Iacobs wel, and Abbots conduit paralleled, preached, and applied (in the cathedrall and metropoliticall Church of Christ in Canterbury) to the vse of that citie; now to make glad the citie of God. By Iames Cleland, Doctor of Diuinitie.
Now these three Founders or Benefactors, together with their charitable works or Wells, are briefely comprehended in this little sentence I haue read vnto you,
Now these three Founders or Benefactors, together with their charitable works or Wells, Are briefly comprehended in this little sentence I have read unto you,
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To parallell these two chiefly, I haue chosen this Text, at this Time, and in this Place; and to proceed methodically, we must beginne at the Letter; Wherein wee may obserue these fiue occurrences, according to the number of words of my Text, and conforme to so many short lines, grauen for Title or Inscription on the Frontispice of your Conduit. First is Structura, the Worke it selfe, [ a Well: ] the second is the Founder [ Iacob: ] the third is the Place, [ There: ] the fourth is the Time, [ Was: ] fist and last is, In vsum Ciuitatis, which I referre to this particle [ Now; ] seeing.
To parallel these two chiefly, I have chosen this Text, At this Time, and in this Place; and to proceed methodically, we must begin At the letter; Wherein we may observe these fiue occurrences, according to the number of words of my Text, and conform to so many short lines, graven for Title or Inscription on the Frontispice of your Conduit. First is Structura, the Work it self, [ a Well: ] the second is the Founder [ Iacob: ] the third is the Place, [ There: ] the fourth is the Time, [ Was: ] fist and last is, In vsum Ciuitatis, which I refer to this particle [ Now; ] seeing.
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Secondly, the name of the Shire was Samaria, and of the Citie Sychar, which was a chiefe Citie of that Countrie. Thirdly, the Vicinitie or Neighbourhood of it, is laid downe,
Secondly, the name of the Shire was Samaria, and of the city Sychar, which was a chief city of that Country. Thirdly, the Vicinity or Neighbourhood of it, is laid down,
that Iacob gaue to his sonne Ioseph. Fourthly, and lastly is described by the departure of our sweet Sauiour from his owne Countrie and Countrie-men, passing this way of purpose, to drinke of the Brooke for his refection, and refreshing of others, as was prophecied.
that Iacob gave to his son Ioseph. Fourthly, and lastly is described by the departure of our sweet Saviour from his own Country and Countrymen, passing this Way of purpose, to drink of the Brook for his refection, and refreshing of Others, as was prophesied.
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yet beside the sacking of this Citie of Sychar by Iacobs sonnes, and the abandoning of the same by Iacob himselfe, it was first freed by that ambitious bramble Abimelech, then the whole Region being peruerted by the caluish Religion of Ieroboam, in defection whereof this Citie was suddenly destroyed.
yet beside the sacking of this city of Sychar by Iacobs Sons, and the abandoning of the same by Iacob himself, it was First freed by that ambitious bramble Abimelech, then the Whole Region being perverted by the calvish Religion of Jeroboam, in defection whereof this city was suddenly destroyed.
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or if these be not sufficient proofs, as being of a too ancient date & of a too distant abode from vs, then looke round about our Neighbour Countries at this instant,
or if these be not sufficient proofs, as being of a too ancient date & of a too distant Abided from us, then look round about our Neighbour Countries At this instant,
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Although we dwell safely and confidently, (praised be God) euery man vnder his Vine and Fig-tree, from Dan to Bersheba, from Kent to Kentyre, from the South of England, to the North of Scotland, yet let no man pretend to exempt himselfe from miseries but through the mercies of God.
Although we dwell safely and confidently, (praised be God) every man under his Vine and Fig tree, from Dan to Beersheba, from Kenned to Kentyre, from the South of England, to the North of Scotland, yet let no man pretend to exempt himself from misery's but through the Mercies of God.
Thinke not our selues secure otherwise, because wee liue in a mightie Land of two Nations; no, wee liue in an Iland, therefore in danger of the Sea; in a Christian Iland, therefore in danger of the Turke; in a Protestant Iland, therefore in danger of the Pope; in a Chiefe Citie of the Iland, therefore in danger of the Deuill. For mightinesse of State, frequencie of strangers, multitude of people, curiousnesse of arts, heapes of riches, sumptuousnesse of buildings, store of prouision, strength of munition, make Cities settle vpon their lees,
Think not our selves secure otherwise, Because we live in a mighty Land of two nations; no, we live in an Island, Therefore in danger of the Sea; in a Christian Island, Therefore in danger of the Turk; in a Protestant Island, Therefore in danger of the Pope; in a Chief city of the Island, Therefore in danger of the devil. For mightiness of State, frequency of Strangers, multitude of people, curiousness of arts, heaps of riches, sumptuousness of buildings, store of provision, strength of munition, make Cities settle upon their lees,
O harlot Ierusalem, O bloudy Niniueb! they be the words of the Prophets Ezechiel and Nahum: Diana at Ephesus, Lais at Corinth, Mahomet at Constantinople, Anti-christ at Rome, but here at Canterburie, omniabenè. Farre bee it from me to forget the honour of this Citie; as the Spirit said to the Church of Thiatira, Reuel. 2.20. and as August. of the Citie of Rome; yet I must tell you, that as the great sicknesses, so the great sinnes ordinarily are from hence deriued to the Countrie.
Oh harlot Ierusalem, Oh bloody Niniueb! they be the words of the prophets Ezechiel and Nahum: Diana At Ephesus, Lais At Corinth, Mahomet At Constantinople, Antichrist At Room, but Here At Canterbury, omniabenè. far be it from me to forget the honour of this city; as the Spirit said to the Church of Thyatira, Revel. 2.20. and as August. of the city of Room; yet I must tell you, that as the great Sicknesses, so the great Sins ordinarily Are from hence derived to the Country.
but they must beware of toleration or conniuency of false Religion without Gods iust iudgement against themselues and their Kingdomes. For the Lord shall strike through Kings in the day of his wrath;
but they must beware of toleration or connivency of false Religion without God's just judgement against themselves and their Kingdoms. For the Lord shall strike through Kings in the day of his wrath;
which are his foure punishments whereby he punisheth his enemies. Psal. 110.6. The third note is, that neither the Church of God inuisibly, nor the Spirit illuminating that Church infallibly, is bound to any Place, Citie, or Sea, there to reside in the succession of persons: for Iosephs possession was inhabited by Idolaters, Bethel became Bethauen, Turkes and Mahumetans haue surprised the Holy-Land, Antichrist sitteth in the Temple of God, the faithfull Citie is turned Harlot; in a word plainly, Rome, is become Babylon, Lest any should flatter themselues in the inherent bolinesse of the place.
which Are his foure punishments whereby he Punisheth his enemies. Psalm 110.6. The third note is, that neither the Church of God invisibly, nor the Spirit illuminating that Church infallibly, is bound to any Place, city, or Sea, there to reside in the succession of Persons: for Joseph's possession was inhabited by Idolaters, Bethel became Bethany, Turkes and Mahumetans have surprised the Holy land, Antichrist Sitteth in the Temple of God, the faithful city is turned Harlot; in a word plainly, Rome, is become Babylon, Lest any should flatter themselves in the inherent bolinesse of the place.
And thus wee leaue wandring at large about the Place, and settle our selues in view of a little Monument in the place, where our blessed Sauiour did vouchsafe to sit.
And thus we leave wandering At large about the Place, and settle our selves in view of a little Monument in the place, where our blessed Saviour did vouchsafe to fit.
Secondly, consider, in this place there was a [ Well ] or a Spring: for euerie Well is a Spring, although euery Spring bee not a Well. A Spring or a Fountaine may bee in superficie, easie to come by:
Secondly, Consider, in this place there was a [ Well ] or a Spring: for every Well is a Spring, although every Spring be not a Well. A Spring or a Fountain may be in superficie, easy to come by:
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Thirdly, know the chiefe Founder of this Well or Fountaine was the Patriarch [ Iacob ] whose name was reuerendly rehearsed by the Samaritans at this Well, though they were strangers to him, to his Faith and Religion, making onely a benefit of his temporall commoditie;
Thirdly, know the chief Founder of this Well or Fountain was the Patriarch [ Iacob ] whose name was reverendly rehearsed by the Samaritans At this Well, though they were Strangers to him, to his Faith and Religion, making only a benefit of his temporal commodity;
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& this his name, Iacob, will be remembred to the worlds end, wheresoeuer the Gospell shall bee Preached, as our Sauiour said concerning the woman with the boxe of Oyntment.
& this his name, Iacob, will be remembered to the world's end, wheresoever the Gospel shall be Preached, as our Saviour said Concerning the woman with the box of Ointment.
His name is like a good Oyntment (as Salomon saith) the sweet perfume whereof is not onely fresh and redolent at this present, but also shall bee for euer in this world,
His name is like a good Ointment (as Solomon Says) the sweet perfume whereof is not only fresh and redolent At this present, but also shall be for ever in this world,
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and their memories eternall, as Dauid well obserueth, Psalm. 49.11. These are like Nero, of whom the Historian saith, He did affect eternall fame, but he tooke no wise course to effect it.
and their memories Eternal, as David well observeth, Psalm. 49.11. These Are like Nero, of whom the Historian Says, He did affect Eternal fame, but he took no wise course to Effect it.
And no maruell, for God dealeth with them as the Ephesians dealt with Erostratus, who would be famous by burning the Temple of Diana; As they enacted a Law, that no man should speake of Erostratus, so Almightie God enacteth a Law of obliuion against these carnall minded men, Their memoriall perisheth for euer.
And no marvel, for God deals with them as the Ephesians dealt with Erostratus, who would be famous by burning the Temple of Diana; As they enacted a Law, that no man should speak of Erostratus, so Almighty God enacteth a Law of oblivion against these carnal minded men, Their memorial Perishes for ever.
As loe heere, the Holy Ghost by the pen of Saint Iohn the Euangelist hath registred Iacobs name for bestowing this benefit of his Well; which it thus called, Iacobs Well, First, either because he purchased it from the Amorite with his Sword and Bow: Secondly,
As lo Here, the Holy Ghost by the pen of Saint John the Evangelist hath registered Iacobs name for bestowing this benefit of his Well; which it thus called, Iacobs Well, First, either Because he purchased it from the Amorite with his Sword and Bow: Secondly,
Fourthly, this imperfect pretertense, Erat, Was, importeth the continuance and perennitie of this Well, holding out from Iacobs time till our Sauiours sitting on it and after.
Fourthly, this imperfect pretertense, Erat, Was, imports the Continuance and perennitie of this Well, holding out from Iacobs time till our Saviour's sitting on it and After.
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For this tense comprehendeth all the other tenses, the present, the preterperfect, and the futurè, as Thomas Aquinas, Caietan, and diuers others Schoole Doctors Comment vpon that Verbe substantiue Erat, in the beginning was the Word.
For this tense comprehendeth all the other tenses, the present, the preterperfect, and the futurè, as Thomas Aquinas, Caietan, and diverse Others School Doctors Comment upon that Verb substantive Erat, in the beginning was the Word.
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though afterwards they were victoriously vanquished by the Grecians: whereupon Ʋirgil writes, Iam seges Est vbi Troia fuit, The soyle where Troy did stand, Is now become Corne land. Nor is Erit, it will be,
though afterwards they were victoriously vanquished by the Greeks: whereupon Ʋirgil writes, Iam sedges Est vbi Troy fuit, The soil where Troy did stand, Is now become Corn land. Nor is Erit, it will be,
yet is it not halfe so comfortable as to enioy a present benefit, in regard many things may happen betweene hope and hauing, according to the Greeke Prouerbe, NONLATINALPHABET.
yet is it not half so comfortable as to enjoy a present benefit, in regard many things may happen between hope and having, according to the Greek Proverb,.
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All to teach vs, that now hauing present possession, and full fruition of a Iacobs Well, wee should shew our selues thankfull to our Benefactor, and beware not to misuse or abuse his Benefit or Conduit.
All to teach us, that now having present possession, and full fruition of a Iacobs Well, we should show our selves thankful to our Benefactor, and beware not to misuse or abuse his Benefit or Conduit.
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So now, Fiftly, to make right Vse of Iacobs Well, (as I referred this effect to that particle, Now, in my Text) consider with me, that a Well of water must needs bee a benefit of a great commoditie and good VSE for them that liue, dwell,
So now, Fifty, to make right Use of Iacobs Well, (as I referred this Effect to that particle, Now, in my Text) Consider with me, that a Well of water must needs be a benefit of a great commodity and good USE for them that live, dwell,
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or trauell in a dry, hote, scorched Countrie, such as was Sychar. There the water of that Well was necessarie, pleasant, and profitable. And what matuaile? seeing Water of it selfe is Necessary, as appeareth by the Etymologie of the Latine word AQVA, AQVA omnia nascuntur: or as Festus saith, AQVA juuamur: or as Lactantius AQVA sunt omnia, from which all things proceed.
or travel in a dry, hight, scorched Country, such as was Sychar. There the water of that Well was necessary, pleasant, and profitable. And what matuaile? seeing Water of it self is Necessary, as appears by the Etymology of the Latin word AQUA, AQUA omnia nascuntur: or as Festus Says, AQUA juuamur: or as Lactantius AQUA sunt omnia, from which all things proceed.
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Who can liue without it? The first and greatest cause that moued the Israelites to quarrell and mutine with Moses, was for want of Water; or else for the bitternesse of their Water, as Marah, Massah, and Meribah can witnesse.
Who can live without it? The First and greatest cause that moved the Israelites to quarrel and mutiny with Moses, was for want of Water; or Else for the bitterness of their Water, as Marah, Massah, and Meribah can witness.
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Reade but the seuenth Chapter of Judeth, and there you shall see, how the inhabitants of Bethulia, were readie to yeeld vp their Citie into the hands of their enemie Olefernus for lacke of water, if God of his goodnesse had not preuented them in prouiding water for them miraculously.
Read but the Seventh Chapter of Judeth, and there you shall see, how the inhabitants of Bethulia, were ready to yield up their city into the hands of their enemy Olefernus for lack of water, if God of his Goodness had not prevented them in providing water for them miraculously.
Secondly, so pleasant is water, that Salomon likeneth good newes fetcht out of a farre Country vnto coole waters comforting a thirstie soule. One and the same word, in the sacred Fountaine-Tongue is set for an Eye, and for a Well, or Fountaine; and euen (you see) the Eye is of a watery constitution, to teach vs not vnfitly, that as the Eyes are necessarie and beautifull springs to grace the Little World of our bodies;
Secondly, so pleasant is water, that Solomon likeneth good news fetched out of a Far Country unto cool waters comforting a thirsty soul. One and the same word, in the sacred Fountaine-Tongue is Set for an Eye, and for a Well, or Fountain; and even (you see) the Eye is of a watery constitution, to teach us not unfitly, that as the Eyes Are necessary and beautiful springs to grace the Little World of our bodies;
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so Fountaines of water are as Eyes to beautifie and solace the Greater World, of the Earth. Therefore the Lord to encourage his people in the Wildernesse promised to bring them vnto a good land, A land of Brookes of Waters of Fountaines, Wels and Depths that spring out of the Vallayes and Hils.
so Fountains of water Are as Eyes to beautify and solace the Greater World, of the Earth. Therefore the Lord to encourage his people in the Wilderness promised to bring them unto a good land, A land of Brooks of Waters of Fountains, Wells and Depths that spring out of the Vallayes and Hills.
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hee drowned the Aegyptian armie by water, and freed the people of Israel from their enemies by water. IESVS the Sonne of God, turned water into wine. Hee was baptized by water: He walked vpon the waters and commanded them:
he drowned the Egyptian army by water, and freed the people of Israel from their enemies by water. JESUS the Son of God, turned water into wine. He was baptised by water: He walked upon the waters and commanded them:
Now to draw deeper then hitherto, and to fetch out of this Well other then vulgar and ordinarie Water, consider Christ himselfe is Iacob and his Well. For hee is Fons Vitae, THE FOVNTAINE OF LIFE ,
Now to draw Deeper then hitherto, and to fetch out of this Well other then Vulgar and ordinary Water, Consider christ himself is Iacob and his Well. For he is Fons Vitae, THE FOUNTAIN OF LIFE,
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By Water, is vnderstood Learning, Wisdome, and Knowledge in generall, as S. Origen, Theodoret, and Basil the Great, interpret this Text of the Euangelicall Prophet. So Moses spake to the people of Israel, Deuteronomie 32.2. My doctrine shall droppe as the raine, my speach shall distill as the deaw.
By Water, is understood Learning, Wisdom, and Knowledge in general, as S. Origen, Theodoret, and Basil the Great, interpret this Text of the Evangelical Prophet. So Moses spoke to the people of Israel, Deuteronomy 32.2. My Doctrine shall drop as the rain, my speech shall distil as the dew.
But now aboue all other Arts and Sciences, out of this Well, yee shall draw the doctrine of Diuinitie, briefly comprehended in the Holy Bible, more summarily contained in the name of IESVS, which is the sacred Fountaine of all Learning. For in him are hid all the treasures of wisedome and knowledge:
But now above all other Arts and Sciences, out of this Well, ye shall draw the Doctrine of Divinity, briefly comprehended in the Holy bible, more summarily contained in the name of JESUS, which is the sacred Fountain of all Learning. For in him Are hid all the treasures of Wisdom and knowledge:
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and loe, my Brooke became a Riuer, and my Riuer became a Sea. And true, Christ is the little Well, that became a Riuer, and ouerflowed with great waters:
and lo, my Brook became a River, and my River became a Sea. And true, christ is the little Well, that became a River, and overflowed with great waters:
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Surely this made the Woman of Samaria say, Puteus est profundus, The Well is deepe, and so soone as shee had tasted of the water of it, left her water-pot, and went her way into the Citie,
Surely this made the Woman of Samaria say, Puteus est profundus, The Well is deep, and so soon as she had tasted of the water of it, left her waterpot, and went her Way into the city,
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or sexe soeuer in time of Grace, as particularly onely to the Elect in day of Glorie, Come, saith hee, meaning your selues, and that you send not; To mee, that is, not to any other, neither to Angels, or to Saints, but onely to Him, the Fountaine of Life.
or sex soever in time of Grace, as particularly only to the Elect in day of Glory, Come, Says he, meaning your selves, and that you send not; To me, that is, not to any other, neither to Angels, or to Saints, but only to Him, the Fountain of Life.
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But because many haue forsaken this Fountaine of liuing waters, and digged to themselues Cisternes which hold no water of saluation, it shall not be amisse to discouer vnto you these foule Cisternes, or muddy Wells, before I giue you a taste of this wholsome water of Iacobs Well in a spirituall sense.
But Because many have forsaken this Fountain of living waters, and dug to themselves cisterns which hold no water of salvation, it shall not be amiss to discover unto you these foul Cisterns, or muddy Wells, before I give you a taste of this wholesome water of Iacobs Well in a spiritual sense.
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These Cisternes are called in the Scriptures, the Samaritans Well, or otherwise, Fons Draconis, Fons Amaritudinis, Fons Sanguinis, Fons Lachrymarum, which are of a farre contrarie nature and different relish to that water, of this Sacred Fountaine. For they were stopped by the Prophet Ezechiel, when Sannacharib came to besiege the Citie of Hierusalem: I meane these muddy Wells are the Roman dirty Cisternes which are stopped and filled vp with their owne selfe-merits, Saint merits, Supererogations, Satisfactions, Pardons, Indulgences, and such trash and tromperies.
These cisterns Are called in the Scriptures, the Samaritans Well, or otherwise, Fons Draconis, Fons Amaritudinis, Fons blood, Fons Lachrymarum, which Are of a Far contrary nature and different relish to that water, of this Sacred Fountain. For they were stopped by the Prophet Ezechiel, when Sennacherib Come to besiege the city of Jerusalem: I mean these muddy Wells Are the Roman dirty Cisterns which Are stopped and filled up with their own self-merits, Saint merits, Supererogations, Satisfactions, Pardons, Indulgences, and such trash and tromperies.
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The Papists I say, (to speake more plainly) endeauour what in them lieth to slander the pure Fountaine of Gods sacred Scriptures, with imperfections and obscuritie ;
The Papists I say, (to speak more plainly) endeavour what in them lies to slander the pure Fountain of God's sacred Scriptures, with imperfections and obscurity;
to stoppe them vp with Traditions, Glosses, frothie Legends, and Lying fictions, of Miracles. They haue puddled and polluted with Salt, Oyle, and Spittle, the Sacramentall water of Baptisme, being the Fountaine of our New-birth. So haue they stuffed the Sacramentall Fountaine of Christs bodie and bloud, with a masse of Idolatries, Adorations, Eleuations, Genuflexions, and such mimicke trickes, driuing the Laypeople as vncleane beasts, from the Mysticall streame of his precious Bloud in the Cup. To be briefe, What sacred Order, or Ordinance haue they not stained,
to stop them up with Traditions, Glosses, frothy Legends, and Lying fictions, of Miracles. They have puddled and polluted with Salt, Oil, and Spittle, the Sacramental water of Baptism, being the Fountain of our New birth. So have they stuffed the Sacramental Fountain of Christ body and blood, with a mass of Idolatries, Adorations, Elevations, Genuflexions, and such mimic tricks, driving the Laypeople as unclean beasts, from the Mystical stream of his precious Blood in the Cup. To be brief, What sacred Order, or Ordinance have they not stained,
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To discerne then the one Well from the other; that of the Samaritans, from this of Jacobs Well, obserue these fiue properties of the Water drawen out of Jacobs Well, subiect to our fiue externall senses.
To discern then the one Well from the other; that of the Samaritans, from this of Jacobs Well, observe these fiue properties of the Water drawn out of Jacobs Well, Subject to our fiue external Senses.
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One is the clearenesse of it, to the Eye: another is the harmonious Sound of it to the Eare: the third is the sweet Smell of it, to the Nose: the fourth is the pleasant Taste, to the Palate: the fift and last is the Touching or feeling, to our Fingers.
One is the clearness of it, to the Eye: Another is the harmonious Found of it to the Ear: the third is the sweet Smell of it, to the Nose: the fourth is the pleasant Taste, to the Palate: the fift and last is the Touching or feeling, to our Fingers.
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Nay this water of this Well is so cleare, pure, neate, and transparent, that it will not admit mixture with any other water; no more then the quiet, calme,
Nay this water of this Well is so clear, pure, neat, and transparent, that it will not admit mixture with any other water; no more then the quiet, Cam,
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and gentle Lake of Geneua will haue acquaintance, with the raging, rouing, and roring Riuer of Roane, which runneth through the Lake: nor no better will it sort,
and gentle Lake of Geneva will have acquaintance, with the raging, roving, and roaring River of Roane, which Runneth through the Lake: nor no better will it sort,
Whereupon heere it may be doubted, or demanded, whether wee may vse humane Learning, Arts, and Sciences in our Sermons and diuine Discourses? whereunto I answere that in citing of humane writs for illustrating points of Diuinitie, it is not so common,
Whereupon Here it may be doubted, or demanded, whither we may use humane Learning, Arts, and Sciences in our Sermons and divine Discourses? whereunto I answer that in citing of humane writs for illustrating points of Divinity, it is not so Common,
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This was the iudgement of Origen in his seuenth Homily vpon the tenth Chapter of Leuitious, saying, When any of Israel tooke a maide in battaile, he first pared her nayles,
This was the judgement of Origen in his Seventh Homily upon the tenth Chapter of Leviticus, saying, When any of Israel took a maid in battle, he First pared her nails,
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so we must pare away in humane Learning all things noxius before wee captiue it to the vse of Christian Religion. And with him agreeth Saint Augustine in his second Booke of Christian Doctrine, Chap. 40. VVe rob the Aegyptians of their jewels,
so we must pare away in humane Learning all things noxius before we captive it to the use of Christian Religion. And with him agreeth Saint Augustine in his second Book of Christian Doctrine, Chap. 40. We rob the egyptians of their Jewels,
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Clement of Alexandria, Saint Basil the Great, Gregorie of Nizanzen, Tertullian, Arnobius, Lactantius, Saint Hierome, and diuers others of the Fathers illustrate their doctrine with authorities of Heathen Authors vt nescias quid in eis primum mirari debeas, eruditionem populi, vel scientiam Scripturarum.
Clement of Alexandria, Saint Basil the Great, Gregory of Nizanzen, Tertullian, Arnobius, Lactantius, Saint Jerome, and diverse Others of the Father's illustrate their Doctrine with authorities of Heathen Authors vt Nescias quid in eis primum mirari debeas, eruditionem People, vel scientiam Scripturarum.
Christ himselfe reasoned many times from things earthly, to things heauenly, and Saint Paul writing to the Galathians 3.6. argueth the case from the positions of Lawyers and Politicians: particularly he citeth three seuerall sentences out of prophane Poets, Acts 17.18. 1. Corinth. 15.33. Titus 1.22.
christ himself reasoned many times from things earthly, to things heavenly, and Saint Paul writing to the Galatians 3.6. argue the case from the positions of Lawyers and Politicians: particularly he citeth three several sentences out of profane Poets, Acts 17.18. 1. Corinth. 15.33. Titus 1.22.
Consider againe the colour of our water, which although in the Well or Spring, it is alwayes vniforme and of the same colour alike, yet in the course and running of it, there is nothing more variable and changeable then it, according to its Obiects.
Consider again the colour of our water, which although in the Well or Spring, it is always uniform and of the same colour alike, yet in the course and running of it, there is nothing more variable and changeable then it, according to its Objects.
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There were diuersities of gifts amongst the Apostles, as boldnesse in Peter; profoundnesse in Paul; loftinesse in Iohn, compared to an Eagle; vehemencie both in him, and his brother Iames, sirnamed the Sonnes of Thunder; seruencie of spirit in Simon the Zealous.
There were diversities of Gifts among the Apostles, as boldness in Peter; profoundness in Paul; loftiness in John, compared to an Eagl; vehemency both in him, and his brother James, surnamed the Sons of Thunder; fervency of Spirit in Simon the Zealous.
Diuersities of gifts amongst the Fathers, whereof some construed the Scripture litterally, as Hierome; others, Allegorically, as Origen; others, morally, as Gregorie the great; others Rathetically, as Chrysostome; others dogmatically, as Augustine; all of them (as worthy Melancthon is bold to deliuer) in the mayne Articles of Religion, Apostolically.
Diversities of Gifts among the Father's, whereof Some construed the Scripture literally, as Jerome; Others, Allegorically, as Origen; Others, morally, as Gregory the great; Others Rathetically, as Chrysostom; Others dogmatically, as Augustine; all of them (as worthy Melanchthon is bold to deliver) in the main Articles of Religion, Apostolically.
Yea, there are diuersities of gifts amōgst those of this Reuerend Society, which I resemble to the twelue Fountaines at Elim; or rather, to Iacob and his twelue Sons the Patriarchs; or more fitly for our purpose, to Iesus with his twelue Apostles; meaning Master Deane and the twelue Prebends; whom I commend thus, according to the graces and gifts of God bestowed vpon them seuerally and diuersly, in one consent of faith: as sweetnesse in Socrates; subtiltie in Lysias; sharpnesse in Hyperides; shrilnesse in Aeschines; powerfulnesse in Demosthenes; grauitie in Aphrican; smoothnesse in Loelius; copiousnesse in Carbo; learning in Palaemon; the stately stile of Agraecius; the methodicall discourse of Alcimus;
Yea, there Are diversities of Gifts amongst those of this Reverend Society, which I resemble to the twelue Fountains At Elim; or rather, to Iacob and his twelue Sons the Patriarchs; or more fitly for our purpose, to Iesus with his twelue Apostles; meaning Master Deane and the twelue Prebends; whom I commend thus, according to the graces and Gifts of God bestowed upon them severally and diversely, in one consent of faith: as sweetness in Socrates; subtlety in Lysias; sharpness in Hyperides; shrillness in Aeschines; powerfulness in Demosthenes; gravity in African; smoothness in Loelius; copiousness in Carbo; learning in Palaemon; the stately style of Agraecius; the methodical discourse of Alcimus;
the mincing-like of Adelphius, and the flowing tongue of your Learned Lecturer, whom I may iustly name NONLATINALPHABET, that is to say, fluuiosum, such is the volubility of his speech, and other diuers gifts.
the mincing-like of Adelphius, and the flowing tongue of your Learned Lecturer, whom I may justly name, that is to say, fluuiosum, such is the volubility of his speech, and other diverse Gifts.
Likewise there are diuersities of gifts amongst the sixe Preachers of this Church, whom I name vnder these Titles of sixe other old Orators; as adstrictior Caluus; numerosior Asinius; splendidior Caesar; amatior Coelius; grauior Brutus; plenior Tullius.
Likewise there Are diversities of Gifts among the sixe Preachers of this Church, whom I name under these Titles of sixe other old Orators; as adstrictior Calvus; numerosior Asinius; splendidior Caesar; amatior Coelius; Graver Brutus; plenior Tullius.
All these diuers gifts are from aboue, comming downe from one and the same Fountaine with whom is no variablenesse, neither shadow of turning. Iames Chapter. 1. Ver. 17.
All these diverse Gifts Are from above, coming down from one and the same Fountain with whom is no variableness, neither shadow of turning. James Chapter. 1. Ver. 17.
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This sound was prophesied by King Dauid, commanded by Christ, practised by his Apostles, and euer to bee performed by their Successors. We should all pray, prayse and preach the Lord with one accord.
This found was prophesied by King David, commanded by christ, practised by his Apostles, and ever to be performed by their Successors. We should all pray, praise and preach the Lord with one accord.
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And in very deed, This is the life of a Christian, the bond of the Patriarchs, the Chariot of the Prophets, the refuge of the Apostles, the solace of Martyrs, a signe and token of the Church Militant heere on earth,
And in very deed, This is the life of a Christian, the bound of the Patriarchs, the Chariot of the prophets, the refuge of the Apostles, the solace of Martyrs, a Signen and token of the Church Militant Here on earth,
Without which eloquence is but vaine, Prophesie is vnperfect, Knowledge is nothing, Faith is dead, the workes of mercie are reiected, Martyrdome it selfe is not accepted, all other gifts and graces of the spirit are but as a sounding brasse and tinkling Cymball.
Without which eloquence is but vain, Prophesy is unperfect, Knowledge is nothing, Faith is dead, the works of mercy Are rejected, Martyrdom it self is not accepted, all other Gifts and graces of the Spirit Are but as a sounding brass and tinkling Cymbal.
Thirdly, The smell of Iacob is as the smell of a field, which the Lord hath blessed: and the Water of his Well excelleth all other Waters in sent whatsoeuer,
Thirdly, The smell of Iacob is as the smell of a field, which the Lord hath blessed: and the Water of his Well excels all other Waters in sent whatsoever,
the Ʋiolet, the Pinke, the Gilly-flower, and so the rest by themselues, yet are they not put together for sweet sent comparable to the water of this Well. Nor was that Well neere to Missenum, which Cardanus writes, smelled so sweet of Cizinum, as if it had beene compounded of the root of Iris, of Saffaron, and of Myrrhe;
the Ʋiolet, the Pink, the Gillyflower, and so the rest by themselves, yet Are they not put together for sweet sent comparable to the water of this Well. Nor was that Well near to Missenum, which Cardanus writes, smelled so sweet of Cizinum, as if it had been compounded of the root of Iris, of Saffaron, and of Myrrh;
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as Iacobs Well. Although the foolish Antiquitie imagined their fabulous Goddesse Iuno sate ofttimes on that Well, and therefore caused it smell so sweetly;
as Iacobs Well. Although the foolish Antiquity imagined their fabulous Goddess Iuno sat ofttimes on that Well, and Therefore caused it smell so sweetly;
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Monembraticum Cretense, or that Ʋinum germinans virgines, which were in so great account amongst the Ancients? for the first cup of wine is pleasure, the second cup is losse of senses, and the third of repentance; or as Salomon saith, At the last it biteth like a Serpent,
Monembraticum Cretan, or that Ʋinum germinans Virgins, which were in so great account among the Ancients? for the First cup of wine is pleasure, the second cup is loss of Senses, and the third of Repentance; or as Solomon Says, At the last it bites like a Serpent,
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so this Water of Iacobs Well tastes onely of God, and of no other thing, not of the World, of the Flesh, or of the Deuill. z It is true, some water is brackish,
so this Water of Iacobs Well tastes only of God, and of no other thing, not of the World, of the Flesh, or of the devil. z It is true, Some water is brackish,
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but the water of Iacobs Well is most sweet, and tastes onely of Honie, as was prophecied, Psalme, 81.16. And with Honie out of the Rocke, should I haue satisfied thee.
but the water of Iacobs Well is most sweet, and tastes only of Honey, as was prophesied, Psalm, 81.16. And with Honey out of the Rock, should I have satisfied thee.
Brethren I would not that yee should be ignorant, how that all our Fathers did drinke of that spirituall Rocke, and that Rocke was Christ. 1. Cor. 10.1.
Brothers I would not that ye should be ignorant, how that all our Father's did drink of that spiritual Rock, and that Rock was christ. 1. Cor. 10.1.
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For this Well is the Poole of Bethesda, hauing fiue Porches, by which whosoeuer goeth into it with Faith, hee shall be cured from all diseases, sicknesses, sorrowes, and sores soeuer .
For this Well is the Pool of Bethesda, having fiue Porches, by which whosoever Goes into it with Faith, he shall be cured from all diseases, Sicknesses, sorrows, and sores soever.
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IESVS is the Well, and Hee according to the number of the fiue letters in his Name, and so many wounds on his precious Bodie, may be iustly called ПENTAФIAON,
JESUS is the Well, and He according to the number of the fiue letters in his Name, and so many wounds on his precious Body, may be justly called ПENTAФIAON,
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or the Name of fiue letters, bearing this word YГEIA in Greeke; Salus in Latine; Salue in English; as that ПENTATION, which in former times, was mysteriously reuealed vnto King Antiochus, surnamed the Sauiour, for the sauing and deliuering the bodies of his people;
or the Name of fiue letters, bearing this word YГEIA in Greek; Salus in Latin; Salve in English; as that ПENTATION, which in former times, was mysteriously revealed unto King Antiochus, surnamed the Saviour, for the Saving and delivering the bodies of his people;
Thus hauing discouered Iacobs well plainly enough, so that we can distinguish it from that foule Well of the Samaritans, wee must consider now, one of the first, chiefe,
Thus having discovered Iacobs well plainly enough, so that we can distinguish it from that foul Well of the Samaritans, we must Consider now, one of the First, chief,
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the Spirit in this our New birth is in stead of a Father, the Water in stead of a Mother. Therefore in this sense the Scripture tearmes Baptisme a Bath of Regeneration, whereby God cleanseth his Church, vnto remission of sinnes:
the Spirit in this our New birth is in stead of a Father, the Water in stead of a Mother. Therefore in this sense the Scripture terms Baptism a Bath of Regeneration, whereby God Cleanseth his Church, unto remission of Sins:
and hence may wee say and sing of Iacobs Well, as Paulinus wrote of the Fountaine of his Baptisme. Hic reparandarum generator fons animarum, Viuum diuino flamine flumen agit:
and hence may we say and sing of Iacobs Well, as Paulinus wrote of the Fountain of his Baptism. Hic reparandarum generator fons animarum, Viuum diuino flamine Flumen agit:
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Hence moreouer we may easily obserue, there was neuer any Sect or Religion, true or false, Christian or Ethnicke, in which they did not vse to wash, before euer they entred into their Congregation. As in the Law of Nature, it was written vpon the doore of Diana's Temple, NONLATINALPHABET:
Hence moreover we may Easily observe, there was never any Sect or Religion, true or false, Christian or Ethnic, in which they did not use to wash, before ever they entered into their Congregation. As in the Law of Nature, it was written upon the door of Diana's Temple,:
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and the Iewes at this day wash before euer they enter into their Synagogues. So you see in all Christian Churches the Font is placed at the great doore and first entrie,
and the Iewes At this day wash before ever they enter into their Synagogues. So you see in all Christian Churches the Font is placed At the great door and First entry,
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as commonly in euery Cathedrall Churchyard, (as here) there is a Conduit, signifying we must all be washed by the water of Baptisme. The Turkes likewise wash before they goe into their Mosquees: and the Idolatrous Gentiles washed, before euer they could be admitted vnto their superstitious Sacrifices .
as commonly in every Cathedral Churchyard, (as Here) there is a Conduit, signifying we must all be washed by the water of Baptism. The Turkes likewise wash before they go into their Mosques: and the Idolatrous Gentiles washed, before ever they could be admitted unto their superstitious Sacrifices.
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why should wee not wash before all our spirituall exercises, and diuine action? especially in regard, IESVS at this time hath set open a Fountaine for Judah,
why should we not wash before all our spiritual exercises, and divine actium? especially in regard, JESUS At this time hath Set open a Fountain for Judah,
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Yet before wee come to our washing, obserue these fiue differences of the water of this Fountaine, from the water of any other Well or Fountaine. First, One is, other water can only wash our bodies and outward things;
Yet before we come to our washing, observe these fiue differences of the water of this Fountain, from the water of any other Well or Fountain. First, One is, other water can only wash our bodies and outward things;
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Then will I sprinkle cleane water vpon you, and yee shall be cleane: from all your filthinesse, and from all your Idols will I cleanse you. Ezechiel. 36.25.
Then will I sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your Idols will I cleanse you. Ezechiel. 36.25.
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And where can I beginne better to wash you, then at the Face, which is the most eminent and apparent part of the Bodie, thereon to see our spots? If any then doth abuse Gods Image, and attempt to controll,
And where can I begin better to wash you, then At the Face, which is the most eminent and apparent part of the Body, thereon to see our spots? If any then does abuse God's Image, and attempt to control,
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. For in this foule fact, persona vitiatur, the person only is polluted, but in that vngodly and vnnaturall painting, natura laeditur, euen nature herselfe is more then too much spoiled and corrupted.
. For in this foul fact, persona vitiatur, the person only is polluted, but in that ungodly and unnatural painting, Nature laeditur, even nature herself is more then too much spoiled and corrupted.
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Wash off then for shame these painted colours, and counterfait complexion from thy foule Face, with the water of Jacobs Well, or else they will be rubbed off with Fire and Brimstone.
Wash off then for shame these painted colours, and counterfeit complexion from thy foul Face, with the water of Jacobs Well, or Else they will be rubbed off with Fire and Brimstone.
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In the Face there is a most vile, oughly, and deformed blemish, called Impudency, and it is seated on the Fore-head. Which although it defileth many a mans Brow, yet is it perceiued but of few,
In the Face there is a most vile, oughly, and deformed blemish, called Impudence, and it is seated on the Forehead. Which although it Defileth many a men Brow, yet is it perceived but of few,
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Shee is the Daughter of Feare, (euen of that Feare of God, which is the beginning of Wisedome ) the Sister of Continency, the Discouerer of Simplicitie, the Lampe of Chastitie, the Defender of Puritie, Consciences Glorie, Fames Keeper, Lifes Honour, Vertues Seate, Natures Praise, Honesties Cognizence.
She is the Daughter of fear, (even of that fear of God, which is the beginning of Wisdom) the Sister of Continency, the Discoverer of Simplicity, the Lamp of Chastity, the Defender of Purity, Consciences Glory, Fames Keeper, Life's Honour, Virtues Seat, Nature's Praise, Honesties Cognizence.
Yet as louely as shee is, shee is but little set by in this sensuall Age, which hath a Brow of Brasse, there being a number of men & women, whose Fore-head refuse to be Ashamed.
Yet as lovely as she is, she is but little Set by in this sensual Age, which hath a Brow of Brass, there being a number of men & women, whose Forehead refuse to be Ashamed.
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This foule vice of Impudencie, may bee fitly compared vnto a certaine disease, named in Latine Vitiligo, which Apuleius describes to bee a thicke, grosse, stinking, corrupt humour, bred in a mans bodie,
This foul vice of Impudency, may be fitly compared unto a certain disease, nam in Latin Vitiligo, which Apuleius describes to be a thick, gross, stinking, corrupt humour, bred in a men body,
and breakes out at first on the Front. Ʋarro writes of one named Titius, who had beene a Praetor of Rome, yet being touched with this euill, was more like an Image of Marble, a blocke,
and breaks out At First on the Front. Ʋarro writes of one nam Titius, who had been a Praetor of Rome, yet being touched with this evil, was more like an Image of Marble, a block,
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Conforme to this filthy, loathsome disease amongst the Ancients, there is a sicknes that raignes now adayes amongst vs, which is very like to that in sense and sound,
Conform to this filthy, loathsome disease among the Ancients, there is a sickness that reigns now adays among us, which is very like to that in sense and found,
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or in name and effect, called Vitilitigatio, that is to say, Vitiosa Litigatio. No doubt, Vitiligo, and Ʋitilitigatio, are two Twinnes, Daughters begotten of the same Father and Mother, both bred vp at one breast;
or in name and Effect, called Vitilitigatio, that is to say, Vitiosa Litigatio. No doubt, Vitiligo, and Ʋitilitigatio, Are two Twins, Daughters begotten of the same Father and Mother, both bred up At one breast;
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But Vitilitigatores tantum extimesco, I am so much afraid of Wrangling Lawyers, Who sell vs vnder sinne, and are not ashamed of whatsoeuer iniustice they haue committed against the Law of God, and of man.
But Vitilitigatores Tantum extimesco, I am so much afraid of Wrangling Lawyers, Who fell us under sin, and Are not ashamed of whatsoever injustice they have committed against the Law of God, and of man.
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Next to our Eyes, wee must wash our Eares: for the Eye and Eare, are like Simeon and Leui, brethren in euill, Vasa iniquitatis bellantia, Instruments of crueltie in their habitation of corrupted Eares I may empannell a whole Iurie, yet not one of them good or true.
Next to our Eyes, we must wash our Ears: for the Eye and Ear, Are like Simeon and Levi, brothers in evil, Vasa iniquitatis bellantia, Instruments of cruelty in their habitation of corrupted Ears I may empanel a Whole Jury, yet not one of them good or true.
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jawes as Kniues; the Tongue can no man tame, it is an vnruly member which defileth the whole bodie, and setteth on fire the course of nature, the Throat is an open Sepulchre, and so require all to be throughly washed.
Jaws as Knives; the Tongue can no man tame, it is an unruly member which Defileth the Whole body, and sets on fire the course of nature, the Throat is an open Sepulchre, and so require all to be thoroughly washed.
If the Mouth be thus foule, and needeth to bee washed throughly, what requireth the Heat, out of the abundance whereof the Mouth speaketh? Out of this euill treasure, nothing but euill can bee produced.
If the Mouth be thus foul, and needs to be washed thoroughly, what requires the Heat, out of the abundance whereof the Mouth speaks? Out of this evil treasure, nothing but evil can be produced.
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The Heart is wicked and deceitfull aboue all things: who know it but God the Searcher of all hearts, which prohibits me further inuestigation of her wickednesse.
The Heart is wicked and deceitful above all things: who know it but God the Searcher of all hearts, which prohibits me further investigation of her wickedness.
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I will wash my hands in innocencie then O Lord, and so will I goe to thine Altar. Thus the Diuine should wash his hands - with King Dauid, Psal. 26.6. and euery Lawyer should say with the Prophet Esay 33.15. I will shake mine hands from holding of bribes.
I will wash my hands in innocence then Oh Lord, and so will I go to thine Altar. Thus the Divine should wash his hands - with King David, Psalm 26.6. and every Lawyer should say with the Prophet Isaiah 33.15. I will shake mine hands from holding of Bribes.
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Foras Saint Bernard sayes, magnum est homini seculari mundas habere manus, It is much for a Layman to keepe his hands cleane, so (mee thinkes) a Clergiemans hands should not be foule any wayes.
Foras Saint Bernard Says, magnum est Homini seculari mundas habere manus, It is much for a Layman to keep his hands clean, so (me thinks) a Clergymen hands should not be foul any ways.
Magistrates, Iustices, and others in Authoritie are to bee feared and suspected they are foule in their feet: for though no corruption (perhaps) cleaue to their owne hands or feet, yet may it bee brought into the house, by some dirtie complayner or other;
Magistrates, Justices, and Others in authority Are to be feared and suspected they Are foul in their feet: for though no corruption (perhaps) cleave to their own hands or feet, yet may it be brought into the house, by Some dirty complainer or other;
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Tradesmen in their Trades cannot sweepe their shoppes so cleane, but they leaue some dust of deceit, some slurtish corner of double-dealing which are to to be wiped and rubbed from their feet, (that is to say properly) from their affections .
Tradesmen in their Trades cannot sweep their shops so clean, but they leave Some dust of deceit, Some slurtish corner of double-dealing which Are to to be wiped and rubbed from their feet, (that is to say properly) from their affections.
God when he threatned to wash well the Vessell of the Earth to make it cleane from imperfections, hee said by his Prophet Isaiah 24.19. Confractione confringetur terra, contritione conteretur, commotione commouebitur, agitatione agitabitur.
God when he threatened to wash well the Vessel of the Earth to make it clean from imperfections, he said by his Prophet Isaiah 24.19. Confractione confringetur terra, contrition conteretur, commotion commouebitur, agitation agitabitur.
The earth is vtterly broken downe, the earth is cleane dissolued, the carth is moued exceedingly, the earth shall reele to and fro, thereby to make it cleane and neate.
The earth is utterly broken down, the earth is clean dissolved, the Carth is moved exceedingly, the earth shall reel to and from, thereby to make it clean and neat.
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and if he but for one Leprosie washed himselfe seuen times, how much more ought we euery time we sinne to bee sorie for it and if wee doe not wash our selues seuen times for seuen sinnes, seeing the most iust of vs all (as Salomon witnesseth) may seuen times fall in one day, Prou. 24.16. Oh how ought wee then to wash and bath our selues, and that euen seuentie times seuen ;
and if he but for one Leprosy washed himself seuen times, how much more ought we every time we sin to be sorry for it and if we do not wash our selves seuen times for seuen Sins, seeing the most just of us all (as Solomon Witnesseth) may seuen times fallen in one day, Prou. 24.16. O how ought we then to wash and bath our selves, and that even seuentie times seuen;
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or within vs vpon our polluted conscience, in assurance of heart, our sinnes thus throughly washed, are purged and made cleane with the pure and liuing Water of Iacobs Well. Now Iacobs Well was there.
or within us upon our polluted conscience, in assurance of heart, our Sins thus thoroughly washed, Are purged and made clean with the pure and living Water of Iacobs Well. Now Iacobs Well was there.
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Behold now for our Application, and third sense, how my Lord Archbishop Abbots Conduit sorteth by Analogie with Iacobs Well, and what proportion or correspondencie is betweene them two, according to the fiue former occurrences in the letter;
Behold now for our Application, and third sense, how my Lord Archbishop Abbots Conduit sorts by Analogy with Iacobs Well, and what proportion or correspondency is between them two, according to the fiue former occurrences in the Letter;
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Wherein looke to the Citie it selfe, and you will see it is builded in the sweetest Aire, betweene two little Hils, amidst the richest soyle aboue the Valley of fatnesse, Larga vbi foecunda rerum vndat copia cornu;
Wherein look to the city it self, and you will see it is built in the Sweetest Air, between two little Hills, amid the Richest soil above the Valley of fatness, Larga vbi foecunda rerum vndat copia cornu;
and farre enough from the dangers of the Seas, in the best place of the chiefest Shire of this Countrie, euen in Canterburie, the Metropolis or Head-Towne of Kent, if not of All England. In this Citie there bee Hospitals and Almes-houses for the entertainment of old, aged, decayed folkes,
and Far enough from the dangers of the Seas, in the best place of the chiefest Shire of this Country, even in Canterbury, the Metropolis or Head-Towne of Kenned, if not of All England. In this city there be Hospitals and Almshouses for the entertainment of old, aged, decayed folks,
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and amongst many other Workes of Charitie, now heere is Iacobs Well, or Abbots Conduit, flowing forth abundantly wholsome and good water, To the Vse of this Citie;
and among many other Works of Charity, now Here is Iacobs Well, or Abbots Conduit, flowing forth abundantly wholesome and good water, To the Use of this city;
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and neere vnto it, within the walls of the Citie, there are Twelue Parish Churches; wherein weekly on the Sabbath and Holidayes, (as daily in the Cathedrall Church, ) the fresh springs of our hope and comfort, by Reading and Preaching the Sacred Word of God, as by streames and so many Conduits doe continually refresh and make glad the Citie of God.
and near unto it, within the walls of the city, there Are Twelue Parish Churches; wherein weekly on the Sabbath and Holidays, (as daily in the Cathedral Church,) the fresh springs of our hope and Comfort, by Reading and Preaching the Sacred Word of God, as by streams and so many Conduits do continually refresh and make glad the city of God.
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For the Philistins could not shew their spight in any thing so much to the Patriarchs, Abraham, Isaak and Iacob, as to stop vp their Wels. Neither (that wee may speake of latter times) did the Romish Philistin in any thing so deeply discouer his malice,
For the philistines could not show their spite in any thing so much to the Patriarchs, Abraham, Isaac and Iacob, as to stop up their Wels. Neither (that we may speak of latter times) did the Romish Philistines in any thing so deeply discover his malice,
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thereby to conuey more cōueniently the current or streames thereof, vnto the chiefe streets of the Towne, and there to serue euery man more readily to his priuate Vse. In this point, Art imitated Nature, which affecteth alwayes the midst, as the Sunne is set in the midst of the Planets, and the Heart as the Fountaine of life and heate, is placed in the midst of the members.
thereby to convey more conveniently the current or streams thereof, unto the chief streets of the Town, and there to serve every man more readily to his private Use. In this point, Art imitated Nature, which affects always the midst, as the Sun is Set in the midst of the Planets, and the Heart as the Fountain of life and heat, is placed in the midst of the members.
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Fourthly, In that it is erected between two famous Churches, named Saint Georges and Saint Andrew's, (both vvorthy Patterns it not Patrons of these two mightie Nations England and Scotland;
Fourthly, In that it is erected between two famous Churches, nam Saint George's and Saint Andrew's, (both worthy Patterns it not Patrons of these two mighty nations England and Scotland;
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thereby to teach vs, that as heretofore these two Kingdomes liued in one Continent (although much different by their fatall diuision,) both by Sea deuided from people adiacent, both of one Language, both worshipping one God, both of one Faith, both of one Baptisme, and both of one Communion, so now (praysed be God) they liue as one People, vnder one King, and one Law. Yea,
thereby to teach us, that as heretofore these two Kingdoms lived in one Continent (although much different by their fatal division,) both by Sea divided from people adjacent, both of one Language, both worshipping one God, both of one Faith, both of one Baptism, and both of one Communion, so now (praised be God) they live as one People, under one King, and one Law. Yea,
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as Water is a symbole of Amitie, Peace and Concord, so the seating of this Conduit, betweene these two Churches, signifieth wee are not to build vp a Babylon through our confusion and former Feuds,
as Water is a symbol of Amity, Peace and Concord, so the seating of this Conduit, between these two Churches, signifies we Are not to built up a Babylon through our confusion and former Feuds,
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Fiftly, In that this Conduit is seated somwhat the neerer to Saint Andrewes Church then to Saint Georges, it is (in my opinion) to reueale that old Prophecie foretold of the Patriarch Iacob, now accomplished in our King Iames For although his Majestie is not halfe a birth,
Fifty, In that this Conduit is seated somewhat the nearer to Saint Andrews Church then to Saint George's, it is (in my opinion) to reveal that old Prophecy foretold of the Patriarch Iacob, now accomplished in our King James For although his Majesty is not half a birth,
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as was Iacob, but one onely Sonne, cutting short thereby all dispute of Titles and Birthright with Elder Esaues; yet as God said to Rebecca, two Nations are in thy wombe,
as was Iacob, but one only Son, cutting short thereby all dispute of Titles and Birthright with Elder Esau; yet as God said to Rebecca, two nations Are in thy womb,
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so in the person of our Princely Iacob, were two Nations borne, to wit, Scotland and England; whereof the elder may bee said in some sort, to serue the younger, in so farre as England being Maior or Melior, is now come vnder his Maiesties gouernment, being then of only Scotland, and so Minor. Howsoeuer this obseruation holdeth in the generall, it is certaine, this Conduit is patent or open in particular vnto Scottish as to English, and to all Forrainers or Strangers,
so in the person of our Princely Iacob, were two nations born, to wit, Scotland and England; whereof the elder may be said in Some sort, to serve the younger, in so Far as England being Maior or Melior, is now come under his Majesties government, being then of only Scotland, and so Minor. Howsoever this observation holds in the general, it is certain, this Conduit is patent or open in particular unto Scottish as to English, and to all Foreigners or Strangers,
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Secondly, Consider [ Structuram, ] the Worke it selfe, in Matter and in Forme; in the Principall and in the Accessorie, and yee will find them wholly To the Vse of the Citie.
Secondly, Consider [ Structuram, ] the Work it self, in Matter and in Form; in the Principal and in the Accessory, and ye will find them wholly To the Use of the city.
as there was no Pinne in Salomons Temple, which was not seruiceable to some holy Vse, so is there not any thing in this Conduit, which is not profitable for our instruction.
as there was no Pin in Solomon's Temple, which was not serviceable to Some holy Use, so is there not any thing in this Conduit, which is not profitable for our instruction.
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and seeing Monuments are so called, as monentia mentem, monitors of the mind, let me be so bold as to admonish you (Citizens of Canterburie) that you bee thankfull towards our Benefactor; at least, beware that you be not thought vnthankfull.
and seeing Monuments Are so called, as monentia mentem, monitors of the mind, let me be so bold as to admonish you (Citizens of Canterbury) that you be thankful towards our Benefactor; At least, beware that you be not Thought unthankful.
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Hee is vnthankfull (saith Seneca ) who is vnmindfull of a benefit which he hath receiued; vnthankfull that requites it not; vnthankfull that denieth it;
He is unthankful (Says Senecca) who is unmindful of a benefit which he hath received; unthankful that requites it not; unthankful that Denieth it;
and the water of it will murmur and mutter against vs) yet let vs neuer forget the Gift nor the Giuer. Let it not grieue vs to speake good of his Name, nay seeing our words are not able sufficiently to expresse his praise, (quid nisi vota supersunt?) let vs pray for his health and prosperitie.
and the water of it will murmur and mutter against us) yet let us never forget the Gift nor the Giver. Let it not grieve us to speak good of his Name, nay seeing our words Are not able sufficiently to express his praise, (quid nisi vota supersunt?) let us pray for his health and Prosperity.
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Another monition is, that you of best meanes or wealth would open your Wels to the poore members of Christ. If you cannot build a Conduit, yet you can refresh the poore.
another monition is, that you of best means or wealth would open your Wells to the poor members of christ. If you cannot built a Conduit, yet you can refresh the poor.
And you know if our Sauiour promised a reward for a cup of cold water, giuen in season for his sake, what is a cup o• cold water in comparison of a faire costly Conduit full of good water? When any of the Poore sit hungrie, thirstie, wearie or cold at your Wells or doores, pretend not a Statute to spare your purses,
And you know if our Saviour promised a reward for a cup of cold water, given in season for his sake, what is a cup o• cold water in comparison of a fair costly Conduit full of good water? When any of the Poor fit hungry, thirsty, weary or cold At your Wells or doors, pretend not a Statute to spare your purses,
God loueth a liuing sacrifice, and a cheerfull giuer: and it hath beene an old rule in liberalitie, He giueth twice that giueth quickly, whereas slowe benefits argue vnwillingnesse, and lose their worth.
God loves a living sacrifice, and a cheerful giver: and it hath been an old Rule in liberality, He gives twice that gives quickly, whereas slow benefits argue unwillingness, and loose their worth.
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Loe His Grace hath accomplished this his charitable Worke, and other good Deeds in his owne dayes, which neither time nor malice can euer abolish or extinguish.
Lo His Grace hath accomplished this his charitable Work, and other good deeds in his own days, which neither time nor malice can ever Abolah or extinguish.
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the Forme of it Foure-square; the Water-cockes about it, in number fiue; and the fiue lines for Inscription on the Frontispice, are of fine Gold; all which are symbolicall,
the Form of it Foursquare; the Water-cockes about it, in number fiue; and the fiue lines for Inscription on the Frontispice, Are of fine Gold; all which Are symbolical,
Now, when timber, stones, brickes, and bookes, shall all be wor•e and dissolued, the Bookes of Heauen shall be opened, where all the Monuments of His pious workes, are written in a most indeleble Character,
Now, when timber, stones, bricks, and books, shall all be wor•e and dissolved, the Books of Heaven shall be opened, where all the Monuments of His pious works, Are written in a most indelible Character,
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Looke likewise to the painting vpon, and about this Conduit for ornament, and you may perceiue, Paludamenta haec, these rich Coates at Armès tell you, that Iacob was the first Inuen•er of Hem••rie, in assigning Armes, vnto his twelue sonnes the Patriarchs:
Look likewise to the painting upon, and about this Conduit for ornament, and you may perceive, Paludamenta haec, these rich Coats At Armès tell you, that Iacob was the First Inuen•er of Hem••rie, in assigning Arms, unto his twelue Sons the Patriarchs:
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Aboue the Armes you may obserue the speaking power of Pictures; and the liuely Images of the seuen Vertues; whereby the ruder multitude may euen by their sight learne to know,
Above the Arms you may observe the speaking power of Pictures; and the lively Images of the seuen Virtues; whereby the Ruder multitude may even by their sighed Learn to know,
and to embrace Vertue. I am deceiued if any other thing or course could haue beene vsed more likely and sitly to preuaile IN VSVM CIVITATIS Cantuariae, to the Vse and Benefit of this Citie, then these Images. For herein, the grosse conceit is led on with pleasure,
and to embrace Virtue. I am deceived if any other thing or course could have been used more likely and sitly to prevail IN VSVM CIVITATIS Canterbury, to the Use and Benefit of this city, then these Images. For herein, the gross conceit is led on with pleasure,
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Proue your selues then Wise men, Iust, Strong, and Sober, conforme to these foure Figures, or Cardinall Vertues, Prudence, Iustice, Fortitude, Temperance, thus placed in order.
Prove your selves then Wise men, Just, Strong, and Sobrium, conform to these foure Figures, or Cardinal Virtues, Prudence, justice, Fortitude, Temperance, thus placed in order.
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When the three Goddesses, say the Poets, stroue for the golden Ball, Paris adiudged it to the Queene of Loue. Loe here are three celestiall Graces, in an holy emulation,
When the three Goddesses, say the Poets, strove for the golden Ball, paris adjudged it to the Queen of Love. Lo Here Are three celestial Graces, in an holy emulation,
To this end and purpose, there is a little Bell hung vp in a Tower aboue all these seuen Ʋertues, thereby to ring into our eares on euery market day this aduertisement, Remember the Poore, or bee charitable. In this sense, that Bell Anagogically may bee called Aarons Bell, thus ioyning good words to good workes, or faire speeches to vertuous actions; and so a Golden Bell and a Pomegranate, a Pomegranate and a Golden Bell, that as the delight and pleasure of the one serue to the sight,
To this end and purpose, there is a little Bell hung up in a Tower above all these seuen Ʋertues, thereby to ring into our ears on every market day this advertisement, remember the Poor, or be charitable. In this sense, that Bell Anagogically may be called Aaron's Bell, thus joining good words to good works, or fair Speeches to virtuous actions; and so a Golden Bell and a Pomegranate, a Pomegranate and a Golden Bell, that as the delight and pleasure of the one serve to the sighed,
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And as Saint Peter said in his first Epistle the fift Chapter and fourth Verse, Yee shall receiue a Crowne of glory that fadeth not away, as in token thereof heere a Gilded Crowne in the top of this Conduit.
And as Saint Peter said in his First Epistle the fift Chapter and fourth Verse, Ye shall receive a Crown of glory that fades not away, as in token thereof Here a Gilded Crown in the top of this Conduit.
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Abbas qui praeesse dignus est Ecclesiae, semper meminisse debet quod dicitur & nomen Maioris, id est, Superioris factis implere, Christi enim vices gerere in Ecclesia creditur, quando ipsias vecatur praenomine, dicente Apostolo, Accipistis Spiritum adoptionis filiorum in quo cla•amus Abba Pater. Gregor. Mag.
Abbas qui Presse Dignus est Ecclesiae, semper Meminisse debet quod dicitur & Nome Maioris, id est, Superioris factis implere, Christ enim vices gerere in Ecclesia creditur, quando ipsias vecatur praenomine, Dissent Apostle, Accipistis Spiritum adoptionis Filiorum in quo cla•amus Abba Pater. Gregory. Mag.
Singuli sermones, syllabae, apices, puncia in Diuina Scriptura plena sunt sensibus Hieron. in cap. 3. Ephes. Non apices, non literae, non syllabae, non verba, non nomina in Euangelio diuinis vacua sunt mysterijs. Petrus Chrisol. serm. 16.
Singuli Sermons, syllabae, apices, puncia in Divine Scripture plena sunt sensibus Hieron. in cap. 3. Ephesians Non apices, non literae, non syllabae, non verba, non nomina in Gospel Diuinis vacua sunt mysterijs. Peter Christol. sermon. 16.
Inter duos montes, Bethel scil & Dan, sitae est ciuitas Sichem, quae hodi• Neapolis vocatur, amoenitate & delitus nullo loco inserior. Haud longe à porta Australi est iste Fons Iacob, in via quae dacit Hierusalem. Brocard in descrip. Terrae Sanctae. cap. 7.
Inter duos montes, Bethel scil & Dan, sitae est Cities Sichem, Quae hodi• Neapolis vocatur, amoenitate & delitus nullo loco inserior. Haud long à porta Australi est iste Fons Iacob, in via Quae dacit Jerusalem. Brocard in Describe. Terrae Sanctae. cap. 7.
Augusti•us praeclarè serm. 92 de Temp. Praedium, inquit, non tam Iosepho, quàm Christo arbitror derelictum, cuius siguram S. Ioseph Patriarcha portauit, quem verè Sol adorat, & Luna & omnes Stellae benedicunt. Ad hoc praedium ideo venit Dominus, vt Samaritani, qui haereditatem sibi Patriarchae Israel vendicare cupiebart, agnoscerent possessorem suum, & conuerterentur ad Christum, qui legitimus Patriarchae haeres est factus.
Augusti•us praeclarè sermon. 92 de Temp. Praedium, inquit, non tam Joseph, quàm Christ arbitror derelictum, cuius siguram S. Ioseph Patriarch portauit, Whom verè Sol adorat, & Luna & omnes Star benedicunt. Ad hoc praedium ideo venit Dominus, vt Samaritans, qui haereditatem sibi Patriarchae Israel vendicare cupiebart, agnoscerent possessorem suum, & conuerterentur ad Christ, qui legitimus Patriarchae haeres est factus.
Sic omnia verti cernimus atque alias assumere robora Gentes, &c. Aeneid. 2. Clara fuit Sparta: magnae viguere Mycenae, Neenon & Cycropis, neenon Amphionis arces. Ouid. Metam. 15.
Sic omnia verti cernimus atque alias Assumere robora Gentes, etc. Aeneid. 2. Clara fuit Sparta: Great viguere Mycenae, Neenon & Cycropis, neenon Amphionis arces. Ovid Metam. 15.
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Vbi de terra promanat aqua, si in promptu sit at { que } superficie, fons dicitur à fundendo: si autem in allo vel profundo loco; dicitur puteus, sed ita, vt fontis nomen non amittat. Aug. tract. 15. in Ioh.
Vbi de terra promanat aqua, si in promptu sit At { que } superficie, fons dicitur à fundendo: si autem in allo vel profundo loco; dicitur Puteus, sed ita, vt fontis Nome non amittat. Aug. tract. 15. in John
Non comperta superbis, ne { que } nudata pueris; sed quae incessu humilis, suceessu excella, & velata mysterijs, crescit cum parvulis, Aug. lib. 3. Confess. c. 5. Diuinus sermo, sicut prudentes mysteriis exercet: sie plerum { que } superficie simplices refouet habet in publico vnde paruulos nutriat, seruat in secreto, vnde mentes sublimiū admiratione suspendat. Gregor. Epist. ad Leandr moral. in Ioh affix. fronti.
Non comperta superbis, ne { que } nudata pueris; sed Quae incessu Humilis, suceessu excella, & velata mysterijs, crescit cum parvulis, Aug. lib. 3. Confess. c. 5. Divine sermon, sicut prudentes mysteriis Exercet: sie plerum { que } superficie simplices refouet habet in Publico vnde paruulos nutriat, seruat in secreto, vnde mentes sublimiū admiration suspendat. Gregory. Epistle and Leander moral. in John affix. Fronti.
Hoc enim v. num est, in relus humanis opus, cui nulla tempestas noceat, quod nulla consumat vetustas: c•etera, quae per constructionem lapidum, & marmore as moles, aut terrenos tumulos in magnam educcos altitudinem constant, non propagahunt longam diem: quippe & ipsa •atereunt, Se• de consol. ad Polyb. cap••lt.
Hoc enim v. num est, in relus humanis opus, cui nulla Tempestas noceat, quod nulla consumat Vetustas: c•etera, Quae per constructionem lapidum, & marmore as Moles, Or terrenos tumulos in magnam educcos altitudinem constant, non propagahunt Longam diem: quip & ipsa •atereunt, Se• de consol. ad Polybius cap••lt.
Th. Aquínas in Ioh. c. 1. Quod futurum est (inquit) nondum est actu; Praesens autem hoc quod sit actu, non designatur fuisse; persectum designat aliquid extitisse, iam esse determinatum, etiam desuisse. Imperfectum cerò significat aliquid faisse, & nondum esse determinatum, aut desuisse, sed adbuc permancre.
Th. Aquínas in John c. 1. Quod Future est (inquit) Nondum est Acts; Praesens autem hoc quod sit Acts, non designatur Fuisse; persectum designat Aliquid extitisse, iam esse determinatum, etiam desuisse. Imperfectum cerò significat Aliquid faisse, & Nondum esse determinatum, Or desuisse, sed adbuc permancre.
Superstitio fusa per gentes oppressit omnium ferè animos, atque hominum imbecillitatem occupauit Cic. de Diuinat. 2. Coeca superstitio sese in caligine condens obscuris vera inuoluit, quo falsa reponit.
Superstition Fusa per gentes oppressit omnium ferè Animos, atque hominum imbecillitatem occupauit Cic de Diuinat. 2. Blind Superstition seize in caligine condens Obscuris vera inuoluit, quo Falsa reponit.
Therein our Fingers feele, our Nostrils smell, our Palats taste his vertues that excell. It shewes to your Eies, talkes to your Eares, &c. Du Bartas in his first weekes worke.
Therein our Fingers feel, our Nostrils smell, our Palates taste his Virtues that excel. It shows to your Eyes, talks to your Ears, etc. Du Bartas in his First weeks work.
In Aqua constare omnia Thal•s dixit, apud Clem. Alex. lib. 2. Strom. p. 391. Ambros. l. 1. Hexam c. 2. August. lib. 8 de ciuit. Dei, c. 2. Eustath. Iliad 0. p. 1403. num. 10 Plutar. de Plaeitis Philosoph. Cic de Nat Deorum. Coel. Rhod. lib 17. c. 21. Alex. ab Alex l. 3. c. 2. Seruius in Aencid. 11. Philo Iudaeus lib. 1. de vita Mosis, Aegyptios aquam eximiè coluisse, principium vniuersae generatiou is eam ce sentes, confirmauit.
In Aqua constare omnia Thal•s dixit, apud Clem. Alexander lib. 2. Strom. p. 391. Ambos l. 1. Hexam c. 2. August. lib. 8 de Civil. Dei, c. 2. Eustath. Iliad 0. p. 1403. num. 10 Plutarch de Plaeitis Philosoph. Cic de Nat Gods. Coel Rhodes lib 17. c. 21. Alexander ab Alexander l. 3. c. 2. Servius in Aencid. 11. Philo Iudaeus lib. 1. de vita Moses, Egyptians aquam eximiè coluisse, principium Universae generatiou is eam ce sentes, confirmauit.
Moyses quasi ex Aqua emersus: Moy enim Aquam Aegyptij vocant. Clem. Alex. l. 2. Strom. p 369. •oachim à parentibus in circumcisione, Melchi verò in coelis, vt dicunt Mystae.
Moses quasi ex Aqua emersus: Moy enim Aquam Aegypti Vocant. Clem. Alexander l. 2. Strom. p 369. •oachim à parentibus in circumcision, Melchi verò in Coelis, vt dicunt Mystae.
Nec Fonte labra prolui Cabellino, sic vt repente Po•ta prodirem. Pers. in Prolog. Vnde Pater sitiens Eunius ante bibit. Propert. cleg. 2. lib. 3. & multi alii.
Nec Fonte labra prolui Cabellino, sic vt Repent Po•ta prodirem. Pers. in Prolog. Vnde Pater sitiens Eunius ante bibit. Propertius cleg. 2. lib. 3. & multi alii.
Nulli praclusa gratia est, omnil us patet, omnos admittit, omn•s inuit •t, ingenu•s, libertinos, sernos, Reges, & exules. Non eligit domum nec censum, nudo homine contenta est. Senec. de Ben. lib. 3. c. 18.
None praclusa Gratia est, omnil us patet, omnos admittit, omn•s inuit •t, ingenu•s, Libertines, sernos, Reges, & exules. Non eligit domum nec censum, nudo homine contenta est. Seneca de Ben. lib. 3. c. 18.
Quaecun { que } hene & rationabiliter dicta inucnimus apud inimicos nostros, oportet nos mun dare & resecare omne quod emortuum & inane est, hoc enim sunt omnes capilli capitis, & vngulae muberis ex inimicorum spolijs assumptae, Origendeco citato.
Quaecun { que } hene & rationabiliter dicta inucnimus apud inimicos nostros, oportet nos must Dare & resecare omne quod emortuum & inane est, hoc enim sunt omnes Capill capitis, & vngulae muberis ex Enemies spolijs assumptae, Origendeco Citato.
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Philosophi si quae vera & fidei nostrae accommoda dixerunt, non solum formidanda non sunt, sed ab iis etiam tanquam ab iniustis possessoribus in vsum nostrum vendicanda. Aug. de doct. Christ. l. 3.
Philosophy si Quae vera & fidei Nostrae accommoda dixerunt, non solum formidanda non sunt, sed ab iis etiam tanquam ab iniustis possessoribus in vsum nostrum vendicanda. Aug. de doct. christ. l. 3.
Aqua in diuersas plerum { que } se mutat, species aut inter arenas slaua, aut inter caules spumea, aut inter nemomora viridantior, aut inter florenta discolor, aut inter lilia fulgentior, aut inter roseta rutilantior, aut in gramine liquidior, aut in Palude turbidior, aut in Fonte prospicacior, aut in mari obscurior, Ambros.
Aqua in diuersas plerum { que } se Mutat, species Or inter arenas slaua, Or inter caules spumea, Or inter nemomora viridantior, Or inter florenta discolor, Or inter Lilia fulgentior, Or inter roseta rutilantior, Or in gramine liquidior, Or in Palude turbidior, Or in Fonte prospicacior, Or in Mary obscurior, Ambos
In eloquendo est aliqua diuersit as: densior ille hic copiosior i•le concludit arctiùs, hic latiùs: pugnat ille accumine semper, hic frequenter & pond•re; illi nihil detrabi potest, huic nihil adiici, curae plus in illo, in hoc naturae, Quintil. lib. 10.6.1.
In eloquendo est Any diuersit as: densior Isle hic copiosior i•le concludit arctiùs, hic latiùs: Pugnat Isle accumine semper, hic frequenter & pond•re; illi nihil detrabi potest, huic nihil adiici, Curae plus in illo, in hoc naturae, Quintil lib. 10.6.1.
Coaspi & Eleui fluuiorum fic adeò suaues aquae fuisse dicunturr vt ex cis Reges biberent vnde & dici possent fluuii Regum, ab illo vsu: qua de re Aelianus var. bist. l. 12. c. 40. Herodot. Plin. lib. 31. cap. 3.
Coaspi & Eleui fluuiorum fic adeò suaves Water Fuisse dicunturr vt ex cis Reges biberent vnde & dici possent fluuii Regum, ab illo vsu: qua de re Aelianus var. bist. l. 12. c. 40. Herodotus. Pliny lib. 31. cap. 3.
Basiliscum dicunt suo aspectu corrump••e suos spectatoros., Basil. in c. 3. in Esa. p 685. Ambros serm. 10. in Ps. 118. Lucan lib. 9 Plin. l. 8. c. 21.
Basiliscum dicunt Sue aspectu corrump••e suos spectatoros., Basil. in c. 3. in Isaiah p 685. Ambos sermon. 10. in Ps. 118. Lucan lib. 9 Pliny l. 8. c. 21.
Sicut aquae nullus inesse debet n•c succus, vel sapor, vel odor, teste Plinio, lib. 15. c. 23. ita aquae idiuinae gratiae nullus admisceri debet sapor vel odor terrae, sed Coeli ac Dei ipsius vnde venit. Amor Dei nihil aliud quaerit praeter Deum, cuncta spernit, cuncta despicit, omnia sibi vilescunt; quia ei solus Christus dulcescit. Ber. serm. 9. in Caena Domini.
Sicut Water nullus inesse debet n•c succus, vel sapor, vel odour, teste Pliny, lib. 15. c. 23. ita Water idiuinae Gratiae nullus admisceri debet sapor vel odour terrae, sed Coeli ac Dei Himself vnde venit. Amor Dei nihil Aliud Query praeter God, Everything spernit, Everything despicit, omnia sibi vilescunt; quia ei solus Christus dulcescit. Ber. sermon. 9. in Cena Domini.
Omnia Iesus Christus est nobis si volumus: curari desidenas? medicus est; schribus aestuas? sons est; grauaris iniquitate? iusti•la est; auxilio indiges? virtus est; mortem times? vita est, &c. Ambros. lib. de virginit.
Omnia Iesus Christus est nobis si volumus: curari desidenas? medicus est; schribus aestuas? Sons est; grauaris iniquitate? iusti•la est; Auxilio indiges? virtus est; mortem times? vita est, etc. Ambos lib. de virginity.
Non li•uit Israelitis, nisi lotis, purgatis, & p•aeparatis, manna vesci, &c. Quid igitur hinc dicemus? Nisi quod oportebat fidei Baptisma lauari omni victure, omni Euangelica doctrina, m•ndos pures { que } animos nostros: sacere: ita vt omnimo alierigeni mores & Algyptiaca cita, vitiorum scil. omnium turba nos deserat, & demum depurato, desaecate { que } animo coelestem •ibum esse accipiendum. Haec omnia Nyssenus 〈 ◊ 〉 vita Moysis.
Non li•uit Israelites, nisi Lotos, purgatis, & p•aeparatis, manna vesci, etc. Quid igitur hinc dicemus? Nisi quod Opportune fidei Baptism lavari omni victure, omni Evangelical Doctrina, m•ndos pures { que } Animos nostros: sacere: ita vt omnimo alierigeni mores & Algyptiaca cita, Vitiorum scil. omnium turba nos deserat, & demum depurato, desaecate { que } animo Celestial •ibum esse accipiendum. Haec omnia Nyssenus 〈 ◊ 〉 vita Moysis.
Macrob. Satur. l. 3. c. 1. Ʋirg. Aenei 6. Ouid. Fast 5. Persius Satyr. 2. Ex principe peëta declarat. Augustin l. 21. de Cuit. Dei, c. 13. Seruius praeterea hoc explicat. E• de hac re videndus Clem. Alexand. l. 7. Stromat.
Macrob Satur. l. 3. c. 1. Ʋirg. Aeneid 6. Ovid Fast 5. Persius Satyr. 2. Ex principe peëta Declarat. Augustin l. 21. de Cuit. Dei, c. 13. Servius praeterea hoc Explains. E• de hac re Videndus Clem. Alexander l. 7. Stromat.
Ambros. lib. 6 Hexam. c. 8. Pollux. l 5 c. 16 At hui•smodi mulieres sec••ndum Locrum, n•n sacien sed laruam gestare. itat ur etiam à Coel. Rodig. l 29. c. 7.
Ambos lib. 6 Hexam. c. 8. Pollux. l 5 c. 16 At hui•smodi mulieres sec••ndum Locrum, n•n sacien sed laruam gestare. itat ur etiam à Coel Rodig. l 29. c. 7.
Ver cundia cum sit omnibus aelati us, person•s, temporibus, & loc is apta, tamen adolescentes iuueniles { que } annos maxim• d•cet. Ambr. l. 1. Offic.
For cundia cum sit omnibus aelati us, person•s, temporibus, & loc is Apt, tamen adolescentes iuueniles { que } annos maxim• d•cet. Ambrose l. 1. Office
Ita enim Philoso ▪ hi apud Gellium Noct. Attic. l. 19. c. 6. NONLATINALPHABET, Pudor iuste vituperationis est tunor. Quam sinitionem sequitur Damascen. l. 2. fidei orthod. c. 15. & Thom. Aquin. 2.2. quaest. 116. art. 2.
Ita enim Philosophy ▪ him apud Gellium Night Attic. l. 19. c. 6., Pudor just vituperationis est tunor. Quam sinitionem sequitur Damascene. l. 2. fidei Orthodoxy. c. 15. & Tom Aquinas 2.2. Question. 116. art. 2.
Vercoundia est virga disciplinae, expugnatrix malorum, propugnatrix veritatis innatae, specialis gloria conscientikae, same custos, vitae decus, virtutis sedes naturae laus, & insigne totius honesti. Bern. serm. 86. in Cant. Vide etiam Alciati •mbl. 196. in Pudoris statuam.
Vercoundia est virga Discipline, expugnatrix malorum, propugnatrix veritatis innatae, Specialis gloria conscientikae, same custos, vitae decus, virtue sedes naturae laus, & insigne totius honesti. Bern. sermon. 86. in Cant Vide etiam Alciati •mbl. 196. in Pudoris statuam.
Philosophi antiquiores, qui { que } doctrinam eorum sequuti sunt, pedes pro contemperssima parte posuerunt, esse { que } in anima pedes•affectus voluptarios Veneree mollitrdini mancipatos.
Philosophy antiquiores, qui { que } Doctrinam Their sequuti sunt, pedes Pro contemperssima parte posuerunt, esse { que } in anima pedes•affectus voluptarios Veneree mollitrdini mancipatos.
Qui cauet ne decipiatur vix cauet, etiam cum cauet, & cum cauisse ratus, seapius autor captus est, Plaut. in Cast. Nam-Pleniùs aequo laudat vaenales qui vult extrudere merces, Horat. lib. 2. Epist.
Qui cavet ne decipiatur vix cauet, etiam cum cauet, & cum cauisse ratus, seapius author Captus est, Plautus. in Cast. Nam-Pleniùs Aequo Laudat vaenales qui vult extrudere merces, Horatio lib. 2. Epistle
Matth. 18.22 Hoc est, 490. Origen•sed melius Maldonat in locum, vicibus innumerabiliter innumerabilibu•. Toties quoties. Aug. serm. 15. de verbis Dom.
Matthew 18.22 Hoc est, 490. Origen•sed Better Maldonatus in locum, vicibus innumerabiliter innumerabilibu•. Twice How often. Aug. sermon. 15. de verbis Dom.
Vrbs peruetusta proculdubio illastris, Nec adeo magna (vt inquit Malmesburiensis) nec exiliter parua, quae & terrae positione soli affinis maxima vbertate, & integro murorum ambitu, fluuijs irrigua, nemorum opportunitate inclita, praeterea Maris vicinitate piscium foecunda, &c.
Urbs peruetusta Without doubt illastris, Nec adeo Magna (vt inquit Malmesburyensis) nec exiliter Parua, Quae & terrae position soli affinis maxima vbertate, & integro murorum ambitu, fluuijs irrigua, nemorum opportunitate inclita, praeterea Maris vicinitate piscium foecunda, etc.
Christi Templum in medio quasi vrbis sinu, tanta maistate, vt se in Coelum erigit, vt procul etiam intuentibus Religion•m incutiat. Erasmus in Peregrin•nd Religionis ergo.
Christ Templum in medio quasi Urbis sinu, tanta maistate, vt se in Coelum erigit, vt procul etiam intuentibus Religion•m incutiat. Erasmus in Peregrin•nd Religion ergo.
Vide quid de hoc dicat Bellar. lib. de Beatitud. Sanctorum ca. vlt. §. Respondeo Sanctor. Baron. Eccle. siast. Annal. Tom. 2. ad an. 290. ex editione Romana.
Vide quid de hoc dicat Bellar lib. de Beatitude. Sanctorum circa Ult. §. Respondeo Sanctorum. Baron. Eccle. siast. Annal. Tom. 2. ad an. 290. ex edition Roman.
Iam verò vt quae { que } nobiscum maximè amicitia, sponsione, foedere, pactione coniuncta est, ita nobis maximè communionem beneficiorum, praemiorumque ciuitatis continere videatur, Cic. pro Cornel. •albo.
Iam verò vt Quae { que } nobiscum maximè Amicitia, sponsion, foedere, paction Coniuncta est, ita nobis maximè communionem Benefits, praemiorumque ciuitatis continere Videatur, Cic Pro Cornelius. •albo.
Ingratus est qui beneficium: se accepisse negat quod accepit, Ingratus est qui dissimulat, Ingratus est qui non reddit; Ingratùs omnium qui oblitus est. Seneca 3. de ••rn. ficijs.
Ingrateful est qui beneficium: se accepisse negate quod accepit, Ingrateful est qui dissimulat, Ingrateful est qui non Render; Ingratùs omnium qui Forgetful est. Senecca 3. de ••rn. ficijs.
Non mibi si cunctos Helicon indulgeat annos, Et superet Pymplea sitim, large { que } voluntis, Vngula sedet Equi, reseret { que } a•rcana pudicos Phoemonoe fōtes
Non mibi si cunctos Helicon indulgeat annos, Et superet Pymplea sitim, large { que } voluntis, Vngula sedet Equi, reseret { que } a•rcana pudicos Phoemonoe Fontes
Rabbini egenum & pauperem de insirmo & quasi aegritudine attenuato• exponunt, non de vulgatis pauperibus. NONLATINALPHABET enim egenus, otiam apud nos sumitur pro infirmo, vnde apud Epiph. & Can. 8. Chaloedonens. Concilii NONLATINALPHABET. Hospitium pauperum & in firmorum.
Rabbi egenum & pauperem de insirmo & quasi aegritudine attenuato• exponunt, non de vulgatis pauperibus. enim Egenus, otiam apud nos sumitur Pro infirmo, vnde apud Epiphany & Can. 8. Chaloedonens. Concil. Hospitium Pauperum & in firmorum.
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Signa propter imperitum vulgus formata refert ex Paganorum sententia. Arnob. lib. 6. Dicebant n. illi Imagines esse veluti Libros Plebeculae: Porphyrius praesertim apud Euseb. lib. 3 de praepar. ad Euangel. Segnius irritant animos demissa per aures. Quàm quae sunt•t coulis subiecta fidelibus. Horat. vbi supra.
Signs propter imperitum vulgus formata refert ex Paganorum sententia. Arnob lib. 6. Said n. illi Imagines esse Veluti Libros Plebeculae: Porphyrius Especially apud Eusebius lib. 3 the Praepar. ad Evangel. Signus irritant Animos demissa per aures. Quàm Quae sunt•t coulis subiecta fidelibus. Horatio vbi supra.
Fides appellata est abeo quod fit duae syllabae, quarum prima est à facto, secunda à Deo. Dicis quod crodis, fac ergo quod dicis & fides est. Augustin. serm 22.
Fides Appellata est abeo quod fit duae syllabae, Whom prima est à facto, Secunda à God Say quod crodis, fac ergo quod Say & fides est. Augustin. sermon 22.
Charitas dicitur à Graeco NONLATINALPHABET quod est gratia, lepos, amicitia; cù• enim cognatio i•ter bomines vna sit, vita { que } species, nihil magis decens est hac hominum mutua Charitate. Charitas Via Dei ad homines est, & via hominis ad Deum. Augustin. ibid. de Spiritu & Litera.
Charitas dicitur à Graeco quod est Gratia, lepos, Amicitia; cù• enim Cognatio i•ter bomines Una sit, vita { que } species, nihil magis decens est hac hominum mutuam Charitate. Charitas Via Dei ad homines est, & via hominis ad God. Augustin. Ibid. de Spiritu & Letter.
Dictis factae praecedunt, imo sine factis dicta nihil prosunt. Nam ideo & Dominus fieri voluit, sic doceri, ne sine bono opere verborum inutilis esset & superstitiosa iactatio. Ambros. serm. 76. Qui dicica• & non faciūt, sunt Aera sonantia & cymbala tinnientia, 1. Corin. 13.1.
Dictis factae praecedunt, imo sine factis dicta nihil prosunt. Nam ideo & Dominus fieri voluit, sic doceri, ne sine Bono Opere verborum inutilis esset & superstitiosa iactatio. Ambos sermon. 76. Qui dicica• & non fanciunt, sunt Era sonantia & cymbala tinnientia, 1. Corin. 13.1.
Pulchra Amaranti Coronae in Coelis reposita illi qui se rectë gesserit, Clem. Alex. l. 2. paedag. 214. alludens ad hanc Petri immarcessibilem gloriae Coronam, NONLATINALPHABET siquidem & herbam & immarcessibilem significat: de hac fusius, Dioscorid. & Plin. lib. 21. cap. 8.
Beautiful Amaranti Coronae in Coelis reposita illi qui se rectë gesserit, Clem. Alexander l. 2. Pedagogue. 214. alludens ad hanc Petri immarcessibilem Glory crown, siquidem & Herbam & immarcessibilem significat: de hac Fusius, Dioscorides. & Pliny lib. 21. cap. 8.
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Deni { que } vt Tertull. ad Martyr. c. 3. Bonum Agonem subituri est•••• quo Ago•ethetes Deus vnus est, Xystarches Spiritus Sanctus, Corona Aeternitatis brauium, Angelicae substantiae, Politia in Coelis, gloria in sacula saeculorum.
Deni { que } vt Tertul ad Martyr. c. 3. Bonum Agonem subituri est•••• quo Ago•ethetes Deus vnus est, Xystarches Spiritus Sanctus, Corona Aeternitatis brauium, Angelicae substantiae, Politia in Coelis, gloria in sacula saeculorum.
