Perseuerantia sanctorum A sermon of perseuering in patience, repentance, and humiliation, in time of afflictions, preached before the lords of the Parliament, at the last generall fast, vpon Ash-wednesday, the 18. day of February 1628. at the Collegiat Church of S. Peter in Westminster. By the Right Honourable, and Right Reuerend Father in God, Iohn, Lord Bishop of Lincolne, deane of the sayd church. And now published, by their lordships order, and direction.
GREGORIE obserues in his Morals, that those vertues which GOD hath taught vs, at the last, by an vnited Example in the New, hee had taught vs before, by seuerall Examples in the Old Testament.
GREGORY observes in his Morals, that those Virtues which GOD hath taught us, At the last, by an united Exampl in the New, he had taught us before, by several Examples in the Old Testament.
As Innocencie onely from Abel, Religion from Enoch, Hope from Noah, Obedience from Abraham, Wedlocke-keeping from Isaack, doing good for euill from Joseph, Meekenesse from Moses, Courage from Iosuah, and Patience in Calamities from holy Iob. And this most Christian Vertue of Patience, in great afflictions,
As Innocence only from Abel, Religion from Enoch, Hope from Noah, obedience from Abraham, Wedlocke-keeping from Isaac, doing good for evil from Joseph, Meekness from Moses, Courage from Joshua, and Patience in Calamities from holy Job And this most Christian Virtue of Patience, in great afflictions,
and pray in time of Affliction. And so (say the Grammarians) that a Reward is called Pretium, quasi Praeitium, it must goe before, at least in our faith, and beliefe,
and pray in time of Affliction. And so (say the Grammarians) that a Reward is called Price, quasi Praeitium, it must go before, At least in our faith, and belief,
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ANd vpon this consideration, was this Booke first translated by Moses out of Syriacke into Hebrew, not to teach the Children of Israel (who were yet in Aegypt) to suffer Afflictions, but to teach them comfort, and hope of deliuerance from their Afflictions. And afterward, this very selfe same Booke was read to the Christians, in the Primitiue Church, not onely in this time of Lent, and publique Sorrow,
ANd upon this consideration, was this Book First translated by Moses out of Syriacke into Hebrew, not to teach the Children of Israel (who were yet in Egypt) to suffer Afflictions, but to teach them Comfort, and hope of deliverance from their Afflictions. And afterwards, this very self same Book was read to the Christians, in the Primitive Church, not only in this time of Lent, and public Sorrow,
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It is a time of Lent, or publique Sorrow, ouer all, or the greatest part of the Christian World, wherein men doe vse to humble themselues, by Fasting, Prayer, Repentance, and all manner of Deuotion, for their sinnes against God.
It is a time of Lent, or public Sorrow, over all, or the greatest part of the Christian World, wherein men do use to humble themselves, by Fasting, Prayer, Repentance, and all manner of Devotion, for their Sins against God.
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and callings, qui saeculo magis vacant, quam Deo, who spend more time in the seruice of the World, then in the seruice of their God, and neuer dreame of Fasting, and Prayer, but when this Season of the yeare doth call vpon them, wee shall finde, that this standing Fast was most profitably instituted by the Church, Commonefactionis gratiâ, to call vpon the backward,
and callings, qui saeculo magis vacant, quam God, who spend more time in the service of the World, then in the service of their God, and never dream of Fasting, and Prayer, but when this Season of the year does call upon them, we shall find, that this standing Fast was most profitably instituted by the Church, Commonefactionis gratiâ, to call upon the backward,
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AGaine, it is a time of our Priuate, or Nationall Sorrow, wherein this little world of ours, the Church, and State of this Kingdome doe cast themselues downe before their God, in true Compunction, and contrition of heart,
Again, it is a time of our Private, or National Sorrow, wherein this little world of ours, the Church, and State of this Kingdom do cast themselves down before their God, in true Compunction, and contrition of heart,
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So surely this Generall Fast for the sinnes of the Nation, in-steed of taking vp this one short day, should not leaue one day vntaken vp, of the whole Lent of an English-man. But the wisedome of the State, finding the weakenesse of our flesh,
So surely this General Fast for the Sins of the nation, instead of taking up this one short day, should not leave one day untaken up, of the Whole Lent of an Englishman. But the Wisdom of the State, finding the weakness of our Flesh,
and strength to endure the same, making this one solemne day to be non solum partem, sed & sacramentum (to vse the words of S. Bernard) not a portion onely,
and strength to endure the same, making this one solemn day to be non solum partem, sed & sacramentum (to use the words of S. Bernard) not a portion only,
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NOw all the Comfort of this Booke (for vpon the Comfort I principally insist) is put off to this Chapter, and all the Comforts of this Chapter Epitomiz'd in this Verse, and all the quint-essence of this Verse couched in the beginning of the Verse, which I haue read vnto you.
NOw all the Comfort of this Book (for upon the Comfort I principally insist) is put off to this Chapter, and all the Comforts of this Chapter Epitomized in this Verse, and all the quintessence of this Verse couched in the beginning of the Verse, which I have read unto you.
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For that Iob was ante Euangelia Euangelicus, as Iulian the Pelagian doth wittily terme him, a Christian man long before Christ, is acknowledged by all the Fathers. And that Christian vertues are really rewarded, ex promisso, though not ex commisso, by way of promise,
For that Job was ante Evangelia Evangelical, as Iulian the Pelagian does wittily term him, a Christian man long before christ, is acknowledged by all the Father's. And that Christian Virtues Are really rewarded, ex Promisso, though not ex commisso, by Way of promise,
though not of contract, is truely taught by Peter Lombard, and the Schoolemen. Heere then haue you the Reward of Christian patience in Aduersity, inuested with foure seuerall Circumstances.
though not of contract, is truly taught by Peter Lombard, and the Schoolmen. Here then have you the Reward of Christian patience in Adversity, invested with foure several circumstances.
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The Lord blessed the later end of Iob. Fourthly, and lastly, the Portion and quantity of this Reward, which is very ample, more then the greatest man in the East is held to be worth;
The Lord blessed the later end of Job Fourthly, and lastly, the Portion and quantity of this Reward, which is very ample, more then the greatest man in the East is held to be worth;
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So haue you the Efficient of this Reward of a Christian mans Patience in time of affliction, the Lords blessing, the Subiect, generally, Iob, particularly, the latter end of Iob, the Portion, more then his beginning. The Lord blessed, &c. Of these parts by Gods assistance,
So have you the Efficient of this Reward of a Christian men Patience in time of affliction, the lords blessing, the Subject, generally, Job, particularly, the latter end of Job, the Portion, more then his beginning. The Lord blessed, etc. Of these parts by God's assistance,
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BEginne we therefore with the Efficient cause, and let vs take our rise at the Magazin, and Treasury, where Christian Patience, and forbearance is vsually rewarded, which is the Lords blessing; The Lord Blessed. Dicere Dei est facere, saith S. Augustine, Gods saying is operation, and doing;
Begin we Therefore with the Efficient cause, and let us take our rise At the Magazine, and Treasury, where Christian Patience, and forbearance is usually rewarded, which is the lords blessing; The Lord Blessed. Dicere Dei est facere, Says S. Augustine, God's saying is operation, and doing;
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and multiplying, Gen. 1. 22: So euer since, Cum Dominus nobis Benedicit, nos crescimus, Gods Blessing of vs, is an encreasing of vs, saith S. Augustine in his Commentary vpon the 66. Psalme. And so the Rabbins define Gods Blessings to be NONLATINALPHABET an Addition of some good.
and multiplying, Gen. 1. 22: So ever since, Cum Dominus nobis Benedicit, nos crescimus, God's Blessing of us, is an increasing of us, Says S. Augustine in his Commentary upon the 66. Psalm. And so the Rabbis define God's Blessings to be an Addition of Some good.
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And Chemnitius notes, that temporall Blessings are euer expressed in the old Testament, by the Verbe NONLATINALPHABET which signifies to Adde, or as our Sauiour translates it NONLATINALPHABET, to adde ouer and aboue, Mat. 6. 33. And so in this place, ouer and aboue the treasures of the spirit, wherewith the mind of this holy man was highly enriched, the Lord heaped vpon him,
And Chemnitz notes, that temporal Blessings Are ever expressed in the old Testament, by the Verb which signifies to Add, or as our Saviour translates it, to add over and above, Mathew 6. 33. And so in this place, over and above the treasures of the Spirit, wherewith the mind of this holy man was highly enriched, the Lord heaped upon him,
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From the nature therefore of the Lords Blessing in this place, I will borrow some fiue seuerall Obseruations, which I hope your Lordships shall not hold impertinent to this portion of Scripture.
From the nature Therefore of the lords Blessing in this place, I will borrow Some fiue several Observations, which I hope your Lordship's shall not hold impertinent to this portion of Scripture.
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FIrst, if Gods blessing be an oueradding, it is neither pietie, nor policie (for there is a kinde of policie euen in Pietie) for any Nation whatsoeuer, to forbeare her humbling, and bowing of her selfe before her God,
First, if God's blessing be an oueradding, it is neither piety, nor policy (for there is a kind of policy even in Piety) for any nation whatsoever, to forbear her humbling, and bowing of her self before her God,
or restoring, but many times a praeuenting, & super-adding of blessing vpon blessing, as in this place, The Lord blessed. Be a Nation neuer so happy in many Circumstances;
or restoring, but many times a praeuenting, & superadding of blessing upon blessing, as in this place, The Lord blessed. Be a nation never so happy in many circumstances;
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if Ephraim bee set against Manasses, Manasses against Ephraim, both against Iuda; if the Prince be iealous of the People, the People suspicious of the Prince, and Achitophels practising vp,
if Ephraim be Set against Manasses, Manasses against Ephraim, both against Iuda; if the Prince be jealous of the People, the People suspicious of the Prince, and Achitophels practising up,
And had hee receiued no other wreath at all, yet Patientiae munere coronabatur, He was sufficiently adorned with his Crowne of Patience, saith S. Gregorie. And yet euery Patience will not serue our turne;
And had he received no other wreathe At all, yet Patientiae munere coronabatur, He was sufficiently adorned with his Crown of Patience, Says S. Gregory. And yet every Patience will not serve our turn;
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as the Epicures in Tullie, or if it be, that it fall no lower then the Sphaere of the Moone, as Aristotle in Epiphanius, or if it vouchsafe to descend to the Earth, it relates vnto none but two or three Fauorites, as some in Isidorus Pelusiota are of opinion, would prooue but a raw, and naked blessing:
as the Epicureans in Tullie, or if it be, that it fallen no lower then the Sphere of the Moon, as Aristotle in Epiphanius, or if it vouchsafe to descend to the Earth, it relates unto none but two or three Favorites, as Some in Isidorus Pelusiota Are of opinion, would prove but a raw, and naked blessing:
when the faithfull soule staies her selfe vpon Gods prouidence, and vpon an assured resolution of an happy issue in his good time, passeth in the meane while, in all securitie through the sharpe pikes of woes,
when the faithful soul stays her self upon God's providence, and upon an assured resolution of an happy issue in his good time, passes in the mean while, in all security through the sharp pikes of woes,
ANd many times, when God hath beene bountifull and magnificent in the inward, hee spares the super-addition of these outward Blessings. So as wee finde whole Kingdomes, & Nations, where the Gospell is planted,
ANd many times, when God hath been bountiful and magnificent in the inward, he spares the superaddition of these outward Blessings. So as we find Whole Kingdoms, & nations, where the Gospel is planted,
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and had not so many so neere vnto vs, amongst our distressed Brethren of the Reformed Churches. But passages of this nature God suffereth to come to passe (saith S. Augustine) for two seuerall reasons.
and had not so many so near unto us, among our distressed Brothers of the Reformed Churches. But passages of this nature God suffers to come to pass (Says S. Augustine) for two several Reasons.
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For as before the comming of Christ, and the manifestation of his spirituall Kingdome, corporal blessings were for the most part, tendred vnder the law:
For as before the coming of christ, and the manifestation of his spiritual Kingdom, corporal blessings were for the most part, tendered under the law:
So now sithence the incarnation of our Sauiour, and the erection of his spirituall Scepter, spirituall blessings are euery where proposed to vs in the Gospell;
So now since the incarnation of our Saviour, and the erection of his spiritual Sceptre, spiritual blessings Are every where proposed to us in the Gospel;
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THirdly, when wee consider this blessing to bee a super-adding, wee may obserue, that God sometimes, besides these inward Jewels of the minde, Faith, Hope, Patience, and the like, which wee suruaied but euen now, doth heape vpon his seruants (euen in the time of the Gospell) these outward fauours,
Thirdly, when we Consider this blessing to be a superadding, we may observe, that God sometime, beside these inward Jewels of the mind, Faith, Hope, Patience, and the like, which we surveyed but even now, does heap upon his Servants (even in the time of the Gospel) these outward favours,
and blood, should boggle at the Religion, Worship, and Seruice of God, if these outward blessings were thus monopolized to the wicked onely, saith the same Father in his 1. B. ad Catechumenos. Thirdly, because these temporall blessings are expedient,
and blood, should boggle At the Religion, Worship, and Service of God, if these outward blessings were thus monopolized to the wicked only, Says the same Father in his 1. B. ad Catechumens. Thirdly, Because these temporal blessings Are expedient,
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In which consideration Aristotle is not so iustly taxed by S. Gregory Nazianzen, for making riches necessary for some of the Vertues, Because they are out of all quaestion, Bonum vnde facias bonum, a Good without which we cannot doe good, saith S. Augustine in his 5. Sermon De verbis Domini. Fourthly, God many times addes these temporall, because men are not able to take such exact notice,
In which consideration Aristotle is not so justly taxed by S. Gregory Nazianzen, for making riches necessary for Some of the Virtues, Because they Are out of all question, Bonum vnde facias bonum, a Good without which we cannot do good, Says S. Augustine in his 5. Sermon De verbis Domini. Fourthly, God many times adds these temporal, Because men Are not able to take such exact notice,
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As here, what God did for Job, fecit vt ostenderet hominibus, hee did it onely that men might obserue it, saith S. Augustine in his 1. B. ad Catechumenos. For these reasons,
As Here, what God did for Job, fecit vt ostenderet hominibus, he did it only that men might observe it, Says S. Augustine in his 1. B. ad Catechumens. For these Reasons,
and the like, Almighty God (besides the riches of the Spirit) rewards many times the long suffering of his Seruants, with an Amalthaea's horne, of these outward blessings;
and the like, Almighty God (beside the riches of the Spirit) rewards many times the long suffering of his Servants, with an Amalthaea's horn, of these outward blessings;
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Those, who suffer not the Strangers to lodge in the streete, but open their doores to the Trauailers, &c. These, beside these spirituall, shall be crowned also with temporall blessings,
Those, who suffer not the Strangers to lodge in the street, but open their doors to the Travellers, etc. These, beside these spiritual, shall be crowned also with temporal blessings,
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FOurthly, if these temporall blessings are blessings of the Lord, those Cloister conceits of the Monckes, and Fryers, are meerely ridiculous, that God loues none,
FOurthly, if these temporal blessings Are blessings of the Lord, those Cloister conceits of the Monks, and Friars, Are merely ridiculous, that God loves none,
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And S. Augustine, together with S. Ambrose, obserue, in many passages of their writings, that the Holy Ghost hath plac't, of purpose, Lazarus, that was so poore, in the bosome of Abraham, that was so rich, Luc. 16. 22. to teach vs, that both rich,
And S. Augustine, together with S. Ambrose, observe, in many passages of their writings, that the Holy Ghost hath placed, of purpose, Lazarus, that was so poor, in the bosom of Abraham, that was so rich, Luke 16. 22. to teach us, that both rich,
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and poore, noble, and ignoble, if they be indenizon'd by faith in the Kingdome of Grace, haue an aequall interest in the kingdome of Glory. I will conclude this point with that passage in Cassiodorus, Si pauper superbiat, non est Dei pauper,
and poor, noble, and ignoble, if they be indenizoned by faith in the Kingdom of Grace, have an aequal Interest in the Kingdom of Glory. I will conclude this point with that passage in Cassiodorus, Si pauper superbiat, non est Dei pauper,
voluntates enim talium sunt inspiciendae, non Nomina, If a poore man bee sturdie, and stubborne, he is none of Gods poore men, and if the rich man, bee lowly,
Voluntates enim talium sunt inspiciendae, non Nomina, If a poor man be sturdy, and stubborn, he is none of God's poor men, and if the rich man, be lowly,
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and denominations, as their inward habits, and dispositions. And so much for this fourth Obseruation. FIfthly, and lastly, if these outward blessings come from the Lord;
and denominations, as their inward habits, and dispositions. And so much for this fourth Observation. FIfthly, and lastly, if these outward blessings come from the Lord;
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Qui disponit omnia sua viter, who linckes vp all his businesses in a decent, and comely method, it behooves vs to obserue, by what Pipes, and Conduits they are vsually deriued from so remote a fountaine.
Qui disponit omnia sua viter, who links up all his businesses in a decent, and comely method, it behooves us to observe, by what Pipes, and Conduits they Are usually derived from so remote a fountain.
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If a people be to be blessed, God doth it by the goodnesse, sweetnesse, and gratiousnesse of the King. If a King bee to be blessed, he doth it by the affection, loue, zeale, and cheerefull supplie of the People. And in this last sense, the learned Interpreters expound this place.
If a people be to be blessed, God does it by the Goodness, sweetness, and Graciousness of the King. If a King be to be blessed, he does it by the affection, love, zeal, and cheerful supply of the People. And in this last sense, the learned Interpreters expound this place.
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This greatest man of all the East, not beggar'd (which Pellican fitly termes a beggarly exposition) but as Shelamo Ben Iarchi prooues out of the Ancient Rabbins, impaired onely in his state,
This greatest man of all the East, not beggared (which Pelican fitly terms a beggarly exposition) but as Shelamo Ben Jericho Proves out of the Ancient Rabbis, impaired only in his state,
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And so much of the first part of my Text, the Efficient cause, or fountaine of this reward of our Patience in Afflictions, and humiliation vnder the same, which is the Lords blessing; The Lord blessed.
And so much of the First part of my Text, the Efficient cause, or fountain of this reward of our Patience in Afflictions, and humiliation under the same, which is the lords blessing; The Lord blessed.
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NOw I come to the Second part of my Text, the common, and generall subiect of this reward, which relates to a person, by name Iob; The Lord blessed Iob. Of him I will say,
NOw I come to the Second part of my Text, the Common, and general Subject of this reward, which relates to a person, by name Job; The Lord blessed Job Of him I will say,
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For those ordinary Quaestions, concerning Iob; as whether he was descended from Cain, Abraham, Nachor, or Esau, whether he liued in the time of Iacob, or of Moses, or of the Iudges or of the Babylonian, or the Aegyptian Captiuity;
For those ordinary Questions, Concerning Job; as whither he was descended from Cain, Abraham, Nahor, or Esau, whither he lived in the time of Iacob, or of Moses, or of the Judges or of the Babylonian, or the Egyptian Captivity;
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whether this Booke was penn'd by one of his Friends, or one of the Prophets, or some Rabbin of Babylon, or by Salomon, or by his owne selfe, or by Moses, or by both, (as Origen thinkes) these doubts are no more interessed in this peice of Scripture,
whither this Book was penned by one of his Friends, or one of the prophets, or Some Rabbin of Babylon, or by Solomon, or by his own self, or by Moses, or by both, (as Origen thinks) these doubts Are no more interested in this piece of Scripture,
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then in any other part of the whole Booke.; and to passe, in despight of all Logicque, the whole history of Iob through one little Text, like a Camell through the eye of a Needle, were to driue out Myndo's once more, at one of her gates,
then in any other part of the Whole Book.; and to pass, in despite of all Logic, the Whole history of Job through one little Text, like a Camel through the eye of a Needle, were to driven out Myndo's once more, At one of her gates,
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as Lucian sayas in Dion Chrysostomus, and our late Chronologers write of the Troians, that they fought 10. yeares in defence of Helen, when then they had no more but her withered Carcasse, or bare picture, her selfe being in Aegypt, or dead long before:
as Lucian sayas in Dion Chrysostom, and our late Chronologers write of the Trojans, that they fought 10. Years in defence of Helen, when then they had no more but her withered Carcase, or bore picture, her self being in Egypt, or dead long before:
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For the first, Ezech. 14. 14. Though Noah, Iob, and Daniel were in it, &c. Now Noah, and Daniel were no Phantasies, Repraesentations, or imaginations of men,
For the First, Ezekiel 14. 14. Though Noah, Job, and daniel were in it, etc. Now Noah, and daniel were no Fantasies, Representations, or Imaginations of men,
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for Ecclesiasticall historie, we will take the booke of Tobias, commended for antiquitie by S. Ierome, and S. Augustine, Where in the second Chapter, and the fifteenth verse in the Latine, though not in any Greeke Copie, that euer I saw,
for Ecclesiastical history, we will take the book of Tobias, commended for antiquity by S. Jerome, and S. Augustine, Where in the second Chapter, and the fifteenth verse in the Latin, though not in any Greek Copy, that ever I saw,
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and an Indiuiduall man, and consequently, so was Iob. Thirdly, for prophane histories, we haue Aristaeus a Iew, that brings Iob for a Patterne NONLATINALPHABET, of long suffering, and patience, as Eusebius cites him in his 〈 ◊ 〉 Booke de praeparatione Euangelica: And Auerroes that famous Philosopher,
and an Individu man, and consequently, so was Job Thirdly, for profane histories, we have Aristaeus a Iew, that brings Job for a Pattern, of long suffering, and patience, as Eusebius cites him in his 〈 ◊ 〉 Book the preparation Evangelical: And Averroes that famous Philosopher,
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Lastly, for Reason, I will goe no further then the first words of this Booke. Erat vir, saith the Holy Ghost, Hee was a man, and therefore I cannot beleeue that he was no man, but a Morall vertue, or a Lecture of the same, which is likewise the Collection of Origen, and S. Chrysostome.
Lastly, for Reason, I will go no further then the First words of this Book. Erat vir, Says the Holy Ghost, He was a man, and Therefore I cannot believe that he was no man, but a Moral virtue, or a Lecture of the same, which is likewise the Collection of Origen, and S. Chrysostom.
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NOw how great a man hee was, I haue had occasion heretofore to speake at large in a whole Sermon, but hold it not so pertinent for this praesent purpose,
NOw how great a man he was, I have had occasion heretofore to speak At large in a Whole Sermon, but hold it not so pertinent for this present purpose,
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The Princes refrained talking, and laid their hands on their mouth. The Nobles held their peace, and their tongues cleaued to the roofe of their mouth.
The Princes refrained talking, and laid their hands on their Mouth. The Nobles held their peace, and their tongues cleaved to the roof of their Mouth.
ANd surely the person of a meaner, or of a more priuate man, could neuer haue afforded so remarkable a Patterne, either of such Patience, and Christian magnanimitie in the Sufferer, or of such bountie, and vnspeakeable magnificence, in the rewarder, or blesser in this place;
ANd surely the person of a meaner, or of a more private man, could never have afforded so remarkable a Pattern, either of such Patience, and Christian magnanimity in the Sufferer, or of such bounty, and unspeakable magnificence, in the rewarder, or blesser in this place;
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For (as Gregory well obserues) Ad maiorem dolorem, damna maiora, The losses of Princes, Realmes, and States, require the more Fortititude (for so indeed it is) and Patience; and their recompencing againe, the more magnificence. God was desirous to leaue an example to all, that should come after,
For (as Gregory well observes) Ad maiorem dolorem, Damna marjoram, The losses of Princes, Realms, and States, require the more Fortititude (for so indeed it is) and Patience; and their recompensing again, the more magnificence. God was desirous to leave an Exampl to all, that should come After,
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and humiliation of a Prince, and a whole Estate, was able to fetch off, either the deepe Cup of Gods afflictions, or that bottomlesse Sea of his outward consolations. When God is dispos'd to hang vp a picture in his Church, to bee well observ'd of all, that shall come after, that the People, which shall be borne, may praise the Lord, hee doth it not by limming,
and humiliation of a Prince, and a Whole Estate, was able to fetch off, either the deep Cup of God's afflictions, or that bottomless Sea of his outward consolations. When God is disposed to hang up a picture in his Church, to be well observed of all, that shall come After, that the People, which shall be born, may praise the Lord, he does it not by limming,
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and painting, but by the Art of Cutting, and Embroydering. For the Painter, as your Lordships knowe, deales but in colours, ordinary colours, which, according to the strength of his imagination, he tempers,
and painting, but by the Art of Cutting, and Embroidering. For the Painter, as your Lordship's know, deals but in colours, ordinary colours, which, according to the strength of his imagination, he tempers,
and stones, but with some rare pictures of Christian vertues, workes not these in ordinary colours, but in gold, and siluer, Princes, Nobles, and great Estates, whom he first mangles,
and stones, but with Some rare pictures of Christian Virtues, works not these in ordinary colours, but in gold, and silver, Princes, Nobles, and great Estates, whom he First mangles,
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and humbled with sorrow, and Repentance, he makes vp againe into most heauenly, and Angelicall formes, and images, to bee look't on by vs in the Church Militant,
and humbled with sorrow, and Repentance, he makes up again into most heavenly, and Angelical forms, and Images, to be looked on by us in the Church Militant,
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and then set vp for an example of obedience. Moses another Prince, and Potentate, was first afflicted in Aegypt, and then erected in the Church, for an image of meekenesse.
and then Set up for an Exampl of Obedience. Moses Another Prince, and Potentate, was First afflicted in Egypt, and then erected in the Church, for an image of meekness.
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Dauid a King, first persecuted by Saul, and then accounted a Statue of vprightnesse. Lastly, this greatest man, in all the East, was first pull'd in pieces with a thousand miseries,
David a King, First persecuted by Saul, and then accounted a Statue of uprightness. Lastly, this greatest man, in all the East, was First pulled in Pieces with a thousand misery's,
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NOw I come more closely to my Text againe, and fall vpon the proper, and praecise subiect of this reward of Patience, and Christian humiliation, which is (to speake truely,
NOw I come more closely to my Text again, and fallen upon the proper, and precise Subject of this reward of Patience, and Christian humiliation, which is (to speak truly,
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The latter end. It is obserued by S. Ambrose, that when God had created the heauen, the earth, the night, the day, the fowles of the Ayre, the fish of the Sea,
The latter end. It is observed by S. Ambrose, that when God had created the heaven, the earth, the night, the day, the fowls of the Air, the Fish of the Sea,
and the beasts of the Land, hee gaue his approbation, that they were good, and commended them euery one in the beginning; But when he came to Man, he paws'd vpon the matter,
and the beasts of the Land, he gave his approbation, that they were good, and commended them every one in the beginning; But when he Come to Man, he paused upon the matter,
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and neuer grac't him with the least Commendations in the beginning; And why thinke yee? Because, saith S. Ambrose, prius probandus, quam laudandus, hee was first to bee tempted, and then respectiuely to bee commended. And this method wee finde obseru'd in this holy man Iob; For although God spoke kindely of him vnto others, Iob 1. 8. and suffered him to tast largely of his common blessings, in the very beginning,
and never graced him with the least Commendations in the beginning; And why think ye? Because, Says S. Ambrose, prius probandus, quam laudandus, he was First to be tempted, and then respectively to be commended. And this method we find observed in this holy man Job; For although God spoke kindly of him unto Others, Job 1. 8. and suffered him to taste largely of his Common blessings, in the very beginning,
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The Lord blessed the latter end of Iob. THe latter end onely. For as S. Bernard wittily makes the Allusion, Patientia, & perseuerantia, Patience in Affliction, Repentance,
The Lord blessed the latter end of Job THe latter end only. For as S. Bernard wittily makes the Allusion, Patientia, & perseuerantia, Patience in Affliction, Repentance,
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and perseuerance vnto the end, are fellow-partners indeed in the Lords haruest, and yet though the former endure the burthen, the latter onely receiues the blessing; Because,
and perseverance unto the end, Are fellow-partners indeed in the lords harvest, and yet though the former endure the burden, the latter only receives the blessing; Because,
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The Schoolmen make of this Perseuerance vnto the end (which some late Diuines had rather fasten with a rope of sands to the libertie of our will, then with a chaine of Adamant to Gods steddie,
The Schoolmen make of this Perseverance unto the end (which Some late Divines had rather fasten with a rope of sands to the liberty of our will, then with a chain of Adamant to God's steady,
& immoueable Grace, and goodnesse) not any one particular vertue, but conditionem annexam cuilibet virtuti, saith Bonauenture vpon the third of the sentences, a condition implied in euery vertue, this being Dei Donum, quo caetera seruantur dona, saith S. Augustine, Gods rare,
& immovable Grace, and Goodness) not any one particular virtue, but conditionem annexam cuilibet virtuti, Says Bonaventure upon the third of the sentences, a condition implied in every virtue, this being Dei Donum, quo caetera seruantur dona, Says S. Augustine, God's rare,
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For although (as the Apostle tels vs) NONLATINALPHABET, the vertues, that adorne a Christian soule, doe euery one of them claime kindred of Almighty God, et Deus est in vtroque parente, and descend from him both in the one,
For although (as the Apostle tells us), the Virtues, that adorn a Christian soul, do every one of them claim kindred of Almighty God, et Deus est in vtroque parent, and descend from him both in the one,
Cum enim omnes virtutes currant in stadio, sola perseuerantia accipit brauium, saith S. Augustine, when all the vertues, Patience, Repentance, and Humiliation haue run the race, none but this Perseuerance to the latter end, can get the Cuppe, I meane the Cuppe of the Lords blessings; The Lord blessed the latter end of Iob. Our Sauiour promised a table in heauen, not to those, that heard him,
Cum enim omnes Virtues currant in Stadio, sola perseuerantia accipit brauium, Says S. Augustine, when all the Virtues, Patience, Repentance, and Humiliation have run the raze, none but this Perseverance to the latter end, can get the Cup, I mean the Cup of the lords blessings; The Lord blessed the latter end of Job Our Saviour promised a table in heaven, not to those, that herd him,
Luc. 22. 28. And he once prouided a Table on earth, to those onely, Qui perseuerarunt, who perseuered with him, Mat. 5. 32. to teach vs, that both these Tables, that is, the blessings of the Heauen, and the blessings of the Earth, are prouided for them,
Luke 22. 28. And he once provided a Table on earth, to those only, Qui perseuerarunt, who persevered with him, Mathew 5. 32. to teach us, that both these Tables, that is, the blessings of the Heaven, and the blessings of the Earth, Are provided for them,
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If a sacrifice be offered vnto God, hee likes it not, vnlesse it come entire, cum cauda, with his latter end, saith Gregorie. If his Priests be annointed with holy oyle, it must be in extremis, in their outmost parts,
If a sacrifice be offered unto God, he likes it not, unless it come entire, cum cauda, with his latter end, Says Gregory. If his Priests be anointed with holy oil, it must be in extremis, in their outmost parts,
and latter ends, saith S. Cyrill. If the Sonne of man appeare vnto Iohn, he doth it vestitus podêre, in a long garment downe to his latter end, as Aquinas obserues;
and latter ends, Says S. Cyril. If the Son of man appear unto John, he does it vestitus podêre, in a long garment down to his latter end, as Aquinas observes;
And all to teach vs, that if we looke for a blessing vpon any of these Graces, which the holy Ghost hath stirred in vs, to wit, Faith, Repentance, sorrow for our sinnes, and the like, we must cherish,
And all to teach us, that if we look for a blessing upon any of these Graces, which the holy Ghost hath stirred in us, to wit, Faith, Repentance, sorrow for our Sins, and the like, we must cherish,
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and praeserue them to the latter end, for of those the Lord blesseth onely the latter end. Our great Assemblies, of late, haue begun very well with the Generall Deuotions of Fasting, and Prayer. Who so prophane as to deny it? But out alas, Lachrymâ nihil citiùs arescit, as the famous Orator was wont to say, Nothing dries vp faster then a publique teare; It seldome continues moist a whole day.
and preserve them to the latter end, for of those the Lord Blesses only the latter end. Our great Assemblies, of late, have begun very well with the General Devotions of Fasting, and Prayer. Who so profane as to deny it? But out alas, Lachrymâ nihil citiùs arescit, as the famous Orator was wont to say, Nothing dries up faster then a public tear; It seldom continues moist a Whole day.
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Faction, Ambition, and priuate ends, by separating a Good King from a Good people, a good People from a good King, and so both King, and People (for the time) from the wonted benedictions of a good, and gracious God, haue hitherto praeuented that world of blessings, which is readie to fall vpon a deuout perseuerance to the latter end; For, say what you will, of all our humbling,
Faction, Ambition, and private ends, by separating a Good King from a Good people, a good People from a good King, and so both King, and People (for the time) from the wonted benedictions of a good, and gracious God, have hitherto prevented that world of blessings, which is ready to fallen upon a devout perseverance to the latter end; For, say what you will, of all our humbling,
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and Repenting, the Lord blesseth but the latter end. And because these Blessings euer fall vpon the latter end, Sathan is euer fighting against the latter end; For,
and Repenting, the Lord Blesses but the latter end. And Because these Blessings ever fallen upon the latter end, Sathan is ever fighting against the latter end; For,
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So the Deuill commands his leading, and master-Temptations, not to fight against any, small, or great vertue, not to fight against any of Gods Graces whatsoeuer, saue onely against this perseuerance in true Repentance,
So the devil commands his leading, and master-Temptations, not to fight against any, small, or great virtue, not to fight against any of God's Graces whatsoever, save only against this perseverance in true Repentance,
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vnto the latter end, quam solam virtutum nouit coronari, saith S. Bernard, vpon the which vertue onely, hee knoweth very well, the Crowne must fall, the Crowne of all Blessings temporall and aeternall,
unto the latter end, quam Solam Virtues Novit coronari, Says S. Bernard, upon the which virtue only, he Knoweth very well, the Crown must fallen, the Crown of all Blessings temporal and Eternal,
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ANd indeed, if that conceit of the Fryars may passe for Gold, and will endure the Touch, no vertue whatsoeuer can expect those aeternall blessings, saue onely a perseuerance in Repentance, and pietie vnto the latter end;
ANd indeed, if that conceit of the Friars may pass for Gold, and will endure the Touch, no virtue whatsoever can expect those Eternal blessings, save only a perseverance in Repentance, and piety unto the latter end;
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So that no vertue can lay claime to this Aeternitie of God, but Perseuerance vnto the End, which is the Aeternitie of man, As the Lord here blessed the latter end of Iob. You therefore that would climbe vp to blessings, by Jacobs Ladder, & beginning at the foote therof, the blessings here on earth, get vp to the top, the blessings in heauen, remember what you saw vpon that ladder, There were Angels descending, and Angels ascending, but not any sitting,
So that no virtue can lay claim to this Eternity of God, but Perseverance unto the End, which is the Eternity of man, As the Lord Here blessed the latter end of Job You Therefore that would climb up to blessings, by Jacobs Ladder, & beginning At the foot thereof, the blessings Here on earth, get up to the top, the blessings in heaven, Remember what you saw upon that ladder, There were Angels descending, and Angels ascending, but not any sitting,
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The Lord blessed the latter end of Iob. And so much of the third part of my Text, the proper subiect of this reward of Christian Patience, Repentance, and Sorrow for sinne, which is the latter end thereof; The Lord blessed the latter end of Iob.
The Lord blessed the latter end of Job And so much of the third part of my Text, the proper Subject of this reward of Christian Patience, Repentance, and Sorrow for sin, which is the latter end thereof; The Lord blessed the latter end of Job
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I Hasten now to the last part of my Text, which is the Quantitie of this Reward, and is drawne from a Comparison with those blessings, which this great man had in common with other Princes of the East, before his Affliction, and from the beginning; and these blessings of his latter end, being duely weighed, beare down the scales,
I Hasten now to the last part of my Text, which is the Quantity of this Reward, and is drawn from a Comparison with those blessings, which this great man had in Common with other Princes of the East, before his Affliction, and from the beginning; and these blessings of his latter end, being duly weighed, bear down the scales,
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First, all the Blessings in the beginning made Iob but vnum ex multis, one of Gods Children at large, amongst whom the euill, and vniust are also reckoned, Mat. 5 45. But this Chastisement, and correction toward the latter end made him Gods speciall Minion, and darling,
First, all the Blessings in the beginning made Job but One ex multis, one of God's Children At large, among whom the evil, and unjust Are also reckoned, Mathew 5 45. But this Chastisement, and correction towards the latter end made him God's special Minion, and darling,
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as it were, for he chastiseth euery sonne, whom he receiueth, Heb. 12. 6. whom he receiueth, that is, Quem approbat, whom hee makes his white Boy, as Theophylact interprets that place;
as it were, for he Chastiseth every son, whom he receiveth, Hebrew 12. 6. whom he receiveth, that is, Whom Approbat, whom he makes his white Boy, as Theophylact interprets that place;
For indeed the word, Prou. 3. 11. from whence the Apostle takes it, is NONLATINALPHABET quem vnicè diligit, whom he cockers aboue the rest of his Children,
For indeed the word, Prou. 3. 11. from whence the Apostle Takes it, is Whom vnicè diligit, whom he cockers above the rest of his Children,
SEcondly, in the beginning, I doe beleeue he was a great man, but I doe not reade he was a Knight, your Lordships will pardon the lightnesse of the Notion, which I chose of purpose, that the Thing may be the better remembred ▪ But in the latter end he had this honour added to be made a Knight, a Knight of the Order, I meane, Christs own Order, a Knight of the Crosse, that when he should rise againe out of the Earth in the last day,
SEcondly, in the beginning, I do believe he was a great man, but I do not read he was a Knight, your Lordship's will pardon the lightness of the Notion, which I chosen of purpose, that the Thing may be the better remembered ▪ But in the latter end he had this honour added to be made a Knight, a Knight of the Order, I mean, Christ own Order, a Knight of the Cross, that when he should rise again out of the Earth in the last day,
and bee couered with his skinne, and see God in his flesh, he might accompanie his Redeemer vnto Iudgement in a fitting aequipage, adorned with his Passions, like a Collar of Pearle,
and be covered with his skin, and see God in his Flesh, he might accompany his Redeemer unto Judgement in a fitting aequipage, adorned with his Passion, like a Collar of Pearl,
and couered with his Afflictions, the Robes of the Martyrs. Now to this Addition of Honour hee was aduanced in his latter end, and not in his beginning, and therefore, The Lord blessed the latter end of Iob, more then his beginning.
and covered with his Afflictions, the Robes of the Martyrs. Now to this Addition of Honour he was advanced in his latter end, and not in his beginning, and Therefore, The Lord blessed the latter end of Job, more then his beginning.
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THirdly, His Fame, and Renowne, which in honourable Persons, no man, without impudency, can deny for one of Gods blessings, is now much enlarged in his latter end; For,
Thirdly, His Fame, and Renown, which in honourable Persons, no man, without impudence, can deny for one of God's blessings, is now much enlarged in his latter end; For,
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because the former flew abroad through all the world, whereas the latter neuer budg'd from his pedistall at Athens: So the Fame of Iob in his latter end, which is cum sole, & luna, as hee speakes,
Because the former flew abroad through all the world, whereas the latter never budged from his pedistall At Athens: So the Fame of Job in his latter end, which is cum sole, & luna, as he speaks,
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as farre spread, as the beames of the Sunne, and the influence of the Moone, extinguisheth the Fame of his beginning, confined to Husse, and a little corner of Arabia. The Deuill in the beginning was faine perambulare, Iob 1. 7. to compasse the world,
as Far spread, as the beams of the Sun, and the influence of the Moon, extinguisheth the Fame of his beginning, confined to Husse, and a little corner of Arabia. The devil in the beginning was feign perambulare, Job 1. 7. to compass the world,
before hee could finde him, but euer sithence, hee cannot tempt the least of Gods children, but instantly hee heares of him, saith Saint Chrysostome. I confesse he was from the beginning notus Deo, knowne vnto God,
before he could find him, but ever since, he cannot tempt the least of God's children, but instantly he hears of him, Says Saint Chrysostom. I confess he was from the beginning notus God, known unto God,
but now hee is become notus nobis, knowne also vnto vs, and a praesident for all men that expect deliuerance from great afflictions, saith S. Gregory. In the beginning the Holy Ghost could say no more,
but now he is become notus nobis, known also unto us, and a president for all men that expect deliverance from great afflictions, Says S. Gregory. In the beginning the Holy Ghost could say no more,
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LAstly, his learning, and knowledge in the way of Godlinesse, was nothing so praegnant in his beginning, as in his latter end. Doctrina viri per patientiam noscitur, Pro: 19. 11. Patience is the best teacher of true Intelligence.
LAstly, his learning, and knowledge in the Way of Godliness, was nothing so pregnant in his beginning, as in his latter end. Doctrina viri per patientiam noscitur, Pro: 19. 11. Patience is the best teacher of true Intelligence.
The Schoole-men, Hales, Aquinas, Biel, and others, when they suite the Beatitudes (The Gospell appointed for this solemne Fast) to the fruits (as they call them) of the holy Ghost, doe ioyne that of Sorrow, and weeping for sinne, to Science, and knowledge,
The Schoolmen, Hales, Aquinas, Biel, and Others, when they suit the Beatitudes (The Gospel appointed for this solemn Fast) to the fruits (as they call them) of the holy Ghost, do join that of Sorrow, and weeping for sin, to Science, and knowledge,
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as S. Augustine applies that of Ecclesiastes, the 1. and the 18. verse, and so say I, è conuerso, Hee that encreaseth his sorrow for sinne, shall prooue a great Clerke in the Schoole of Christ. It was the Gall of the Fish, that restored Tobias to his seeing, Tob. 11. 14. verse,
as S. Augustine Applies that of Ecclesiastes, the 1. and the 18. verse, and so say I, è conuerso, He that increases his sorrow for sin, shall prove a great Clerk in the School of christ. It was the Gall of the Fish, that restored Tobias to his seeing, Tob. 11. 14. verse,
and it is onely the Gall, and bitternesse of the Crosse, which restores a Christian to his perfect vnderstanding, Vbi multum Crucis, multum lucis, as Luther was wont to say, A Christian Soule is best instructed,
and it is only the Gall, and bitterness of the Cross, which restores a Christian to his perfect understanding, Vbi multum Crucis, multum lucis, as Luther was wont to say, A Christian Soul is best instructed,
when it is most scourged, and afflicted. For as Ioseph entertain'd his Brethren roughly, before hee was pleas'd to be discouer'd by them, Gen. 45. 1: So God will haue his Children exercised with roughnesse, before hee will bee perfectly knowne vnto them.
when it is most scourged, and afflicted. For as Ioseph entertained his Brothers roughly, before he was pleased to be discovered by them, Gen. 45. 1: So God will have his Children exercised with roughness, before he will be perfectly known unto them.
Iob (it seemes) was no young man in the beginning, but sure hee was a young Scholar, and neuer put to his Christs Crosse (the reall Alphabet of true Christianity, which wee spell out by suffering, not by reading) vntill his latter end; And so the Lord blessed the latter end of Iob, more then his beginning.
Job (it seems) was no young man in the beginning, but sure he was a young Scholar, and never put to his Christ Cross (the real Alphabet of true Christianity, which we spell out by suffering, not by reading) until his latter end; And so the Lord blessed the latter end of Job, more then his beginning.
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and if hee hath lost these blessings, vnlesse by impatience hee loose the Lord too, the Lord knoweth how to blesse him again, as here, The Lord blessed.
and if he hath lost these blessings, unless by impatience he lose the Lord too, the Lord Knoweth how to bless him again, as Here, The Lord blessed.
SEcondly, what wicked Cain said of his sinnes, that they were greater then could be forgiuen, no Childe of God must thinke of those losses, that they are greater then can be giuen; For be hee the greatest man in all the Country, as Iob was in all the East, yet if he humble his soule with Prayer, and Repentance, the Lord can blesse him aboue all his losses, as here, The Lord blessed Iob.
SEcondly, what wicked Cain said of his Sins, that they were greater then could be forgiven, no Child of God must think of those losses, that they Are greater then can be given; For be he the greatest man in all the Country, as Job was in all the East, yet if he humble his soul with Prayer, and Repentance, the Lord can bless him above all his losses, as Here, The Lord blessed Job
nor (peraduenture) so much as in the beginning: yet let the Childe of God take along with him the obseruation of S. Augustine, Quamuis ar•a exinanita sit auro, Cor tamen plenum est fide, though he hath the lesse in his chest, hee hath the more in his heart, Hee hath it in the one,
nor (Peradventure) so much as in the beginning: yet let the Child of God take along with him the observation of S. Augustine, Quamuis ar•a exinanita sit auro, Cor tamen plenum est fide, though he hath the less in his chest, he hath the more in his heart, He hath it in the one,
or the other Alloye; If not in the riches of the flesh, yet surely in the riches of the spirit, in Faith, Hope, Patience, and Perseuerance, which make him more blessed in his latter end, then it was possible hee should be in his beginning, as here, The Lord blessed the latter end of Iob, more then his beginning.
or the other Alloy; If not in the riches of the Flesh, yet surely in the riches of the Spirit, in Faith, Hope, Patience, and Perseverance, which make him more blessed in his latter end, then it was possible he should be in his beginning, as Here, The Lord blessed the latter end of Job, more then his beginning.
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as we reade, Job 1. 17. I would to God that no wind from the wildernesse had blowne down our houses, those timber houses, that floate on our Seas, and makes vs as safe in his Island, as men vse to bee in Houses, as we reade was done, Iob 1. 19. I would we heard of no mishaps of our Children, the sacred branches of that Royall Stemme, that might any way relate to that, which we heare of, Iob 1. 18. To say little by way of discourse of the principall obiect of our humiliation at this time, the most deplorable case of our distressed Brethren in the Palatinate, and other places, where, in regard of any free profession of the true Religion, the fire of God seems to haue fallen frō heauen, and to haue consumed all,
as we read, Job 1. 17. I would to God that no wind from the Wilderness had blown down our houses, those timber houses, that float on our Seas, and makes us as safe in his Island, as men use to be in Houses, as we read was done, Job 1. 19. I would we herd of no mishaps of our Children, the sacred branches of that Royal Stem, that might any Way relate to that, which we hear of, Job 1. 18. To say little by Way of discourse of the principal Object of our humiliation At this time, the most deplorable case of our distressed Brothers in the Palatinate, and other places, where, in regard of any free profession of the true Religion, the fire of God seems to have fallen from heaven, and to have consumed all,
as it doth, Iob 1. 16. Lastly, to say nothing, how, in these last Parliaments, that should haue yeelded her some comfort, this State of ours, by the iealousie, and distraction of her best Friends, had but too much cause to crie out miserrimi Consolatores, miserable Comforters are ye all;
as it does, Job 1. 16. Lastly, to say nothing, how, in these last Parliaments, that should have yielded her Some Comfort, this State of ours, by the jealousy, and distraction of her best Friends, had but too much cause to cry out miserrimi Consolers, miserable Comforters Are you all;
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as it is Iob 16. 2. These are bitter things indeed, and sore corrosiues, I confesse, to the hearts of true Englishmen; And yet for all this (Gods name bee praysed for it) Nondum ad sterquilinium redacti sumus, Our State is not yet brought vnto the dunghill; Nondum versa est in cineres Troja;
as it is Job 16. 2. These Are bitter things indeed, and soar corrosives, I confess, to the hearts of true Englishmen; And yet for all this (God's name be praised for it) Nondum ad Dungheap redacti sumus, Our State is not yet brought unto the dunghill; Nondum versa est in cineres Troy;
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Although wee in our particulars doe this day, by the custome of the Church, which cals it our Ashwednesday, yet the State in generall (Gods name be glorified therefore) doth not lie in Dust,
Although we in our particulars doe this day, by the custom of the Church, which calls it our Ash wednesday, yet the State in general (God's name be glorified Therefore) does not lie in Dust,
We haue a wise, religious, and valiant Nobilitie; We haue (what euer desperate, and obnoxious persons may whisper to the contrary) a dutifull, zealous,
We have a wise, religious, and valiant Nobilt; We have (what ever desperate, and obnoxious Persons may whisper to the contrary) a dutiful, zealous,
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and (the busie medling of some few, in some matters of no substance, excepted) a right venerable Clergie; And therefore let no man laugh at Dauids sackcloth,
and (the busy meddling of Some few, in Some matters of no substance, excepted) a right venerable Clergy; And Therefore let no man laugh At David Sackcloth,
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There is nothing but our sinning, that keepes off the Blessing, and there is nothing but a serious, and continued repentance, that can breake off our s••ning; A Repentance of some length, that will not fall short,
There is nothing but our sinning, that keeps off the Blessing, and there is nothing but a serious, and continued Repentance, that can break off our s••ning; A Repentance of Some length, that will not fallen short,
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But this Fasting, Prayer Repentance, and Humiliation lasted not long enough, it reach't not to the End; Foras S. Bernard speakes of Lent, Vita Quadragesima, that all our life, by right, should be a Lent:
But this Fasting, Prayer Repentance, and Humiliation lasted not long enough, it reached not to the End; Foras S. Bernard speaks of Lent, Vita Quadragesima, that all our life, by right, should be a Lent:
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A Fast that hath not onely a Beginning, as all Fasts haue, but withall an Ending, which we must not fixe vpon this day, or the next day, or any day at all, vntill the day of Blessing shine vpon vs, which will bee at the latter end of our Repenting, when we shall finde, to our vnspeakable comfort, that God will surely blesse the latter end of our Fast, more then the Beginning.
A Fast that hath not only a Beginning, as all Fasts have, but withal an Ending, which we must not fix upon this day, or the next day, or any day At all, until the day of Blessing shine upon us, which will be At the latter end of our Repenting, when we shall find, to our unspeakable Comfort, that God will surely bless the latter end of our Fast, more then the Beginning.
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Interpretata autem sunt (ex Sytorum linguâ) à viro illo magno, Mose, &c. Origen. l. 1. in Iob; Quâ Idumaea regio utitur, & quam Iobus Idumaeus loquutus est. Hier. in Prolog.
Interpretata autem sunt (ex Sytorum linguâ) à viro illo magno, Mose, etc. Origen. l. 1. in Job; Quâ Idumaea Regio utitur, & quam Iobus Idumaeus loquutus est. Hier. in Prolog.
Et ut bonam rem, remunerationem Domini, quam Iobo post tolerantiam largitus est, audientes etium ipsi liberationem sperarent, & beneficentìam beatae mercedis laborium suorum spectarent. Orig. ib.
Et ut Good remembering, remunerationem Domini, quam Iobo post tolerantiam largitus est, Audientes etium ipsi liberationem sperarent, & beneficentìam Beatae mercedis laborium suorum spectarent. Origin ib.
Similiter & in conventu Ecclesiae, in diebus sanctis legitur Passio Iob, in diebus Iejunij, in diebus Abstinentiae &c. in diebus, in quibus in Iejunio, & Abstinentiâ sanctam Iesu Christi Passionem sectantur, &c. Ibid. Iob enim interpretatur dolens. Greg. Mor. lib. 1. c. 5. & Mor. 17. c. 1.
Similiter & in conventu Ecclesiae, in diebus sanctis legitur Passio Job, in diebus Iejunij, in diebus Abstinentiae etc. in diebus, in quibus in Fasting, & Abstinentiâ Sanctam Iesu Christ Passionem sectantur, etc. Ibid Job enim interpretatur dolens. Greg. Mor. lib. 1. c. 5. & Mor. 17. c. 1.
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Iejunia autem, & congregationes inter dies, propter eos, à viris prudentibus constitutos, qui magis saeculo vacant, quam Deo: nec possunt, immo nolunt toto vitae suae tempore, in Ecclesiâ congregari, &c. Hieron. lib. 2. in 4. c. ad Galat.
Jejunia autem, & congregationes inter dies, propter eos, à Viris prudentibus constitutos, qui magis saeculo vacant, quam God: nec possunt, Immo Nolunt toto vitae suae tempore, in Ecclesiâ congregari, etc. Hieron. lib. 2. in 4. c. and Galatians
Quadrage sima propriè dicta. Bellarm. l. 2. de bon. oper. c. 16. rat. 6. 36. dies Decimae sunt, & 4. dies additi pro Primitijs. Alardus Gazaeus Annot. in Cassian.
Quadrage sima propriè dicta. Bellarmine l. 2. de bon. Operate. c. 16. rat. 6. 36. dies Decimae sunt, & 4. die additi Pro Primitijs. Alardus Gazaeus Annot in Cassian.
Dum enim per 360 dies Annus ducitur, nos autem per 36. dies affligimur, qui sunt jejunabiles in 6. Septimanis Quadragesimae, quasi anni nostri Decimas Deo damus. Aquin. 2a. 2ae. q. 147. Art. 5. ex Gregor.
Dum enim per 360 dies Annus ducitur, nos autem per 36. dies affligimur, qui sunt jejunabiles in 6. Septimanis Quadragesima, quasi anni Our Tithes God We give. Aquinas 2a. 2ae. q. 147. Art. 5. ex Gregory.
Fortasse ipsa Decimatio rectè, quasi ab usu telonei, Quadragesimae nomen accepit. Ita enim illa publica vulgò vocabatur Exactio; Ex qua tanta lucri portio Regis commodis deputatur, quantū & à nobis à Rege omnium saeculorum, pro usu vitae nostrae legitimum Quadragesimae vectigal exigitur. Cassian. Collat. 21.
Fortasse ipsa Decimatio rectè, quasi ab usu telonei, Quadragesima Nome accepit. Ita enim illa Public vulgò Vocabatur Exactio; Ex qua tanta lucri portio Regis commodis deputatur, quantū & à nobis à Rege omnium saeculorum, Pro usu vitae Nostrae legitimum Quadragesima vectigal exigitur. Cassian. Collat. 21.
Meritò etiam nunc in diebus Passionis, in diebus Sanctificationis, in diebus Iejunij Beati Iob Passio legitur, meditatur, a• { que }, scrutatur. Origen. l. 1. in Iob.
Meritò etiam nunc in diebus Passionis, in diebus Sanctificationis, in diebus Iejunij Beati Job Passio legitur, meditatur, a• { que }, scrutatur. Origen. l. 1. in Job
O virum ante Euangelia Eungelicum, & Apostolorum ante Apostolica praecepta Discipulum. Iulian. Celan. Ep. l. ad Demetriadem virg. de instit. virg. Salmeron, & others make S. Hierome Authour of the Booke, but vniustly.
O virum ante Evangelia Eungelicum, & Apostolorum ante Apostolica praecepta Disciple. Iulian. Celan. Epistle l. ad Demetriadem Virg. de Institutio. Virg. Salmeron, & Others make S. Jerome Author of the Book, but unjustly.
Chrys. tom. 1. Hom. de Iob, & Abraham. Origen. l. 1. in Iob. Hieron. in epist. In eo diuinitùs prouisum, vt alios inter Gentes sciremus Fideles. Aug. de Cin. Dei, l. 18. c. 47.
Chrys. tom. 1. Hom. de Job, & Abraham. Origen. l. 1. in Job Hieron. in Epistle. In eo diuinitùs prouisum, vt Alioth inter Gentes sciremus Fideles. Aug. de Cin Dei, l. 18. c. 47.
Sed, vt mihi videtur, hoc verbum, Debet, verenum habet; Multiplicom enim, & inuolutam continct intelligentiam, nec Deo propriè competit, qui non est Debitor nobis, nisi fortè ex Promisso, nos verò ei Debitores sumus ex Commisso. Lem. l. 1 dist. 43 Habent praemia spiritualia, & corporalia in hâc vitâ, & post hanc vitam, idque ex gratuitâ Promissione diuinâ, &c. lit in hanc sententiam Nostri etiam à vocabulo Meriti non abhorrent. Chemnit. Exam. Conc. Trid. c. de Meritis Operum.
said, vt mihi videtur, hoc verbum, Debet, verenum habet; Multiplicom enim, & inuolutam continct intelligentiam, nec God propriè competit, qui non est Debtor nobis, nisi fortè ex Promisso, nos verò ei Debitores sumus ex Commisso. Lem. l. 1 Dist. 43 Habent praemia spiritualia, & Temporalities in hâc vitâ, & post hanc vitam, idque ex gratuitâ Promission diuinâ, etc. lit in hanc sententiam Our etiam à Vocabulo Merit non abhorrent. Chemnit. Exam. Conc Triad c. de Meritis Operum.
Istaec interpretatio non insinuat ambiguitatem, vel incertitudinē promissionis, sed quia Deus his modis, & sua bona voluntate, sol•t suos consolari, liberando, initigando, confirmando, salvando. Chemnic. in Harm.
Istaec Interpretation non insinuate ambiguitatem, vel incertitudinē promissionis, sed quia Deus his modis, & sua Bona voluntate, sol•t suos consolari, Liberando, initigando, confirmando, salvando. Chemnic. in Harm.
De natura Deorum, l 3. Ita Plinius. Irridendum verò, agere curam rerum humanarum illud, quicquid est, summum. Anne tam tristi, atque multiplici mysterio non pollui credamus, dubitemusque? Plin. hist. nat. l. 2. c 7.
De Nature Gods, l 3. Ita Pliny. Irridendum verò, agere curam rerum humanarum illud, quicquid est, summum. Anne tam tristi, atque multiplici Mysterio non Pollute Credamus, dubitemusque? Pliny hist. nat. l. 2. c 7.
NONLATINALPHABET. Is. Pelus: l. 4. ep. 99. Non simus tam fatui adulatores Dei, vt dum prouidentiam eius ad ima detrudimus, in nos ipsos iniuriosi simus, &c. Hier. in Hab. obelisconotatus à Danaeo in 1. Sent. dist. 39. Non tamen numerus vel apum, vel culicum, vel eiusmodi est per se praeordinatus à Deo. Tho. p. 1. q. 7.
. Is. Pelus: l. 4. Epistle. 99. Non Simus tam Fatui Adulterers Dei, vt dum prouidentiam eius ad Ima detrudimus, in nos ipsos iniuriosi Simus, etc. Hier. in Hab. obelisconotatus à Danaeo in 1. Sent. Dist. 39. Non tamen Numerus vel apum, vel culicum, vel eiusmodi est per se praeordinatus à God Tho. p. 1. q. 7.
Foris pauper es, sed intus diues. Diuitias tecum portas, quas non amitteres, etiamsi de naufragio nudus exires. Aug. in Ps. c. 6. Nostrae enim facultates, & aurum Christus est; Ad hunc accedito, & veris diuilijs abundobis. Baron. Lippel. tom. 2.
Foris pauper es, sed intus dives. Riches tecum portas, quas non amitteres, Even if de naufragio Nudus exires. Aug. in Ps. c. 6. nostrae enim facultates, & aurum Christus est; Ad hunc accedito, & veris diuilijs abundobis. Baron. Lippel. tom. 2.
Ergo tales, quando humiliantur, nolite putare miseros. Erratis, nescientes, quid intus habeant. Ex vobis conijcitis, qui mundum diligitis, quia vos, cum talia perditis, miseri remanelis, Prorsus nolite hoc putare; Habent intus quo gaude. ant. Aug. in Ps. 30.
Ergo tales, quando humiliantur, nolite putare miseros. Erratus, nescientes, quid intus habeant. Ex vobis conijcitis, qui Mundum diligitis, quia vos, cum Talia perditis, miseri remanelis, Prorsus nolite hoc putare; Habent intus quo Rejoice. Ant. Aug. in Ps. 30.
Spiritualia bona •uimus d•••rae, sinistrae vero carnalia — Haec vara Philosophia. Haec deni { que } gratia, & misericordia Dei in servos suos, & respectus in Electos, vt in illorum sinistram quidem velut dissimulans dextrae semper studiosus Protector assistat. Bern. serm. 7 in Ps. Qui habitat.
Spiritualia Bona •uimus d•••rae, sinistrae vero carnalia — Haec very Philosophia. Haec Deni { que } Gratia, & misericordia Dei in servos suos, & Respectus in Electos, vt in Illorum sinistram quidem velut dissimulans Dextrae semper studiosus Protector assistat. Bern. sermon. 7 in Ps. Qui habitat.
Ne infirmos animos ob dilationem mercedis subeat poenitentia, contempsisse praesentia. Ambros. de Abraham. l. 5. c. 3 NONLATINALPHABET tales laudant, & admirantur, quibus Deus benedicit. Isidor. Pelus. l. 4. Ep. 161.
Ne Infirmos Animos ob dilationem mercedis subeat Penitence, contempsisse Presence. Ambos de Abraham. l. 5. c. 3 tales laudant, & admirantur, quibus Deus benedicit. Isidore. Pelus. l. 4. Epistle 161.
Qu. Nam quaero abs te, si tibi persuadeatur aliter cum multis charissimis tuis te in studio sapientiae non posse viuere, nisi amplares aliqua familiarìs, necessitates nostras sustinore posset, nonne desiderabis diuitias, & optabis? Resp. Assentior. Aug. soliloq. lib. 1.
Qu. Nam Quaero abs te, si tibi persuadeatur aliter cum multis charissimis tuis te in study sapientiae non posse viuere, nisi amplares Any familiarìs, necessitates nostras sustinore posset, nonne desiderabis Riches, & optabis? Resp. Assentior. Aug. Soliloquy. lib. 1.
Quia aliàs videre non poteramus occultam eius coronam. Aug. l. 1. ad Catech. Boni latent, quia bonum ipsorum in occulto est. Et tam merita eorum sunt in abscondito constituta, quam praemia. Aug. Sentent. 201.
Quia alias To see non Poteramus occultam eius Crown. Aug. l. 1. and Catechism Boni latent, quia bonum Ipsorum in occulto est. Et tam Merita Their sunt in abscondito Constituted, quam praemia. Aug. Sentent. 201.
Audiant haec diuites, audiant haec pauperes, quem admodum hic beatus vi• in diuitijs suis, & foelicitate benignus dispensator extuit diuitiarum, & in tentatione pauper•atis patientèr, & fortitèr tolerauit. Aug. de Temp. serm. 225. NONLATINALPHABET, &c. Chrys. in Gen. Hom. 66.
Audient haec diuites, Audient haec Paupers, Whom admodum hic beatus vi• in diuitijs suis, & foelicitate Benignus dispensator extuit diuitiarum, & in tentatione pauper•atis patientèr, & fortitèr tolerauit. Aug. de Temp. sermon. 225., etc. Chrys. in Gen. Hom. 66.
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Sed ait mihi quis { que } Mendi•us, debilitate fessus, pan••s obsitus, fa••e languidus, Mihi debetur regnum Coelorum, Ego enim similis sumilli Lazaro, Nostrum genus est, cui debetur regnum Coelorum, non illi gene•, qui induuntur purpurâ, & bysso. Audi ergo me de hoc, quod proposuisti, Dom••• Pauper. Noli contemnere diuites mis• ric•rdes, diuites humiles, & vt citius d•cam, quod paulo ante dixi, diuites pauperos noli contemnere O Pauper. Aug. serm. de Temp. 110.
said ait mihi quis { que } Mendi•us, debilitate fessus, pan••s obsitus, fa••e languidus, Mihi debetur Kingdom Coelorum, Ego enim Similis sumilli Lazarus, Nostrum genus est, cui debetur Kingdom Coelorum, non illi gene•, qui induuntur purpurâ, & bysso. Audi ergo me de hoc, quod proposuisti, Dom••• Pauper. Noli contemnere diuites mis• ric•rdes, diuites Humiles, & vt Quickly d•cam, quod Paul ante I have said, diuites pauperos noli contemnere O Pauper. Aug. sermon. de Temp. 110.
In Ps 30. Diues, qui talis est, vt contemnat in se, quicquid illud est, unde instari superbia solet, pauper est Dei. Aug. sent. 149. Da mihi Zachaeum habentem magnas diuitias, staturâ breuem, animo breuiorem. Aug. serm. 110. de Temp. Si enim diues factus est humilis, quantò magis pauper debet esse humilis? Idem ib.
In Psalm 30. Diues, qui Talis est, vt contemnat in se, quicquid illud est, unde instari superbia Solent, pauper est Dei. Aug. sent. 149. Dam mihi Zacchaeus habentem Magnas Riches, staturâ breuem, animo breuiorem. Aug. sermon. 110. de Temp. Si enim dives factus est Humilis, quantò magis pauper debet esse Humilis? Idem ib.
Apud Mercerum. Adde quod Rabbi Selamoh suprà alicubi non ita ad inopiam fuisse redactum, vt vulgò putatur, Iobum scribit, ex veterum Hebraeorum sententiâ. Pecora quidem, & bona, quae erant in agris amisisse eum tradit Scriptura, sed nummorum cum, & •et•rarum facultatum non fecisse alioqui iacturam; Nec id Scriptura memorat. Mercerus.
Apud Mercerum. Add quod Rabbi Selamoh suprà Alicubi non ita ad inopiam Fuisse redactum, vt vulgò putatur, Iobum Scribit, ex veterum Hebrews sententiâ. Pecora quidem, & Bona, Quae Erant in agris amisisse Eum tradit Scripture, sed nummorum cum, & •et•rarum facultatum non To have made Otherwise iacturam; Nec id Scripture memorat. Mercerus.
Adhibuerunt subuentionis remedium. Aquinas in Iob. 42. lection. 1. Donaria in eum collata credimus, vt saepe divitibus, & amicis munera donari solent, non tam ad ditandum, quam ad ••s demerendes. Vti magnus vir & Oriente toto celeberrimus erat. Merc•rus ex Rabbin. Tanquam Xenia. Augustinus Steuchus. Tanquam obsequij Symbola. Franc. Iunius.
Adhibuerunt subuentionis remedium. Aquinas in Job 42. lection. 1. Gifts in Eum collata Credimus, vt saepe divitibus, & amicis Munera Donari solent, non tam ad ditandum, quam ad ••s demerendes. Vti magnus vir & Oriente toto Celeberrimus erat. Merc•rus ex Rabbin. Tanquam Xenia. Augustine Steuchus. Tanquam obsequij Symbols. Franc. Iunius.
NONLATINALPHABET A peice of money, or a lamb. NONLATINALPHABET, Act. 7. 16. but centum agni. Gen. 33. 19. It signifieth both. A peece of money stamp't with the image of a Lambe. Pecunia à pecore siue pecude. Plin. hist. nat. lib. 18. c. 3. Varro de l. Latin. l. 4. Gellius de noctib. Att. l. 11.
A piece of money, or a lamb., Act. 7. 16. but centum agni. Gen. 33. 19. It signifies both. A piece of money stamped with the image of a Lamb. Pecunia à pecore siue pecude. Pliny hist. nat. lib. 18. c. 3. Varro the l. Latin. l. 4. Gellius the noctib. At l. 11.
Hecuba aetate aequalem. Lucian. lib. 2. de vera Histor. Raptam ante initium regni Thesei. Scalig. l. 3. Canon Isag. ob longaeuitatem, dicta, Immortalem Helenam. Seruius in 2. Aeneid. Troiae fuisse fictio Homerica, NONLATINALPHABET. Herod. in Enterp. Menelaus vero, NONLATINALPHABET. Dion Chrysost. orat. 11. Cuius amplexus NONLATINALPHABET. Lycophr. in Cassandra. See History of the World. lib 2. c. 14. par. 3.
Hecuba Age aequalem. Lucian. lib. 2. de vera History Raptam ante Initium Regni Thesei. Scaliger l. 3. Canon Isagoge ob longaeuitatem, dicta, Immortalem Helenam. Servius in 2. Aeneid. Troy Fuisse fictio Homerica,. Herod. in Enterprise. Menelaus vero,. Dion Chrysostom Orat. 11. Cuius Amplexus. Lycophr. in Cassandra. See History of the World. lib 2. c. 14. par. 3.
Tragico comaedia Hebraeorum. Anabaptistae apud Sixtum Senens. lib. 8. haeres. 10. Est veluti fabulae argumentum, ad proponendum patientiae Exemplum. Luth. lib. de libris Vet. & Neu. Testam. vt citatur à Bellarm. l. 1. de verbo Dei. c. 5. Liber iste Lutheri supposititius est, Franc. Junius in 1. Tom. Bellarm.
Tragico comaedia Hebrews. Anabaptists apud Sixtum Siena. lib. 8. haeres. 10. Est Veluti Fables argumentum, ad proponendum patientiae Exemplum. Luth. lib. de Books Vet. & Neu. Testament. vt citatur à Bellarmine l. 1. de verbo Dei. c. 5. Liber iste Lutheran supposititius est, Franc. Junius in 1. Tom. Bellarmine
An Rex fuerit, solum inuenio Caietanum de re non valdè dubiá dubitantem. Pineda in c. 1. v. 1. NONLATINALPHABET. Septuagint. in fine cap. 42. Rex Idumae orum. Isid. l. de vitâ, & morte Sanctorum. Praeerat solus Regioni Vssitarum cum imperio. Caesar, Dial. 3. Rex Arabiae. Gaud. Brixianus praefat. in script. Dux de genere Esau. Prosp. de Promiss. p. 1. c. 2•.
an Rex fuerit, solum Invenio Caietanum de re non valdè dubiá dubitantem. Pineda in c. 1. v. 1.. septuagint. in fine cap. 42. Rex Idumae orum. Isidore l. de vitâ, & morte Sanctorum. Praeerat solus Regioni Vssitarum cum Imperial. Caesar, Dial. 3. Rex Arabia. Gaud. Brixianus Praeface. in Script. Dux de genere Esau Prosper de Promiss. p. 1. c. 2•.
Fortitèr colluctatus est Diabolus, sed fortiss. Athletam Dei superare non potuit. Aug. serm. 225. de Temp. NONLATINALPHABET. Isid. Pelus l. 4. ep. 114. NONLATINALPHABET. Suidas in verbo Iob.
Fortitèr colluctatus est Diabolus, sed fortiss. Athletam Dei superare non Potuit. Aug. sermon. 225. de Temp.. Isidore Pelus l. 4. Epistle. 114.. Suidas in verbo Job
Pretiosa in conspectu Domini mors sanctorum eius. Psalm. 115. 15. Pretiosa, quòd non p••mittat illorum vitam, at { que } salutem inimicis quasi flocci venalem, nisi pro ingenti quodam pretio, & bono sua Ecclesiae: sic sanè ne { que } vult suum iustum affligi, nisi ingens quoddam, & publicum bonum suae Ecclesiae iude eliciat. Illud aut: est patientiae exemplum. Pineda praefat. in Iob. c. 6.
Pretiosa in conspectu Domini mors sanctorum eius. Psalm. 115. 15. Pretiosa, quòd non p••mittat Illorum vitam, At { que } salutem inimicis quasi flocci venalem, nisi Pro ingenti Quodam Precio, & Bono sua Ecclesiae: sic sanè ne { que } vult suum iustum affligi, nisi ingens Quoddam, & publicum bonum suae Ecclesiae U^de eliciat. Illud Or: est patientiae exemplum. Pineda Praeface. in Job c. 6.
Hanc tentationem ideo permisu Dominus eu•ni•e ill•, vt posteris daretur Exemplum patientiae eius. Tob. 2. 15. P•etatis exempla sunt v•d• { que } nobis proposita, & tanta multitudo, vt 〈 ◊ 〉 densitate exaequent. Theodor. in Hebr. 12. 1. Super ill. NONLATINALPHABET. Imo & Christus passus est, NONLATINALPHABET. 1. Pet. 2. 21. Et Christus factus est homo, vt exhiberetur homini, & qui videretur ab homine, & quem homo sequeretur. Aug.
Hanc tentationem ideo permisu Dominus eu•ni•e ill•, vt Posteris daretur Exemplum patientiae eius. Tob. 2. 15. P•etatis exempla sunt v•d• { que } nobis proposita, & tanta multitudo, vt 〈 ◊ 〉 densitate exaequent. Theodorus. in Hebrew 12. 1. Super ill.. Imo & Christus passus est,. 1. Pet. 2. 21. Et Christus factus est homo, vt exhiberetur Homini, & qui videretur ab homine, & Whom homo sequeretur. Aug.
Aduersa latentem virtutem, & fortitudinem ostendunt, vt eam spectatares imitentur. Propter h•c Dominus accendit Iobum instar facts, vt luceat omnibus in Othe•errarum. Caesarius dial. 3. NONLATINALPHABET. Suidas in verbo Iob.
Aduersa latentem virtutem, & fortitudinem ostendunt, vt eam spectatares imitentur. Propter h•c Dominus accendit Iobum instar facts, vt luceat omnibus in Othe•errarum. Caesarius dial. 3.. Suidas in verbo Job
Ne { que } enim solum peculiare Iobi bonum, sed commune suae Ecclesiae solatium, & commodum Deus spectat in affligendo quolibet iusto. Pineda Praefat. in Iob. c. 6. In hac virtute exemplar opinatissimum. Bern. serm. 2. de Conuers. Pauli. Athletam in certamen impellit erecta victori statua. Armigerum in praelium provocat decreta fortibus gloria. Quis autem tam strenuus, & fortis, ut beatus Iob? Chrys. serm. in Iob, & Abraham.
Ne { que } enim solum peculiar Job bonum, sed commune suae Ecclesiae solatium, & commodum Deus spectat in affligendo quolibet Just. Pineda Praeface in Job c. 6. In hac virtute exemplar opinatissimum. Bern. sermon. 2. the Converse. Pauli. Athletam in certamen impellit Erected Victory statua. Armigerum in Praelium provocat decreta fortibus gloria. Quis autem tam strenuus, & fortis, ut beatus Job? Chrys. sermon. in Job, & Abraham.
Lib. 2. de bono Persever. Multorum est incipere, paucorum finite; sola tamen Perseverantia coronabitur, sola accipiet bravium: nulla sine labore virtus, & ad magna praemia non pervenitur, nisi per magnos labores. Bern. •octo puncta.
Lib. 2. de Bono Persever. Multorum est incipere, Paucorum finite; sola tamen Perseverantia coronabitur, sola Accipiet bravium: nulla sine labour virtus, & ad Magna praemia non pervenitur, nisi per Magnos labores. Bern. •octo puncta.
Caudam Hostiae in Altari offerre praecipimur, ut videl: omne bonum, quod incipimus, perseveranti sine compleamus. Benè igitur c••pta cunctis diebus agenda sunt, ut ipsa victoria manu Constantiae teneatur. Greg. 1. Mor. c. 40.
Cauda Hostiae in Altar offer praecipimur, ut videl: omne bonum, quod incipimus, perseveranti sine compleamus. Benè igitur c••pta cunctis diebus agenda sunt, ut ipsa victoria manu Constantiae teneatur. Greg. 1. Mor. c. 40.
Studete ita { que } perseuerantiae, quae sola virtutū 〈 ◊ 〉. Bern. ep 109 S•ens Diabolum soli semper perseuerantiae insidiari, quam sola•• virtut•m 〈 ◊ 〉 coronari. Bern. ep. 32. 〈 … 〉 cornua ad d•as coenas simul sonantia, vtrà { que } f•••datur. Prosp. libello. de d•no timoris.
Studete ita { que } perseuerantiae, Quae sola virtutū 〈 ◊ 〉. Bern. Epistle 109 S•ens Diabolum soli semper perseuerantiae insidiari, quam sola•• virtut•m 〈 ◊ 〉 coronari. Bern. Epistle. 32. 〈 … 〉 cornua ad d•as coenas simul sonantia, vtrà { que } f•••datur. Prosper Little book. de d•no Fear.
Diabolus dum subita ad nos perturbatione tentationis irruit, circumspectiones cordis inopinate praeueniens, quasi ipsos custodes pu•ros gladio occidit. Greg. Mor. l. 2. c. 24.
Diabolus dum subita ad nos perturbation tentationis Irruit, circumspectiones Cordis inopinate praeueniens, quasi ipsos custodes pu•ros Gladio occidit. Greg. Mor. l. 2. c. 24.
Cum enim praem•um, quo prae••abuntur serm Dei, sit aeternum, id est, quamdiu est Deus: labor, quo homo seru•• Deo, correspondens suo praemio debet esse perpetuus, id est, quamdiu erit homo. Destruct. Vitior. parte 5. cap. 15. Nunquam vir iusius arbitratur se comprehendisse; Nunquam dicit satis est, sed semper •surit, sitit { que } iustitiam; Ita vt si semper viueret, semper, quantum inse est, iustior esse contenderet. Non enim ad annum, vel ad tempus, instar Mercenarij, sed in aeternum diuino se mancipat famulatui Bern. epist. 253.
Cum enim praem•um, quo prae••abuntur sermon Dei, sit aeternum, id est, Quamdiu est Deus: labour, quo homo seru•• God, correspondens Sue Praemio debet esse perpetuus, id est, Quamdiu erit homo. Destruct. Vitior. parte 5. cap. 15. Never vir iusius arbitratur se conprehendisse; Never dicit satis est, sed semper •surit, sitit { que } iustitiam; Ita vt si semper viueret, semper, quantum inse est, iustior esse contenderet. Non enim ad annum, vel ad Tempus, instar Mercenarij, sed in aeternum diuino se mancipat famulatui Bern. Epistle. 253.
Videt enim scalam Iacob, & in illam Angelos, vbi nullus residens, nullusue subsistens apparuit, sed vel ascendere, vel descendere videbantur: quo palam daretur intelligi inter profectum, & defectum in hoc statu mortalis vitae nihil medium inueniri, sed vt ipsum corpus nostrum continuè crescere constat, aut decrescere; sic necesse sit & spiritum aut proficere semper, aut deficere. D. Bern. epist. 253.
Videt enim Scalam Iacob, & in Illam Angels, vbi nullus residens, nullusue subsistens He appeared, sed vel ascendere, vel descendere videbantur: quo Palam daretur intelligi inter profectum, & defectum in hoc Statu Mortalis vitae nihil medium inueniri, sed vt ipsum corpus nostrum continuè crescere constat, Or decrescere; sic Necessary fit & spiritum Or proficere semper, Or deficere. D. Bern. Epistle. 253.
Quantum v•sus superior est auditu, tanto di••ert ab eo quod prius extitit & hoc quod post modum per flagella prosecit. Greg. Mor. lib. 35. c. 4. Apertè quantum de verbere •r•uerit indicatur. Ibid. cap. 6
Quantum v•sus superior est auditu, tanto di••ert ab eo quod prius Extitit & hoc quod post modum per flagella prosecit. Greg. Mor. lib. 35. c. 4. Apertè quantum de verbere •r•uerit indicatur. Ibid cap. 6
NONLATINALPHABET. Isidor. Pelus. lib. 3. ep. 11. Nisi enim passus fuisset, fortasse veluti virtutus non landaretur. Chrysost. hom. 4. de patientia Iob. NONLATINALPHABET. Id. ad Pop. Ant. hom. 1 NONLATINALPHABET &c. Chrys. •b. In Iconib.
. Isidore. Pelus. lib. 3. Epistle. 11. Nisi enim passus fuisset, Fortasse Veluti virtutus non landaretur. Chrysostom hom. 4. de patientia Job. Id. and Pop. Ant hom. 1 etc. Chrys. •b. In Iconib.
Vir ille sanctus in prosperis interrogatur aduersis, vt qui notus erat omnipotenti Domino, notus per flagella fieret & nobis. Greg. in Ezech. lib. 2. Hom. 20.
Vir Isle Sanctus in prosperis interrogatur aduersis, vt qui notus erat omnipotenti Domino, notus per flagella fieret & nobis. Greg. in Ezekiel lib. 2. Hom. 20.
In Ps. 34. O lach•ma humilis, Tu• est potentia, tuum regnum. — aperis coe•um, sug•• Diabolum. Iustinian in ligno vitae. cap. 9 Da mihi gratiam lach••marum, &c. Aug. lib. Med. c. 36. Flere debes, sed recordando Sion. August. in ps. 136
In Ps. 34. O lach•ma Humilis, Tu• est potentia, tuum Kingdom. — aperis coe•um, sug•• Diabolum. Iustinian in ligno vitae. cap. 9 Dam mihi gratiam lach••marum, etc. Aug. lib. Med. c. 36. Flere Debes, sed recordando Sion. August. in psalm. 136
Non poenas damus, sed •rudimur. Chrys. Hom. 28. in 1. Cor. Saepe Dei fit providentia, ut qui non cognoverunt Deum in prosperis, cognoscant in adversis, & qui divitijs male sint abusi, ad virtutes penuria corrigantur. Hieron. in ▪ 1. Io. 1.
Non poenas We give, sed •rudimur. Chrys. Hom. 28. in 1. Cor. Saepe Dei fit Providentia, ut qui non cognoverunt God in prosperis, cognoscant in adversis, & qui divitijs male sint Abusi, ad Virtues penuria corrigantur. Hieron. in ▪ 1. Io. 1.
Euersa igitur domo mortuntur si••: quia •urbata in centatione con•cientià ad vtilitatem propriae cognitionis, raptim, & in momento temporis obruuntur genitae in corde virtutes. Greg Mor. l. 2. c. 26.
Overthrown igitur domo mortuntur si••: quia •urbata in centatione con•cientià ad vtilitatem propriae cognitionis, Raptim, & in momento Temporis obruuntur genitae in cord Virtues. Greg Mor. l. 2. c. 26.
Quamuis boni studij, & rectae fuerint intentionis, tamen haec ipsa illorum intentio, eis ad verba prorumpentibus, ante districti Iudicis oculos suborta indiscretione fuscatur. Greg. Mor. l. 3. c. 9. Et bona quidem intentione ad consolandum venerunt, sed hoc quod •ia mens Deo mundum praetulit, locutio praecipitata vitiauit. Id. Mor. l. 3. c. 10
Quamuis boni studij, & rectae fuerint intentionis, tamen haec ipsa Illorum Intentio, eis ad verba prorumpentibus, ante Distracti Judges Eyes suborta indiscretione fuscatur. Greg. Mor. l. 3. c. 9. Et Bona quidem intention ad consolandum venerunt, sed hoc quod •ia Mens God Mundum praetulit, Locution praecipitata vitiauit. Id. Mor. l. 3. c. 10
Alicubi. Sic Bern. I•i••a•dum longè amplius à vitijs, quàm à cibis. serm. 3. in Quadrag. NONLATINALPHABET. Chrys. ad pop Antioch. Hom. 16. NONLATINALPHABET. Clem. Alex. Strom. 16.
Alicubi. Sic Bern. I•i••a•dum long Amplius à vitijs, quàm à Cibis. sermon. 3. in Quadrag.. Chrys. ad pop Antioch. Hom. 16.. Clem. Alexander Strom. 16.
