An apostolicall injunction for unity and peace. Or, a sermon preached by George Downame Master of Arts of Christs Colledge in Cambridge, to the parishioners of Saint Stephens in Walbrooke, at his departure from them
First, Be perfect. Secondly, be of good comfort. Thirdly, be of one minde. Fourthly, live in peace. Upon the performance whereof, hee annexeth a promise of Gods blessing upon them, in those words;
First, Be perfect. Secondly, be of good Comfort. Thirdly, be of one mind. Fourthly, live in peace. Upon the performance whereof, he annexeth a promise of God's blessing upon them, in those words;
First, in taking of his leave, he useth his usuall word, Finally, the word in the originall is, NONLATINALPHABET, which is expounded two wayes, First, postremo, lastly.
First, in taking of his leave, he uses his usual word, Finally, the word in the original is,, which is expounded two ways, First, postremo, lastly.
quasi diceret, (saith hee) as if he should say, postquam ego quod meum est, feci, hoc est, consilium dedi ac minatus sum, reliquum est, ut & vos, quae vestra sunt, confera•is:
quasi diceret, (Says he) as if he should say, Postquam ego quod meum est, Feci, hoc est, consilium dedi ac minatus sum, Reliquum est, ut & vos, Quae Vestra sunt, confera•is:
After that I have perform'd my duty, in admonishing and threatning you, it remaynes that you also doe your duty in obeying that doctrine that I have delivered you.
After that I have performed my duty, in admonishing and threatening you, it remains that you also do your duty in obeying that Doctrine that I have Delivered you.
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God requires of you knowledge and sanctification, according to the measure of means, that He hath afforded you: much, where he hath given much, more of those that have meanes,
God requires of you knowledge and sanctification, according to the measure of means, that He hath afforded you: much, where he hath given much, more of those that have means,
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where wee have praying without ceasing (some thinke too much;) where wee have reading the Scriptures without interruption (a priviledge denied unto our neighbours) and where we have preaching without contradiction.
where we have praying without ceasing (Some think too much;) where we have reading the Scriptures without interruption (a privilege denied unto our neighbours) and where we have preaching without contradiction.
for which of you have attained more knowledge and sanctification than you had ten, twenty yeeres ago? Which of you have mortified and subdued any sinfull corruption since that time? which of you were covetous then,
for which of you have attained more knowledge and sanctification than you had ten, twenty Years ago? Which of you have mortified and subdued any sinful corruption since that time? which of you were covetous then,
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and are not covetous still ? which of you were slanderers then, and are not slanderers still? which of you were lyars then, and are not lyars still? which of you were swearers then, and are not swearers still ? which of you were unchast, untemperate, uncharitable, ungodly then, and do not remayne so to this very houre?
and Are not covetous still? which of you were slanderers then, and Are not slanderers still? which of you were liars then, and Are not liars still? which of you were swearers then, and Are not swearers still? which of you were unchaste, untemperate, uncharitable, ungodly then, and do not remain so to this very hour?
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Thus, thus is that excellent and honourable calling of the Ministery made most miserable; whilest wee play labour in vain, preaching again and again, this week and the next,
Thus, thus is that excellent and honourable calling of the Ministry made most miserable; whilst we play labour in vain, preaching again and again, this Week and the next,
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whom, when Iuno, (for the giving his verdict against her) had stricken blinde, Iupiter to make him recompence, gave him the eyes of his minde, and made him a Prophet;
whom, when Iuno, (for the giving his verdict against her) had stricken blind, Iupiter to make him recompense, gave him the eyes of his mind, and made him a Prophet;
then Iuno, inveterately malicious (the fault of most of that sex where they once fall out with any) being not able to undoe, what Iove had done, gave him this curse withall, that,
then Iuno, inveterately malicious (the fault of most of that sex where they once fallen out with any) being not able to undo, what Iove had done, gave him this curse withal, that,
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after that wee have spent all our time in the University, in studying the Arts and Sciences, in learning the tongues, in turning over the Fathers, in searching the Scriptures ;
After that we have spent all our time in the university, in studying the Arts and Sciences, in learning the tongues, in turning over the Father's, in searching the Scriptures;
in comparing places together, after all this pains and industry, we may cry out with the Prophet, Quis credit praedicationi nostrae? Who hath believed our report? and to whom is the arme of the Lord revealed?
in comparing places together, After all this pains and industry, we may cry out with the Prophet, Quis credit praedicationi Nostrae? Who hath believed our report? and to whom is the arm of the Lord revealed?
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as Pharaoh told the Israelites, Desides est is, desides, yee are idle, yee are idle and Wo be to you if you preach not the Gospell, but what's the end of all this preaching? that's nothing to them;
as Pharaoh told the Israelites, Desides est is, desides, ye Are idle, ye Are idle and Woe be to you if you preach not the Gospel, but what's the end of all this preaching? that's nothing to them;
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Wee'll leave them therfore in their plenty, and proceed to the next thing considerable, which is the title by which the courteous Apostle salutes the Corinthians: Brethren, quod superest fratres; Finally, my brethren.
We'll leave them Therefore in their plenty, and proceed to the next thing considerable, which is the title by which the courteous Apostle salutes the Corinthians: Brothers, quod superest Brothers; Finally, my brothers.
so Saint Paul called the Iews Brethren, because they were his Countrimen I could wish (saith he, that my selfe were accursed from Christ for my brethren, Rom. 9. Fourthly, A professione, from the profession of the same Religion. So all Christians are Brethren, all Turks, Brethren ; all Papists, Brethren ;
so Saint Paul called the Iews Brothers, Because they were his Countrymen I could wish (Says he, that my self were accursed from christ for my brothers, Rom. 9. Fourthly, A profession, from the profession of the same Religion. So all Christians Are Brothers, all Turks, Brothers; all Papists, Brothers;
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nor the second from the Kindred: nor the third, from the Countrey, but the fourth and last from their profession, because they with him did professe the same Religion, and did believe the same Gospel of Jesus Christ.
nor the second from the Kindred: nor the third, from the Country, but the fourth and last from their profession, Because they with him did profess the same Religion, and did believe the same Gospel of jesus christ.
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I say not, but that wee are to love, and to do good to all, we must love our brethren, love our Kindred, love our Country, we are bound by the laws of God and Nature, to observe all these;
I say not, but that we Are to love, and to do good to all, we must love our brothers, love our Kindred, love our Country, we Are bound by the laws of God and Nature, to observe all these;
and perceiving by taking off his Helmet that it was his brother, cryed out, Victor victo infoelicior, The Conquerour is more wretched then the conquered, [ Atque illi•o pectus suum gladio transverberans, simúlque lachrymas & sanguinem fundens, super fraternum sese cadaver abjecit.
and perceiving by taking off his Helmet that it was his brother, cried out, Victor victo infoelicior, The Conqueror is more wretched then the conquered, [ Atque illi•o pectus suum Gladio transverberans, simúlque lachrymas & sanguinem fundens, super Fraternum seize cadaver abjecit.
And, no doubt, but the sinne of Cain was hereby greatly aggravated, in that he slue not a man only, especially they being then so scarce that hee was the fourth part of the world whom he killed,
And, no doubt, but the sin of Cain was hereby greatly aggravated, in that he slew not a man only, especially they being then so scarce that he was the fourth part of the world whom he killed,
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for Plato said, and Tully after him, Non nobis solum sumus nati, ortusque nostri partem patria vindicat, partem parentes, partem amici wee are not borne for our selves alone;
for Plato said, and Tully After him, Non nobis solum sumus Nati, ortusque Our partem patria Vindicates, partem Parents, partem Friends we Are not born for our selves alone;
And of Marcus Curtius who when there was a great gulfe opened in Rome, that sent forth most noysome and unwholsome vapours, that destroyed the Countrey;
And of Marcus Curtius who when there was a great gulf opened in Room, that sent forth most noisome and unwholesome vapours, that destroyed the Country;
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That I may not speake of Codrus, Camillus, Regulus, Cicero, and infinite others, who shall all rise up in judgment at the last day, against our Faux'es, Digbies, Catesbies, Garners, and the whole brood of English Jesuits;
That I may not speak of Codrus, Camillus, Regulus, Cicero, and infinite Others, who shall all rise up in judgement At the last day, against our Faux's, Digbies, Catesby, Garners, and the Whole brood of English Jesuits;
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all others are strangers in comparison, they chiefly are your Brethren. The carnall fraternity is strong, but the Spirituall fraternity is a great deale stronger:
all Others Are Strangers in comparison, they chiefly Are your Brothers. The carnal fraternity is strong, but the Spiritual fraternity is a great deal Stronger:
The fraternity or brotherhood of blood only represents the likenesse of the body, but the fraternity of Christ, (as we are knit together in him) doth demonstrate the unanimity of the heart and soule.
The fraternity or brotherhood of blood only represents the likeness of the body, but the fraternity of christ, (as we Are knit together in him) does demonstrate the unanimity of the heart and soul.
Who is my Mother (saith he) and who are my Brethren, behold who they be, Whosoever doth the will of my Father which is in Heaven, the same is my mother, my sister and brother, Matth. 12. Est enim sanctior copula cordium, quam corporum ;
Who is my Mother (Says he) and who Are my Brothers, behold who they be, Whosoever does the will of my Father which is in Heaven, the same is my mother, my sister and brother, Matthew 12. Est enim sanctior copula cordium, quam corporum;
the bond of hearts is more holy than the bond of bodies: even, Mary herselfe was better accepted, Profitendo fidem Christi, quam concipiendo carnem Christi ;
the bound of hearts is more holy than the bound of bodies: even, Marry herself was better accepted, Profitendo fidem Christ, quam concipiendo Carnem Christ;
and this will beget in them a holy emulation, and they will all strive to out-strip one another in goodnesse, seeing you preferre those that deserve best.
and this will beget in them a holy emulation, and they will all strive to outstrip one Another in Goodness, seeing you prefer those that deserve best.
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wee are all subjects under the same Soveraigne, servants under the same Master, Brethren under the same Father. Quod superest fratres, Finally, brethren.
we Are all subject's under the same Sovereign, Servants under the same Master, Brothers under the same Father. Quod superest Brothers, Finally, brothers.
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The word is NONLATINALPHABET which comes from NONLATINALPHABET, uterus a wombe, & NONLATINALPHABET significante, NONLATINALPHABET, simul, together, together in one belly;
The word is which comes from, uterus a womb, & significante,, simul, together, together in one belly;
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or from the word NONLATINALPHABET, which in the ancient Greeke tongue signifieth unum, one, so neere is the relation between Brethren. I am loth to leave this sweet subject of love to Brethren, but because I shall meet with it anon again, I will here leave it,
or from the word, which in the ancient Greek tongue signifies Unum, one, so near is the Relation between Brothers. I am loath to leave this sweet Subject of love to Brothers, but Because I shall meet with it anon again, I will Here leave it,
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The word in the originall is NONLATINALPHABET; which signifies three things, salvere, valere, & gaudere. First, salvere, God save you, a word of greeting or salutation at a meeting:
The word in the original is; which signifies three things, salvere, Valere, & Rejoice. First, salvere, God save you, a word of greeting or salutation At a meeting:
So Croesus in Xenophon saluted Cyrus, NONLATINALPHABET, Save you my Lord, whom Cyrus answered, NONLATINALPHABET, and you also ô Croesus: but that is not heer meant,
So Croesus in Xenophon saluted Cyrus,, Save you my Lord, whom Cyrus answered,, and you also o Croesus: but that is not her meant,
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for the Apostle is not now comming to them, but taking his leave of them; therefore the second is more probable, as it is taken for valere to bid farewell,
for the Apostle is not now coming to them, but taking his leave of them; Therefore the second is more probable, as it is taken for Valere to bid farewell,
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as NONLATINALPHABET, Farewell youngmen, so Erasmus. yet Iunius and Tremelius, and generally all the Greek Interpreters do expound it, Gaudete, rejoyce, which seemes to contradict the former,
as, Farewell Young men, so Erasmus. yet Iunius and Tremelius, and generally all the Greek Interpreters do expound it, Gaudete, rejoice, which seems to contradict the former,
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Thus Isaac blessed Iacob, Gen 28. God Almighty blesse thee and make thee fruitfull ▪ and multiply thee, that thou mayst be a multitude of people, &c. Thus Aaron and his sonnes were commanded to blesse the people;
Thus Isaac blessed Iacob, Gen 28. God Almighty bless thee and make thee fruitful ▪ and multiply thee, that thou Mayest be a multitude of people, etc. Thus Aaron and his Sons were commanded to bless the people;
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How much unlike these men are the Goliah's and the Shimeies of these times, that are continually belching out curses against their brethren? Their mouthes are full of cursing, and deceit, and fraud;
How much unlike these men Are the goliath's and the Shimeies of these times, that Are continually belching out curses against their brothers? Their mouths Are full of cursing, and deceit, and fraud;
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Saint Ambrose yieldeth one reason for this, Non maledicit Propheta (saith he) sed quasi medicus vult illos sanare, ut de propriis flagitiis erubescant:
Saint Ambrose yieldeth one reason for this, Non maledicit Propheta (Says he) said quasi medicus vult Illos sanare, ut de propriis flagitiis erubescent:
And St. Ierom rendreth another, answering unto a cavill of wicked Porphyrie, who objected that S. Peter did curse Ananias & Saphira to death, not so (saith he) Sed Dei judicium spiritu annunciat, ut paenaduorum hominum sit doctrina multorum.
And Saint Jerom rendereth Another, answering unto a cavil of wicked Porphyry, who objected that S. Peter did curse Ananias & Sapphira to death, not so (Says he) said Dei judicium spiritu annunciate, ut paenaduorum hominum sit Doctrina multorum.
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of both which the Apostle speaketh evidently: of the absolute perfection he saith; not as though I had already attained, either were already perfect, Phil. 3.12. and of the other immediatly after, Let us therefore as many as be perfect be thus minded.
of both which the Apostle speaks evidently: of the absolute perfection he Says; not as though I had already attained, either were already perfect, Philip 3.12. and of the other immediately After, Let us Therefore as many as be perfect be thus minded.
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The Law requireth the whole man, all his heart, all his minde, all his soule, all his strength, but we, as we know but in part, so we love but in part, we do but in part,
The Law requires the Whole man, all his heart, all his mind, all his soul, all his strength, but we, as we know but in part, so we love but in part, we do but in part,
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Wee may happily delight in the law of God after the inner man, but still there is another law of our members warring against the law of our minde, which often brings us into captivity to the law of sinne.
we may happily delight in the law of God After the inner man, but still there is Another law of our members warring against the law of our mind, which often brings us into captivity to the law of sin.
wee are corrupt in our best works, all our goodnesse is as the morning dew, All our righteousnesse as polluted rags, If I wash my selfe, saith righteous Iob (whom God himselfe proclaimed perfect and upright) with snow water, and make my hands never so clean,
we Are corrupt in our best works, all our Goodness is as the morning due, All our righteousness as polluted rags, If I wash my self, Says righteous Job (whom God himself proclaimed perfect and upright) with snow water, and make my hands never so clean,
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What is this Ditch but Natures corruption, drawne by a perpetuall trench through all mankind, from the loines of our first Parents? and what are those filthy cloathes,
What is this Ditch but Nature's corruption, drawn by a perpetual trench through all mankind, from the loins of our First Parents? and what Are those filthy clothes,
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untill Nature it selfe be dissolved? This, this was that which made the blessed Apostle to crie out, Aerum nosus ego homo, O wretched man that I am, who shall deliver me from the body of this death? The wise man puts the question to all men living, Quis dicere possit, who can say, I have made my heart cleane, I am pure from sinne? The best that are, have Levia breviaque peccata, little and small sins, At quamvis parva, quamvis pauca, non tamen nulla:
until Nature it self be dissolved? This, this was that which made the blessed Apostle to cry out, Aerum nosus ego homo, Oh wretched man that I am, who shall deliver me from the body of this death? The wise man puts the question to all men living, Quis dicere possit, who can say, I have made my heart clean, I am pure from sin? The best that Are, have Levia breviaque Peccata, little and small Sins, At Quamvis parva, Quamvis pauca, non tamen nulla:
There was (I thinke) as much said of Zachary and Elizabeth, as could be said of any, that, They were both righteous before God, walking in all the Commandements and Ordinances of the Lord, blamlesse:
There was (I think) as much said of Zachary and Elizabeth, as could be said of any, that, They were both righteous before God, walking in all the commandments and Ordinances of the Lord, blamlesse:
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why are we commanded in the Scripture to be perfect, if no man in this life can attain unto it? Be yee perfect as your Father which is in Heaven is perfect. Aquinas answers him;
why Are we commanded in the Scripture to be perfect, if no man in this life can attain unto it? Be ye perfect as your Father which is in Heaven is perfect. Aquinas answers him;
That same, Sieut, As, imitationem notat, non aequalitatem, it noteth imitation and not equality: though it be impossible for us to be absolutely perfect as our heavenly Father is,
That same, Sleuth, As, imitationem Notat, non aequalitatem, it notes imitation and not equality: though it be impossible for us to be absolutely perfect as our heavenly Father is,
and this is that second perfection, which is here intended, called by Aquinas, Perfectio viae. Saint Chrysostome and Oecumenius jumpe upon the same words, Be perfect, that is, NONLATINALPHABET:
and this is that second perfection, which is Here intended, called by Aquinas, Perfection Viae. Saint Chrysostom and Oecumenius jump upon the same words, Be perfect, that is,:
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& verbum NONLATINALPHABET, non tam est abundare, quam excellere, & se ipsum quotidie in bene operando superare, saith Salmeron. The word signifies not only to abound,
& verbum, non tam est abundare, quam excellere, & se ipsum quotidie in bene Operating superare, Says Salmeron. The word signifies not only to abound,
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There is no standing still in the way to Heaven, but with Saint Paul wee must be alwayes pressing forwards towards the mark, for the price of the high calling of God in Iesus Christ. Non progredi, est regredi ;
There is no standing still in the Way to Heaven, but with Saint Paul we must be always pressing forward towards the mark, for the price of the high calling of God in Iesus christ. Non progredi, est regredi;
say with that young-man in the Gospell, What lacke I yet? What corruptions have I already abolished? and what yet remayne in me unmortified and unsubdued? What graces of the Spirit have I already attained,
say with that Young man in the Gospel, What lack I yet? What corruptions have I already abolished? and what yet remain in me unmortified and unsubdued? What graces of the Spirit have I already attained,
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unto our godlinesse brotherly kindnesse, unto our brotherly kindnesse charity, that so continually going forwards from one degree of grace and godlinesse to another, we may at length come to the unity of the faith, and of the knowledge of the Sonne of God,
unto our godliness brotherly kindness, unto our brotherly kindness charity, that so continually going forward from one degree of grace and godliness to Another, we may At length come to the unity of the faith, and of the knowledge of the Son of God,
So the Apostle, Let him that is taught in the Word, communicate unto him that teacheth in all good things, Gal. 6. and be not deceived, God is not mocked,
So the Apostle, Let him that is taught in the Word, communicate unto him that Teaches in all good things, Gal. 6. and be not deceived, God is not mocked,
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If you did but see the fat cheeks of the Jesuits, and the sowlne sides of the Masse-priests, you would be asham'd to see, the Ministers of the Gospell of Christ, to want their daily bread:
If you did but see the fat cheeks of the Jesuits, and the sowlne sides of the Mass priests, you would be ashamed to see, the Ministers of the Gospel of christ, to want their daily bred:
Happy were many Ministers if they had but the gleaning of the Vintage, if they had but one handfull of every heap, one eare of every sheafe, one grain of every eare.
Happy were many Ministers if they had but the gleaning of the Vintage, if they had but one handful of every heap, one ear of every sheaf, one grain of every ear.
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But lest it should seeme unseemly for us to plead our own causes, let me referre you to Saint Paul, who spends a whole Chapter in defending the cause of the Minister, which hee doth by divers strong and undeniable arguments:
But lest it should seem unseemly for us to plead our own Causes, let me refer you to Saint Paul, who spends a Whole Chapter in defending the cause of the Minister, which he does by diverse strong and undeniable Arguments:
And so much for the first admonition, be perfect, we come now to the second, be of good comfort, Graeca vox adhortationem & consolationem comprehendit.
And so much for the First admonition, be perfect, we come now to the second, be of good Comfort, Graeca vox adhortationem & consolationem comprehendit.
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So the Apostle counselleth the Hebrews, Take heed, brethren, left there be in any of you an evill heart, of unbeliefe in departing from the living God;
So the Apostle counselleth the Hebrews, Take heed, brothers, left there be in any of you an evil heart, of unbelief in departing from the living God;
So the Apostle admonisheth the Galathians, Brethren, if any man be overtaken in a fault, ye which are spirituall, restore such a one in the spirit of meeknesse ▪ considering thy selfe, lest thou also be tempted.
So the Apostle Admonisheth the Galatians, Brothers, if any man be overtaken in a fault, you which Are spiritual, restore such a one in the Spirit of meekness ▪ considering thy self, lest thou also be tempted.
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But I rather cleave to the latter interpretation of the word, as Iunius and Tremelius and our English Translation renders it, consolationi fruimini, be of good comfort.
But I rather cleave to the latter Interpretation of the word, as Iunius and Tremelius and our English translation renders it, consolationi fruimini, be of good Comfort.
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Thus is God wont to send faire weather after foule, the Sunne after raine, the day after night, Summer after Winter, comfort after sorrow; according to the Psalmist:
Thus is God wont to send fair weather After foul, the Sun After rain, the day After night, Summer After Winter, Comfort After sorrow; according to the Psalmist:
Comfort yee, comfort yee my people, saith your God, speake yee comfortably to Ierusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned,
Comfort ye, Comfort ye my people, Says your God, speak ye comfortably to Ierusalem and cry unto her, that her warfare is accomplished, that her iniquity is pardoned,
It is true indeed, the wound must be launched before we can expect a cure, At qui vulnus sauciat & non obligat, carnifex & latro potius est quam medicus.
It is true indeed, the wound must be launched before we can expect a cure, At qui Wound sauciat & non obligate, carnifex & Latro potius est quam medicus.
and the fruit of the Spirit is love, joy, peace, long-suffering, gentlenesse, goodnesse, meeknesse, &c. Thus the Saints of God have been alwayes wont, in converting sinners to God, wisely and discreetly to temper and mingle mercies with judgements, promises with threatnings;
and the fruit of the Spirit is love, joy, peace, long-suffering, gentleness, Goodness, meekness, etc. Thus the Saints of God have been always wont, in converting Sinners to God, wisely and discreetly to temper and mingle Mercies with Judgments, promises with threatenings;
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Thus Nathan the Prophet did to David, first, hee strikes terrour into his soule, by laying his hainous and crying sins unto his charge, with a Tu es homo, Thou art the man, but he leaves him not long troubled,
Thus Nathan the Prophet did to David, First, he strikes terror into his soul, by laying his heinous and crying Sins unto his charge, with a Tu es homo, Thou art the man, but he leaves him not long troubled,
Thus when Saint Paul had brought the Keeper of the prison into a strait, so that hee came in trembling and cryed out, Sirs, what shall I do to be saved? hee straitway eased his minde, Believe on the Lord Iesus Christ and thou shalt be saved, and thy house.
Thus when Saint Paul had brought the Keeper of the prison into a strait, so that he Come in trembling and cried out, Sirs, what shall I do to be saved? he straightway eased his mind, Believe on the Lord Iesus christ and thou shalt be saved, and thy house.
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Yet hee would have them goe upon good grounds too, they must amend their faults, which hee formerly had told them of, they must lay aside all discord and dissention,
Yet he would have them go upon good grounds too, they must amend their Faults, which he formerly had told them of, they must lay aside all discord and dissension,
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and so might they comfort themselves with the expectation of Gods blessing upon them, that the God of love and peace should be with them. Idem sapite, in pace agite:
and so might they Comfort themselves with the expectation of God's blessing upon them, that the God of love and peace should be with them. Idem sapite, in pace Agitate:
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for you may observe, how aptly do agree, those things that are spoken in the end of this second Epistle, with those that are spoken in the beginning of the first:
for you may observe, how aptly do agree, those things that Are spoken in the end of this second Epistle, with those that Are spoken in the beginning of the First:
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which is opposed to two things, Heresie and Schisme, Haeresis errorem fundamentalem in fide tuetur. Heresie mayntaineth some fundamentall errour in the Faith:
which is opposed to two things, Heresy and Schism, Heresy errorem fundamentalem in fide tuetur. Heresy maintaineth Some fundamental error in the Faith:
of whom St. Peter prophecieth, saying, There shall be false teachers among you, which privily shall bring in damnable Heresies, 2 Pet. 2. And of such Saint Paul chargeth the Romans to beware, Rom. 16.17.
of whom Saint Peter Prophesieth, saying, There shall be false Teachers among you, which privily shall bring in damnable Heresies, 2 Pet. 2. And of such Saint Paul charges the Romans to beware, Rom. 16.17.
This is the malice that Satan beareth the Church of God, by suborning Hereticks and false Teachers to bring in damnable Doctrine to seduce men from the true Religion, this his practice from the beginning;
This is the malice that Satan bears the Church of God, by suborning Heretics and false Teachers to bring in damnable Doctrine to seduce men from the true Religion, this his practice from the beginning;
and if thou wouldest increase in knowledge, and be bettered in thy judgement, that thou mayst not be seduced, let me advise thee, to search the Scriptures diligently,
and if thou Wouldst increase in knowledge, and be bettered in thy judgement, that thou Mayest not be seduced, let me Advice thee, to search the Scriptures diligently,
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With all, pray unto Almighty God in true humility of heart, for the illumination of his holy Spirit, whereby thou mayst in minde rightly conceive of the truth, by Faith embrace it in thy heart,
With all, pray unto Almighty God in true humility of heart, for the illumination of his holy Spirit, whereby thou Mayest in mind rightly conceive of the truth, by Faith embrace it in thy heart,
These are the new-fangled fantasticall fashionists of these times, who for the most part illiterate and unlearned, take upon them to censure the Scripture,
These Are the newfangled fantastical fashionists of these times, who for the most part illiterate and unlearned, take upon them to censure the Scripture,
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they are not such as keep the unity of the Spirit in the bond of Peace, but they follow the directions of a turbulent and fiery spirit in strife and discord.
they Are not such as keep the unity of the Spirit in the bound of Peace, but they follow the directions of a turbulent and fiery Spirit in strife and discord.
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They may bragge of the Spirit what they will, but this I know, that the holy Spirit did not descend upon the Disciples, till they were all with one accord in one place:
They may brag of the Spirit what they will, but this I know, that the holy Spirit did not descend upon the Disciples, till they were all with one accord in one place:
None but an enemy to the Church, will seeke the division of the Church, for that is one. In Judah the hand of God was to give them one heart, to doe the commandement of the King and of the Princes, by the word of the Lord:
None but an enemy to the Church, will seek the division of the Church, for that is one. In Judah the hand of God was to give them one heart, to do the Commandment of the King and of the Princes, by the word of the Lord:
And the multitude of them that went before, and that followed after, cryed, saying: Hosanna to the sonne of David, blessed is he that commeth in the Name of the Lord, Hosanna in the Highest. They that went before,
And the multitude of them that went before, and that followed After, cried, saying: Hosanna to the son of David, blessed is he that comes in the Name of the Lord, Hosanna in the Highest. They that went before,
The Ministers that goe before, and the people that follow after, would wee were all of the same minde, would we were but one body, and one spirit, even as we are called in one hope of our calling: For what becomes of the member that is cut off from the body? What becomes of the branch that is cut off from the Vine? What becomes of the River that is cut off from the head? you all know, that the member dyeth, that the branch withereth, that the River dryeth up:
The Ministers that go before, and the people that follow After, would we were all of the same mind, would we were but one body, and one Spirit, even as we Are called in one hope of our calling: For what becomes of the member that is Cut off from the body? What becomes of the branch that is Cut off from the Vine? What becomes of the River that is Cut off from the head? you all know, that the member Dies, that the branch withereth, that the River drieth up:
Would to God therefore that we were but as wise as those barbarous people, of whom Quintus Curtius reporteth, who though they were continually jarring and falling out,
Would to God Therefore that we were but as wise as those barbarous people, of whom Quintus Curtius Reporteth, who though they were continually jarring and falling out,
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and banding in Armes amongst themselves, yet when Alexander the great came among them, the equality of the danger wherein they all were, joyned their hearts and forces together against their common enemy.
and banding in Arms among themselves, yet when Alexander the great Come among them, the equality of the danger wherein they all were, joined their hearts and forces together against their Common enemy.
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When Moab was against Ammon, and Ammon against Moab, and Edom against both, sheathing their swords each into others sides, Iehosaphat and the Iewes need not strike a stroke.
When Moab was against Ammon, and Ammon against Moab, and Edom against both, sheathing their swords each into Others sides, Jehoshaphat and the Iewes need not strike a stroke.
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How have the Kingdomes of Israel and of Iudah beene weakned, but through divisions among themselves? How could the Turke have ever made such inrodes into Christendome as he hath,
How have the Kingdoms of Israel and of Iudah been weakened, but through divisions among themselves? How could the Turk have ever made such inroads into Christendom as he hath,
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I'le conclude this with that prayer of the Apostle St. Paul for the Romans: Now the God of Patience and Consolation, grant you to be like-minded one towards another, according to Christ Iesus;
I'll conclude this with that prayer of the Apostle Saint Paul for the Romans: Now the God of Patience and Consolation, grant you to be like-minded one towards Another, according to christ Iesus;
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where the Apostle gives us to understand, that there had beene divisions and contentions among the Corinthians, as may appeare in divers places: as 1. Cor. 1.11. It hath beene declared to me of you my brethren, by them which are of the house of Cloe, that there are contentions among you.
where the Apostle gives us to understand, that there had been divisions and contentions among the Corinthians, as may appear in diverse places: as 1. Cor. 1.11. It hath been declared to me of you my brothers, by them which Are of the house of Cloe, that there Are contentions among you.
for whereas there is amongst you envying, strife, and divisions, are ye not carnall, and walke as men? For while one saith I am of Paul, and another I am of Apollo, are ye not carnall? Once more, 1. Cor. 11.18.
for whereas there is among you envying, strife, and divisions, Are you not carnal, and walk as men? For while one Says I am of Paul, and Another I am of Apollo, Are you not carnal? Once more, 1. Cor. 11.18.
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What then shall wee thinke of the wrangling and brawling spirits of these dayes, that are of such a salt fiery humour, that they can live peaceably with no man? like flax or gun-powder,
What then shall we think of the wrangling and brawling spirits of these days, that Are of such a salt fiery humour, that they can live peaceably with no man? like flax or gunpowder,
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that will strive and contend in law like the Frog and the Mouse for the marish ground, till the Kite sweep them both away, I mean, till the Lawyer hath eaten them both up:
that will strive and contend in law like the Frog and the Mouse for the marish ground, till the Kite sweep them both away, I mean, till the Lawyer hath eaten them both up:
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nay, of Kingdomes? What thoughts of heart, when Nation shall rise up against Nation, and Kingdome against Kingdome? The Heathen were wont to say of the Christians of the Primitive Church, Ecce, ut se invicem diligunt:
nay, of Kingdoms? What thoughts of heart, when nation shall rise up against nation, and Kingdom against Kingdom? The Heathen were wont to say of the Christians of the Primitive Church, Ecce, ut se invicem Love:
I wonder where we may now finde a David and a Ionathan, an Eusebius, and a Pamphilus, a Ruth and a Naomi, where shall we now seek, Vnam animam in duobus corporibus inclusam, one soule shut up in two bodies? where shall we looke for such as where the Apostles, that had but one heart and one soule? No, no, those golden dayes are past,
I wonder where we may now find a David and a Ionathan, an Eusebius, and a Pamphilus, a Ruth and a Naomi, where shall we now seek, Vnam animam in duobus corporibus inclusam, one soul shut up in two bodies? where shall we look for such as where the Apostles, that had but one heart and one soul? No, no, those golden days Are past,
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O my beloved, is this Christianity? Is this to bee members of the same body? Is this to bee sonnes of the same Father? Have we not all one Father, hath not one God created us? Why then do wee deale treacherously every man against his brother?
Oh my Beloved, is this Christianity? Is this to be members of the same body? Is this to be Sons of the same Father? Have we not all one Father, hath not one God created us? Why then do we deal treacherously every man against his brother?
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but follow you peace with all men, especially with those that are of the houshold of Faith, Be ye all of one mind, having compassion one of another, love as Brethren, be pitifull, be courteus, not rendring evill for evill,
but follow you peace with all men, especially with those that Are of the household of Faith, Be you all of one mind, having compassion one of Another, love as Brothers, be pitiful, be courteus, not rendering evil for evil,
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remembring that God is the God of Peace, Christ is the Prince of Peace, the Angels are the Messengers of Peace, the Ministers are Preachers of Peace, the Magistrates are Defenders of Peace.
remembering that God is the God of Peace, christ is the Prince of Peace, the Angels Are the Messengers of Peace, the Ministers Are Preachers of Peace, the Magistrates Are Defenders of Peace.
It was bequeathed from Christ to his Apostles, and from his Apostles to us, for so commonly they conclude their Epistles, Grace be unto you and Peace from God the Father,
It was bequeathed from christ to his Apostles, and from his Apostles to us, for so commonly they conclude their Epistles, Grace be unto you and Peace from God the Father,
Doe I not hate them, O God, that hate thee, and am I not grieved with those that rise up against thee? Yea, I hate them with a perfect hatred, I account them my enemies, Psal. 139.21, 22 And yet cum odio habemus vitia, personas prosequimur charitate, saith Peter Martyr, Though we hate their Vices, we must love their Persons;
Do I not hate them, Oh God, that hate thee, and am I not grieved with those that rise up against thee? Yea, I hate them with a perfect hatred, I account them my enemies, Psalm 139.21, 22 And yet cum odio habemus Vices, personas prosequimur charitate, Says Peter Martyr, Though we hate their Vices, we must love their Persons;
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Otherwise if the cause be publique, or doe concerne others, if it tend to the undoing or betraying of our neighbour, in such cases as these, a man hath a Sanctuary provided him,
Otherwise if the cause be public, or do concern Others, if it tend to the undoing or betraying of our neighbour, in such cases as these, a man hath a Sanctuary provided him,
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This is a Doctrine never out of season, but especially at this time, when Kingdomes halfe disjoynted are united (I pray God continue it) especially at this time,
This is a Doctrine never out of season, but especially At this time, when Kingdoms half disjointed Are united (I pray God continue it) especially At this time,
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when then should you be friends and at peace among your selves, if not now? I require and charge you before him that knoweth the hearts and tryeth the reins of all men, that if any of you have a grudging against me against him, against anyone, that you doe not dare to approach that holy Table,
when then should you be Friends and At peace among your selves, if not now? I require and charge you before him that Knoweth the hearts and trieth the reins of all men, that if any of you have a grudging against me against him, against anyone, that you do not Dare to approach that holy Table,
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for first not only the power to Pray, to Preach, to give the Sacraments, but also the power to blesse you that are Gods people, is annexed and is a branch of Ours, of the Priests office.
for First not only the power to Pray, to Preach, to give the Sacraments, but also the power to bless you that Are God's people, is annexed and is a branch of Ours, of the Priests office.
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Luke 24. He lift up his hands and blessed them, and this was the custome in the Primitive Church, at the end of the Liturgie ever to dismisse the assembly with a blessing:
Lycia 24. He lift up his hands and blessed them, and this was the custom in the Primitive Church, At the end of the Liturgy ever to dismiss the assembly with a blessing:
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if you will credit Saint Paul, who saith, that they that live in hatred, variance, emulations, strife, seditions, heresies, envyings, &c. shall not inherit the Kingdome of God.
if you will credit Saint Paul, who Says, that they that live in hatred, variance, emulations, strife, seditions, heresies, envyings, etc. shall not inherit the Kingdom of God.
and you shall die in Peace, and He shall be with you in the life to come, where you shall eternally enjoy the beatificall Vision of the Prince of Peace.
and you shall die in Peace, and He shall be with you in the life to come, where you shall eternally enjoy the beatifical Vision of the Prince of Peace.
Grant this O Father, thou God of Love and Peace, for thy Sonnes sake Jesus Christ the Righteous, to whom with the Father & the holy Spirit, three persons,
Grant this Oh Father, thou God of Love and Peace, for thy Sons sake jesus christ the Righteous, to whom with the Father & the holy Spirit, three Persons,
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Ipsa iustitia ▪ •ostra ad examen diuinae iustitiae deducta in iusticia est: & sordet in rar•bus Iudicis quod in aestimatione fulg•t operātis. Greg, mor. l. 5. cap. 8.
Ipsa iustitia ▪ •ostra ad examen diuinae iustitiae deducta in Justice est: & sordet in rar•bus Judges quod in estimation fulg•t operātis. Greg, mor. l. 5. cap. 8.
Sicut navis in flumen posita per aquae motum descendit, nisi remigetur in contrarium: sic anima ex corruptione carnis & pravitate ad malum cont•nuò descendit a profectione, nisi conetur in contrartum, Nich. Lyra in locum.
Sicut navis in Flumen Posita per Water motum descendit, nisi remigetur in Contrary: sic anima ex corruption carnis & pravitate ad malum cont•nuò descendit a profection, nisi conetur in contrartum, Nich. Lyra in locum.
Vnanimit as fidei induobus attenditur; in intellectu & affectu; Cor unum in intelligendis & credendis, & Anima una in affectibus, id est, in volendis & operandis. Hugo Card. in locum.
Vnanimit as fidei induobus attenditur; in intellectu & affectu; Cor Unum in intelligendis & credendis, & Anima una in affectibus, id est, in volendis & operandis. Hugo Card. in locum.
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