acp dt n1 pp-f dt n1, cc dt np1, vbg xx j p-acp n1, p-acp dt j np1 vvz p-acp dt n1 pp-f dt n1,
but in place ) nor all within orders, neither within those regions beyond these (for the very Grecians themselves haue their Tables inclosed with great mystery from the people, at this day,) the inferiour degrees communicating within the first, the higher alone within the second:
but in place) nor all within order, neither within those regions beyond these (for the very Greeks themselves have their Tables enclosed with great mystery from the people, At this day,) the inferior Degrees communicating within the First, the higher alone within the second:
in the Chancell the rest, the Priests only at the Altar. So that, although they carefully provided for a due respect to other parts of their Churches, forbidding either to build on or neare them, to passe or carry through them,
in the Chancel the rest, the Priests only At the Altar. So that, although they carefully provided for a due respect to other parts of their Churches, forbidding either to built on or near them, to pass or carry through them,
to prophane the former soile of any Church by secular uses, after, in a more convenient si•e, they had built another, to open shops and stalls upon the doores and wals of God (for if he would not be troubled with the noise of hammers, while his Temple was building, he will not be troubled with the noyse of hammers about it, when it is built ) yet was there a more awfull reverence commanded to this part, being barred from the ordinary view, which made them so passionately complaine,
to profane the former soil of any Church by secular uses, After, in a more convenient si•e, they had built Another, to open shops and stalls upon the doors and walls of God (for if he would not be troubled with the noise of hammers, while his Temple was building, he will not be troubled with the noise of hammers about it, when it is built) yet was there a more awful Reverence commanded to this part, being barred from the ordinary view, which made them so passionately complain,
the same distinction being observed by the Gentiles besides: for they had their NONLATINALPHABET and their NONLATINALPHABET, their NONLATINALPHABET and their NONLATINALPHABET, as appeares by their own antiquities, and Historians:
the same distinction being observed by the Gentiles beside: for they had their and their, their and their, as appears by their own antiquities, and Historians:
dt d n1 vbg vvn p-acp dt n2-j p-acp: c-acp pns32 vhd po32 cc po32, po32 cc po32, c-acp vvz p-acp po32 d n2, cc n2:
For how have the same which aimed at a parity in Church-men, sided also for a parity in the Church; and, from a parity in the Church, risen to a parity of all places with the Church;
For how have the same which aimed At a parity in Churchmen, sided also for a parity in the Church; and, from a parity in the Church, risen to a parity of all places with the Church;
as Iohn Hus did? ye take too much upon you, seeing all persons are holy with the rebels here; and to what purpose is this wast, seeing all places are holy, with the traitour there? ye are a royall Priesthood in Saint Peter , all Priests; and therefore a Priestly Kingdome in Moses , all Kings: no difference betwixt him that sacrificeth, and him that sacrificeth not; the pulpit, and the tables end; the belfrey, and the altar. And to shew they are NONLATINALPHABET, those that make merchandise of the Word of God in Saint Paul , have retailed their Divinity in some parts, by the strike and the scales, the peck and the pound, preferring ware-houses before Churches. What? despise ye the house of God, saith the Doctor of the Gentiles? Some do, and some do not:
as John Hus did? you take too much upon you, seeing all Persons Are holy with the rebels Here; and to what purpose is this waste, seeing all places Are holy, with the traitor there? you Are a royal Priesthood in Saint Peter, all Priests; and Therefore a Priestly Kingdom in Moses, all Kings: no difference betwixt him that Sacrificeth, and him that Sacrificeth not; the pulpit, and the tables end; the Belfry, and the altar. And to show they Are, those that make merchandise of the Word of God in Saint Paul, have retailed their Divinity in Some parts, by the strike and the scales, the peck and the pound, preferring warehouses before Churches. What? despise you the house of God, Says the Doctor of the Gentiles? some do, and Some do not:
c-acp np1 zz vdd? pn22 vvb av av-d p-acp pn22, vvg d n2 vbr j p-acp dt n2 av; cc p-acp r-crq n1 vbz d n1, vvg d n2 vbr j, p-acp dt n1 a-acp? pn22 vbr dt j n1 p-acp n1 np1, d n2; cc av dt j n1 p-acp np1, d n2: dx n1 p-acp pno31 cst vvz, cc pno31 cst vvz xx; dt n1, cc dt n2 n1; dt n1, cc dt n1. cc pc-acp vvi pns32 vbr, d d vvb n1 pp-f dt n1 pp-f np1 p-acp n1 np1, vhb vvn po32 n1 p-acp d n2, p-acp dt vvb cc dt n2, dt n1 cc dt n1, vvg n2 p-acp n2. q-crq? vvb pn22 dt n1 pp-f np1, vvz dt n1 pp-f dt np1? d vdb, cc d vdb xx:
and the Magistrate might have cause to enjoyne the carriage of padles againe, even when we walk within the courts of God. Damascen tels us of a judgement upon the violaters of one Oratory by death: and Bede tels us of a judgement upon the violaters of another Oratory by fire. He is the Lords annointed, saith David, and therefore God forbid we should touch the King: and this is the Lords annointed too;
and the Magistrate might have cause to enjoin the carriage of padles again, even when we walk within the Courts of God. Damascene tells us of a judgement upon the violaters of one Oratory by death: and Bede tells us of a judgement upon the violaters of Another Oratory by fire. He is the lords anointed, Says David, and Therefore God forbid we should touch the King: and this is the lords anointed too;
which leads me to the reason of this distinction, and my second generall. 2. In every consecration there is livery and seisin, giving and taking possession;
which leads me to the reason of this distinction, and my second general. 2. In every consecration there is livery and seisin, giving and taking possession;
r-crq vvz pno11 p-acp dt n1 pp-f d n1, cc po11 ord n1. crd p-acp d n1 a-acp vbz n1 cc n1, vvg cc vvg n1;
giving possession by man, and taking by God, and although man take not possession alwayes immediately by himselfe, but mediately, sometimes by a proxe: or,
giving possession by man, and taking by God, and although man take not possession always immediately by himself, but mediately, sometime by a prox: or,
vvg n1 p-acp n1, cc vvg p-acp np1, cc cs n1 vvb xx n1 av av-j p-acp px31, p-acp av-j, av p-acp dt n1: cc,
the difference betwixt ordinary and extraordinary consecration; consecration by donation from man; and consecration by assumption or reservation from God;
the difference betwixt ordinary and extraordinary consecration; consecration by donation from man; and consecration by Assump or reservation from God;
dt n1 p-acp j cc j n1; n1 p-acp n1 p-acp n1; cc n1 p-acp n1 cc n1 p-acp np1;
lying principally in this: that his presence followes that; but his presence makes this: there 'tis a consequent, and here an antecedent to consecration. For example:
lying principally in this: that his presence follows that; but his presence makes this: there it's a consequent, and Here an antecedent to consecration. For Exampl:
'twas there he saw the Angels ascending and descending, that thorow-fare betw•xt earth and heaven, Verse 12. and thereupon, surely the Lord is in this place, saith he, Verse 16. What ther•? how dreadfull is it therefore, seeing the house of God maste• ••inely be, where God certainly •s,
'twas there he saw the Angels ascending and descending, that thoroughfare betw•xt earth and heaven, Verse 12. and thereupon, surely the Lord is in this place, Says he, Verse 16. What ther•? how dreadful is it Therefore, seeing the house of God maste• ••inely be, where God Certainly •s,
so is 〈 … 〉 L••z•o•ce, 'tis Bethel now, Verse 19. and in this house of God shall his vowes and devotions be performed unto God, the presence of God in that place inferred a consecration of the place, at the last verse of that Chapter.
so is 〈 … 〉 L••z•o•ce, it's Bethel now, Verse 19. and in this house of God shall his vows and devotions be performed unto God, the presence of God in that place inferred a consecration of the place, At the last verse of that Chapter.
av vbz 〈 … 〉 n1, pn31|vbz np1 av, n1 crd cc p-acp d n1 pp-f np1 vmb po31 n2 cc n2 vbb vvn p-acp np1, dt n1 pp-f np1 p-acp d n1 vvn dt n1 pp-f dt n1, p-acp dt ord n1 pp-f d n1.
The Lord appeared by an Angel unto Moses in Sina, and neere Iericho unto Iosuah: the story of Iosuah assures us, God was in an especial manner present there: and the story of Moses assures us, God was in an especiall manner present here, inaccessible it was, both for the steepnesse,
The Lord appeared by an Angel unto Moses in Sina, and near Jericho unto Joshua: the story of Joshua assures us, God was in an especial manner present there: and the story of Moses assures us, God was in an especial manner present Here, inaccessible it was, both for the steepness,
and yet even here they seeme too neere. Moses's adventure passeth not without a check, though afterwards he received the Law, and now an embassy, from hence;
and yet even Here they seem too near. Moses's adventure passes not without a check, though afterwards he received the Law, and now an embassy, from hence;
cc av av av pns32 vvb av av-j. npg1 n1 vvz xx p-acp dt n1, cs av pns31 vvd dt n1, cc av dt n1, p-acp av;
A place there was for Adams devotions and his families, which Cain, as the usuall idiom of Scripture is, cals the face of God, according to the opinion of severall Divines;
A place there was for Adams devotions and his families, which Cain, as the usual idiom of Scripture is, calls the face of God, according to the opinion of several Divines;
and which face Abel enjoyed, God testifying his presence, as Theodotio renders, by firing his sacrifice, Gen. 4.5, 14. A tabernacle is erected for Israel in the wildernesse,
and which face Abel enjoyed, God testifying his presence, as Theodotio renders, by firing his sacrifice, Gen. 4.5, 14. A tabernacle is erected for Israel in the Wilderness,
and his especiall presence to such as should performe their Oraisons in, or towards that place, at the consecration; and all these follow upon the consecration , 2 Chron. 7.1.
and his especial presence to such as should perform their Orisons in, or towards that place, At the consecration; and all these follow upon the consecration, 2 Chronicles 7.1.
cc po31 j n1 p-acp d c-acp vmd vvi po32 n2 p-acp, cc p-acp cst n1, p-acp dt n1; cc d d vvb p-acp dt n1, crd np1 crd.
Whether therefore it be ordinary, or extraordinary, wheresoever a consecration is, there God especially is, by a peculiar dispensation of his gracious and mercifull presence:
Whither Therefore it be ordinary, or extraordinary, wheresoever a consecration is, there God especially is, by a peculiar Dispensation of his gracious and merciful presence:
cs av pn31 vbb j, cc j, c-crq dt n1 vbz, a-acp np1 av-j vbz, p-acp dt j n1 pp-f po31 j cc j n1:
And, as there was a greater communication of the divine presence in these places, than in others (whence that erection of Altars, to continue his residence, where God appeared once;
And, as there was a greater communication of the divine presence in these places, than in Others (whence that erection of Altars, to continue his residence, where God appeared once;
that appellation of presence, or shew bread , that expression of the Temple by the face of God: of frequenting his Courts by comming before the Lord: those apparitions of God , where the Temple was to be built;
that appellation of presence, or show bred, that expression of the Temple by the face of God: of frequenting his Courts by coming before the Lord: those apparitions of God, where the Temple was to be built;
& that departure of God, by a voice in the Temple from God , before the finall destruction of it, under Titus Vespasian; ) so was there a greater communication of the same presence in some parts of those places,
& that departure of God, by a voice in the Temple from God, before the final destruction of it, under Titus Vespasian;) so was there a greater communication of the same presence in Some parts of those places,
cc d n1 pp-f np1, p-acp dt n1 p-acp dt n1 p-acp np1, p-acp dt j n1 pp-f pn31, p-acp np1 np1;) av vbds a-acp dt jc n1 pp-f dt d n1 p-acp d n2 pp-f d n2,
than in others: and therefore, though the glory of the Lord filled both the Tabernacle and the Temple, yet it filled not all alike: for wee reade of the place of his Throne ,
than in Others: and Therefore, though the glory of the Lord filled both the Tabernacle and the Temple, yet it filled not all alike: for we read of the place of his Throne,
cs p-acp n2-jn: cc av, cs dt n1 pp-f dt n1 vvn d dt np1 cc dt n1, av pn31 vvd xx av-d av-j: c-acp pns12 vvb pp-f dt n1 pp-f po31 n1,
as at home: and therefore God is not only present extraordinarily himselfe there, as the decrees, the general opinion of Divines, with the formes of consecration shew:
as At home: and Therefore God is not only present extraordinarily himself there, as the decrees, the general opinion of Divines, with the forms of consecration show:
c-acp p-acp av-an: cc av np1 vbz xx av-j j av-j px31 a-acp, p-acp dt n2, dt j n1 pp-f n2-jn, p-acp dt n2 pp-f n1 vvi:
but, also, as a learned Prelate of this Land hath, out of the ancient, collected to my hands, according to that representation of this truth, in Iacobs Ladder, he is present also, by his Ministers and Angels.
but, also, as a learned Prelate of this Land hath, out of the ancient, collected to my hands, according to that representation of this truth, in Iacobs Ladder, he is present also, by his Ministers and Angels.
cc-acp, av, c-acp dt j n1 pp-f d n1 vhz, av pp-f dt j, vvn p-acp po11 n2, vvg p-acp d n1 pp-f d n1, p-acp npg1 n1, pns31 vbz j av, p-acp po31 n2 cc n2.
that, notwithstanding the distribution of the Sacrament might be in other parts, the consecration was in one; where our Liturgy also hath enjoyned the second service to bee read;
that, notwithstanding the distribution of the Sacrament might be in other parts, the consecration was in one; where our Liturgy also hath enjoined the second service to be read;
having an Altar here answerable to a Mercy-seat there: as also, in respect of that union betwixt this place and his humane nature, that and his divine: for,
having an Altar Here answerable to a Mercy-seat there: as also, in respect of that Union betwixt this place and his humane nature, that and his divine: for,
vhg dt n1 av j p-acp dt n1 a-acp: c-acp av, p-acp n1 pp-f d n1 p-acp d n1 cc po31 j n1, d cc po31 j-jn: p-acp,
as I like not Berengarius that said, he is sensually; nor Peter Martyr, whom he that writes his life tels us he said, he is carnally, and corporally there:
as I like not Berengarius that said, he is sensually; nor Peter Martyr, whom he that writes his life tells us he said, he is carnally, and corporally there:
because I like Saint Ambrose , and Lombard , and Bucer , and Roffensis , and Harding in this respect, who advise in this argument, forbearing the determination of the manner, to clothe out phansies in generall, and indefinite expressions:
Because I like Saint Ambrose, and Lombard, and Bucer, and Roffensis, and Harding in this respect, who Advice in this argument, forbearing the determination of the manner, to cloth out fancies in general, and indefinite expressions:
c-acp pns11 vvb n1 np1, cc np1, cc np1, cc np1, cc np1 p-acp d n1, r-crq vvb p-acp d n1, vvg dt n1 pp-f dt n1, pc-acp vvi av n2 p-acp j, cc j n2:
by a reall, and neverthelesse, which the ancient Church said, a spirituall, and mysticall, and supernaturall presentation, and exhibition. For why should our Saviour bid us take, what he would not have us receive? We must believe 'tis there, we must not know how 'tis there: our faith may see it, our sense cannot, 'tis a mystery, they all say;
by a real, and nevertheless, which the ancient Church said, a spiritual, and mystical, and supernatural presentation, and exhibition. For why should our Saviour bid us take, what he would not have us receive? We must believe it's there, we must not know how it's there: our faith may see it, our sense cannot, it's a mystery, they all say;
p-acp dt j, cc av, r-crq dt j n1 vvd, dt j, cc j, cc j n1, cc n1. c-acp q-crq vmd po12 n1 vvb pno12 vvi, r-crq pns31 vmd xx vhi pno12 vvi? pns12 vmb vvi pn31|vbz a-acp, pns12 vmb xx vvi c-crq pn31|vbz a-acp: po12 n1 vmb vvi pn31, po12 n1 vmbx, pn31|vbz dt n1, pns32 d vvi;
they said he is there, and they said the Lord knowes how. For why should we seeke him naturally in the Communion, whom naturally we cannot find in the wombe of the Virgin.
they said he is there, and they said the Lord knows how. For why should we seek him naturally in the Communion, whom naturally we cannot find in the womb of the Virgae.
Which beliefe of theirs, concerning the verity of Christs being in the Sacrament, occasioned also those frequent expressions of that place and mystery amongst the Ancient, by the names of Sacrifice and Altar. So the Apostles usually in their Canons ,
Which belief of theirs, Concerning the verity of Christ being in the Sacrament, occasioned also those frequent expressions of that place and mystery among the Ancient, by the names of Sacrifice and Altar. So the Apostles usually in their Canonas,
r-crq n1 pp-f png32, vvg dt n1 pp-f npg1 vbg p-acp dt n1, vvn av d j n2 pp-f d n1 cc n1 p-acp dt j, p-acp dt n2 pp-f n1 cc n1. av dt n2 av-j p-acp po32 n2,
and those too, which are undoubtedly theirs: so the same in those constitutions , which by many are thought to bee theirs. So Clement , in his Epistle to the Corinthians: so the Councell of Ancyra , of Neocaesarea , of Gangra , of Laodicaea , the Nicene and the Trullan Councels;
and those too, which Are undoubtedly theirs: so the same in those constitutions, which by many Are Thought to be theirs. So Clement, in his Epistle to the Corinthians: so the Council of Ancyra, of Neocaesarea, of Gangra, of Laodicea, the Nicene and the Trullan Counsels;
cc d av, r-crq vbr av-j png32: av dt d p-acp d n2, r-crq p-acp d vbr vvn pc-acp vbi png32. av j, p-acp po31 n1 p-acp dt np1: av dt n1 pp-f np1, pp-f np1, pp-f np1, pp-f np1, dt np1 cc dt np1 n2;
which makes me the more wonder, Vedelius should have the face to deny the use of these words with any of the Primitive times, unlesse his exercitations were ready, before his Author was read.
which makes me the more wonder, Vedelius should have the face to deny the use of these words with any of the Primitive times, unless his exercitations were ready, before his Author was read.
And were there no other reason to warrant the especiall dispensation of his favour and presence, in this place, besides this; I see no reason any should stick at this: seeing 'tis just that place should have a pre-eminence above the rest, from which vertue,
And were there no other reason to warrant the especial Dispensation of his favour and presence, in this place, beside this; I see no reason any should stick At this: seeing it's just that place should have a preeminence above the rest, from which virtue,
and assistance or operation which we presume here, is greater than Ecclesiasticall Writers ordinarily ascribe to those parts our Saviour in his Humanity conversed principally in, to those things he used, or were used against him: no more than his garment had, in Saint Marke ;
and assistance or operation which we presume Here, is greater than Ecclesiastical Writers ordinarily ascribe to those parts our Saviour in his Humanity conversed principally in, to those things he used, or were used against him: no more than his garment had, in Saint Mark;
cc n1 cc n1 r-crq pns12 vvb av, vbz jc cs j n2 av-j vvi p-acp d n2 po12 n1 p-acp po31 n1 vvn av-j p-acp, p-acp d n2 pns31 vvn, cc vbdr vvn p-acp pno31: av-dx dc cs po31 n1 vhd, p-acp n1 vvb;
the mantle of Eliah, or the bones of Elisha in the Kings: no more than the handkerchiefe of Saint Paul in the 19. of the Acts, or in the 5. the shadow of Saint Peter.
the mantle of Elijah, or the bones of Elisha in the Kings: no more than the handkerchief of Saint Paul in the 19. of the Acts, or in the 5. the shadow of Saint Peter.
Let our hallelujahs be sent up like the roaring of the Sea, and our Amens like a clap of thunder, as Saint Hierom relates of the Primitive Christians: for thus is the Church an army with banners in the Canticles, and no way but thus. Let us not only invade God by our single devotions,
Let our hallelujahs be sent up like the roaring of the Sea, and our Amens like a clap of thunder, as Saint Hieronymus relates of the Primitive Christians: for thus is the Church an army with banners in the Canticles, and no Way but thus. Let us not only invade God by our single devotions,
if not here; because to pray, in Gods language, is to meet with God; and he that pretends businesse to keep himselfe from hence, saith something is more necessary than he, he will teach us his wayes here,
if not Here; Because to pray, in God's language, is to meet with God; and he that pretends business to keep himself from hence, Says something is more necessary than he, he will teach us his ways Here,
saith that fearefull proverbe in Bede , which he warrants by as fearefull an example. There is a balme justified by some , which cures at any distance;
Says that fearful proverb in Bede, which he warrants by as fearful an Exampl. There is a balm justified by Some, which cures At any distance;
it must be applied to the wound, not to the sword; nor can a Sermon have any influence on such as are not there. The wedding is prepared, goe ye therefore into the high-wayes,
it must be applied to the wound, not to the sword; nor can a Sermon have any influence on such as Are not there. The wedding is prepared, go you Therefore into the highways,
pn31 vmb vbi vvn p-acp dt n1, xx p-acp dt n1; ccx vmb dt n1 vhb d n1 p-acp d c-acp vbr xx a-acp. dt n1 vbz vvn, vvb pn22 av p-acp dt n2,
For, as when we receive summons from our Superiours, the messenger seeks us not in idling places, pursues us not into the fields, comes not to our sports to warne us,
For, as when we receive summons from our Superiors, the Messenger seeks us not in idling places, pursues us not into the fields, comes not to our sports to warn us,
but to our houses, there reads his message, as if we were there, because we should be there, and then, without any further enquiry, departs, fastning the Script upon our doores.
but to our houses, there reads his message, as if we were there, Because we should be there, and then, without any further enquiry, departs, fastening the Script upon our doors.
because at all consecrated houres, they are presumed to have no houses, but such. Out of Sion shall the Law of the LORD goe forth, and the word of the LORD from Ierusalem: from Sion in Ierusalem; but not from Ierusalem without Sion:
Because At all consecrated hours, they Are presumed to have no houses, but such. Out of Sion shall the Law of the LORD go forth, and the word of the LORD from Ierusalem: from Sion in Ierusalem; but not from Ierusalem without Sion:
c-acp p-acp d vvn n2, pns32 vbr vvn pc-acp vhi dx n2, p-acp d. av pp-f np1 vmb dt n1 pp-f dt n1 vvb av, cc dt n1 pp-f dt n1 p-acp np1: p-acp np1 p-acp np1; p-acp xx p-acp np1 p-acp np1:
from his Temple where he especially is, but not so out of his Temple, where he so especially is not, Esa 2.3. We find no stately Churches in the first ages after Christ, meaner Oratories we find:
from his Temple where he especially is, but not so out of his Temple, where he so especially is not, Isaiah 2.3. We find no stately Churches in the First ages After christ, meaner Oratories we find:
p-acp po31 n1 c-crq pns31 av-j vbz, p-acp xx av av pp-f po31 n1, c-crq pns31 av av-j vbz xx, np1 crd. pns12 vvb dx j n2 p-acp dt ord n2 p-acp np1, jc n2 pns12 vvb:
no such Altars as the Heathens had, had the Christians: nor no such Temples then. The Woman was in the Wildernesse, in those Pagan times, and who looks for state,
no such Altars as the heathens had, had the Christians: nor no such Temples then. The Woman was in the Wilderness, in those Pagan times, and who looks for state,
dx d n2 p-acp dt n2-jn vhd, vhd dt np1: ccx dx d n2 av. dt n1 vbds p-acp dt n1, p-acp d j-jn n2, cc r-crq vvz p-acp n1,
or costlinesse there? Had those happy soules been blest with such, as we, by the gracious wisdome of a Religious Prince, and the carefull devotion of those Governours under him, enjoy:
or costliness there? Had those happy Souls been blessed with such, as we, by the gracious Wisdom of a Religious Prince, and the careful devotion of those Governors under him, enjoy:
cc n1 a-acp? vhd d j n2 vbn vvn p-acp d, c-acp pns12, p-acp dt j n1 pp-f dt j n1, cc dt j n1 pp-f d n2 p-acp pno31, vvb:
nor would those seats have beene so lanke at prayer, whose originall and fundamentall businesse is nothing but to pray, their midnights would have more filled such,
nor would those seats have been so lank At prayer, whose original and fundamental business is nothing but to pray, their midnights would have more filled such,
ccx vmd d n2 vhb vbn av j p-acp n1, rg-crq j-jn cc j n1 vbz pix p-acp pc-acp vvi, po32 ng1 vmd vhi dc vvn d,
or goe backward, saith Esaiah? The Sunne is too fleet for our zeale already, our Religion is too long divided betwixt the combe and the glasse, to pray at that rate: and therefore,
or go backward, Says Isaiah? The Sun is too fleet for our zeal already, our Religion is too long divided betwixt the comb and the glass, to pray At that rate: and Therefore,
cc vvi av-j, vvz np1? dt n1 vbz av j c-acp po12 n1 av, po12 n1 vbz av av-j vvn p-acp dt n1 cc dt n1, pc-acp vvi p-acp cst n1: cc av,
for I would all of us sailed by this Card, and all our light were borrowed from this Sunne: Whom remember, O my God, concerning this, and wipe not out the good deeds that he hath done for the house of my God, and for the offices thereof:
for I would all of us sailed by this Carded, and all our Light were borrowed from this Sun: Whom Remember, Oh my God, Concerning this, and wipe not out the good Deeds that he hath done for the house of my God, and for the Offices thereof:
c-acp pns11 vmd d pp-f pno12 vvd p-acp d n1, cc d po12 n1 vbdr vvn p-acp d n1: ro-crq vvb, uh po11 np1, vvg d, cc vvb xx av dt j n2 cst pns31 vhz vdn p-acp dt n1 pp-f po11 n1, cc p-acp dt n2 av:
and yet, by the omission of our service, may be judged not to be there: so if we neglect our homage, we are absent, though we are here: by which I am conveighed to the illation upon this reason, and my last generall.
and yet, by the omission of our service, may be judged not to be there: so if we neglect our homage, we Are absent, though we Are Here: by which I am conveyed to the illation upon this reason, and my last general.
cc av, p-acp dt n1 pp-f po12 n1, vmb vbi vvn xx pc-acp vbi pc-acp: av cs pns12 vvb po12 n1, pns12 vbr j, cs pns12 vbr av: p-acp r-crq pns11 vbm vvd p-acp dt n1 p-acp d n1, cc po11 ord n1.
We reade of civill respects from Abraham to Ephron, from his servant to him, from Iacob to Esau, from the Egyptians to Ioseph, from Ioseph to Iacob, from Moses to Iethro, from Ruth to Boaz, from Iudith to Holofernes, from Solomon to Bathsheba, from Ahazias Ambassador to Eliah, from Saul to Samuel, from Nebucadnezzar to Daniel. And we reade of loyall respects from David to Saul; from Araunah ,
We read of civil respects from Abraham to Ephron, from his servant to him, from Iacob to Esau, from the egyptians to Ioseph, from Ioseph to Iacob, from Moses to Jethro, from Ruth to Boaz, from Iudith to Holofernes, from Solomon to Bathsheba, from Ahaziah Ambassador to Elijah, from Saul to Samuel, from Nebuchadnezzar to daniel. And we read of loyal respects from David to Saul; from Araunah,
but to their pourtraitures , their robes, their armes royall, their chaires of State, their Chambers of Presence, because as the King is represented in his Nobles, so God is in the King. And we read of reverentiall respects to the Tabernacle, and the Temple, and the Crosse, and the Gospels of CHRIST:
but to their portraitures, their robes, their arms royal, their chairs of State, their Chambers of Presence, Because as the King is represented in his Nobles, so God is in the King. And we read of reverential respects to the Tabernacle, and the Temple, and the Cross, and the Gospels of CHRIST:
and one Starre differeth from another no more in height, than in glory. Nor is all this to insinuate the derivation of Gods honour upon any besides God (God divert that damnable Idolatry as far from me,
and one Star differeth from Another no more in height, than in glory. Nor is all this to insinuate the derivation of God's honour upon any beside God (God divert that damnable Idolatry as Far from me,
cc crd n1 vvz p-acp j-jn dx av-dc p-acp n1, cs p-acp n1. ccx vbz d d pc-acp vvi dt n1 pp-f n2 vvb p-acp d p-acp np1 (np1 vvi d j n1 a-acp av-j p-acp pno11,
as hee hath done from the Church of God ) NONLATINALPHABET, saith Damascen . Some have a civill respect, others a Religious , but the Lord only a divine: for,
as he hath done from the Church of God), Says Damascene. some have a civil respect, Others a Religious, but the Lord only a divine: for,
as the infinitude of his nature cannot be comprehended under the same kinde of being, so neither can it be comprehended under the same kinde of worship with a creature:
as the infinitude of his nature cannot be comprehended under the same kind of being, so neither can it be comprehended under the same kind of worship with a creature:
c-acp dt n1 pp-f po31 n1 vmbx vbi vvn p-acp dt d n1 pp-f vbg, av dx vmb pn31 vbi vvn p-acp dt d n1 pp-f vvb p-acp dt n1:
but only to shew, by what naturall and rationall proportions, the Church rose by way of supereminency, as the Schooles speake, from a relative respect of divine things, to an absolute respect of the divine Essence; and from a just valuation of Man, to a right estimate of God. We seldome finde adoration under the Law (the strictest time against superstition of any ) without prostration of the body, and inclination too: so did Lot ; so did Abraham ; so did his servant ; so did Israel ; so did Moses ; so did Ioshuah ; so did David ;
but only to show, by what natural and rational proportions, the Church rose by Way of supereminency, as the Schools speak, from a relative respect of divine things, to an absolute respect of the divine Essence; and from a just valuation of Man, to a right estimate of God. We seldom find adoration under the Law (the Strictest time against Superstition of any) without prostration of the body, and inclination too: so did Lot; so did Abraham; so did his servant; so did Israel; so did Moses; so did Joshua; so did David;
cc-acp av-j pc-acp vvi, p-acp r-crq j cc j n2, dt n1 vvd p-acp n1 pp-f n1, p-acp dt n2 vvb, p-acp dt j n1 pp-f j-jn n2, p-acp dt j n1 pp-f dt j-jn n1; cc p-acp dt j n1 pp-f n1, p-acp dt j-jn n1 pp-f np1. pns12 av vvi n1 p-acp dt n1 (dt js n1 p-acp n1 pp-f d) p-acp n1 pp-f dt n1, cc n1 av: av vdd n1; av vdd np1; av vdd po31 n1; av vdd np1; av vdd np1; av vdd np1; av vdd np1;
and therefore by a Metonymia signi, and a Senecdoche partis, through those sacred volumes, this is frequently used alone , to designe the whole service of God; as,
and Therefore by a Metonymy Sign, and a Synecdoche partis, through those sacred volumes, this is frequently used alone, to Design the Whole service of God; as,
cc av p-acp dt fw-gr fw-la, cc dt n1 fw-la, p-acp d j n2, d vbz av-j vvn av-j, p-acp n1 dt j-jn n1 pp-f np1; a-acp,
the Temple being built in a length, and the entry before the Oracle (which from their constant manner of praying that way, thence had the Oracle its name) and this as well without the land, as within; so Salomon in his prayer presumed;
the Temple being built in a length, and the entry before the Oracle (which from their constant manner of praying that Way, thence had the Oracle its name) and this as well without the land, as within; so Solomon in his prayer presumed;
dt n1 vbg vvn p-acp dt n1, cc dt n1 p-acp dt n1 (r-crq p-acp po32 j n1 pp-f vvg d n1, av vhd dt n1 po31 n1) cc d c-acp av p-acp dt n1, p-acp p-acp; av np1 p-acp po31 n1 vvd;
nor to the place so much, as to me that am presentiall in that place, Levit. 19.20. Which was the reason of that forced prostration also of Dagon, before the Arke in Samuel ;
nor to the place so much, as to me that am presential in that place, Levit. 19.20. Which was the reason of that forced prostration also of Dagon, before the Ark in Samuel;
and that constant performance of Israels obeysance in the Wildernesse towards the Mount, and the Tabernacle, the fire, and the cloud, the Oracle and the Altar.
and that constant performance of Israel's obeisance in the Wilderness towards the Mount, and the Tabernacle, the fire, and the cloud, the Oracle and the Altar.
cc cst j n1 pp-f npg1 n1 p-acp dt n1 p-acp dt vvb, cc dt n1, dt n1, cc dt n1, dt n1 cc dt n1.
Nor was this guise of their devotion recorded only as a Practice under the Law; but as a prediction concerning the Gospell: so the Prophets, and more especially that Evangelist amongst the Prophets:
Nor was this guise of their devotion recorded only as a Practice under the Law; but as a prediction Concerning the Gospel: so the prophets, and more especially that Evangelist among the prophets:
A place of glory it shall be, because it is my Sanctuary; and a place of humility, because I am in my Sanctuary; a place of beauty, and yet a place of bowing and bending too, Esay 60.13, 14. The converted Gentile falling downe in the Church will worship, saith S. Paul :
A place of glory it shall be, Because it is my Sanctuary; and a place of humility, Because I am in my Sanctuary; a place of beauty, and yet a place of bowing and bending too, Isaiah 60.13, 14. The converted Gentile falling down in the Church will worship, Says S. Paul:
For that sawcinesse and familiarity of faith was not in fashion then, which brings men to Church without joynts, and sends them from Church without hearts; as if they onely came to keep company, and to sit with God. We find NONLATINALPHABET, a kind of worship at the Communion, in Cyrill of Ierusalem: and NONLATINALPHABET, a downe right worship in Eusebius Emissenus, Theodoret , Augustine , and Chrysostome .
For that sauciness and familiarity of faith was not in fashion then, which brings men to Church without Joints, and sends them from Church without hearts; as if they only Come to keep company, and to fit with God. We find, a kind of worship At the Communion, in Cyril of Ierusalem: and, a down right worship in Eusebius Emissenus, Theodoret, Augustine, and Chrysostom.
because 'tis NONLATINALPHABET, it deserves this respect in the Nomocanon of Photius. For our addresse must be with dread and horror, NONLATINALPHABET, saith that Rhetoricall Bishop .
Because it's, it deserves this respect in the Nomocanon of Photius. For our address must be with dread and horror,, Says that Rhetorical Bishop.
c-acp pn31|vbz, pn31 vvz d n1 p-acp dt n1 pp-f np1. p-acp po12 vvi vmb vbi p-acp n1 cc n1,, vvz d j n1.
Because he shall depart hence, without joy, that comes hither without feare. More yet, we have NONLATINALPHABET, an honour due to the Altar, in Ignatius ,
Because he shall depart hence, without joy, that comes hither without Fear. More yet, we have, an honour due to the Altar, in Ignatius,
and NONLATINALPHABET , adoration of the Altar, in that generall Councell of Constantinople under Menna: and reverentiam altaribus exhibendam, a reverence to Altars, in the Synodals of Odo .
and, adoration of the Altar, in that general Council of Constantinople under Menna: and reverentiam altaribus exhibendam, a Reverence to Altars, in the Synodals of Odo.
and NONLATINALPHABET, an exaltation of the soule, through the humiliation of the body, out of an awfull reverence toward that place, in the life of Mary the Aegyptian. Wee meete with Theodosius cleaving to the dust, in Theodoret ;
and, an exaltation of the soul, through the humiliation of the body, out of an awful Reverence towards that place, in the life of Marry the Egyptian. we meet with Theodosius cleaving to the dust, in Theodoret;
And whosoever thinkes not this prescription long enough, had need write annalls ancienter than the world. Since hath Ecclesiasticall adoration ever beene in use:
And whosoever thinks not this prescription long enough, had need write annals ancienter than the world. Since hath Ecclesiastical adoration ever been in use:
cc c-crq vvz xx d n1 j av-d, vhd n1 vvi n2 jc cs dt n1. c-acp vhz j n1 av vbi p-acp n1:
and I wish, those seditious Corahs of our Israel, would raise no contradiction against that authority, which God hath justly bestowed upon his Kings, and their Churches (for to curse God, and the King, in Esaiah , goes together:
and I wish, those seditious Corahs of our Israel, would raise no contradiction against that Authority, which God hath justly bestowed upon his Kings, and their Churches (for to curse God, and the King, in Isaiah, Goes together:
cc pns11 vvb, d j npg1 pp-f po12 np1, vmd vvi dx n1 p-acp d n1, r-crq np1 vhz av-j vvn p-acp po31 n2, cc po32 n2 (c-acp pc-acp vvi np1, cc dt n1, p-acp np1, vvz av:
because he that doubts not to do one, will undoubtedly do the other) but of this date: or that they could shew so quiet and interrupted a possession, such a time out of mind, for the best lands, and Charters they have.
Because he that doubts not to do one, will undoubtedly do the other) but of this date: or that they could show so quiet and interrupted a possession, such a time out of mind, for the best Lands, and Charters they have.
c-acp pns31 cst vvz xx pc-acp vdi pi, vmb av-j vdi dt n-jn) cc-acp pp-f d n1: cc cst pns32 vmd vvi av j-jn cc vvn dt n1, d dt n1 av pp-f n1, p-acp dt js n2, cc n2 pns32 vhb.
NONLATINALPHABET, saith Damascene. The house of God was honoured for God, th• Throne for the King, the Altar for the Sacrifice: as Alexander adoring Gods name in Iaddus mitre, adored God alone, neither Iaddus, nor his mitre: and he that respects a house for the owners sake, respects not his house, but him, so much they said; but to justifie the practice of our Church, I need not say so much. For,
, Says Damascene. The house of God was honoured for God, th• Throne for the King, the Altar for the Sacrifice: as Alexander adoring God's name in Jaddus mitre, adored God alone, neither Jaddus, nor his mitre: and he that respects a house for the owners sake, respects not his house, but him, so much they said; but to justify the practice of our Church, I need not say so much. For,
as although the humane nature of Christ receive all from the divine, we adore the whole suppositum in grosse, which consists of the humane as well as the divine:
as although the humane nature of christ receive all from the divine, we adore the Whole suppositum in gross, which consists of the humane as well as the divine:
'Tis not the Altar we worship, but the Lord towards the Altar: no prostration to a false God, but a prostration before the true God: pulverisatio nihileitatis nostrae, as à Kempis upon another occasion speakes,
It's not the Altar we worship, but the Lord towards the Altar: no prostration to a false God, but a prostration before the true God: pulverisatio nihileitatis Nostrae, as à Kempis upon Another occasion speaks,
an acknowledgement of our vilenesse, and Gods infinitenesse; of our originall out of dust, and our resolution into dust; a confession of His being there, and our humiliation to Him that is there:
an acknowledgement of our vileness, and God's infiniteness; of our original out of dust, and our resolution into dust; a Confessi of His being there, and our humiliation to Him that is there:
dt n1 pp-f po12 n1, cc npg1 n1; pp-f po12 j-jn av pp-f n1, cc po12 n1 p-acp n1; dt n1 pp-f po31 vbg a-acp, cc po12 n1 p-acp pno31 cst vbz a-acp:
an adoration of him that is not seene, looking on that which is seene: no Altar against God, but as that in Iosuah was an Altar for God; nor an Altar of any strange worship, but of witnesse. O worship the Lord in the beauty of holinesse, saith David ;
an adoration of him that is not seen, looking on that which is seen: no Altar against God, but as that in Joshua was an Altar for God; nor an Altar of any strange worship, but of witness. O worship the Lord in the beauty of holiness, Says David;
'tis a place of holinesse, and therefore no Layfee for Mammon: and a place of beauty, and therefore no resort for our pollution. 'Tis Bethel the house of God, frequent it we must for his sake:
it's a place of holiness, and Therefore no Layfee for Mammon: and a place of beauty, and Therefore no resort for our pollution. It's Bethel the house of God, frequent it we must for his sake:
pn31|vbz dt n1 pp-f n1, cc av dx np1 p-acp np1: cc dt n1 pp-f n1, cc av dx n1 p-acp po12 n1. pn31|vbz np1 dt n1 pp-f np1, vvi pn31 pns12 vmb p-acp po31 n1:
and this is NONLATINALPHABET, in Iosephus , an impregnable fort, that never was taken yet (the same word in Hebrew signifying the Temple, and safety too) no distressed soule perished there.
and this is, in Iosephus, an impregnable fort, that never was taken yet (the same word in Hebrew signifying the Temple, and safety too) no distressed soul perished there.
cc d vbz, p-acp np1, dt j n1, cst av-x vbds vvn av (dt d n1 p-acp njp vvg dt n1, cc n1 av) av-dx j-vvn n1 vvn a-acp.
Antiochus Eupator indeed besieged Iudas Maccabeus thus, with what successe the story tels, because he might as well have besieged him in heaven, as there: for who can be blockt up here, that converseth with the Lord which is every where? or want succours, that maintaines correspondence,
Antiochus Eupator indeed besieged Iudas Maccabeus thus, with what success the story tells, Because he might as well have besieged him in heaven, as there: for who can be blocked up Here, that Converseth with the Lord which is every where? or want succours, that maintains correspondence,
Behold the Altar, and the Sacrifice; a Lamb in a thicket, Christ intangled in a Crown of Thornes: the Lambe of God that hath taken away the sins of the world, and therefore ours: that hath wiped out all our scores, hath stricken all our Tallies;
Behold the Altar, and the Sacrifice; a Lamb in a thicket, christ entangled in a Crown of Thorns: the Lamb of God that hath taken away the Sins of the world, and Therefore ours: that hath wiped out all our scores, hath stricken all our Tallies;
vvb dt n1, cc dt n1; dt n1 p-acp dt n1, np1 vvn p-acp dt n1 pp-f n2: dt n1 pp-f np1 cst vhz vvn av dt n2 pp-f dt n1, cc av png12: cst vhz vvn av d po12 n2, vhz vvn d po12 n2;
that brake the bars of hell by his descent into hell, and opened the gates of heaven by his Ascension. O let us enter therfore into these Courts with thanksgivings,
that brake the bars of hell by his descent into hell, and opened the gates of heaven by his Ascension. O let us enter Therefore into these Courts with thanksgivings,
cst vvd dt n2 pp-f n1 p-acp po31 n1 p-acp n1, cc vvd dt n2 pp-f n1 p-acp po31 n1. sy vvb pno12 vvi av p-acp d n2 p-acp n2-vvg,
for he that prayes, as if God were not here, when he hath prayed, shall finde him no where. Enter with our soules, because God loves no sacrifie but the heart: and enter without our sins, because God heares not Vs, if we hearken not to him. Enter all eare, while God speakes to us; all heart and tongue, while we speake to God; because,
for he that prays, as if God were not Here, when he hath prayed, shall find him not where. Enter with our Souls, Because God loves no sacrify but the heart: and enter without our Sins, Because God hears not Us, if we harken not to him. Enter all ear, while God speaks to us; all heart and tongue, while we speak to God; Because,
p-acp pns31 cst vvz, c-acp cs np1 vbdr xx av, c-crq pns31 vhz vvn, vmb vvi pno31 xx c-crq. vvb p-acp po12 n2, c-acp np1 vvz dx n1 p-acp dt n1: cc vvi p-acp po12 n2, c-acp np1 vvz xx pno12, cs pns12 vvb xx p-acp pno31. vvb d n1, n1 np1 vvz p-acp pno12; d n1 cc n1, cs pns12 vvb p-acp np1; p-acp,
as Antiochus , by engraving the similitudes of uncleane beasts on these doores, but by bringing them within. Enter by the humiliation of our soules, and enter with the prostration of our bodies; because as this, without that, is a dead oblation;
as Antiochus, by engraving the Similitudes of unclean beasts on these doors, but by bringing them within. Enter by the humiliation of our Souls, and enter with the prostration of our bodies; Because as this, without that, is a dead oblation;
that in a Church erected in that place, from whence our Saviour ascended, there rushed annually in those times, a violent gale of winde from heaven upon Ascension Day, which forced all those it found standing, to fall prostrate on the earth.
that in a Church erected in that place, from whence our Saviour ascended, there rushed annually in those times, a violent gale of wind from heaven upon Ascension Day, which forced all those it found standing, to fallen prostrate on the earth.
I doe not justifie the relation, and yet 'tis ancient; only I wish, that when we come hither, we need no winde from heaven to humble us here: but that falling downe by the dejection of our bodies, we may rise up by the exaltation of our soules, and living in his feare, may dye in his favour: which the Father of mercies grant us all,
I do not justify the Relation, and yet it's ancient; only I wish, that when we come hither, we need no wind from heaven to humble us Here: but that falling down by the dejection of our bodies, we may rise up by the exaltation of our Souls, and living in his Fear, may die in his favour: which the Father of Mercies grant us all,
So the Saracens. Tostat. in loc. Hence prov•rbially used, NONLATINALPHABET, &c. So others with Procop. in Exod. 3. Graeci •••ficuli discalc•ati ad sacra commeabant.
So the Saracens. Toast in loc. Hence prov•rbially used,, etc. So Others with Procop in Exod 3. Greeks •••ficuli discalc•ati ad sacra commeabant.
av dt np2. np1 p-acp fw-la. av av-j vvn,, av av n2-jn p-acp np1 p-acp np1 crd np1 fw-la fw-la fw-la fw-la fw-la.
Per solutionem calceamenti demonstrat sancti praesentiā. Procop. in Exod. 3. Solve calceamenta propter loci sanctitatem & Dei, sed unde terra illa sancta? quia deputata ad apparitionem illam, & mysterium, & collocutionem sanctam, & dationem legis. Dionys. Carthus. in loc. Hierusalē dicta sancta, quòd in ea Templum, &c. Brent in loc. Vt reverentiam exhiberet divinae Majestati quae in loco hoc praesentiā exhibebat, ut { que } magna animi veneratione ad percipiendū Dei accederet oraculū Cornel. à Lap. in loc. Sanctified by the presence, and apparition of God. Ainsw. in loc. The meaning of that ceremony, Exod 3.5. Ios. 5.15. was to shew reverence to the place where God did manifest his presence. Mason of Fast. c. 3.
Per solutionem calceamenti demonstrate sancti praesentiam. Procop in Exod 3. Solve Footwear propter loci sanctitatem & Dei, sed unde terra illa sancta? quia deputata ad apparitionem Illam, & mysterium, & collocutionem Sanctam, & dationem Legis. Dionys Carthusian. in loc. Hierusalē dicta sancta, quòd in ea Templum, etc. Brent in loc. Vt reverentiam exhiberet Divinae Majesty Quae in loco hoc praesentiam exhibebat, ut { que } Magna animi veneration ad percipiendun Dei accederet oraculū Cornelius. à Lap. in loc. Sanctified by the presence, and apparition of God. Ainsworth. in loc. The meaning of that ceremony, Exod 3.5. Ios. 5.15. was to show Reverence to the place where God did manifest his presence. Mason of Fast. c. 3.
Quia communis est Theologorum cum S. Dionysio c. 4. Coel. hierar: sententia, omnes Dei apparitiones in V. T. factas esse per Angelos. Cornel. à Lap. in loc.
Quia Communis est Theologorum cum S. Dionysius c. 4. Coel Hierarch: sententia, omnes Dei apparitiones in V. T. factas esse per Angels. Cornelius. à Lap. in loc.
Multi Patres in omnibus apparitionibus V. T. repraesentatum fuisse filium. Ibid. Iust. Cont. Tryyh. Tert. li. 2. Cont. Mar. Hilar. lib. 4. de Trin. Ambros. de fid. Chrys. in Act 7.
Multi Patres in omnibus apparitionibus V. T. repraesentatum Fuisse Son. Ibid Just Cont. Tryyh. Tert li. 2. Cont. Mar. Hilar. lib. 4. de Trin. Ambos the fid. Chrys. in Act 7.
Dead Skins the materials of those, to shew i••o Aegypt he was to go, though he were sent thither to die. Ambros. in Luc. Brent. in Loc. The signe of giving up an interest either of possessions by an ordinary transaction: O• of the mariage bed by divorce, Ruth. •. 7. Deut 25.9. Veterum est consuetudo, ut si sponsum sponsa repudiare vellet, discalcearetur ille, & hoc esset signum repudii. Proinde Moses excalcea•i jubetur, ne ad ecclesiam, quae in rubo significabatur, & quasi sponsus calceatus accederet-hoc Christo servabatur qui verus sponsus, cujus non sum dignus solvere corrigiam calcei. Rab. Maur. in Loc. Exuere calceos, id est, Sordes. Calvin. Gallas, &c. The guise of a Penitent, 2 Sam. 15.30. Ezek. 24.17. Esay 20.2, 4.
Dead Skins the materials of those, to show i••o Egypt he was to go, though he were sent thither to die. Ambos in Luke Brent. in Loc. The Signen of giving up an Interest either of possessions by an ordinary transaction: O• of the marriage Bed by divorce, Ruth. •. 7. Deuteronomy 25.9. Veterum est consuetudo, ut si sponsum Sponsa repudiare vellet, discalcearetur Isle, & hoc esset signum repudii. Therefore Moses excalcea•i jubetur, ne ad Church, Quae in rubo significabatur, & quasi Sponsus calceatus accederet-hoc Christ servabatur qui verus Sponsus, cujus non sum Dignus Solvere Corrigiam Calcei. Rab. Maur. in Loc. Exuere calceos, id est, Sordes. calvin. Gallas, etc. The guise of a Penitent, 2 Sam. 15.30. Ezekiel 24.17. Isaiah 20.2, 4.
According to that Hymne in the Church: Rubum quem viderat Moses incombustum, conservatam agnovimus virginitatem, Sancta Dei genetrix. Similiter Procop. in Exod.
According to that Hymn in the Church: Rubum Whom viderat Moses incombustum, conservatam agnovimus virginitatem, Sancta Dei genetrix. Similiter Procop in Exod
Moses being not the first-borne, nor extraordinarily called then: Iosuah, though the first-borne, yet suspended altogether then, by the separation of Levi.
Moses being not the firstborn, nor extraordinarily called then: Joshua, though the firstborn, yet suspended altogether then, by the separation of Levi.
np1 vbg xx dt j, ccx av-j vvn av: np1, cs dt j, av vvn av av, p-acp dt n1 pp-f np1
The same call it there atrium, that is, atrium populi, or Salomons porch, 2 Paralip. 6.13. Acts 3.11. into this the people onely resorted, and farther than this wee read not that our Saviour came, being not of Levi, but of Iuda, a Priest after the order of Melchisedech; not after the order of Aaron, for of Iuda Moses spake nothing concerning the priesthood, Heb. 7.14. Spelm. de non tem. Eccles. &c.
The same call it there atrium, that is, atrium People, or Solomon's porch, 2 Paralipomena. 6.13. Acts 3.11. into this the people only resorted, and farther than this we read not that our Saviour Come, being not of Levi, but of Iuda, a Priest After the order of Melchizedek; not After the order of Aaron, for of Iuda Moses spoke nothing Concerning the priesthood, Hebrew 7.14. Spelm de non tem. Eccles. etc.
dt d vvb pn31 a-acp fw-la, cst vbz, fw-la fw-la, cc np1 n1, crd np1. crd. np1 crd. p-acp d dt n1 av-j vvn, cc av-jc cs d pns12 vvb xx cst po12 n1 vvd, vbg xx pp-f np1, p-acp pp-f np1, dt n1 p-acp dt n1 pp-f np1; xx p-acp dt n1 pp-f np1, p-acp pp-f np1 np1 vvd pix vvg dt n1, np1 crd. np1 fw-fr fw-fr fw-la. np1 av
1 Cor. 11.12. Triclinium epularum, Hieron. in loc. Phot. Nomoc. Tit 5. c. 2. Out of a Councell of Gangra and Carthage. Artic. 1580. n. 61. Art. 1634. 63. Can. 1571. n. 20. 88.
1 Cor. 11.12. Triclinium epularum, Hieron. in loc. Phot. Nomoc. Tit 5. c. 2. Out of a Council of Gangra and Carthage. Artic. 1580. n. 61. Art. 1634. 63. Can. 1571. n. 20. 88.
Gothi Roma capta ad Ecclesiam confugientibus peper•erunt. Cornel. à Lap. in Numb. 25.15. Phot. Nomoc. Tit. 5. c. 2.25. Tit. 8. c. 22.26. Tit. 8. c. 13.27. Tit. 8. c. 19. rep. 28 Tit. 8. c. 7.32. Tit. 8. c. 12. rep. 1 Mac. 10.83. c. 5.43. 2 Mac. 4.33.
Goths Roma Captivity ad Church confugientibus peper•erunt. Cornelius. à Lap. in Numb. 25.15. Phot. Nomoc. Tit. 5. c. 2.25. Tit. 8. c. 22.26. Tit. 8. c. 13.27. Tit. 8. c. 19. rep. 28 Tit. 8. c. 7.32. Tit. 8. c. 12. rep. 1 Mac. 10.83. c. 5.43. 2 Mac. 4.33.
Paulinus demands whether the holinesse of the place availes the dead, and S. Aug answers him de cur. pro Mort. ad Paulin. c. 4. Augustines body translated from without the doore into the North porch of S. Peter & S. Paul, Bed. l. 2. c. 3. hist. Edelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Paulinus demands whither the holiness of the place avails the dead, and S. Aug answers him the cur. Pro Murder ad Paulin. c. 4. Augustine's body translated from without the door into the North porch of S. Peter & S. Paul, Bed l. 2. c. 3. hist. Ethelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Paulinus demands whether the holinesse of the place availes the dead, and S. Aug answers him de cur. pro Mort. ad Paulin. c. 4. Augustines body translated from without the doore into the North porch of S. Peter & S. Paul, Bed. l. 2. c. 3. hist. Edelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Paulinus demands whither the holiness of the place avails the dead, and S. Aug answers him the cur. Pro Murder ad Paulin. c. 4. Augustine's body translated from without the door into the North porch of S. Peter & S. Paul, Bed l. 2. c. 3. hist. Ethelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Paulinus demands whether the holinesse of the place availes the dead, and S. Aug answers him de cur. pro Mort. ad Paulin. c. 4. Augustines body translated from without the doore into the North porch of S. Peter & S. Paul, Bed. l. 2. c. 3. hist. Edelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Paulinus demands whither the holiness of the place avails the dead, and S. Aug answers him the cur. Pro Murder ad Paulin. c. 4. Augustine's body translated from without the door into the North porch of S. Peter & S. Paul, Bed l. 2. c. 3. hist. Ethelburg translated in like manner, l. 3. c. 8. B. Aydans bones translated to the Altar, c. 17. as also B. Cedda's. c. 23.
Neque hic rerum finis erat: nam & Sanctuarium ingressi sunt milites: quorum aliquos scimus nullis initiatos mysteriis, & viderunt omnia quae incus erant: quin & sanctissimus Christi sanguis, sicut in tali tumultu contingit, in praedictorum militum vestes effusus est. Chrys. Epist. 1. Innocent. Rom. Episcopo.
Neque hic rerum finis erat: nam & Sanctuarium ingressi sunt Militias: quorum Someone scimus nullis initiatos mysteriis, & viderunt omnia Quae incus Erant: quin & sanctissimus Christ sanguis, sicut in tali tumultu contingit, in praedictorum militum vestes effusus est. Chrys. Epistle 1. Innocent. Rom. Bishop.
Si quaeris modum quo id fieri potest, respondeo, mysterium credi salubtiter potest, investigari salubriter non potest. Lomb. sent. 4. d. 11. a. 3. He gives this rule, but in this argument observes it not, as he should.
Si Quaeris modum quo id fieri potest, Respondeo, mysterium credi salubtiter potest, investigari salubriter non potest. Lomb. sent. 4. worser. 11. a. 3. He gives this Rule, but in this argument observes it not, as he should.
His counsell to P. Martyr, ut in causa Coenae Dominicae, obscuris quibusdam & ambiguis dicendi formulis uteretur. Vit. P. Martyris per Ios. Simler. praefix. comment. in Genes.
His counsel to P. Martyr, ut in causa Coenae Dominicae, Obscuris Some & ambiguis dicendi formulis uteretur. Vit. P. Martyrs per Ios. Simler. prefix. comment. in Genesis.
Harding ibid. Salubriter credi potest, fideliter quaeri non potest. Those at Oxford in their dispu•ations with Cranmer, out of Damascen. and Lanfrank. Iuell. vit p. 105. Which these were not so carefull to observe neither, determining the modus too farre.
Harding Ibid. Salubriter credi potest, Fideliter quaeri non potest. Those At Oxford in their dispu•ations with Cranmer, out of Damascene. and Franklin. Jewel. vit p. 105. Which these were not so careful to observe neither, determining the modus too Far.
np1 fw-la. fw-la fw-la fw-la, fw-la fw-la fw-la fw-la. d p-acp np1 p-acp po32 n2 p-acp np1, av pp-f n1. cc vvd. n1. fw-fr n1 crd r-crq d vbdr xx av j pc-acp vvi av-dx, vvg dt fw-la av av-j.
Ignat. Ep. Smyrnens. p. 168. NONLATINALPHABET. p. Ephes. p. 218. NONLATINALPHABET. Ep. Tars. p. 27. NONLATINALPHABET. At the first planting of the Faith in this Land Altars built of stone. Bed. hist. l. 1. c. 30. l. 2. c. 14. Chrys. writing against the Gentiles, useth the largenesse of Christs kingdome, for an argument to convince them, on that of our Saviour Mat. 16. Super hanc petram aedificabo ecclesiam meam. Orat. 61. Quod Christus sit Deus, contra Iudaeos & Gentiles, tom. 6. p. 634. NONLATINALPHABET ▪ Divinis reconciliari altaribus. Lomb. Sent. 4. d. 20. a. 6. Bed l 1 c 15, 20 27, 30. l. 2. c. 1 3, 20. l. 3. c. 2. l. 4. c. 2. l. 5. c. 20, 21, 17, 18. The high Altar. l. 5. c. 11. NONLATINALPHABET. Phot. Nomoc. tit. 13.17. The Donatists enemies to Altars Optat. l. 1. Aug. to 10. hom. 50. Ad hoc Altare quod nunc in Ecclesia est in terra positum, terrenis oculis expositum, ad mysteriorum signacula celebranda, multi etiam scelerati possunt accedere ad illud autem Altare, quod praecursor pro nobis introivit Iesus, nullus eorum accedere poterit. Lutherani non horrent altaris, oblationis { que } nomen Pelarg. The side fract. panis Euchar p. 66, 69 Massaliani sive Euchetae Templorum, & Ararum adjecêre contemptū Damasc. de haeres. hujus s•••ficij caro & sanguis, ante adventum Christi per victimas similitudinum permitteba•• 〈 ◊ 〉 Aug de Civ. Dei. l. 17. c. 20. Habemus & Altare, Heb. 13. of this. Answer to Cardinall 〈 ◊ 〉 reply p. 6, 7. by the Bishop of Winchester. And therefore the name of Priest as usuall C•• Can. Eccles. Rom. Can. Ap. c. 5.7.9.47. Proleg. in 4. univers. Concil. Concil. Ancyr. c • Concil. Antioch. c. 1.17, 19. Concil. Laod. c. 3, 5, 13, 19, 42, 54, 55, 101, 102, 103, 111. Concil. Chalced. c. 26. p. 133. Conc. Sard. c. 11, 13. Concil. Carthag. c. 3, 15, 24, 6 14, 20, •2, 3•, 41, 53, 64 Ejusdem Cod. p. 369, 371, 376, 379, 388, 389, 391, 394, 395, 396, 397, 400, 4•5, 401, 415, ••• •21, 423, 424, 425, 434, 435, 437, 440, 449, 463, 464, 477, 478, 479, 480, 482, 483, 484, 485, 490, 491, •••, •93, 498, 499, 500, 503, 505, 511, 512, 513, 522, 539, 540, 544, 547, 549, 552, 556, 558, 570, 571, 573 ▪ •74, •79, 580 581 180, 181, 208, 210, 230, 278, 314, 315, 244, 348, 357, 363, 316, 318, 319, 321, 325, 330, 332 ▪, •36, •38, •••, 441 342, 343, 367, 368, &c. And the same are as numerous in the•e 〈 ◊ 〉 these. 〈 … 〉 of prayer for diverting Gods visitation, Edit. 1625. p 3, 4, 30, 31, 56, 57, 58, 59, 70, 71, 72, 79. Articl. Edit. 1580. 17, 23, 24. Articl. Edit. 16. 34. 4, 5. The form of prayer for d•••rting Gods visitation, in the yeare of our Lord, 1636. And in as many places as the other. Chrys. Liturgie, with the other, know no other expression for such, but NONLATINALPHABET; and those have read none of the ancient, that have not read this.
Ignatius Epistle Smyrnens. p. 168.. p. Ephesians p. 218.. Epistle Tars. p. 27.. At the First planting of the Faith in this Land Altars built of stone. Bed hist. l. 1. c. 30. l. 2. c. 14. Chrys. writing against the Gentiles, uses the largeness of Christ Kingdom, for an argument to convince them, on that of our Saviour Mathew 16. Super hanc Petram Aedificabo Church meam. Orat 61. Quod Christus sit Deus, contra Jews & Gentiles, tom. 6. p. 634. ▪ Divinis reconciliari altaribus. Lomb. Sent. 4. worser. 20. a. 6. Bed l 1 c 15, 20 27, 30. l. 2. c. 1 3, 20. l. 3. c. 2. l. 4. c. 2. l. 5. c. 20, 21, 17, 18. The high Altar. l. 5. c. 11.. Phot. Nomoc. tit. 13.17. The Donatists enemies to Altars Optat l. 1. Aug. to 10. hom. 50. Ad hoc Altar quod nunc in Ecclesia est in terra positum, terrenis oculis expositum, ad Mysteriorum signacula celebranda, multi etiam scelerati possunt accedere ad illud autem Altar, quod Precursor Pro nobis introivit Iesus, nullus Their accedere poterit. Lutherans non horrent altaris, oblationis { que } Nome Pelarg The side fract. Paris Eucharist p. 66, 69 Massaliani sive Euchetae Templorum, & Ararum adjecêre contemptū Damascus de haeres. hujus s•••ficij Caro & sanguis, ante adventum Christ per victimas similitudinum permitteba•• 〈 ◊ 〉 Aug the Civ. Dei. l. 17. c. 20. Habemus & Altar, Hebrew 13. of this. Answer to Cardinal 〈 ◊ 〉 reply p. 6, 7. by the Bishop of Winchester. And Therefore the name of Priest as usual C•• Can. Eccles. Rom. Can. Apostle c. 5.7.9.47. Proleg. in 4. universe. Council. Council. Ancyra. c • Council. Antioch. c. 1.17, 19. Council. Laod c. 3, 5, 13, 19, 42, 54, 55, 101, 102, 103, 111. Council. Chalcedon c. 26. p. 133. Conc Sard c. 11, 13. Council. Carthage. c. 3, 15, 24, 6 14, 20, •2, 3•, 41, 53, 64 Ejusdem Cod. p. 369, 371, 376, 379, 388, 389, 391, 394, 395, 396, 397, 400, 4•5, 401, 415, ••• •21, 423, 424, 425, 434, 435, 437, 440, 449, 463, 464, 477, 478, 479, 480, 482, 483, 484, 485, 490, 491, •••, •93, 498, 499, 500, 503, 505, 511, 512, 513, 522, 539, 540, 544, 547, 549, 552, 556, 558, 570, 571, 573 ▪ •74, •79, 580 581 180, 181, 208, 210, 230, 278, 314, 315, 244, 348, 357, 363, 316, 318, 319, 321, 325, 330, 332 ▪, •36, •38, •••, 441 342, 343, 367, 368, etc. And the same Are as numerous in the•e 〈 ◊ 〉 these. 〈 … 〉 of prayer for diverting God's Visitation, Edit. 1625. p 3, 4, 30, 31, 56, 57, 58, 59, 70, 71, 72, 79. Article. Edit. 1580. 17, 23, 24. Article. Edit. 16. 34. 4, 5. The from of prayer for d•••rting God's Visitation, in the year of our Lord, 1636. And in as many places as the other. Chrys. Liturgy, with the other, know no other expression for such, but; and those have read none of the ancient, that have not read this.
Apolog. pro Ignat. c. 4. Exercit. in Epist. ad Magnes. c. 4. Exercit. in Ep. ad Philadelph. c. 18 He strives to corrupt Epist. Ephes. by fo•sting in NONLATINALPHABET. Mar. & not. crit. p. 140.
Apology Pro Ignatius c. 4. Exercise in Epistle ad Magnes. c. 4. Exercise in Epistle ad Philadelphia. c. 18 He strives to corrupt Epistle Ephesians by fo•sting in. Mar. & not. crit. p. 140.
Damascen. de fid. Orthod. l. 4. c. 16. de imag. &c. & def. Bed. Eccles. hist. Chrys. tom. 6. Orat. 61. Quod Christus Deus, contra Iudaeos & Gentiles. p. 631, 632. Damasc. de imag. Orat. 1. p. 705, 706, 707, 721, 722, 723, 724.
Damascene. the fid. Orthodoxy. l. 4. c. 16. the image. etc. & def. Bed Eccles. hist. Chrys. tom. 6. Orat 61. Quod Christus Deus, contra Jews & Gentiles. p. 631, 632. Damascus de image. Orat 1. p. 705, 706, 707, 721, 722, 723, 724.
Ab acie in aciem. Iun. & Trem. de bande en bande. Fre. Bib. NONLATINALPHABET. Sept. Sen. de virtute in virtutem. Vulg. id est, à coetu uno sacro ad alterum, ad exercendum publicè totum Dei cultum. Metaphora à re militari. Iun. & Trem. in loc.
Ab acie in aciem. June & Tremor de band en band. Free Bib.. Sept Sen. de virtute in virtutem. Vulgar id est, à coetu Uno Sacred ad alterum, ad exercendum publicè totum Dei cultum. Metaphor à re militari. June & Tremor in loc.
Ab acie in aciem. Iun. & Trem. de bande en bande. Fre. Bib. NONLATINALPHABET. Sept. Sen. de virtute in virtutem. Vulg. id est, à coetu uno sacro ad alterum, ad exercendum publicè totum Dei cultum. Metaphora à re militari. Iun. & Trem. in loc.
Ab acie in aciem. June & Tremor de band en band. Free Bib.. Sept Sen. de virtute in virtutem. Vulgar id est, à coetu Uno Sacred ad alterum, ad exercendum publicè totum Dei cultum. Metaphor à re militari. June & Tremor in loc.
The lowlinesse of the Sultans homage to the Caliph of Egypt. Guil. Tyr. the violation of Theodos. statues, how dangerous. Chrysost. NONLATINALPHABET. Congeyes performed to Iulians. Naz. Invect. NONLATINALPHABET. Damasc. orth. fid. l. 4. c. 3.
The lowliness of the Sultans homage to the Caliph of Egypt. Guile Tyr. the violation of Theodos. statues, how dangerous. Chrysostom. Congeyes performed to Julians. Nazareth Invect.. Damascus orth. fid. l. 4. c. 3.
NONLATINALPHABET. Damascen. orth. fid. l. 4. c. 12, 16. Orat. 1. de imag. Orat. 2. de imag. Orat. 3. de imag. in 24. severall places at least of those orations. NONLATINALPHABET In Mich. Comnenus Calend. Phot. Nomoc. tit. 7. c. 1. Concil 7 Gen. Nicen. Phot. de synod. Num. 22.31. Bed. hist. l. 1. c. 18, 29, 30. l. 3. c. 6, 9, 10, 11, 12, 13, 17, 29 l. 4. c. 10, 30. Phot. Nomoc. tit. 8. cap. 1. tit. 7. cap. 1. tit. 9. c. 27. tit. 13. c. 23. Damasc. de dormit. Dei genetricis. Ser. 2. & Ser. 1. ci•. fin. in inventione capitis Praecursoris. pag. 608. Confess. p. 675. NONLATINALPHABET, and that NONLATINALPHABET. Chrys. Liturg. vid. caeteras Graecorum Liturgias.
. Damascene. orth. fid. l. 4. c. 12, 16. Orat 1. the image. Orat 2. the image. Orat 3. the image. in 24. several places At least of those orations. In Mich. Comnenus Calend. Phot. Nomoc. tit. 7. c. 1. Council 7 Gen. Nicene Phot. de synod. Num. 22.31. Bed hist. l. 1. c. 18, 29, 30. l. 3. c. 6, 9, 10, 11, 12, 13, 17, 29 l. 4. c. 10, 30. Phot. Nomoc. tit. 8. cap. 1. tit. 7. cap. 1. tit. 9. c. 27. tit. 13. c. 23. Damascus de dormit. Dei genetricis. Ser. 2. & Ser. 1. ci•. fin. in invention capitis Praecursoris. page. 608. Confess. p. 675., and that. Chrys. Liturgy vid. Caeteras Graecorum Liturgies.
NONLATINALPHABET in Ignat. Ep. Tars. NONLATINALPHABET, Damascen. Orat. 2. de imag. & NONLATINALPHABET, &c. Ibid. A reverence to the place where God did manifest his presence. Mason. of fast. c. 3. p. 22. Reverentia vel honor religiosus — debetur omnibus ijs quae propriè spectant ad cultum — And 'tis religious too, not only quia imperatur à religione, but also because fundamentum habet in relacione rei aut personae alicujus ad religionem, & cultum sacrum. Ames. de Conscient. l. 4. c 31. §. 1. Honor ille qui Deo debetur, non potest ipsi debito modo exhiberi, nisi cum singulari reverentia tracte•tur ejus instrumenta; propter arctam illam connexionem & relationem, quae inter actum aliquem, & instrumenta actus intercedit. §. 2.
in Ignatius Epistle Tars., Damascene. Orat 2. the image. &, etc. Ibid A Reverence to the place where God did manifest his presence. Mason. of fast. c. 3. p. 22. Reverence vel honour Religious — debetur omnibus ijs Quae propriè spectant ad cultum — And it's religious too, not only quia imperatur à Religion, but also Because fundamentum habet in relacione rei Or personae alicujus ad religionem, & cultum sacrum. Ames. the Conscient. l. 4. c 31. §. 1. Honour Isle qui God debetur, non potest ipsi Debito modo exhiberi, nisi cum singulari Reverence tracte•tur His Instrumenta; propter arctam Illam connexionem & relationem, Quae inter Acts aliquem, & Instrumenta actus intercedit. §. 2.
Ezek. 46.2, 3. Domus oraculi dicitur, quod versus eam à sacerdotibus & populo oraretur. Tostat. in 3 Reg. 6. q. 13. The entrance of the Tabernacle towards the East. Ioseph. Antiq. l. 3. c. 5. Moses commanded them, when they came to Canaan, NONLATINALPHABET. l. 4. c. 8. NONLATINALPHABET. l. 8. c. 2. The lavers of the Temple NONLATINALPHABET. c. 2. NONLATINALPHABET. l. 11. c. 5.
Ezekiel 46.2, 3. Domus oraculi dicitur, quod versus eam à sacerdotibus & populo oraretur. Toast in 3 Reg. 6. q. 13. The Entrance of the Tabernacle towards the East. Ioseph. Antique l. 3. c. 5. Moses commanded them, when they Come to Canaan,. l. 4. c. 8.. l. 8. c. 2. The lavers of the Temple. c. 2.. l. 11. c. 5.
Ezek. 46.2, 3. Domus oraculi dicitur, quod versus eam à sacerdotibus & populo oraretur. Tostat. in 3 Reg. 6. q. 13. The entrance of the Tabernacle towards the East. Ioseph. Antiq. l. 3. c. 5. Moses commanded them, when they came to Canaan, NONLATINALPHABET. l. 4. c. 8. NONLATINALPHABET. l. 8. c. 2. The lavers of the Temple NONLATINALPHABET. c. 2. NONLATINALPHABET. l. 11. c. 5.
Ezekiel 46.2, 3. Domus oraculi dicitur, quod versus eam à sacerdotibus & populo oraretur. Toast in 3 Reg. 6. q. 13. The Entrance of the Tabernacle towards the East. Ioseph. Antique l. 3. c. 5. Moses commanded them, when they Come to Canaan,. l. 4. c. 8.. l. 8. c. 2. The lavers of the Temple. c. 2.. l. 11. c. 5.
Nomoc. Phot. tit. 3. c. 1. tit. c. 5. Damasc. Orth fid. l. 4. c. 13. Orat. 1. de imag. Orat. 2. de imag. histor. p. 896. vid. Ral. l 1. par. 1. c. 3. §. 3.
Nomoc. Phot. tit. 3. c. 1. tit. c. 5. Damascus Orth fid. l. 4. c. 13. Orat 1. the image. Orat 2. the image. History. p. 896. vid. Rat l 1. par. 1. c. 3. §. 3.
