Characters of true blessednesse delivered in a sermon preached at Saint Maries Church in Dover. Sep. 21. 1637. At the funeral of Mrs. Alice Percivall, wife of Anthony Percivall Esquire. By Iohn Reading.
Blessed is the man whose strength is in thee: in whose heart are the wayes of them, Psal. 84. 4. 5. COncerning the scope of this Psalme ▪ there are some different opinions among divines:
Blessed is the man whose strength is in thee: in whose heart Are the ways of them, Psalm 84. 4. 5. Concerning the scope of this Psalm ▪ there Are Some different opinions among Divines:
Some referre it to Davids zeale & desire to returne (from the exile to which Saul or Absolon had driven him) to the tabernacle and publike worship of God.
some refer it to Davids zeal & desire to return (from the exile to which Saul or Absalom had driven him) to the tabernacle and public worship of God.
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Others, neere to that, say that the Prophet longing for the communion of the Sanctuary, sheweth how blessed they are that dwell therein. Lyra is more generall:
Others, near to that, say that the Prophet longing for the communion of the Sanctuary, shows how blessed they Are that dwell therein. Lyra is more general:
Neither doth Saint Augustine seem to be of other iudgement, who having discoursed of the tribulations and pressures of the Saints in this life, concludeth, Therefore when we are under the weights of tenta•i•ns set us sound out this voice, and send out our desires before us,
Neither does Saint Augustine seem to be of other judgement, who having discoursed of the tribulations and pressures of the Saints in this life, Concludeth, Therefore when we Are under the weights of tenta•i•ns Set us found out this voice, and send out our Desires before us,
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and people of God, but also for their use, whose hearts are by the same spirit touched with a reverend love of Gods house and service, through which their faith lookes on the state of glory and blessed life to come.
and people of God, but also for their use, whose hearts Are by the same Spirit touched with a reverend love of God's house and service, through which their faith looks on the state of glory and blessed life to come.
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The title of this Psalme (as of the 80.) is commonly given, ad torcularia, or pro torcularibus, for the wine-presses. The word hath two significations:
The title of this Psalm (as of the 80.) is commonly given, ad Torcularia, or Pro torcularibus, for the Winepresses. The word hath two significations:
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it signifieth either a wine-presse, or musicall instrument, NONLATINALPHABET the Gittith, or kinde of instrument which David brought with him from Gath. Lyra giveth this reason:
it signifies either a winepress, or musical Instrument, the Gittith, or kind of Instrument which David brought with him from Gaza Lyra gives this reason:
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Deut. 16. 13, 14. Levit. 23. 34. for a figure of the gathering together the Saints, by Gods great harvesters, the Angells, into the kingdome of heaven:
Deuteronomy 16. 13, 14. Levit. 23. 34. for a figure of the gathering together the Saints, by God's great harvesters, the Angels, into the Kingdom of heaven:
Selah. Wee reade this word onely in the Psalmes, and thrice in Habakkuk. Some give it summè, or planè: the Chalde Paraphrase, iugiter, perpetuo. The Greeks expresse it by NONLATINALPHABET, which seemeth to be that which we call a change of the mood.
Selac. we read this word only in the Psalms, and thrice in Habakkuk. some give it summè, or planè: the Chaldea paraphrase, Jugiter, perpetuo. The Greeks express it by, which seems to be that which we call a change of the mood.
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Some thinke it importeth, certitudinens & veritatem. Iohn Foster followeth R. Abraham, Ben Ez•ra and Burgensis, addit. 3. super Psal ▪ 46. that it is put onely to supply the song (as other syllables in the Psalmes) carmini• gratiâ. Some take it for a signe of the voices exaltation,
some think it imports, certitudinens & veritatem. John Foster follows R. Abraham, Ben Ez•ra and Burgensis, Addit. 3. super Psalm ▪ 46. that it is put only to supply the song (as other syllables in the Psalms) carmini• gratiâ. some take it for a Signen of the voices exaltation,
if you will, adde, that it now importeth the same to the Reader, and as a marke of some excellent matter there written, Whose strength is in thee: cuius susceptin abste. August.
if you will, add, that it now imports the same to the Reader, and as a mark of Some excellent matter there written, Whose strength is in thee: cuius susceptin abste. August.
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for, attaining of true Blessednesse exceedeth all power of the creature — fortitudo ei in te; Montanus. quorum robur in te situm est, all to the same purpose.
for, attaining of true Blessedness exceeds all power of the creature — fortitudo ei in te; Montanus. quorum robur in te situm est, all to the same purpose.
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In whose heart are the waies of them, or thy waies. It importeth a consideration of their wayes, to which they are exhorted, Hag. 1. 5. which the wicked seldome doe,
In whose heart Are the ways of them, or thy ways. It imports a consideration of their ways, to which they Are exhorted, Hag. 1. 5. which the wicked seldom do,
as 'tis taken I•ai. 40 3 Isai. •5. 8. The way shall be called holy ▪ the polluted shall not passe by it, and all may be easily reconciled, the sense being like that, Psal. 1, 1. 2. Blessed is the man that doth not walke in the counsaile of the wicked — but his delight is in the law of the Lord,
as it's taken I•ai. 40 3 Isaiah •5. 8. The Way shall be called holy ▪ the polluted shall not pass by it, and all may be Easily reconciled, the sense being like that, Psalm 1, 1. 2. Blessed is the man that does not walk in the counsel of the wicked — but his delight is in the law of the Lord,
but as knowing perfectly the deepe and incomprehensible secrets of God, making us able to search out the promised rest by the two spies of our soules, Faith and Hope, which bring us some clusters from Esool, and tasts of that blessednesse, which hee will once make us perfectly know by enjoying.
but as knowing perfectly the deep and incomprehensible secrets of God, making us able to search out the promised rest by the two spies of our Souls, Faith and Hope, which bring us Some clusters from Esool, and tastes of that blessedness, which he will once make us perfectly know by enjoying.
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or wilfull indulgence to their owne exorbitant affections, through a miserable impotency of minde, caused by naturall corruption, wherein they are not able to forbeare those things they know will make them finally unhappy.
or wilful indulgence to their own exorbitant affections, through a miserable impotency of mind, caused by natural corruption, wherein they Are not able to forbear those things they know will make them finally unhappy.
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The first will appeare, if we consider that few men can know true good. 1. Because they so much live the life of sense, that they doe too farre trust to the testimonies thereof concerning good and evill, Even in the state of innocency,
The First will appear, if we Consider that few men can know true good. 1. Because they so much live the life of sense, that they do too Far trust to the testimonies thereof Concerning good and evil, Even in the state of innocency,
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when man had in himselfe from his creation, a power not to have sinned, the will was perverted by the senses approbation of the forbidden fruit (so the woman, seeing that the tree was good for meat, an• that it was pleasant to the eyes — tooke of the fruit thereof,
when man had in himself from his creation, a power not to have sinned, the will was perverted by the Senses approbation of the forbidden fruit (so the woman, seeing that the tree was good for meat, an• that it was pleasant to the eyes — took of the fruit thereof,
like a blind Samson led by the hand of his servant to the pillars of the house, hee obtaineth his will with his owne destruction? 2. Because all have not the knowledge of God, the sole fountaine of blessednesse, and the things of God, are like the rayes of the Sun, which can bee seene by no light but his owne.
like a blind samson led by the hand of his servant to the pillars of the house, he obtaineth his will with his own destruction? 2. Because all have not the knowledge of God, the sole fountain of blessedness, and the things of God, Are like the rays of the Sun, which can be seen by no Light but his own.
because of their impiety and unthankfulnesse) like the blinded Sodomites, groping for Lots doore, sought one happines, every man as his own sense and opinion led him, all in vaine. Epiourus in pleasure and quiet: Aristippus in corporeal delights:
Because of their impiety and unthankfulness) like the blinded Sodomites, groping for Lots door, sought one happiness, every man as his own sense and opinion led him, all in vain. Emporius in pleasure and quiet: Aristippus in corporeal delights:
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Calliphon and Di•omachus in honesty and pleasure: Diodorus in immunity from grief: the Peripateticks in the goods of minde, body and fortune: Herillus in knowledge: the Stoicks in vertue:
Calliphon and Di•omachus in honesty and pleasure: Diodorus in immunity from grief: the Peripatetics in the goods of mind, body and fortune: Herillus in knowledge: the Stoics in virtue:
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that is, his attaining a perfect good, which is a conjunction with, and enjoying of God, the absolute, eternall, independent, and self blessed good, which is in three things. 1. In such a vision of the fountaine of blessednesse,
that is, his attaining a perfect good, which is a conjunction with, and enjoying of God, the absolute, Eternal, independent, and self blessed good, which is in three things. 1. In such a vision of the fountain of blessedness,
but when there is attained an absolute blessednesse, then all affections, like those creatures in the Prophets vision, let down their wings, and stand still:
but when there is attained an absolute blessedness, then all affections, like those creatures in the prophets vision, let down their wings, and stand still:
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for perfect blessednesse filleth all desire of man ( otherwise it were not perfect) because it is a participation of Gods blessednesse, who is NONLATINALPHABET, of all that is desirable the chiefe and most excellent:
for perfect blessedness fills all desire of man (otherwise it were not perfect) Because it is a participation of God's blessedness, who is, of all that is desirable the chief and most excellent:
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when the Disciples (being not yet free from those secular affections, which are inherent in the most holy and refined earthly tabernacles (had but a glimpse of that beatificall vision of the Deity in the transfiguration of Christ in the mount:
when the Disciples (being not yet free from those secular affections, which Are inherent in the most holy and refined earthly Tabernacles (had but a glimpse of that beatifical vision of the Deity in the transfiguration of christ in the mount:
We may lose that which the beguiled world calleth happinesse, consisting of things temporall, but that which is true blessednes, once had, we cannot lose;
We may loose that which the beguiled world calls happiness, consisting of things temporal, but that which is true blessedness, once had, we cannot loose;
and consequently change, and feare of change: both which are incompatible with true blessednesse: because where there is no sin, there can neither be a voluntary desertion of God,
and consequently change, and Fear of change: both which Are incompatible with true blessedness: Because where there is no since, there can neither be a voluntary desertion of God,
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Secondly, their happinesse neither consisteth in any secular, externall, or worldly condition (and consequently cannot be lost in the losse of any of these things) nor is it compleat in this present life.
Secondly, their happiness neither Consisteth in any secular, external, or worldly condition (and consequently cannot be lost in the loss of any of these things) nor is it complete in this present life.
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Blessed is the man that doth not w•ike in the counsaile of the wi•ked — but his delight is in the law of the Lord — hee shall be like a tree planted by the rivers of waters — the wi•ked are not so — Psal. 1. 1. 4. 5. blessed is every one that fe•reth the Lord,
Blessed is the man that does not w•ike in the counsel of the wi•ked — but his delight is in the law of the Lord — he shall be like a tree planted by the Rivers of waters — the wi•ked Are not so — Psalm 1. 1. 4. 5. blessed is every one that fe•reth the Lord,
and who is so meere a stranger to the world, that hee knoweth it not to be ful of evil? or the condition of temporall possessors, that he is not conscious of desiring something more? When we duely consider of any of those things, which the world now adoreth, pleasures, riches, honour, wee shall find their splendour to bee no better than that of glowwormes,
and who is so mere a stranger to the world, that he Knoweth it not to be full of evil? or the condition of temporal Possessors', that he is not conscious of desiring something more? When we duly Consider of any of those things, which the world now adores, pleasures, riches, honour, we shall find their splendour to be no better than that of glowworms,
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Speake wee of wicked men growing rich and great? are they not like those bulls of Lystra, adornd with garlands and flowers for the slaughter? are they not like the Shellfish, carried up to be broken in their fall? What ever wee have of the world, is it not like the riches of a dreaming man? what ever wee rejoyce in, may prove an occasion of sorrow, seeing these affections are conversant about the same things:
Speak we of wicked men growing rich and great? Are they not like those Bulls of Lystra, adorned with garlands and flowers for the slaughter? Are they not like the Shellfish, carried up to be broken in their fallen? What ever we have of the world, is it not like the riches of a dreaming man? what ever we rejoice in, may prove an occasion of sorrow, seeing these affections Are conversant about the same things:
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as Revel. 14. 13. the voice from heaven pronounced, Blessed are the dead which die in the Lord — they rest from their labo•rs: according to which 'tis said Let us goe forth therefore out of the camp bearing his reproch:
as Revel. 14. 13. the voice from heaven pronounced, Blessed Are the dead which die in the Lord — they rest from their labo•rs: according to which it's said Let us go forth Therefore out of the camp bearing his reproach:
The heathen Solon knew that happinesse could not be before the end of this life, pronounced it so. Others confessed the same: experience preacheth it: reason concludeth it:
The heathen Solon knew that happiness could not be before the end of this life, pronounced it so. Others confessed the same: experience Preacheth it: reason Concludeth it:
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Such a trembling, as like Ionahs storme, giveth that no rest, for which the anger was, which none can calme, till that sinne bee cast over boord, which God pursueth,
Such a trembling, as like Jonahs storm, gives that no rest, for which the anger was, which none can Cam, till that sin be cast over board, which God pursueth,
All this is to teach you, not to seeke happinesse with the deluded children of this world, in those things, concerning which a true experience shall at last pronounce with the Preacher, All is Vanity and Veocation of spirit.
All this is to teach you, not to seek happiness with the deluded children of this world, in those things, Concerning which a true experience shall At last pronounce with the Preacher, All is Vanity and Veocation of Spirit.
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In all their labours, cares, and most diligent inquests, they seeke happinesse, as those fifty men Eliah ▪ 2 King. 2. 17. which sought but found him not.
In all their labours, Cares, and most diligent inquests, they seek happiness, as those fifty men Elijah ▪ 2 King. 2. 17. which sought but found him not.
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And indeed if there were no hell to punish him, his owne wickednesse is enough to make him unhappy, who thereby forsaketh God, the sole fountaine of blessednesse, making man unlike him,
And indeed if there were not hell to Punish him, his own wickedness is enough to make him unhappy, who thereby Forsaketh God, the sole fountain of blessedness, making man unlike him,
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The best things of this world become evill, through the wickednesse and folly of the owners• though mens affections say, blessed are the people which are so, where is prosperity and all quiet,
The best things of this world become evil, through the wickedness and folly of the owners• though men's affections say, blessed Are the people which Are so, where is Prosperity and all quiet,
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When in ages past the sober Philosophers avowed the world to bee a creature, and expressed an admirable contempt thereof, there was found one mad Ze•ocrates, who adored it for a God:
When in ages passed the Sobrium Philosophers avowed the world to be a creature, and expressed an admirable contempt thereof, there was found one mad Ze•ocrates, who adored it for a God:
and whose hearts desire, is that vote of the Reubenites & Gadites when they saw the Land of Iazer, and the fruitfull Gilead, if wee have found favour in thy sight, let this land (this world) bee given unto thy servants for a possession, and bring us not over Iordan. They desire no other heaven, nor happinesse:
and whose hearts desire, is that vote of the Reubenites & Gadites when they saw the Land of Iazer, and the fruitful Gilead, if we have found favour in thy sighed, let this land (this world) be given unto thy Servants for a possession, and bring us not over Iordan. They desire no other heaven, nor happiness:
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when prosperity corrupteth the minde with perverse security, and leaveth open a doore to the tempter, who setteth some on the pinacles, to cast them downe;
when Prosperity corrupteth the mind with perverse security, and Leaveth open a door to the tempter, who sets Some on the pinnacles, to cast them down;
When hee feedeth, he stealeth in, like that slie K•nite, Iudg. 4. 21. with his tent-naile, to fasten them to the earth, that they might not aspire to true blessednesse:
When he feeds, he steals in, like that sly K•nite, Judges 4. 21. with his tent-naile, to fasten them to the earth, that they might not aspire to true blessedness:
Setting aside, that in the best worldly things there is a mixture of some evill, that the happines of the hypocrites is as transitory as a dreame (which in a moment leaveth us waking void of all wee seemed to possesse) in the most prudent use of them, they are as farre from true happines,
Setting aside, that in the best worldly things there is a mixture of Some evil, that the happiness of the Hypocrites is as transitory as a dream (which in a moment Leaveth us waking void of all we seemed to possess) in the most prudent use of them, they Are as Far from true happiness,
like Peleon, Ossa, and Olympus; all shall come as farre short of making thee happy, as Babels intended toppe would have beene from landing those ambitious builders in heaven.
like Peleon, Ossa, and Olympus; all shall come as Far short of making thee happy, as Babels intended top would have been from landing those ambitious Builders in heaven.
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and all which springeth hence, is but as that fountaine by Bethso ▪ ro• (where 'tis conceived Philip baptised the Eunuch. Act. 8.) whose streames are swallowed up in the same field in which they rise.
and all which springs hence, is but as that fountain by Bethso ▪ ro• (where it's conceived Philip baptised thee Eunuch. Act. 8.) whose streams Are swallowed up in the same field in which they rise.
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True happinesse is of so divine a condition, that floods of teares cannot drown it; yea, like that stone which they say is inflamed with water, and quenched with oile.
True happiness is of so divine a condition, that floods of tears cannot drown it; yea, like that stone which they say is inflamed with water, and quenched with oil.
Who shall separate us from the love of Christ? shall tribulation, or anguish, or persecution? — In all these things wee are more than conquerers, through him that loved us:
Who shall separate us from the love of christ? shall tribulation, or anguish, or persecution? — In all these things we Are more than conquerors, through him that loved us:
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for I am perswaded, that neither death, nor life, — nor any creature shall bee able to separate us from the love of God, which is in Christ Iesus our Lord.
for I am persuaded, that neither death, nor life, — nor any creature shall be able to separate us from the love of God, which is in christ Iesus our Lord.
This tearme sometimes importeth the materiall temple, or house of prayer, 2 Sam. 7. 13. 1. 1 King. 5. 5 1 King. 6. 37. Ioh. 2. 14. 16. 17. Somtimes the Church of the living God, 1 Tim. 3. 15 the pillar and ground of truth, that is, the faithfull thereon grounded and established.
This term sometime imports the material temple, or house of prayer, 2 Sam. 7. 13. 1. 1 King. 5. 5 1 King. 6. 37. John 2. 14. 16. 17. Sometimes the Church of the living God, 1 Tim. 3. 15 the pillar and ground of truth, that is, the faithful thereon grounded and established.
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and all the Churches of Christ are but one Catholike Church, as all seas (however they receive divers denominations from the divers shores they wash) are but one sea.
and all the Churches of christ Are but one Catholic Church, as all Seas (however they receive diverse denominations from the diverse shores they wash) Are but one sea.
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and one hope of salvation in him, who is the sole Saviour and Mediatour betweene God and man, 1 Tim. 2. 5. Act. 4. 12. the onely doore of the great temple, the way of light, the guide to life.
and one hope of salvation in him, who is the sole Saviour and Mediator between God and man, 1 Tim. 2. 5. Act. 4. 12. the only door of the great temple, the Way of Light, the guide to life.
and Sacraments are rightly administred, whence the spiritual incense of publike prayers, and sweete odours of thankesgiving are offered from the golden censer, by the Angell of the Covenant,
and Sacraments Are rightly administered, whence the spiritual incense of public Prayers, and sweet odours of thanksgiving Are offered from the golden censer, by the Angel of the Covenant,
where Christ hath promised to bee present, Matth. 18. 20. where that blessed Anna continued serving God with fastings and prayers night and day, Luk. 2. 37. neither in prosperity, nor in adversity ceasing:
where christ hath promised to be present, Matthew 18. 20. where that blessed Anna continued serving God with Fastings and Prayers night and day, Luk. 2. 37. neither in Prosperity, nor in adversity ceasing:
this house the Church militant in sundry parts of the world frequenteth, and reverenceth for his sake, who there, most evidently manifesteth his presence on earth,
this house the Church militant in sundry parts of the world frequenteth, and reverenceth for his sake, who there, most evidently manifesteth his presence on earth,
2. The communion of Saints, who are the body of Christ, and temple of Gods holy spirit, built upon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe corner stone, in whom all the building coupled together, groweth unto an holy temple in the Lord;
2. The communion of Saints, who Are the body of christ, and temple of God's holy Spirit, built upon the Foundation of the Apostles and prophets, Iesus christ himself being the chief corner stone, in whom all the building coupled together, grows unto an holy temple in the Lord;
3. The Coelestiall Temple, the great city, holy Hierusalem, into which no uncleane thing shall enter, prefigured by that Sanctum S••ctorum: into which Christ our blessed High-priest is entred, to obtaine eternall redemption for us:
3. The Celestial Temple, the great City, holy Jerusalem, into which no unclean thing shall enter, prefigured by that Sanctum S••ctorum: into which christ our blessed High priest is entered, to obtain Eternal redemption for us:
which house of God, Lyra here understandeth: Ierusalem, which is above: the Saints Metropolis, Galat. 4. 26. not now visible, but by the eye of faith:
which house of God, Lyra Here understands: Ierusalem, which is above: the Saints Metropolis, Galatians 4. 26. not now visible, but by the eye of faith:
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whence it may appeare, that Vnity with God and his Church is a character and mark of true happinesse: Unity, I say, in love and sanctity, out of which is misery:
whence it may appear, that Unity with God and his Church is a character and mark of true happiness: Unity, I say, in love and sanctity, out of which is misery:
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the Laver set betweene the tabernacle of the congregation, and the Altar, to clense all who entred thereinto, declared in the figure, that no unrighteous person, unclean thing, alient or uncircum cised in heart, shall enter into the house and kingdome of God.
the Laver Set between the tabernacle of the congregation, and the Altar, to cleanse all who entered thereinto, declared in the figure, that no unrighteous person, unclean thing, alient or uncircum cised in heart, shall enter into the house and Kingdom of God.
the excellencie of the prerogative aggravateth the fault committed, which (like dirt upon the Raven) were lesse conspicuous in persons of lesse eminence:
the excellency of the prerogative Aggravateth the fault committed, which (like dirt upon the Raven) were less conspicuous in Persons of less eminence:
as the buyers and sellers, to the prophanation of the holy Temple: as those seventy Ancients of Israel, to worke abominations in the place of Gods worship:
as the buyers and sellers, to the profanation of the holy Temple: as those seventy Ancients of Israel, to work abominations in the place of God's worship:
the toyling Plowman, the sweating Mower, the pruner of Vines; in every corner you might have heard them singing their Hallelujahs: The reason hereof is,
the toiling Plowman, the sweating Mower, the pruner of Vines; in every corner you might have herd them singing their Hallelujahs: The reason hereof is,
sometimes their de profundis; sometimes their venite exultemus, and Hosanna's, the generall vote of all the Saints, the Canticum nov•m: The old song was confined by the borders of Canaan; among the strangers, by the Rivers of Babylō, they hanged up their harps on the willowes:
sometime their de profundis; sometime their venite Exultemus, and Hosanna's, the general vote of all the Saints, the Canticum nov•m: The old song was confined by the borders of Canaan; among the Strangers, by the rivers of Babylō, they hanged up their harps on the willows:
they might weepe in remembrance of Sion, but how shall we sing a song of the Lord in a strange Land? but the new song, of an admirable matter, excelling all the courses of nature, the incarnation of Christ, the renuing of the World, the mysteries of our resurection:
they might weep in remembrance of Sion, but how shall we sing a song of the Lord in a strange Land? but the new song, of an admirable matter, excelling all the courses of nature, the incarnation of christ, the renewing of the World, the Mysteres of our resurrection:
What shall I render the Lord? if I could give my selfe a thousand times over, what am I to the Lord? there is nothing in Heaven or Earth among all the creatures,
What shall I render the Lord? if I could give my self a thousand times over, what am I to the Lord? there is nothing in Heaven or Earth among all the creatures,
'tis an easie matter to praise the Lord blessing us, and giving us good things (yet too many forget that plaine song) but if thou art a blessed man indeed, thou must praise the Lord in the Valley of Baca, in teares and bitter forrowes,
it's an easy matter to praise the Lord blessing us, and giving us good things (yet too many forget that plain song) but if thou art a blessed man indeed, thou must praise the Lord in the Valley of Baca, in tears and bitter furrows,
Therefore the Psalmist (though in bitternesse of spirit and present affliction he recounted his happinesse past) yet recalleth his affections, Why art thou cast down, O my soule, and why art thou so disquieted within mee? waite on God.
Therefore the Psalmist (though in bitterness of Spirit and present affliction he recounted his happiness passed) yet recalleth his affections, Why art thou cast down, Oh my soul, and why art thou so disquieted within me? wait on God.
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Why weepest thou? (said Elkanah to afflicted Hannah) why eatest thou not? and why is thy heart troubled? am not I better to thee than tenne sonnes? how much more may our blessed Jesus say to us (when wee turne our debt of praises into dedolency, and our victory, for which the Saints praise GOD, into mourning,
Why Weepest thou? (said Elkanah to afflicted Hannah) why Eatest thou not? and why is thy heart troubled? am not I better to thee than tenne Sons? how much more may our blessed jesus say to us (when we turn our debt of praises into dedolency, and our victory, for which the Saints praise GOD, into mourning,
he that knoweth him (said Tertullia• of Nero) might understand, that hee condemned nothing but some great good? when a wicked mouth (used to cursing, prophanation,
he that Knoweth him (said Tertullia• of Nero) might understand, that he condemned nothing but Some great good? when a wicked Mouth (used to cursing, profanation,
and filthy talke) presumeth to sing the praises of God, I may say (as Minucius Foelix, in another kind) how doth he violate the sacred Majesty of God, who would so please him? Alexander would not suffer any but apelles to take his picture,
and filthy talk) Presumeth to sing the praises of God, I may say (as Minucius Felix, in Another kind) how does he violate the sacred Majesty of God, who would so please him? Alexander would not suffer any but apelles to take his picture,
least by unskilfull hands his countenance should be misreported to posterity: with how much better reason doth GOD forbid any but his Saints to praise him,
lest by unskilful hands his countenance should be misreported to posterity: with how much better reason does GOD forbid any but his Saints to praise him,
least they that know him not, should blaspheme & thinke him evill whom such men praise? he therefore that saith, Gather my Saints to gather unto me — offer unto God praise:
lest they that know him not, should Blaspheme & think him evil whom such men praise? he Therefore that Says, Gather my Saints to gather unto me — offer unto God praise:
for who would not suspect that to be evill, which the wicked seeme to like and allow? therefore if thou wilt bee admitted into this blessed Queere, be thou holy, that thou maist truely praise God,
for who would not suspect that to be evil, which the wicked seem to like and allow? Therefore if thou wilt be admitted into this blessed Queer, be thou holy, that thou Mayest truly praise God,
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3. They only have accesse through faith unto his grace, by the spirit which dwelleth in them, they have peace with God who are justified by faith in Christ.
3. They only have access through faith unto his grace, by the Spirit which dwells in them, they have peace with God who Are justified by faith in christ.
God will no more remember their sinnes and iniquities, and therefore they may bee bold to draw neere in assurance of faith to the Throne of grace, Christ being their advocate to appeare alwaies and to mediate for them.
God will no more Remember their Sins and iniquities, and Therefore they may be bold to draw near in assurance of faith to the Throne of grace, christ being their advocate to appear always and to mediate for them.
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but ascending into Heaven, he hath taken up with him an earnest and pledge of their flesh and blood, which shall through him at last possesse the same blessed inheritance with him.
but ascending into Heaven, he hath taken up with him an earnest and pledge of their Flesh and blood, which shall through him At last possess the same blessed inheritance with him.
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Thou that risest cheerefully in the morning, knowest not what the late evening may bring. There are many chances in this life, & one certaine change in the end thereof:
Thou that risest cheerfully in the morning, Knowest not what the late evening may bring. There Are many chances in this life, & one certain change in the end thereof:
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Looke on prophane Belshazzar, feasting with a thousand Princes drinking in the impropriated vessels of the Temple of Ierusalem an unknown hand writing a terrible doome upon the wall, and the same night executed.
Look on profane Belshazzar, feasting with a thousand Princes drinking in the impropriated vessels of the Temple of Ierusalem an unknown hand writing a terrible doom upon the wall, and the same night executed.
Behold the rich man, projecting for greater barnes, singing a re•uiem to his soule, but presently hearing, Thou foole, this night shall they take away thy soule;
Behold the rich man, projecting for greater Barns, singing a re•uiem to his soul, but presently hearing, Thou fool, this night shall they take away thy soul;
The flowers are Emblems of our present lives, now sweetly flourishing in the vigour of their youth, vying beauty with the fairest Rachels, and lustre with the most magnificent ( Salomon in all his glory, was not arayed like one of these.) presently cropt and withered.
The flowers Are Emblems of our present lives, now sweetly flourishing in the vigour of their youth, vying beauty with the Fairest Rachels, and lustre with the most magnificent (Solomon in all his glory, was not arrayed like one of these.) presently cropped and withered.
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or like ceiled Doves, mount till you die? or like Pharaohs Chariot wheeles, there falling off, where wee are most deepely engaged in the returning floods of sorrowes? vaine confidence in riches: they ebbe and flow uncertainely:
or like ceiled Dove, mount till you die? or like Pharaohs Chariot wheels, there falling off, where we Are most deeply engaged in the returning floods of sorrows? vain confidence in riches: they ebb and flow uncertainly:
how often have these mountaines changed Lords, and these houses, owners? all earthly goods, at the last houre of our lives, shall (like Eli•hs mantle, in his ascension) fall from us to some others use:
how often have these Mountains changed lords, and these houses, owners? all earthly goods, At the last hour of our lives, shall (like Eli•hs mantle, in his Ascension) fallen from us to Some Others use:
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experience teacheth it: one day telleth another, one night certifieth another (I would we had wanted this daies example) none are exempted, let us not therefore strive with our Maker,
experience Teaches it: one day Telleth Another, one night certifieth Another (I would we had wanted this days Exampl) none Are exempted, let us not Therefore strive with our Maker,
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let us consider that tis our owne fault when we are to disconsol•te, if wee will needs build on any but God, that ground failing us, our hopes are broken:
let us Consider that this our own fault when we Are to disconsol•te, if we will needs built on any but God, that ground failing us, our hope's Are broken:
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the confidence which crosseth this, must needs faile, because this cannot: if an incorrigible sinner, trust to impunity: that confidence must faile him:
the confidence which Crosseth this, must needs fail, Because this cannot: if an incorrigible sinner, trust to impunity: that confidence must fail him:
Tis not easie to resolve, which was the most unreasonable and ridiculous custome of heathens setting dogges, and geese to keepe their Capitoll and Gods;
This not easy to resolve, which was the most unreasonable and ridiculous custom of Heathens setting Dogs, and geese to keep their Capitol and God's;
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Cursed be the man that trusteth in man, and maketh flesh his arme, and withdraweth his heart from the Lords for he shal be like the heath in the Wildernesse.
Cursed be the man that Trusteth in man, and makes Flesh his arm, and withdraweth his heart from the lords for he shall be like the heath in the Wilderness.
and prosperity, as Vzziah did (when he was strong, his heart was lift up to his destruction. 2 Chron. 26 16.) they shall not helpe in the day of affliction;
and Prosperity, as Uzziah did (when he was strong, his heart was lift up to his destruction. 2 Chronicles 26 16.) they shall not help in the day of affliction;
if a man trust to his owne counsels, or assistance of friends, hee may have those prove like Achithophels, and these like Iobs mis•r•ble comforters. If a man trust in any thing in this life,
if a man trust to his own Counsels, or assistance of Friends, he may have those prove like Achithophels, and these like Jobs mis•r•ble Comforters. If a man trust in any thing in this life,
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The waies of man are the workes of the flesh, Adultery fornication, uncleannesse, wantonnesse, idolater witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murthers, drunkennes, & such like:
The ways of man Are the works of the Flesh, Adultery fornication, uncleanness, wantonness, idolater witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, Drunkenness, & such like:
The hypocrites heart is like an anvill, for any thing to be forged thereon: like a theater, on which is represented, sometimes the Saint, sometimes the Devill:
The Hypocrites heart is like an anvil, for any thing to be forged thereon: like a theater, on which is represented, sometime the Saint, sometime the devil:
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Some goe a little way willingly, but like Orpah, are easily perswaded to goe backe to Moab. You may sometimes f•nde Saul among the Prothets: 'tis but for a 〈 ◊ 〉 you shall after have him at End•r. You may finde Iu•as among the holy Apostles: 'tis but a flash;
some go a little Way willingly, but like Orpah, Are Easily persuaded to go back to Moab. You may sometime f•nde Saul among the Prophets: it's but for a 〈 ◊ 〉 you shall After have him At End•r. You may find Iu•as among the holy Apostles: it's but a flash;
which that thou maist doe, love him, speake to him in frequent prayer, and study his word, which sheweth destruction and unhappinesse in our owne waies,
which that thou Mayest do, love him, speak to him in frequent prayer, and study his word, which shows destruction and unhappiness in our own ways,
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Once the soft voice whispered from the mercy seat, to declare all things which he would give in commandement to the children of Israel. Once the cloudy pillar lead them in the way,
Once the soft voice whispered from the mercy seat, to declare all things which he would give in Commandment to the children of Israel. Once the cloudy pillar led them in the Way,
The Arke, which the Priests bare, went before Israel into Canean. Why they first? why not the prudent Magistrates? why not the armed legions? that wee may know that there's no entring ▪ into the heavenly rest, true blessednesse,
The Ark, which the Priests bore, went before Israel into Canaan. Why they First? why not the prudent Magistrates? why not the armed legions? that we may know that there's no entering ▪ into the heavenly rest, true blessedness,
let us all sit downe by this, that as wee goe the way of all flesh to death, wee may with the same paces goe the way of all the blessed to eternall life.
let us all fit down by this, that as we go the Way of all Flesh to death, we may with the same paces go the Way of all the blessed to Eternal life.
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and in reason, setting our owne interests aside, why should wee mourne for them that are blessed? Some ancients, which knew no more but rules of reason, wont to celebrate their friends Natalls with mourning,
and in reason, setting our own interests aside, why should we mourn for them that Are blessed? some ancients, which knew no more but rules of reason, wont to celebrate their Friends Natalls with mourning,
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to what controversy did shee ever approch, but like the Dove to the Arke, with overtures of peace in her mouth? Blessed are they that have Unity with God and his Church:
to what controversy did she ever approach, but like the Dove to the Ark, with overtures of peace in her Mouth? Blessed Are they that have Unity with God and his Church:
Is confidence in God a marke of the blessed? her conversation sounded out, Whom have I in heaven but thee — her last, Lord, Lord. expressed with breaking heartstrings and an expiring spirit,
Is confidence in God a mark of the blessed? her Conversation sounded out, Whom have I in heaven but thee — her last, Lord, Lord. expressed with breaking heartstrings and an expiring Spirit,
Deus est beatitudo per essentiam suam: non enim per adeptionem •ut participationem a•icujus alterius beatus est, sed per essentiam suam; homines autem su•t beati per participationem —
Deus est beatitudo per essentiam suam: non enim per adeptionem •ut participationem a•icujus alterius beatus est, sed per essentiam suam; homines autem su•t Beati per participationem —
Homo non est perfecte beatus, quam d••refiat 〈 ◊ 〉 quid desiderandum, & qu•re•dum. 1. 2 •. 3. 8. c. Cum perventum fuerit ad beatitudinem, unusquisque attinget terminum sibi praefixum expraede•matione divinâ; nec restabit ulterius aliquid quo tendatur; quam vis in illa terminatione unus pe venia• ad majorem propinquitatem Dei, alius ad minorem: & ideo uniuscujusque gaudiumerit plenum ex parte gauden tis; quia uniuscujusque desiderium pl•ne quietabitur. Aquin. 2. 2. q. 28. a. 3. 2.
Homo non est perfect beatus, quam d••refiat 〈 ◊ 〉 quid desiderandum, & qu•re•dum. 1. 2 •. 3. 8. c. Cum perventum fuerit ad beatitudinem, unusquisque attinget Terminus sibi praefixum expraede•matione divinâ; nec restabit ulterius Aliquid quo tendatur; quam vis in illa termination Unus pe venia• ad majorem propinquitatem Dei, alius ad Minor: & ideo uniuscujusque gaudiumerit plenum ex parte Gauden this; quia uniuscujusque desiderium pl•ne quietabitur. Aquinas 2. 2. q. 28. a. 3. 2.
Perfect a beatitudo b•minis in visione drvinae essentie consisti•: est autem impossible quod aliquis v•d•ns divinam e•••ntiam, ve•it ea• non videre: quia omne bonum habi••m quo aliquis carerae vult, aut est i•sufficiens, ant habet aliquod incommodum annex•m, propter quod in fastidi•m ve•it: visio autem divin• essentiae replet animam 〈 ◊ 〉 b•nis, cum conjungat fontitotius bonitatis.
Perfect a beatitudo b•minis in vision drvinae essentie consisti•: est autem impossible quod aliquis v•d•ns divinam e•••ntiam, ve•it ea• non To see: quia omne bonum habi••m quo aliquis carerae vult, Or est i•sufficiens, Ant habet aliquod incommodum annex•m, propter quod in fastidi•m ve•it: visio autem divin• essentiae replete animam 〈 ◊ 〉 b•nis, cum conjungat fontitotius bonitatis.
— propria voluntate, beatus non potest beatitudinem deser•re: Similiter etiam non pot•st eam perdere, Deo •ubtrabente — non potest talis subtra•tio à Deo j•sto judice provenire, nifi pro aliqua culpa, in qua• c•dere non potest, qui Dei essentiam videt, cum ad banc vis•onem ex necessitate sequ•tur rectis udo vol•ntatis — nec al•quid aliud agens potest •am subtra•ere, qu•a mens Deo conjuncta, super omnia alia elevatur. Aquin. 1. 2. q. 5. a, 4. c.
— propria voluntate, beatus non potest beatitudinem deser•re: Similiter etiam non pot•st eam Perdere, God •ubtrabente — non potest Talis subtra•tio à God j•sto judice provenire, Nifi Pro Any culpa, in qua• c•dere non potest, qui Dei essentiam videt, cum ad banc vis•onem ex necessitate sequ•tur rectis udo vol•ntatis — nec al•quid Aliud agens potest •am subtra•ere, qu•a Mens God Conjuncta, super omnia Alias elevatur. Aquinas 1. 2. q. 5. a, 4. c.
They hu•t most m•n who attaine them, and make it more difficult for them to be saved. Luk. 18. 24, 25. Egoverd vego illud essi bonum, qu•d •oceat hab•n• — divitiae possiden ••b•s persaepe noc•e•••t. Bo•t. de•ous. l. 2. pros. 5.
They hu•t most m•n who attain them, and make it more difficult for them to be saved. Luk. 18. 24, 25. Egoverd Vego illud essi bonum, qu•d •oceat hab•n• — divitiae possiden ••b•s persaepe noc•e•••t. Bo•t. de•ous. l. 2. pros. 5.
Qu•m multis amarit• dinibus humanae faelicitatis dulcedo •espersa est, quae si etiam fru•ntiesse jocunda videatur: ta••en quo minus cum veli• abeat, retineri non possit. Boēt. de con. l. 2. pros. 4.
Qu•m multis amarit• dinibus humanae faelicitatis Dulcedo •espersa est, Quae si etiam fru•ntiesse jocunda Videatur: ta••en quo minus cum veli• abeat, retineri non possit. Boent. de con. l. 2. pros. 4.
Quis est enim ta• compositae faelicitatis, ut non aliqu• ex parte cum status sui qualitate rixetur? a•xia enim res est human•rum conditio honorum, &c. B••t. de consolat. l. 2. pros. 4.
Quis est enim ta• compositae faelicitatis, ut non aliqu• ex parte cum status sui qualitate rixetur? a•xia enim Rest est human•rum Condition honorum, etc. B••t. de consolate. l. 2. pros. 4.
Quod enim vol•ptate dissolvi••r, id contraria n•c•sse est tristitia contrahatur: nec i•mune e•istere ab anxie•ate •oer•ris, quod lae••tia trepid•t, aut levitatibus extollitur gaudiorum. Arnob. adv. Gent. l ▪ 7.
Quod enim vol•ptate dissolvi••r, id contraria n•c•sse est Tristitia contrahatur: nec i•mune e•istere ab anxie•ate •oer•ris, quod lae••tia trepid•t, Or levitatibus extollitur gaudiorum. Arnob Advantage. Gent. l ▪ 7.
Neminemque omnino •sse securum, nec debere •sfe securum, done• ad illam patriam ve• niatur, unde nemo exit amicus, quò nemo admittitur inimicus. Aug. ••ar. in Psal. 67. Phil. 2. 12.
Neminemque Omnino •sse Secure, nec Debere •sfe Secure, done• ad Illam Patriam ve• niatur, unde nemo exit Amicus, quò nemo admittitur Inimicus. Aug. ••ar. in Psalm 67. Philip 2. 12.
Timor custos innoc•ntiae, de quo Cyprian. l. 2. ep. 2. Sit tantum timor in nobis innocentiae custos — ne accepta securit 〈 ◊ 〉 indiligentiam pariat, & ve•us denuò hostis obrepat. —
Timor custos innoc•ntiae, de quo Cyprian. l. 2. Epistle. 2. Sit Tantum timor in nobis innocentiae custos — ne accepta securit 〈 ◊ 〉 indiligentiam pariat, & ve•us denuò hostis obrepat. —
Modo enim nihil quietis aut securitatis invenire possumus, dura adhuc in nobis ipsis ingemiscimus gravati: adopti•i•m expectantes redemptionem corporis nostri, &c. Greg••n 7. Psal. poenit.
Modo enim nihil quietis Or securitatis invenire possumus, dura Adhoc in nobis Ipse ingemiscimus gravati: adopti•i•m Expectantes redemptionem corporis Our, etc. Greg••n 7. Psalm Repent.
Omnes be••i •abent qu•d v•lunt, quamvis & s••t miser•, qu• v•l n•n habent quod volun•, vel id habent quod non rec•è v•l•n•: pr•pri•r ergo be•titudini voluntas recta, etiam non adepta quod cupit, q•am prava, et•a•si quod cupit, obtinuit. Presper. s•nt. •x Aug. 62.
Omnes be••i •abent qu•d v•lunt, Quamvis & s••t miser•, qu• v•l n•n habent quod volun•, vel id habent quod non rec•è v•l•n•: pr•pri•r ergo be•titudini Voluntas Recta, etiam non adepta quod Cupit, q•am prava, et•a•si quod Cupit, obtinuit. Prosper. s•nt. •x Aug. 62.
Quid ist• caten••• — •is• altiss•mas signifi•a•t ra•• ▪ ones jam dic•• judicii atq•e misericord • •am al•ae in •oelo ••di•es fix a• baben••s — •••equaqua• com •rehe•d••e, &c. ••pertus in Reg. l 3. c. 20.
Quid ist• caten••• — •is• altiss•mas signifi•a•t ra•• ▪ ones jam dic•• Judicii atq•e misericord • •am al•ae in •oelo ••di•es fix a• baben••s — •••equaqua• come •rehe•d••e, etc. ••pertus in Reg. l 3. c. 20.
2 Chron. 4. 9. 1 King. 6. 3 the great court or porch, before the Temple, whichsome would have of 4. divisions, some 3. some 2. Azorius instit ▪ moral. l. 6 ▪ c. 5. 3. tom. 1. ib. c. 52.
2 Chronicles 4. 9. 1 King. 6. 3 the great court or porch, before the Temple, whichsome would have of 4. divisions, Some 3. Some 2. azorius Institutio ▪ moral. l. 6 ▪ c. 5. 3. tom. 1. ib. c. 52.
Am•verunt praesentia, & dormierunt in ipsis. — & sic illu facta sunt ipsa praesentia, delitiosa, quo mod• q•ividet per somnium invenisse thesauros, tamdiu dives, q•amdiu non evigi•et: somnium divitem fecit, evigilatio pauperem. Aug. in Psal. 75. — cum sit somnio similu; antequam tenetur, elabitur. Minut. Fel. Octav.
Am•verunt Presence, & dormierunt in Ipse. — & sic illu facta sunt ipsa Presence, delitiosa, quo mod• q•ividet per Somnium invenisse Thesauros, Tamdiu dives, q•amdiu non evigi•et: Somnium divitem fecit, evigilatio pauperem. Aug. in Psalm 75. — cum sit Somnio similu; antequam tenetur, elabitur. Minutes Fel. Octav
Eccl••ia columen & firmam•ntum veritatis appellatur, quod unum est propter firmitatem fidei, & quiae doctrinā coelesti & miraculis divinis firmata est. Remigius in 1 Tim. 3.
Eccl••ia Columen & firmam•ntum veritatis Appellatur, quod Unum est propter firmitatem fidei, & Since doctrinā Coelesti & miraculis divinis firmata est. Remigius in 1 Tim. 3.
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Ecclesia, quae est verum templū Dei, quod non in parietibus est, sed in c•rde, ac side hominum, qui credunt in cu••, & co. cantur fideles — Lact. l. 4. c. 13.
Church, Quae est verum templū Dei, quod non in parietibus est, sed in c•rde, ac side hominum, qui credunt in cu••, & counterfeit. cantur fideles — Lactantius l. 4. c. 13.
Ecclefia •na est — quo•od• so•s mu•t: radii, sed lumen •n•m & rami arboris multi, sed ro•ur unum ten•ci rad•c• fundatum. E-t de f••te uno rivi pl••imi d•flu•nt, •umero•it as ▪ lic • t diff•sa videtur exundantis copiae largi•a•e, unit as ta•e• servatur in origine, &c.
Ecclesia •na est — quo•od• so•s mu•t: radii, sed lumen •n•m & rami arboris multi, sed ro•ur Unum ten•ci rad•c• fundatum. E-t de f••te Uno rivi pl••imi d•flu•nt, •umero•it as ▪ lic • tO diff•sa videtur exundantis Copie largi•a•e, unit as ta•e• servatur in origine, etc.
Ha•ere jam non potest De••• pa•ren, qui •cclesiā non 〈 … 〉 Si potuit •vadere, qui extra arcan• N•e suit: & qui extra 〈 ◊ 〉 foris fuerit, evadet ▪ Cyp•tra•. 3. de simpl•praela•.
Ha•ere jam non potest De••• pa•ren, qui •cclesiā non 〈 … 〉 Si Potuit •vadere, qui extra arcan• N•e suit: & qui extra 〈 ◊ 〉 Foris fuerit, evadet ▪ Cyp•tra•. 3. de simpl•praela•.
Quo Sa•ramento decl•ra•ur, in 〈 ◊ 〉 dom•m sol•m, •d est, in eccl•siam, •icturos, & ab inte•itu mundi evasuros, colligi oportere. Cypri•n. l. 1. ep. 6.
Quo Sa•ramento decl•ra•ur, in 〈 ◊ 〉 dom•m sol•m, •d est, in eccl•siam, •icturos, & ab inte•itu mundi evasuros, colligi oportere. Cypri•n. l. 1. Epistle. 6.
Ʋbi sublimior praer•gativa, major est c•l•a; ipsa enim errores nostros r•l•gi• quam profitemur accusat. Salvian de gubern. Dei •. 4. 〈 ◊ 〉 hoc magis ulpabiles sumus, •i legem b••a• c•limus, & •ali••ltores sumus. ib. Minor•• crimini• reatus est lege• •escire, quam spernere. ibid. Salv. l. 4. fine.
Ʋbi sublimior praer•gativa, Major est c•l•a; ipsa enim Errors nostros r•l•gi• quam profitemur accusat. Salvian the gubern. Dei •. 4. 〈 ◊ 〉 hoc magis ulpabiles sumus, •i legem b••a• c•limus, & •ali••ltores sumus. ib. Minor•• crimini• Rheatus est lege• •escire, quam spernere. Ibid. Salvation l. 4. fine.
Legimu• — auriculas in tantum magnitudinis gentibus excrescere quibusdam, ut totum corpus iis contegatur, vestium modo, Fanesios vocant. Cal. Rhodiginus lect. antiq. l. 3. c. 29.
Legimu• — auriculas in Tantum magnitudinis gentibus excrescere Some, ut totum corpus iis contegatur, Vestium modo, Fanesios Vocant. Cal. Rhodiginus Lecture. Antique. l. 3. c. 29.
Teste Augustino, dicere solitus est, magis se ga•dere, q•o• membrion ecclesie Dei esset, quam qu•d inter•is regnaret. Abraham Bucholcer. j•d. Chron.
Teste Augustine, dicere Solitus est, magis se ga•dere, q•o• membrion Churches Dei esset, quam qu•d inter•is regnaret. Abraham Bucholcer. j•d. Chronicles
Laudare nemo solet nisi qu•d ei placet. Aug. in Psal 14• Sec•ritas e•go landis, in la•de D•i est: ibi laudator securus est, ubi non timet ne de laudato •rub•s•at. Aug. in Psal. 94. Init.
Praise nemo Solent nisi qu•d ei placet. Aug. in Psalm 14• Sec•ritas e•go Lands, in la•de D•i est: There laudator Secure est, ubi non timet ne de laudato •rub•s•at. Aug. in Psalm 94. Init.
Si e•im admirabil•m & omnem excedentem n•tu•am inca•na••o••m Domini •arra•e •s: si regen•rationem — universi o•••s expec•••o invetera•• tunc de••m recens ac novum canticum caniabis. Basil. in Psal 32.
Si e•im admirabil•m & omnem excedentem n•tu•am inca•na••o••m Domini •arra•e •s: si regen•rationem — universi o•••s expec•••o invetera•• tunc de••m recens ac novum canticum caniabis. Basil. in Psalm 32.
Qu•m ▪ d•••dum enim nobis arrabonem spiritus reliquit, ita & a nobis arrabonem car•is a•cepit, & vexit in coelum, pignus toti•s sum•ae i•luc qu•nd• •ue redigendae: securae e••o•• Caro & sa•guis, usurpastis & c•elum & regnum Deiin C•••isto. Tertull. deresur ▪ carnis. c. 51.
Qu•m ▪ d•••dum enim nobis arrabonem spiritus reliquit, ita & a nobis arrabonem car•is a•cepit, & vexit in coelum, pignus toti•s sum•ae i•luc qu•nd• •ue redigendae: secura e••o•• Caro & sa•guis, usurpastis & c•elum & Kingdom Deiin C•••isto. Tertul deresur ▪ carnis. c. 51.
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Quod si totum me debe• pro me facto, quid addum jam pro refecto, & refecto be• modo? in primo opere me mihi dedi•, in secundo •e: & ••i se dedit, me mihi reddidit: da••s ergo & •e•ditus me pro me debeo & his debeo; q•id retr••uam p•• s••nam e•iamsi me millies rependere poss••• 〈 ◊ 〉 s•m ego ad Deum? Bernard. de diligena. Deo cap. 2•.
Quod si totum me debe• Pro me facto, quid addum jam Pro refecto, & refecto be• modo? in primo Opere me mihi dedi•, in secundo •e: & ••i se dedit, me mihi reddidit: da••s ergo & •e•ditus me Pro me Debow & his Debow; q•id retr••uam p•• s••nam e•iamsi me Thousands rependere poss••• 〈 ◊ 〉 s•m ego ad God? Bernard. de diligena. God cap. 2•.
Iob 1. 21. In ▪ boc ita { que } mens j•sta ab injusta discernitur: quod omnipotentis Dei laudem & inter adversa conside••r: q•od no• cum rebus srangitur, non cum casu gloriae exterioris cadit: sed in hoc magis qualis cum r•bus suerit demonstrat, quae & sine rebus robustius stat. G. ego. Mor. in Iob. l. 11. •. 1•.
Job 1. 21. In ▪ boc ita { que } men's j•sta ab Unjust discernitur: quod omnipotentis Dei Laudem & inter adversa conside••r: q•od no• cum rebus srangitur, non cum casu Glory exterioris Cadit: sed in hoc magis qualis cum r•bus suerit demonstrate, Quae & sine rebus robustius stat. G. ego. Mor. in Job l. 11. •. 1•.
Ʋita ita { que } in carne f••s in fan• est. — homo enim more floris procedit ex •cc•lto; & subitò apparet in public•; qui statim ex publico per mortem retrabitur ad o••ultum. Carnis nos viriditas oftendit: sed ariditas pulveris ab a•pectibus retrebit. Gregor. Moral. in Iob. l. 11. •. 27.
Ʋita ita { que } in Carnem f••s in fan• est. — homo enim more Floris procedit ex •cc•lto; & subitò Appears in public•; qui Immediately ex Publico per mortem retrabitur ad o••ultum. Carnis nos Viriditas oftendit: sed ariditas pulveris ab a•pectibus retrebit. Gregory. Moral. in Job l. 11. •. 27.
Quant• veriùs •e diis vestris animalia muta naturaliter j•dicant? non sentire cos sciunt, r•dunt, insultant, insident: ac nisi abigatis, in ipso Dei ves•ri •re nidificant: aranea ver• f•ciem •ius intexunt, & de capite sua fi•a s•sp•ndun• ▪ Minut. Fel Octav.
Quant• veriùs •e Dis vestris animalia muta naturaliter j•dicant? non sentire cos sciunt, r•dunt, insultant, insident: ac nisi abigatis, in ipso Dei ves•ri •re nidificant: aranea ver• f•ciem •ius intexunt, & de capite sua fi•a s•sp•ndun• ▪ Minutes Fell Octav
Est & anser• vigil cura Capitolio test•ta defense, per id tempus canum •ilentio proditis rebus: quamobrem cibaria anserum, censores in pri• is locane. Plin. nat. b•st, l. 10. c. 22. vid. ib. l ▪ 29. •. 3. •. &c. 4. init.
Est & anser• vigil Cure Capitol test•ta defence, per id Tempus Dogs •ilentio proditis rebus: Therefore cibaria anserum, censores in pri• is locane. Pliny nat. b•st, l. 10. c. 22. vid. ib. l ▪ 29. •. 3. •. etc. 4. Init.
Nam de Senonibus quid loquar? quos C•pitolii secreta penetrantes, Romanae reliquiae non •ulissent, nisi eos pavido anser strepipitu prodidisse: enquales tem pla Romana praesules habent! ubi tu•c •rat Jupiter? an in ansere ioquebatur? Ambros, ad Valenti•. relat. Sy•ma•h. respond.
Nam de Senonibus quid loquar? quos C•pitolii secreta penetrantes, Romanae reliquiae non •ulissent, nisi eos pavido anser strepipitu prodidisse: enquales tem Pla Roman praesules habent! ubi tu•c •rat Jupiter? an in answer ioquebatur? Ambos, ad Valenti•. relate. Sy•ma•h. respond.
Nunqu•m est patientiae virtus in prosper••; •lle a•tem est verè pa•i ens, qui & adversis atteritur, & t•men a •pei suae re•t••udine non •n••r•a•ur. Gregor. mor. in Iob l. 11. c. 18.
Nunqu•m est patientiae virtus in prosper••; •lle a•tem est verè pa•i ens, qui & adversis atteritur, & t•men a •pei suae re•t••udine non •n••r•a•ur. Gregory. mor. in Job l. 11. c. 18.
Act. 9. 36 39. She was none of them, of whom Cl. Alexandrinus said, pueru• Orp•an•m non adm••t•nt, quae ps••••cos & 〈 ◊ 〉 enutr•u•t. Paed. l. 3 ▪ •. 4.
Act. 9. 36 39. She was none of them, of whom Cl. Alexandrian said, pueru• Orp•an•m non adm••t•nt, Quae ps••••cos & 〈 ◊ 〉 enutr•u•t. Paed l. 3 ▪ •. 4.
