THough the wisest of the Sonnes of men had not saide it, yet the experience of the sonnes of men, had long since prooued it, that Loue is as strong as death. Cant. 8.6. As strong (saith Augustine, in a double respect.
THough the Wisest of the Sons of men had not said it, yet the experience of the Sons of men, had long since proved it, that Love is as strong as death. Cant 8.6. As strong (Says Augustine, in a double respect.
but the geeatest of these is loue. 1. Cor. 13.13. The greatest, though not for the eminēcie here in this life, yet for the permanency, when this life is done.
but the geeatest of these is love. 1. Cor. 13.13. The greatest, though not for the eminency Here in this life, yet for the permanency, when this life is done.
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and ministred vnto him of their substāce. Lu. 8.3. Loued him at his death, & wept for him at his Crosse. Ioh. 19.25. Loued him after death, and ran with oyntments and odours, to embalme him in his graue. Mar. 16.1. Where, their forward deuotion beeing preuented by his early resurrection;
and ministered unto him of their substance. Lu. 8.3. Loved him At his death, & wept for him At his Cross. John 19.25. Loved him After death, and ran with ointments and odours, to embalm him in his graven. Mar. 16.1. Where, their forward devotion being prevented by his early resurrection;
But hee which defraudes not good intention of the due incouragemēt, neither denies simple deuotion of her right instruction, purposely sent his Angell, both to direct thē against their errour,
But he which defrauds not good intention of the due encouragement, neither Denies simple devotion of her right instruction, purposely sent his Angel, both to Direct them against their error,
Be not afraid, yee seeke Iesus of Nazareth, which was crucified, &c. In which words, Right honorable, Right worshipfull, and welbeloued Christians, we may consider two things.
Be not afraid, ye seek Iesus of Nazareth, which was Crucified, etc. In which words, Right honourable, Right worshipful, and well-beloved Christians, we may Consider two things.
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vsing things agreeable with vs, and carrying themselues suteable vnto vs, that their strangenesse might not be terrible, but their familiaritie comfortable.
using things agreeable with us, and carrying themselves suitable unto us, that their strangeness might not be terrible, but their familiarity comfortable.
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For in that he is, he is a spirit: in that he is sent, he is an Angell: but a name wel beseeming those pure, louing, and ready spirits, who alwayes beholding Gods face in heauen, are readie to execute his commaund on earth.
For in that he is, he is a Spirit: in that he is sent, he is an Angel: but a name well beseeming those pure, loving, and ready spirits, who always beholding God's face in heaven, Are ready to execute his command on earth.
that is to say, purenes of substance, readines of obedience, feruentnes of charitie. Which three things the Psalmist couertlie notes, Psal. 104.4. He maketh his Angels spirits, and his Ministers a flame of fire.
that is to say, pureness of substance, readiness of Obedience, feruentnes of charity. Which three things the Psalmist covertly notes, Psalm 104.4. He makes his Angels spirits, and his Ministers a flame of fire.
These he made, of the purest golde, with their wings stretched out, and their faces one towardes another. Exod. 25.19. Of the purest gold, there is the dignitie of their substance:
These he made, of the Purest gold, with their wings stretched out, and their faces one towards Another. Exod 25.19. Of the Purest gold, there is the dignity of their substance:
That their nature is pure, their mansion declares. For they alwayes behold the face of God, in heauen. Matth. 18.10. Into whose presence, no impure thing can be admitted. Reuel. 21.27.
That their nature is pure, their mansion declares. For they always behold the face of God, in heaven. Matthew 18.10. Into whose presence, no impure thing can be admitted. Revel. 21.27.
Hence, for their shining, they are called Starres, and for their brightnes in shining, Starres of the morning. Iob. 38.7. That their obedience is swift, their name declares.
Hence, for their shining, they Are called Stars, and for their brightness in shining, Stars of the morning. Job 38.7. That their Obedience is swift, their name declares.
Hee rode vpon Cherub, and did flie; hee came flying vpon the wings of the wind. Psalm. 18.10. That their charitie is most seruent, the scripture is euident.
He road upon Cherub, and did fly; he Come flying upon the wings of the wind. Psalm. 18.10. That their charity is most servent, the scripture is evident.
Touching our inward estate, so much wish they our greatest good, that they ioy in our conuersion to God. Luk. 15.10. Not only for that by the conuersion of good men, their number is made vp againe.
Touching our inward estate, so much wish they our greatest good, that they joy in our conversion to God. Luk. 15.10. Not only for that by the conversion of good men, their number is made up again.
But also, for that, by the conuersion of the faithful, Facta est vna omnium perixtio, saith Saint Chrysostome, there is made a mixture of all creatures together;
But also, for that, by the conversion of the faithful, Facta est Una omnium perixtio, Says Saint Chrysostom, there is made a mixture of all creatures together;
See, saith our Sauiour, that yee despise not one of these little ones, for I say vnto you, their Angels doe alwaies behold the face of my father which is in heauen. Mat. 18.10. Iustly he saith, their Angels, for they are, NONLATINALPHABET, Ministring spirits, sent out for their good, which shall be heires of eternall life. Heb. 1.14.
See, Says our Saviour, that ye despise not one of these little ones, for I say unto you, their Angels do always behold the face of my father which is in heaven. Mathew 18.10. Justly he Says, their Angels, for they Are,, Ministering spirits, sent out for their good, which shall be Heirs of Eternal life. Hebrew 1.14.
but that many Angels are appointed vnto one suruant, if necessitie require; as the scriptures of god teach. Psal. 91.13. They stād sentinell alway by vs, and pitch their tents about vs. Psal. 34.7.
but that many Angels Are appointed unto one suruant, if necessity require; as the Scriptures of god teach. Psalm 91.13. They stand sentinel always by us, and pitch their tents about us Psalm 34.7.
He hath giuen his Angels charge ouer thee saith the holy Ghost. Quātam tibi debet hoc verbum inferre reuerentiam, afferre deuotionem, conferre fiduciam? This sweet word of his, saith Bern. how great reuerence should it strike,
He hath given his Angels charge over thee Says the holy Ghost. Quātam tibi debet hoc verbum infer reuerentiam, afferre deuotionem, confer fiduciam? This sweet word of his, Says Bern. how great Reverence should it strike,
how great deuotion breed, how great confidence kindle? Reuerence for the prefence of the Angels, deuotion for their beneuolence, confidence for their custodie.
how great devotion breed, how great confidence kindle? reverence for the presence of the Angels, devotion for their benevolence, confidence for their custody.
Their number three. Their names, Marie Magdalen, Marie the mother of Iames, and Salome; Together also with the ende of their comming, and the time of it.
Their number three. Their names, Marry Magdalen, Marry the mother of James, and Salome; Together also with the end of their coming, and the time of it.
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Verie forward deuotion indeed, you will say, so soone to be stirring, but what might moue them hereunto? Some peraduenture will say, pittie of the dead corps.
Very forward devotion indeed, you will say, so soon to be stirring, but what might move them hereunto? some Peradventure will say, pity of the dead corpse.
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When the ioy of his life could not bring them to his loue, the sorrow of his death did fetch them to his graue. Some againe, happily may say: Desire of newes.
When the joy of his life could not bring them to his love, the sorrow of his death did fetch them to his graven. some again, happily may say: Desire of news.
But God forbid, so charitable creatures should euer vndergoe so vncharitable a censure. I say therefore, it was loue, it was pietie, it was decencie. First, it was loue;
But God forbid, so charitable creatures should ever undergo so uncharitable a censure. I say Therefore, it was love, it was piety, it was decency. First, it was love;
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And therefore if you maruell why thus they loued him, Saint Iohn answereth for himselfe, and them also, We loue him because he loued vs first. 1. Ioh. 4.19. Hereunto adde, that beside his generall loue wherewith he loued them as his elect, he also affected them in particular loue as his friends. One of them, Marie Iacobi, was his mothers sister;
And Therefore if you marvel why thus they loved him, Saint John Answers for himself, and them also, We love him Because he loved us First. 1. John 4.19. Hereunto add, that beside his general love wherewith he loved them as his elect, he also affected them in particular love as his Friends. One of them, Marry James, was his mother's sister;
Out of her he cast seauen diuels. Luk. 8.3. Not for her friends. Her brother Lazarus he raised from dead. Ioh. 11.44. Her sister Martha he graced with his presence, and preaching in her house, Luk. 10.38.
Out of her he cast seauen Devils. Luk. 8.3. Not for her Friends. Her brother Lazarus he raised from dead. John 11.44. Her sister Martha he graced with his presence, and preaching in her house, Luk. 10.38.
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Whilst then men were securely sleeping in the nightly graue of their beds, these deuout women were religiously seeking Christ in the quiet bed of his graue.
While then men were securely sleeping in the nightly graven of their Beds, these devout women were religiously seeking christ in the quiet Bed of his graven.
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They feared not the darkenesse of the night, which might haue produced dangerous effects: they respected not the malice of the Iewes, which hated such as loued Christ:
They feared not the darkness of the night, which might have produced dangerous effects: they respected not the malice of the Iewes, which hated such as loved christ:
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they shrunke not at the horror of the dead corpes, which is a thing that flesh trembles at ▪ they were not daunted at their owne weakenesse, the stoutest of them being but a woman, mulier, mollis aer, a soft and tender breath, faemina, ferens minus, least able to endure and hold out:
they shrunk not At the horror of the dead corpses, which is a thing that Flesh trembles At ▪ they were not daunted At their own weakness, the Stoutest of them being but a woman, mulier, mollis aer, a soft and tender breath, faemina, ferens minus, least able to endure and hold out:
not any of these, not all of them could hold them backe from seeking of him whom their soule loued. Cant. 3.1. Loe here deare Christians, most deuout charitie, most charitable deuotion.
not any of these, not all of them could hold them back from seeking of him whom their soul loved. Cant 3.1. Loe Here deer Christians, most devout charity, most charitable devotion.
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One beleeued the diuell, and another gaue credit to the Angel, Ei quod illa credendo deliquit, haec credendo deleuit, what the first by rash crediting lost, the other by true beleeuing got againe.
One believed the Devil, and Another gave credit to the Angel, Ei quod illa credendo deliquit, haec credendo deleuit, what the First by rash crediting lost, the other by true believing god again.
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For, sent from a Angell, they doe the worke of an Euangelist, and being made Apostles, to the Apostles, they goe forth with speed, to sing the mercies of the Lord, betimes in the morning.
For, sent from a Angel, they do the work of an Evangelist, and being made Apostles, to the Apostles, they go forth with speed, to sing the Mercies of the Lord, betimes in the morning.
and she which at first brought death into paradise, doth now first of all fetch life from the sepulchre, Contenders de morte rapere vitam, quae offendens de vita rapuit mortem, contending, saith one, out of death to fetch life, which before offending out of life did bring death. Thirdly, it was decencie. Decencie, two waies.
and she which At First brought death into paradise, does now First of all fetch life from the Sepulchre, Contenders de morte Rapier vitam, Quae offendens de vita Ravished mortem, contending, Says one, out of death to fetch life, which before offending out of life did bring death. Thirdly, it was decency. Decency, two ways.
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if they had gone single, they might haue fainted, and fallen, vasoli, saith the Preacher, Eccl. 4.7. Woe be to him that is alone, especially, if he be alone in his woe.
if they had gone single, they might have fainted, and fallen, vasoli, Says the Preacher, Ecclesiastes 4.7. Woe be to him that is alone, especially, if he be alone in his woe.
Secondly, spiritually, which required, that amidst so many enemies of the resurrection, sufficient witnesse should be produced, to confirme the truth thereof.
Secondly, spiritually, which required, that amid so many enemies of the resurrection, sufficient witness should be produced, to confirm the truth thereof.
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Deu 19.15. Two then might haue serued, but here were three, and a three-fold cord is not easily broken. Eccle. 4 12. In a word then, As deuotion stirred vp these women to seeke, and finding, incouraged their deuotion:
Deu 19.15. Two then might have served, but Here were three, and a threefold cord is not Easily broken. Eccle. 4 12. In a word then, As devotion stirred up these women to seek, and finding, encouraged their devotion:
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Though they be women, their example is notable. Peter himselfe at their word, ran out. Iohn, not onely runnes out with Peter. but outrunnes him. Ioh. 20.4. Peter hath his name from Petra. a rocke, and yet he relented at the loue of Christ:
Though they be women, their Exampl is notable. Peter himself At their word, ran out. John, not only runs out with Peter. but outruns him. John 20.4. Peter hath his name from Petra. a rock, and yet he relented At the love of christ:
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but Oh harder and heauier than stone, and lead, are their hearts, saith Anselme, who are not drawne from earth, to loue God in heauen, by that band, which drew God out of heauen, to loue man on earth The graue of Christ is our hiding place.
but O harder and Heavier than stone, and led, Are their hearts, Says Anselm, who Are not drawn from earth, to love God in heaven, by that band, which drew God out of heaven, to love man on earth The graven of christ is our hiding place.
At the first hearing whereof, peraduenture some may be afraid, that it is not the voice of a good Angell from heauen, it sounds so like the rotten stay of securitie, which the Diuell gaue our first parents, to rest on earth,
At the First hearing whereof, Peradventure Some may be afraid, that it is not the voice of a good Angel from heaven, it sounds so like the rotten stay of security, which the devil gave our First Parents, to rest on earth,
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For, doth not the Scripture by precept commaund Feare? Do not all holie men by practise commend it? Was it not at first created and framed a qualitie in the soule of man? Was it not afterwardes an affection in the soule of him which was both God & man? Hearken deare Christians:
For, does not the Scripture by precept command fear? Do not all holy men by practice commend it? Was it not At First created and framed a quality in the soul of man? Was it not afterwards an affection in the soul of him which was both God & man? Harken deer Christians:
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This, because it is like the feare of a louing wife, which quo quanto ardentius diligit, tanto diligentius cauet offendere, saith Saint Augustine: The more ardently shee loues her husband, the more diligently she takes heed of offending him.
This, Because it is like the Fear of a loving wife, which quo quanto Ardentius diligit, tanto Diligentius cauet offendere, Says Saint Augustine: The more ardently she loves her husband, the more diligently she Takes heed of offending him.
Therefore, Dauid calleth it Castus timor, Ps. 19.9. Chast feare, Gratis amans saith Augustine, non puniri timens ab eo, quem tremit, sed separari ab eo quem diligit.
Therefore, David calls it Chaste timor, Ps. 19.9. Chaste Fear, Gratis amans Says Augustine, non puniri timens ab eo, Whom tremit, sed separari ab eo Whom diligit.
Dauid calling to all Gods seruants, intituleth them, such as feare God, Psalm. 66.16. Abraham when hee would signifie Abimelech, and his seruants to be without religion, said, Surely, I thought the feare of God was not in this place. Gen. 20.11.11.
David calling to all God's Servants, intituleth them, such as Fear God, Psalm. 66.16. Abraham when he would signify Abimelech, and his Servants to be without Religion, said, Surely, I Thought the Fear of God was not in this place. Gen. 20.11.11.
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And therefore, when Dauid had some worthie matter to relate, he chose for his auditors Such as feare God. Psal. 66.16. Non est quibus narretur, saith Saint Augustine, vbs Dei timor non est Where feare hath made no passage, there wordes can haue •o entrance:
And Therefore, when David had Some worthy matter to relate, he chosen for his Auditors Such as Fear God. Psalm 66.16. Non est quibus narretur, Says Saint Augustine, vbs Dei timor non est Where Fear hath made no passage, there words can have •o Entrance:
Through vnbeliefe they are broken off and thou standest fast by faith. Be not high minded, but Feare. Ro. 11.20. In the estate of a lapse, God must be feared, for his Iustice. Fearest not thou, seeing thou art in the estate of condemnation? Luk. 23.40. In the estate of recouerie, wee must feare God for his mercie.
Through unbelief they Are broken off and thou Standest fast by faith. Be not high minded, but fear. Ro. 11.20. In the estate of a lapse, God must be feared, for his Justice Fearest not thou, seeing thou art in the estate of condemnation? Luk. 23.40. In the estate of recovery, we must Fear God for his mercy.
If thou marke our iniquities, who may abide it? but there is mercie with thee, that thou mayest be feared. Psal. 130.4. In the estate of grace, Feare, saith Bern ne non digne opereris ex ea:
If thou mark our iniquities, who may abide it? but there is mercy with thee, that thou Mayest be feared. Psalm 130.4. In the estate of grace, fear, Says Bern ne non digne opereris ex ea:
nor the ignorant? Or least thou be like the vniust Steward, who was accused to his maister, that hee had wasted his goods. Luc. 16.1. Do we not wast Gods goods, when gifts are giuen vs to edifie withall, and wee gaine nothing by them, either to our selues or others? Againe, in the estate of a lapse:
nor the ignorant? Or lest thou be like the unjust Steward, who was accused to his master, that he had wasted his goods. Luke 16.1. Do we not wast God's goods, when Gifts Are given us to edify withal, and we gain nothing by them, either to our selves or Others? Again, in the estate of a lapse:
Feare, saith Bern. Quia dereliquit te custodia tua: Because thy Guardian hath left thee. Thou art exposed like a young Moyses, to the mercies of the vnsatiable gulfe.
fear, Says Bern. Quia dereliquit te Custodia tua: Because thy Guardian hath left thee. Thou art exposed like a young Moses, to the Mercies of the unsatiable gulf.
No reason, saith I ertullian, that man should be worse, because God is better, & redundantia clementiae caelestis, libidin•m faciat humanae temeritatis, and the abundance of heauenlie beneuolence, should bring forth store of presumptuous impudencie.
No reason, Says I ertullian, that man should be Worse, Because God is better, & redundantia clementiae caelestis, libidin•m Faciat humanae temeritatis, and the abundance of heavenly benevolence, should bring forth store of presumptuous impudency.
Rather, honour Gods benefites, with the memorie of thy perill, and say, My former danger shalbe an afterwarning, I haue bene praemonitus, I will now be praemunitus, once forewarned, & euer after forearmed.
Rather, honour God's benefits, with the memory of thy peril, and say, My former danger shall an afterwarning, I have be Forewarned, I will now be Praemunitus, once forewarned, & ever After Forearmed.
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Why? Because ye seeke Iesus of Nazareth, which was crucified. Indeed, they which seeke Christ, and him crucified, haue no reason to feare anie thing, especially,
Why? Because you seek Iesus of Nazareth, which was Crucified. Indeed, they which seek christ, and him Crucified, have no reason to Fear any thing, especially,
therefore, one may seeke Iesus of Nazareth, & yet iustly be afraid. The Angel cōcludes, B• not afraid, ye seeke Iesus of Nazareth, which was crucified. The fourth degree, the degree of perfection: against which, nothing can be obiected, to make a man iustly afraid. For more instance in these points.
Therefore, one may seek Iesus of Nazareth, & yet justly be afraid. The Angel concludes, B• not afraid, you seek Iesus of Nazareth, which was Crucified. The fourth degree, the degree of perfection: against which, nothing can be objected, to make a man justly afraid. For more instance in these points.
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True it is, in this world wee are all at a losse, and can neuer finde what we lost, till we be found of him, Who came to seeke, and to saue that which was lost. Lu 19.10.
True it is, in this world we Are all At a loss, and can never find what we lost, till we be found of him, Who Come to seek, and to save that which was lost. Lu 19.10.
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when we are sleeping, or for offering himselfe vnto vs, when we are seeking. Hee that seekes other thing then this, or otherwise then thus, shalbe sure to loose,
when we Are sleeping, or for offering himself unto us, when we Are seeking. He that seeks other thing then this, or otherwise then thus, shall sure to lose,
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Of which there are manie generatiōs in the world, and of whome Paul complaineth, saying: All seeke their owne, & not that which is Iesus Christ. Phil. 2.21. For example.
Of which there Are many generations in the world, and of whom Paul Complaineth, saying: All seek their own, & not that which is Iesus christ. Philip 2.21. For Exampl.
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For 2. heauy burdēs, saith Chrysostome, inuade the rich mans thoughtes. Deliciarum putredo, curarum magnitudo: the vanitie of fleshlie delight, and the greatnes of worldlie cares:
For 2. heavy burdens, Says Chrysostom, invade the rich men thoughts. Deliciarum putredo, curarum magnitudo: the vanity of fleshly delight, and the greatness of worldly Cares:
Hence Christ compareth a rich man to a Camel, vter { que } habet propriā sarcinam, saith Saint Ambrose, They haue each of thē a burdē on their backs, the one of flesh, the other, of fleshly lusts.
Hence christ compareth a rich man to a Camel, Uter { que } habet propriā sarcinam, Says Saint Ambrose, They have each of them a burden on their backs, the one of Flesh, the other, of fleshly Lustiest.
Not that riches of thēselues are euil but the immoderate loue of riches; Paul saith not, They which are rich, but they which will be rich, fall into temptation, 1. Tim. 6.9. In diuitijs cupiditatē reprehendit, non facultatē, saith S. Augustine: Reprehending indeed, the wretchednesse of the mind, not the richnes of the man. Some seeke for vaine-glorie.
Not that riches of themselves Are evil but the immoderate love of riches; Paul Says not, They which Are rich, but they which will be rich, fallen into temptation, 1. Tim. 6.9. In diuitijs cupiditatē reprehendit, non facultatē, Says S. Augustine: Reprehending indeed, the wretchedness of the mind, not the richness of the man. some seek for vainglory.
We with our learning may sift while wee will into the deepest questions, but all the Flowre. they say, is of their boulting. Great Clerks with their learned preaching, doe nothing:
We with our learning may sift while we will into the Deepest questions, but all the Flower. they say, is of their bolting. Great Clerks with their learned preaching, do nothing:
When we alledge a Father, they say, wee preach our selues, whilst they, being as much beholding to them as wee, by concealemēt of their names, father all vpon thēselues.
When we allege a Father, they say, we preach our selves, while they, being as much beholding to them as we, by concealment of their names, father all upon themselves.
Me thinks I may applie Iobs words vnto thē, thogh they haue not halfe the eloquence of Iobs friends: Because ye onely are the people, learning must die with you. Iob. 12.2.
Me thinks I may apply Jobs words unto them, though they have not half the eloquence of Jobs Friends: Because you only Are the people, learning must die with you. Job 12.2.
Yea, and let me vse Saint Bern: words, Si audeo dicere, If I durst be so bold as to tell them of it, Me thinks I see some, quod adepti sunt nūmis, attribuere meritis:
Yea, and let me use Saint Bern: words, Si audeo dicere, If I durst be so bold as to tell them of it, Me thinks I see Some, quod Adepti sunt nūmis, attribuere Meritis:
Some, because they would be beyond emulation, so paint their bodies with strange garments, and staine their faces with painted cōplexions, that they grow out of the ranke of humane creatures,
some, Because they would be beyond emulation, so paint their bodies with strange garments, and stain their faces with painted complexions, that they grow out of the rank of humane creatures,
& are becom very Idolls. And that which no man durst doe to the picture of an earthly Prince, saith S. Chrysos. they presume to do, to the image of the K. of kings. Dost thou thīk thou art a better work man thē God:
& Are become very Idols. And that which no man durst doe to the picture of an earthly Prince, Says S. Chrysos. they presume to do, to the image of the K. of Kings. Dost thou think thou art a better work man them God:
and in his bellie as bitter agaul. And like vnto the subtile harlot, Pro. 5.3.4. Whose lips at the firs• drop as an home combe, but her latte• end is bitter as wormewood. Some seeke for reuenge.
and in his belly as bitter agaul. And like unto the subtle harlot, Pro 5.3.4. Whose lips At the firs• drop as an home comb, but her latte• end is bitter as wormwood. some seek for revenge.
And of late wee haue seene, euen vnto ou• grief, some tragedies which it hath brought forth, whisst they whic• sought it, haue found, not so much reuenge vpon others, as vengeāce to themselues.
And of late we have seen, even unto ou• grief, Some tragedies which it hath brought forth, whisst they whic• sought it, have found, not so much revenge upon Others, as vengeance to themselves.
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But ô inconsiderate furie, how it hath gained an opinion of magnanimitie! Some there be, which imagine this timerous resolution, to be the spirit of true valour:
But o inconsiderate fury, how it hath gained an opinion of magnanimity! some there be, which imagine this timorous resolution, to be the Spirit of true valour:
but indeed it is far otherwise, and nothing else, but the infirmitie of the flesh. For true magnanimity begins at home, and subdues it's owne passions.
but indeed it is Far otherwise, and nothing Else, but the infirmity of the Flesh. For true magnanimity begins At home, and subdues it's own passion.
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& slue himselfe at Vtica. Some may think this great valour too, but what saith S. Augustine, Non fuit honestas turpia praecauens, •ed infirmitas aduersa non sustinens:
& slew himself At Uticar. some may think this great valour too, but what Says S. Augustine, Non fuit Honestas Turpia praecauens, •ed Infirmitas aduersa non sustinens:
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And this is the best which may be thought of the boldnes of single cōbatters, to omit the grieuous hazard of their soules, in so bloodie a manner forsaking their bodies.
And this is the best which may be Thought of the boldness of single combatters, to omit the grievous hazard of their Souls, in so bloody a manner forsaking their bodies.
Thus then, whilst the Citizen seekes for wealth, the Churchmā for popularities, the ambitious man for honour, the Courtier for pride, the lasciuious mā for pleasure, the gallant for reuenge, it is come to passe,
Thus then, while the Citizen seeks for wealth, the Churchman for popularities, the ambitious man for honour, the Courtier for pride, the lascivious man for pleasure, the gallant for revenge, it is come to pass,
as Paul complai•eth, t All seeke their owne, and not that which is Iesus Christs. and as Dauid, There is none that vnderstandeth, and seeketh after God. Psal. 14.2. Come we to the second degree;
as Paul complai•eth, tO All seek their own, and not that which is Iesus Christ. and as David, There is none that understandeth, and seeks After God. Psalm 14.2. Come we to the second degree;
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For it is certaine, some corruptly seek the true Iesus; Some carefully pursue a false Iesus. While the true Iesus was on earth, some sought him corruptly, viz. for the cure of their bodies, rather thē the sauing of their soules;
For it is certain, Some corruptly seek the true Iesus; some carefully pursue a false Iesus. While the true Iesus was on earth, Some sought him corruptly, viz. for the cure of their bodies, rather them the Saving of their Souls;
The 9. leapers cried after him to be clēsed, but neuer returnd to giue him thāks. Herode desired to see a miracle, & presently sent him back to Pilate to be crucified. Luc. 23.8. The Capernaits eat of the loaues, & were filled & afterwards murmured and forsooke him. Ioh 6.60. The Pharisies and Sadduces, had all their questions answered, and then gathered a Councell to put him to death. Matth. 26.3.
The 9. leapers cried After him to be cleansed, but never returned to give him thanks. Herod desired to see a miracle, & presently sent him back to Pilate to be Crucified. Luke 23.8. The Capernaits eat of the loaves, & were filled & afterwards murmured and forsook him. John 6.60. The Pharisees and Sadducees, had all their questions answered, and then gathered a Council to put him to death. Matthew 26.3.
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honie in the mouth, melodie in the eare, ioy and ionisance in the hart, sought after for corrupt and sinister respects, no whit profiteth the greedie seekers.
honey in the Mouth, melody in the ear, joy and ionisance in the heart, sought After for corrupt and sinister respects, no whit profiteth the greedy seekers.
Remission of sinnes, imputation of righteousnes, validitie of merits, inheritance of glorie, they think to receiue from him, which (alas) hath it not for himselfe.
Remission of Sins, imputation of righteousness, validity of merits, inheritance of glory, they think to receive from him, which (alas) hath it not for himself.
Hath it not, & which is more, hath lesse meanes to haue it then any, as being most contrarie to Christ of all. Christ hath an high title, NONLATINALPHABET.
Hath it not, & which is more, hath less means to have it then any, as being most contrary to christ of all. christ hath an high title,.
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The King of Kings, and Lord of Lords. Reu. 19.21. yet an humble carriage. He tooke on him the form of a seruāt. Phi. 2.8. Cōtrary, the pope hath an hūble title, Seruus seruorum Dei, the seruant of the seruants of God;
The King of Kings, and Lord of lords. Reu. 19.21. yet an humble carriage. He took on him the from of a seruamt. Phi. 2.8. Contrary, the pope hath an humble title, Seruus seruorum Dei, the servant of the Servants of God;
and take thine ease? Luk. 12.19. So, the gluttons God, is his belly. Paul calls it so, Phil. 3.19. Whose God is their bellie, whose glorie is to their shame, which minde earthly things.
and take thine ease? Luk. 12.19. So, the gluttons God, is his belly. Paul calls it so, Philip 3.19. Whose God is their belly, whose glory is to their shame, which mind earthly things.
In the meane time, they play the merchants with the word, and the Indaffas with Iesus. And whilst they thus seeme to haue gotten Iesus from all others, it is come to passe, that they haue lost Christ frō thēselues.
In the mean time, they play the merchant's with the word, and the Indaffas with Iesus. And while they thus seem to have got Iesus from all Others, it is come to pass, that they have lost christ from themselves.
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Whosoeuer is called by any other name, then the name of a Christian, is •one of Gods. Some therefore call them, not Iesuites but Iebusites: and I thinke, not without verie good cause.
Whosoever is called by any other name, then the name of a Christian, is •one of God's some Therefore call them, not Iesuites but Jebusites: and I think, not without very good cause.
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For as they of Ierusalem set vp a company of blind and lame Iebusites on the walls of their citie, in disgrace of Dauid, when he came vnto them, Sam. 5.6.
For as they of Ierusalem Set up a company of blind and lame Jebusites on the walls of their City, in disgrace of David, when he Come unto them, Sam. 5.6.
lame, through peruersenes in life) on the walls of the city of God, vp to the height of preferment in the Church, in disgrace of Christ, and all his annointed Kings.
lame, through perverseness in life) on the walls of the City of God, up to the height of preferment in the Church, in disgrace of christ, and all his anointed Kings.
thus some seeke him, all for profit in the world. Read how vnprofitably some haue thus sought him, Ioh. 18.5. whē they had sought out the most cursed death, and were seeking the most blessed persō for that death;
thus Some seek him, all for profit in the world. Read how unprofitably Some have thus sought him, John 18.5. when they had sought out the most cursed death, and were seeking the most blessed person for that death;
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they meeting with him, he demāded of them, Whom seeke yee? They (vailing all their villanie, vnder a smooth answere) said, Iesus of Nazareth. And whereas others which had sought him so before, hearing his sweete words, were ouercome with them in soule,
they meeting with him, he demanded of them, Whom seek ye? They (vailing all their villainy, under a smooth answer) said, Iesus of Nazareth. And whereas Others which had sought him so before, hearing his sweet words, were overcome with them in soul,
& went backe to the Priests with this answere, Neuer man spake as this man. Ioh. 7.46. These mē now seeking him, and hearing his powerfull words, were ouerthrowne by them in bodie, They went backeward, and fell to the groūd. Ioh. 18.6. O the power of the Maiestie of Christ hidden in the vaile of our flesh.
& went back to the Priests with this answer, Never man spoke as this man. John 7.46. These men now seeking him, and hearing his powerful words, were overthrown by them in body, They went backward, and fell to the ground. John 18.6. O the power of the Majesty of christ hidden in the veil of our Flesh.
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Quid indicaturas faciet, qui iudicādus hoc fecit? What thinke you, wil he doe, saith Augustine, whē he comes to iudge the world, that thus could doe whē he was to be iudged in the world? What wil he do, raigning as a king, ye thus did doe, dying as a captiue?
Quid indicaturas faciet, qui iudicādus hoc fecit? What think you, will he do, Says Augustine, when he comes to judge the world, that thus could do when he was to be judged in the world? What will he do, reigning as a King, you thus did doe, dying as a captive?
Now to this inquisition, none in the world (in my iudgement) is so like as the inquisitiō of Spaine. For ther Iesus of Nazareth, is stil sought to be put to death, and crucified in his mēbers.
Now to this inquisition, none in the world (in my judgement) is so like as the inquisition of Spain. For their Iesus of Nazareth, is still sought to be put to death, and Crucified in his members.
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Wherein the now Antichristian popes of Rome exceed in crucltie the former heathē Emperours of Rome; for what was Traianes counsaile to Plinie? Hoc genus inquirendos non esse, oblatos vero puniri oportere.
Wherein the now Antichristian Popes of Room exceed in crucltie the former heathen emperors of Room; for what was Traianes counsel to Pliny? Hoc genus inquirendos non esse, oblatos vero puniri oportere.
But this most bloodie inquisition will not tarrie til poore christiās be brought but (like a cruell mōster, clad in a Lisanders Lion-fox-skinne coare) hunts them out by craft,
But this most bloody inquisition will not tarry till poor Christians be brought but (like a cruel monster, clad in a Lisanders Lion-fox-skinne Coare) hunt's them out by craft,
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Such ambodexters there be now adaies, qui veterem hominem non exuerunt, sed nouo palliant, saith Bernard, which haue not put off the old man with his Iustes,
Such ambodexters there be now adais, qui veterem hominem non exuerunt, sed nouo palliant, Says Bernard, which have not put off the old man with his Justs,
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To come therefore to the fourth degree; Yee seeke Iesus of Nazareth which was crucified. Onely this is absolutely good, and the rest no further thē they tend to this.
To come Therefore to the fourth degree; Ye seek Iesus of Nazareth which was Crucified. Only this is absolutely good, and the rest no further them they tend to this.
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and I vnto the world, Gal. 6.16. This crosse of Christ, which to the Iewes is a scandall, to the Centiles follie, is to the faithfull both of Iewes and Gentiles, the power of God to saluation:
and I unto the world, Gal. 6.16. This cross of christ, which to the Iewes is a scandal, to the Centiles folly, is to the faithful both of Iewes and Gentiles, the power of God to salvation:
being like Iacobs ladder, the onely way for vs to climbe vp into heauen, Vt quod perierat olim per lignum in Adam, id restitueretur per lignū Christi, That we which perished by that which the first Adam plucked from the tree, might againe be restored by the second Adam, who was fastened to the tree.
being like Iacobs ladder, the only Way for us to climb up into heaven, Vt quod perierat Once per lignum in Adam, id restitueretur per lignū Christ, That we which perished by that which the First Adam plucked from the tree, might again be restored by the second Adam, who was fastened to the tree.
Gloria nostra, caput & origo beatitudinis, libertas & corona crux est, saith Saint Chrysostome. The crosse, it is our glorie, the head and fountaine of our happinesse, our libertie from death, and crowne in life.
Gloria nostra, caput & origo beatitudinis, Libertas & corona crux est, Says Saint Chrysostom. The cross, it is our glory, the head and fountain of our happiness, our liberty from death, and crown in life.
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And this, saith he, let vs chāt out at all times, but then most, when the heathens are by vs. Hence came that auncient ceremonie, of signing with the crosse, so much distasted by some of our brethren.
And this, Says he, let us chant out At all times, but then most, when the Heathens Are by us Hence Come that ancient ceremony, of signing with the cross, so much distasted by Some of our brothers.
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& there remember the vertue of Christs death on the Crosse; then saith blessed Cyprian, Cruci haeremus, sanguinem sugimus, & intra ipsa Redemptoris vulnera, figimus linguā.
& there Remember the virtue of Christ death on the Cross; then Says blessed Cyprian, Cruci haeremus, sanguinem sugimus, & intra ipsa Redemptoris vulnera, figimus linguā.
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Let the three faculties of thy soule, Reason, will, and memorie, like these three holie women, stirre in the morning of thy life, to find him in the bed of his graue.
Let the three faculties of thy soul, Reason, will, and memory, like these three holy women, stir in the morning of thy life, to find him in the Bed of his graven.
for thy captiued will, to find him, which is, multitu•o Pacis, the multitude of Peace: for thy obliuious memorie, to enioy him which is continuatio Aeternitatis, the continuation of Eternitie.
for thy captived will, to find him, which is, multitu•o Pacis, the multitude of Peace: for thy oblivious memory, to enjoy him which is Continuation Aeternitatis, the continuation of Eternity.
Nay whē thou hast foūnd him, seek him stil, seek the Lord, & his strēgth, seek his face euermore. Psal. 105.4. That which these holy womē did in the morning, do thou all thy life long:
Nay when thou hast founnd him, seek him still, seek the Lord, & his strength, seek his face evermore. Psalm 105.4. That which these holy women did in the morning, do thou all thy life long:
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hath a chaine of 7. links, by which the deuout soule, being trained to seek the eternall word, grows frō strēgth to strēgth, till she appeares before the Lord in Sion, she seeks him, to whom shee may consent to amendment:
hath a chain of 7. links, by which the devout soul, being trained to seek the Eternal word, grows from strength to strength, till she appears before the Lord in Sion, she seeks him, to whom she may consent to amendment:
Be stirring then, and linger no longer. Marke how peremptorily the Prophet speakes to thee. Isa. 21.12. The morning commeth and also the night, if you will seeke, seeke.
Be stirring then, and linger no longer. Mark how peremptorily the Prophet speaks to thee. Isaiah 21.12. The morning comes and also the night, if you will seek, seek.
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as Peter raised Tabitha, Act. 9. 41. Yea which is more, of some, that whē they were dead, had yet a power to raise vp other dead, x as Elizeus, who but touching the dead Souldiour with his bones, reuiued him,
as Peter raised Tabitha, Act. 9. 41. Yea which is more, of Some, that when they were dead, had yet a power to raise up other dead, x as Elisha, who but touching the dead Soldier with his bones, revived him,
so, saith Paul, he was declared mightily to be the Sonne of God, by the Resurrection frō the dead. Ro. 1.4. qui Agnus extitteraet in passione, factus est Leo in Resurrectione.
so, Says Paul, he was declared mightily to be the Son of God, by the Resurrection from the dead. Ro. 1.4. qui Agnus extitteraet in passion, factus est Leo in Resurrection.
as they had gotten against him, and all his members. Hence it is well obserued, that Christs resurrection hath a double priuiledge aboue the resurrectiō,
as they had got against him, and all his members. Hence it is well observed, that Christ resurrection hath a double privilege above the resurrection,
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Ro. 6 9. And therfore, iustly is hee called Primitiae dormientium, the first fruites of them that deepe, which only rose to immor•alitie, Et fic resurrexit vt cadere •on adijciat, rose in such manner at once,
Ro. 6 9. And Therefore, justly is he called Primitiae Dormientium, the First fruits of them that deep, which only rose to immor•alitie, Et fic resurrexit vt Cadere •on adijciat, rose in such manner At once,
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by which it appeares, that all such as raised others, did it, potestate precariâ, non propriâ, by a power, not resiant in themselues, but receiued from God.
by which it appears, that all such as raised Others, did it, potestate precariâ, non propriâ, by a power, not resiant in themselves, but received from God.
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But the Iewes, who can excuse? O foolish Iewes, tell vs, why did you seale and locke downe the stone so fast? Because (said some of your rulers) We remember that this deceiuer said, within three daies I will rise vp again. Ma. 27.63. Vere seductor, saith Bern: Sed pius, non malitiosus;
But the Iewes, who can excuse? O foolish Iewes, tell us, why did you seal and lock down the stone so fast? Because (said Some of your Rulers) We Remember that this deceiver said, within three days I will rise up again. Ma. 27.63. Vere seductor, Says Bern: said Pius, non malitiosus;
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What thinke you of him now? Is he still but the Carpenters sonne? A Carpēters sonne he is we grant, Sed hominis fabri filius, fabricator hominis, the sonne of man,
What think you of him now? Is he still but the Carpenters son? A Carpenters son he is we grant, Said hominis Fabri filius, fabricator hominis, the son of man,
But ô how like their father the diuell, speake these wicked children, saith Saint Chrysostome. The diuell said, Cast thy selfe downeward from the Temple; and these men say, Let him come downe from the crosse.
But o how like their father the Devil, speak these wicked children, Says Saint Chrysostom. The Devil said, Cast thy self downward from the Temple; and these men say, Let him come down from the cross.
I may iustly therfore apply this secōd speech, to the speed of his resurrection. Who though he were to answere the figure, which himself spake of, Mat. 12.40. As Ionas was three daies and three nights in the whales bellie, so must the sonne of man be three daies and three nights in the heart of the earth:
I may justly Therefore apply this secōd speech, to the speed of his resurrection. Who though he were to answer the figure, which himself spoke of, Mathew 12.40. As Ionas was three days and three nights in the Whale's belly, so must the son of man be three days and three nights in the heart of the earth:
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The third day, being the first day of the weeke, so soone as the sunne of the firmament rose to cheare the eies of the world, this glorious Sonne of righteousnes arose also, to cheare the harts of the elect.
The third day, being the First day of the Week, so soon as the sun of the firmament rose to cheer the eyes of the world, this glorious Son of righteousness arose also, to cheer the hearts of the elect.
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the secōd day, Secundū se totam & integram, according to it selfe, whole & intire: the third, Secūdum partem sui prima, onely according to the former part thereof.
the secōd day, Secundū se Whole & integram, according to it self, Whole & entire: the third, Secūdum partem sui prima, only according to the former part thereof.
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For (as Augustine, in another case saith) Cur esset vllo paena, vbi non erant vlla punienda? Why should there be any feare of punishment, where nothing was found due to be punishment? In verie deed therefore the causes were these.
For (as Augustine, in Another case Says) Cur esset vllo paena, vbi non Erant vlla punienda? Why should there be any Fear of punishment, where nothing was found due to be punishment? In very deed Therefore the Causes were these.
But Peter saith, It was impossible that he should be held of the sorrowes of death. Act. 2.24. That which death did, and doth, to all other men, swallow and deuour;
But Peter Says, It was impossible that he should be held of the sorrows of death. Act. 2.24. That which death did, and does, to all other men, swallow and devour;
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Secondly, he arose within three daies, that there might be a certaine resemblance, and analogie, betweene the two great workes of the creation of the world,
Secondly, he arose within three days, that there might be a certain resemblance, and analogy, between the two great works of the creation of the world,
And, as Lactantius saith, the budding of plants, blossoming of trees, an springing of flowers, sufficiently witnessed, Omnia cum domino dona redisse suo, that all the creatures were returned from death with their Lord:
And, as Lactantius Says, the budding of plants, blossoming of trees, an springing of flowers, sufficiently witnessed, Omnia cum domino dona redisse Sue, that all the creatures were returned from death with their Lord:
Now he hath instructed vs, what wee must doe in those dayes, and what those dayes shall be vnto vs. In this first day of ours wherein we liue, we must take vp our Crosse and follow him. Matth. 16.24. Neminem audiamus fratres, saith Saint Bernard, non carnem & sanguinem, non spiritum quemlibet descensum a Cruce suadentem.
Now he hath instructed us, what we must do in those days, and what those days shall be unto us In this First day of ours wherein we live, we must take up our Cross and follow him. Matthew 16.24. Neminem Let us hear Brothers, Says Saint Bernard, non Carnem & sanguinem, non spiritum quemlibet descensum a Cruce suadentem.
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Brethren, if anie man in the world, if our owne flesh and bloud, if anie manner of spirit counsell vs to come downe from the crosse, let vs heare none of them all.
Brothers, if any man in the world, if our own Flesh and blood, if any manner of Spirit counsel us to come down from the cross, let us hear none of them all.
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Euen so, the second Adam, CHRISTIESVS, was content to be cast into the sleep of death, to giue a bone, that is, strength and Fortitude, vnto his Spouse the Church,
Even so, the second Adam, CHRISTIESVS, was content to be cast into the sleep of death, to give a bone, that is, strength and Fortitude, unto his Spouse the Church,
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If the spirit of him that raised vp Iesus dwell in you, hee that raised Christ from the dead, shall also quicken your mortall bodies, by his spirit that dwelleth in you.
If the Spirit of him that raised up Iesus dwell in you, he that raised christ from the dead, shall also quicken your Mortal bodies, by his Spirit that dwells in you.
if he had absented himselfe three weekes? Therefore, saith Leo: Ne turbatos Discipulorum animos long a moestitudo cruciaret, &c. That continuall sadnesse should not perpetuallie vexe the disciples hearts, the Lord abbreuiated the appointed time of his being in the graue:
if he had absented himself three weeks? Therefore, Says Leo: Ne turbatos Discipulorum Animos long a moestitudo cruciaret, etc. That continual sadness should not perpetually vex the Disciples hearts, the Lord abbreviated the appointed time of his being in the graven:
So earlie in the morning was Christ risen from the dead, that thogh these women, which came with oyntments and odors to embalme him, were comming (as Saint Iohn saith) while it was yet darke, Ioh. 20.1.
So early in the morning was christ risen from the dead, that though these women, which Come with ointments and odours to embalm him, were coming (as Saint John Says) while it was yet dark, John 20.1.
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Shall wee thinke Christ scorned their good deuotion, now hee was risen, which hee accepted kindely, ere hee was crucified? Some of them had annoynted him liuing, and he tooke it gratiously:
Shall we think christ scorned their good devotion, now he was risen, which he accepted kindly, ere he was Crucified? some of them had anointed him living, and he took it graciously:
Shall we thinke then that he delighted to delude and beguile these simple women? Not so neither, saith Bernard, Mulierum deuotioni, non clusit, sed instruxit.
Shall we think then that he delighted to delude and beguile these simple women? Not so neither, Says Bernard, Mulierum deuotioni, non clusit, sed instruxit.
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When they came with spices and oyntments to persume his dead bodie, he refused it: teaching them euer after, how their deuotion should be pleasing vnto him:
When they Come with spices and ointments to presume his dead body, he refused it: teaching them ever After, how their devotion should be pleasing unto him:
The ministers, her mouth and teeth, which breake the bread of eternall life, together with all other her feeble members, would Christ haue to be sweetened with the perfumes of your most holie deuotions, that so your liberalitie to the church, may prooue like the Philippians benificence to Paul, an odour that smelleth sweete, a Sacrifice pleasing, and acceptable to God. Phil. 4.18.
The Ministers, her Mouth and teeth, which break the bred of Eternal life, together with all other her feeble members, would christ have to be sweetened with the perfumes of your most holy devotions, that so your liberality to the Church, may prove like the Philippians beneficence to Paul, an odour that smelleth sweet, a Sacrifice pleasing, and acceptable to God. Philip 4.18.
And, that I may not goe any further then where we are, the former benefactors to this present place, call for after benefites of the succeeding age, plentifullie to be bestowed to the good of the Church.
And, that I may not go any further then where we Are, the former benefactors to this present place, call for After benefits of the succeeding age, plentifully to be bestowed to the good of the Church.
That worthie Ladie Elizabeth, Countesse of Shrewsburie, committed a great summe of money into the hands of that Reuerend father, Iohn Ailmer, sometime Bishop of this Sea,
That worthy Lady Elizabeth, Countess of Shrewsbury, committed a great sum of money into the hands of that Reverend father, John Ailmer, sometime Bishop of this Sea,
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Afterwards, one Thomas Russell, a good Citizen, added a yearely pension of ten pounds, to the end abouesaid, to teach you Citizens, that as you haue euer bene reckoned with the forwardest in good works,
Afterwards, one Thomas Russell, a good Citizen, added a yearly pension of ten pounds, to the end abovesaid, to teach you Citizens, that as you have ever be reckoned with the forwardest in good works,
that so, neither the way-faring Prophet (who formerly with Ezekiel hath bin forced to lodge among scorpions) may from hēceforth want, either, a chamber,
that so, neither the wayfaring Prophet (who formerly with Ezekielem hath been forced to lodge among scorpions) may from henceforth want, either, a chamber,
nor the Papists any lōger accuse our religiō of barrennes, saying we preach Faith, but ouerthrow all good works: & that our religion is like the fig-tree, hauing manie faire leaues of doctrine,
nor the Papists any longer accuse our Religion of Barrenness, saying we preach Faith, but overthrow all good works: & that our Religion is like the Fig tree, having many fair leaves of Doctrine,
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If you cannot for ioy, conceiue the meaning of my wordes, or for sorrow belieue the truth of my words, looke into the graue, see the place emptie, and him gone:
If you cannot for joy, conceive the meaning of my words, or for sorrow believe the truth of my words, look into the graven, see the place empty, and him gone:
And my much labour in prouing the truth thereof, might insinuat a suspition of your want of faith therin, Qui nouit defendere fidem, saith Saint Augustine, titubartius est necessarius, non credentibus:
And my much labour in proving the truth thereof, might insinuate a suspicion of your want of faith therein, Qui Novit defendere fidem, Says Saint Augustine, titubartius est Necessary, non credentibus:
But put case there were some Iewe here, or Pagan; Is it possible that he shuld not belieue the truth of Christs Resurrection? Let him with these women, vse the henefite of his eyes.
But put case there were Some Iewe Here, or Pagan; Is it possible that he should not believe the truth of Christ Resurrection? Let him with these women, use the henefite of his eyes.
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Let him looke to the manifold Prophecies and figures concurrences, that happened together with it: and the often and vndoubted Apparitions that came to passe after it.
Let him look to the manifold Prophecies and figures concurrences, that happened together with it: and the often and undoubted Apparitions that Come to pass After it.
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Looke further, on the concurrences happening together with it, as the great Earth-quake which then was. Matth. 28.2. Sure, saith Hilarie, it was the vertue of his Resurrection, and signified, that Resurgente virtutum coelestium domino, inferorum trepidatio cōmouetur.
Look further, on the concurrences happening together with it, as the great Earthquake which then was. Matthew 28.2. Sure, Says Hillary, it was the virtue of his Resurrection, and signified, that Resurgente Virtues Coelestial domino, Inferos trepidatio cōmouetur.
when they went about to make the world belieue it was false They being therevnto hyred with money, gaue out, that His disciples came by night, and stole him away, whilst they were sleeping. Matth. 28.13.
when they went about to make the world believe it was false They being thereunto hired with money, gave out, that His Disciples Come by night, and stole him away, while they were sleeping. Matthew 28.13.
Sometime hee eate meate with them, & shewed them his wounds, which hee kept, saith Augustine, Non agestate, sed potestate, not for any weaknesse in himselfe,
Sometime he eat meat with them, & showed them his wounds, which he kept, Says Augustine, Non agestate, sed potestate, not for any weakness in himself,
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but for the strengthening of others, especially, vt sanaret vulnus incredulitatis: That the apparant woundes of his crucified bodie, might heale the hidden sores of their vnbeleeuing soules.
but for the strengthening of Others, especially, vt sanaret Wound incredulitatis: That the apparent wounds of his Crucified body, might heal the hidden sores of their unbelieving Souls.
Afterwards, saith Paul Hee was seene of more then fiue hundreth bretheren at once: and lastly of mee, as of one borne out of due time. 1. Corinth. 15.6.
Afterwards, Says Paul He was seen of more then fiue Hundredth brethren At once: and lastly of me, as of one born out of due time. 1. Corinth. 15.6.
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These things being thus cleare, peraduēture now you will wonder, why the Iewes belieue not Christs resurrection to be true? Surely, no other reason can be yeelded of it,
These things being thus clear, Peradventure now you will wonder, why the Iewes believe not Christ resurrection to be true? Surely, no other reason can be yielded of it,
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and false in our iudgement, till, We haue receiued the spirit of God, that we may knowe the things which be of God. 1. Cor. 2.12. In this regard, the faith of Christ generally embraced in the world, is numbred amongst the most famous mysteries of our religion.
and false in our judgement, till, We have received the Spirit of God, that we may know the things which be of God. 1. Cor. 2.12. In this regard, the faith of christ generally embraced in the world, is numbered among the most famous Mysteres of our Religion.
Without controuersie, saith Paul, great is the mysterie of godlines, God is manifested in the flesh, iustified in the spirit, seene of Angels, preached vnto the Gentiles, BELEEVED ON IN THE WORLD, and receiued vp into glorie. 1. Tim. 3.16.
Without controversy, Says Paul, great is the mystery of godliness, God is manifested in the Flesh, justified in the Spirit, seen of Angels, preached unto the Gentiles, BELIEVED ON IN THE WORLD, and received up into glory. 1. Tim. 3.16.
Hereupon Bern: hath this obseruation, Tria opera, tres mixturas, &c. That omnipotēt maiestie in the assumption of our flesh, did three workes, made three mixtures,
Hereupon Bern: hath this observation, Tria opera, tres mixturas, etc. That omnipotent majesty in the Assump of our Flesh, did three works, made three mixtures,
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so singularly maruellous, and so maruellously singular, that as he neuer did them before, so he was to doe them neuer after, Coniuncta sunt quippe ad in vicem, deus & homo, mater & virgo, fides & cor humanum.
so singularly marvelous, and so marvellously singular, that as he never did them before, so he was to do them never After, Coniuncta sunt quip ad in vicem, deus & homo, mater & virgo, fides & cor humanum.
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and thirdly, incredible est, mundum, remtam incredibilem credidisse, it is also incredible, that the world should giue credit, to so incredible a matter. To conclude then.
and Thirdly, incredible est, Mundum, remtam incredibilem credidisse, it is also incredible, that the world should give credit, to so incredible a matter. To conclude then.
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For if thou shalt confesse with thy mouth the Lord Iesus, and beleeue in thine heart that God raised him from the dead, thou shalt be saued. Rom. 10.9.
For if thou shalt confess with thy Mouth the Lord Iesus, and believe in thine heart that God raised him from the dead, thou shalt be saved. Rom. 10.9.
Verbum diaboli semen illi fuit, 〈 ◊ 〉 est One by beleeuing denique diabolum fratricidam. Contra Maria eum edidit, qui carnalem fratrem Israel, interemptorem suum, sal••m quandoque praestaret Tertull. ibid.
Verbum Diaboli semen illi fuit, 〈 ◊ 〉 est One by believing denique Diabolum fratricidam. Contra Maria Eum edidit, qui carnalem fratrem Israel, interemptorem suum, sal••m quandoque praestaret Tertul Ibid.
Missae ab angelo, opus faciant Evangeli. siae, facta { que } Apostole apostolorū, festiuantad annunciandum mane miseritordiam domin•. Bern. super Cant. Ser. 75.
Missae ab Angelo, opus faciant Evangeli. siae, facta { que } Apostle apostolorū, festiuantad annunciandum mane miseritordiam domin•. Bern. super Cant Ser. 75.
De•••ciatam tridui •no •am tam mira celeritate breuiauit, vt dum ad integ••ū secundum diem pars primi nouissima, & pars certij prima concurrit, & aliquantulū de spacio tē, poris decideret, & nihil de dierū numero deperiret. Leo de Resurr. Dom. Serm. 1.
De•••ciatam tridui •no •am tam mira celeritate breuiauit, vt dum ad integ••ū secundum diem pars Primi nouissima, & pars certij prima concurrit, & aliquantulū de spacio tē, poris decideret, & nihil de dierū numero deperiret. Leo de Resurrection. Dom. Sermon 1.
