Psychomachia, or, The soules conflict with the sins of vain glory, coldnesse in professing Christ, envie, photinianism (of the last resurrection), ingratitude, unpreparednes to meet the Lord, revenge, forgetfulness of God : pourtrayed in eight severall sermons, six whereof were delivered at St. Maries, and Christ-Church in Oxford, and two at Sherburn in Glocestershire / Henry Beesley ...
If I must needs glory, I w•ll glory of the things which concern m•ne infirmities. Serm. 2. The Rulers faintness in confessing Christ. JOHN 12.24. Neverthel•sse, among the chief Rulers also many bel•eved on h•m, but, &c. Serm. 3. The envious eye. MAT. 20.15. Is th•ne eye ev•l because I am good? Serm. 4. The last Resurrection. 1 PHIL. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body.
If I must needs glory, I w•ll glory of the things which concern m•ne infirmities. Sermon 2. The Rulers faintness in confessing christ. JOHN 12.24. Neverthel•sse, among the chief Rulers also many bel•eved on h•m, but, etc. Sermon 3. The envious eye. MATHEW. 20.15. Is th•ne eye ev•l Because I am good? Sermon 4. The last Resurrection. 1 PHILIP. 3.21. Who shall change our vile body, that it may be fashioned like unto his glorious body.
Serm. 5. Thankfulness for Gods benefits. PSAL. 116.12. What shall I render unto the Lord for all his benefits towards me? Serm. 6. Preparation of Gods way. JOHN 1.23. He said, I am the voyce of one crying in the wildernesse, make straight the way of the Lord. Serm. 7. V•ctory over evill. ROM. 12.21. Be not overcome of evil, but overcome evil with good.
Sermon 5. Thankfulness for God's benefits. PSALM 116.12. What shall I render unto the Lord for all his benefits towards me? Sermon 6. Preparation of God's Way. JOHN 1.23. He said, I am the voice of one crying in the Wilderness, make straight the Way of the Lord. Sermon 7. V•ctory over evil. ROM. 12.21. Be not overcome of evil, but overcome evil with good.
Answer a fool, and answer not a fool, were both the counsel of Solomon, and would require the advice of as wise as he, to distinguish which one should follow.
Answer a fool, and answer not a fool, were both the counsel of Solomon, and would require the Advice of as wise as he, to distinguish which one should follow.
vvb dt n1, cc vvb xx dt n1, vbdr d dt n1 pp-f np1, cc vmd vvi dt n1 pp-f a-acp j c-acp pns31, pc-acp vvi r-crq crd vmd vvi.
When his integrity keepeth him from offending, the offence is his integrity, and when nothing lies in the way to be carpt at of his envious opposers, he shall be accused of too much goodnesse;
When his integrity Keepeth him from offending, the offence is his integrity, and when nothing lies in the Way to be carpt At of his envious opposers, he shall be accused of too much Goodness;
It had well stood with Pauls credit to have despised such poor accusations, and his best answer had been with Alexander in Lucian unto Annibal, NONLATINALPHABET, to answer nothing at all;
It had well stood with Paul's credit to have despised such poor accusations, and his best answer had been with Alexander in Lucian unto Hannibal,, to answer nothing At all;
pn31 vhd av vvn p-acp npg1 vvb pc-acp vhi vvn d j n2, cc po31 js n1 vhd vbn p-acp np1 p-acp np1 p-acp np1,, pc-acp vvi pix p-acp av-d;
lest his person might prejudice his doctrine, A little folly, (saith Ecclesiastes ) dis-seasons his fame, that is, in reputation for wisdom and learning;
lest his person might prejudice his Doctrine, A little folly, (Says Ecclesiastes) dis-seasons his fame, that is, in reputation for Wisdom and learning;
could voluntarily endure that hell of Moloch, and when they refused the voice of the melodious charmer, could exact the groanes of their dying children, in that direful sacrifice:
could voluntarily endure that hell of Moloch, and when they refused the voice of the melodious charmer, could exact the groans of their dying children, in that direful sacrifice:
The false Apostles by their plausiblenesse, and extolling the graces of their endowments, had entwisted themselves into the good opinion of the Corinthians, & by such gawdy inducements, too much promoted their ambitious design.
The false Apostles by their plausibleness, and extolling the graces of their endowments, had entwisted themselves into the good opinion of the Corinthians, & by such Gaudy inducements, too much promoted their ambitious Design.
dt j n2 p-acp po32 n1, cc vvg dt n2 pp-f po32 n2, vhd vvn px32 p-acp dt j n1 pp-f dt njp2, cc p-acp d j n2, av av-d vvn po32 j n1.
but in that nobler birth of the soul, regeneration in Christ Jesus; his couragious zeal cannot endure an equipage, but in a holy ambition strives for precedencie:
but in that Nobler birth of the soul, regeneration in christ jesus; his courageous zeal cannot endure an equipage, but in a holy ambition strives for precedency:
The secret assurance of goodnesse is sufficient recompence for her ambition, and she accounts it reward enough of her greatest deserts to have done them:
The secret assurance of Goodness is sufficient recompense for her ambition, and she accounts it reward enough of her greatest deserts to have done them:
But without the pardon of a metaphor, we have a more obvious instruction in man, where action and language by a common repugnancie, seem not more to teach modesty, then enforce it:
But without the pardon of a metaphor, we have a more obvious instruction in man, where actium and language by a Common repugnancy, seem not more to teach modesty, then enforce it:
If you wil beleive the criticism of Poets, though not the story, it was the character of Virgil upon Drances, that he was melior lingua, sed frigida bello dextra, a person of a voluble tongue, but of dull performance;
If you will believe the criticism of Poets, though not the story, it was the character of Virgil upon Dances, that he was melior lingua, sed Frigida bello dextra, a person of a voluble tongue, but of dull performance;
And Ajax in the Metamorphosis, assuming to himself the praise of honourable exploits, could afford Ʋlisses that other of language, Quantumque ego marte feroci, inque acie valeo, tantum valet iste loquendo:
And Ajax in the Metamorphosis, assuming to himself the praise of honourable exploits, could afford Ʋlisses that other of language, Quantumque ego mart feroci, Inque acie valeo, Tantum valet iste Loquendo:
In the time of Romes bravest adventures, (as Paschalius defines it) under the politick emulation of Consuls, what rudenesse of speech accompanied those noble atchievements? Homines tacebant, quia res loquebantur;
In the time of Romes Bravest adventures, (as Paschalius defines it) under the politic emulation of Consuls, what rudeness of speech accompanied those noble achievements? Homines tacebant, quia Rest loquebantur;
or without the trouble of chivalrie, you may take notice of a more sutable instance in arts and sciences, where you may perceive the profoundest truth attended with the coursest expression,
or without the trouble of chivalry, you may take notice of a more suitable instance in arts and sciences, where you may perceive the profoundest truth attended with the Coursest expression,
and the most solemn businesses of Religion performed in the secrecy of a Sanctuary, whence perchance the Nations by an apish devotion, so muffled their superstitious ceremonies, Solo secreto venerandas; that what they wanted in reall Majesty, they might make up in a mystical silence.
and the most solemn businesses of Religion performed in the secrecy of a Sanctuary, whence perchance the nations by an apish devotion, so muffled their superstitious ceremonies, Solo secreto venerandas; that what they wanted in real Majesty, they might make up in a mystical silence.
The tongue is a little member, and boasteth great things; This is the instrument of glory, and is so interest in the quality it expresseth, that in the Original it is taken for it, Cavod signifying both glory,
The tongue is a little member, and boasts great things; This is the Instrument of glory, and is so Interest in the quality it Expresses, that in the Original it is taken for it, Caution signifying both glory,
dt n1 vbz dt j n1, cc vvz j n2; d vbz dt n1 pp-f n1, cc vbz av n1 p-acp dt n1 pn31 vvz, cst p-acp dt j-jn pn31 vbz vvn p-acp pn31, vmd vvg d n1,
and close rebellion, at last they burst out, With our tongue we will prevaile, who is Lord over us? Neither do we find it more forward in their fault, then peculiar in their punishment;
and close rebellion, At last they burst out, With our tongue we will prevail, who is Lord over us? Neither do we find it more forward in their fault, then peculiar in their punishment;
when proud Nimrod by the madnesse of ambition thought to reach heaven by his tower of Babel, the confusion of tongues was his punishment, that wherein he had before so vainly domineerd, he should not now be understood;
when proud Nimrod by the madness of ambition Thought to reach heaven by his tower of Babel, the confusion of tongues was his punishment, that wherein he had before so vainly domineerd, he should not now be understood;
if you consider how we are tortured with any mans boasting, and if we cannot almost with the same patience endure our own reproaches, as anothers selfe praises;
if you Consider how we Are tortured with any men boasting, and if we cannot almost with the same patience endure our own Reproaches, as another's self praises;
cs pn22 vvb c-crq pns12 vbr vvn p-acp d ng1 vvg, cc cs pns12 vmbx av p-acp dt d n1 vvi po12 d n2, c-acp j-jn n1 n2;
And yet it is not altogether unpunished in the very offence, whilest we argue every man is most defective in that vertue, which he most atributeth to himself:
And yet it is not altogether unpunished in the very offence, whilst we argue every man is most defective in that virtue, which he most atributeth to himself:
cc av pn31 vbz xx av j p-acp dt j n1, cs pns12 vvb d n1 vbz av-ds j p-acp d n1, r-crq pns31 av-ds vvz p-acp px31:
and as Plutarch speaks out of Demosthenes, NONLATINALPHABET, come away onely more incredulous of that worth, of which any man reporteth himself the owner.
and as Plutarch speaks out of Demosthenes,, come away only more incredulous of that worth, of which any man Reporteth himself the owner.
cc c-acp ng1 vvz av pp-f np1,, vvb av av-j av-dc j pp-f d n1, pp-f r-crq d n1 vvz px31 dt n1.
and therefore to one that upon the taking of an injury, insultingly demanded, if he did not now think him a Philosopher, it was justly replyed, Intellexeram si tacuisses; I had so thought, if thou hadst said nothing:
and Therefore to one that upon the taking of an injury, insultingly demanded, if he did not now think him a Philosopher, it was justly replied, Intellexeram si tacuisses; I had so Thought, if thou Hadst said nothing:
cc av p-acp pi cst p-acp dt n-vvg pp-f dt n1, av-vvg vvn, cs pns31 vdd xx av vvi pno31 dt n1, pn31 vbds av-j vvn, np1 fw-fr n2; pns11 vhd av vvn, cs pns21 vhd2 vvn pix:
NONLATINALPHABET, said the reverend Monk Antiochus; The prudent man concealeth his riches, and vertuous labours, and like Moses, putteth a veile on his shining graces,
, said the reverend Monk Antiochus; The prudent man concealeth his riches, and virtuous labours, and like Moses, putteth a veil on his shining graces,
like those Astomi, the mouth-lesse people in Solinus, have no mouthes too, in the praises of God) Our Saviours caution was not in vain ▪ When thou dost thine almes, do not sound a trumpet before thee, as the Hypocrites do;
like those Astomi, the mouthless people in Solinus, have no mouths too, in the praises of God) Our Saviors caution was not in vain ▪ When thou dost thine alms, do not found a trumpet before thee, as the Hypocrites do;
his prerogative royall, which he that is afraid to do, must do that which is hard to be done, that is, be so far from proclaiming his charity, that he must not know it himself;
his prerogative royal, which he that is afraid to do, must do that which is hard to be done, that is, be so Far from proclaiming his charity, that he must not know it himself;
But to do it therefore that others may know it, we may note the danger thereof by the penalty, denounced from the mouth of Christ against these, Animalia gloriae; Verily I say unto you, they have their reward:
But to do it Therefore that Others may know it, we may note the danger thereof by the penalty, denounced from the Mouth of christ against these, Animalia Glory; Verily I say unto you, they have their reward:
and that no solemnity might be wanting here, instead of a white robe, he is invested with a shining light: he was caught up to Paradise in the time of his mortality, to be an eye-witness of the heavenly Canaan; of the inheritance of the Saints in light, and obtained alone after Christ, the authority of coming down from heaven;
and that no solemnity might be wanting Here, instead of a white robe, he is invested with a shining Light: he was caught up to Paradise in the time of his mortality, to be an eyewitness of the heavenly Canaan; of the inheritance of the Saints in Light, and obtained alone After christ, the Authority of coming down from heaven;
what depth and sublimity in his writings? what force and efficacy in his perswasions, where every line is an argument, every sentence a victory? And to make up his preheminence,
what depth and sublimity in his writings? what force and efficacy in his persuasions, where every line is an argument, every sentence a victory? And to make up his pre-eminence,
r-crq n1 cc n1 p-acp po31 n2-vvg? q-crq n1 cc n1 p-acp po31 n2, c-crq d n1 vbz dt n1, d n1 dt n1? cc pc-acp vvi a-acp po31 n1,
if we beleeve Tertullian, he wanted not a prediction of the holy Ghost, in that prophetick blessing of dying Jacob to his youngest son, Benjamin shall ravin as a wolfe, in the morning he shall devour the prey,
if we believe Tertullian, he wanted not a prediction of the holy Ghost, in that prophetic blessing of dying Jacob to his youngest son, Benjamin shall ravine as a wolf, in the morning he shall devour the prey,
in the evening, the declension of his life, dividing the word, a Doctor of the Nations. And moreover, he was challenged to give an account of himselfe by the false Apostles, which might not more encourage his boasting then excuse it,
in the evening, the declension of his life, dividing the word, a Doctor of the nations. And moreover, he was challenged to give an account of himself by the false Apostles, which might not more encourage his boasting then excuse it,
Then besides too, the Corinthians who more regarded their reputation then their edifying, must have something to glory of in his behalf, for the outward appearance;
Then beside too, the Corinthians who more regarded their reputation then their edifying, must have something to glory of in his behalf, for the outward appearance;
Lastly, God was the Author of his singular endowments, and not to acknowledge them to his glory were a kind of sacriledge, a crime little lesse then to deny them:
Lastly, God was the Author of his singular endowments, and not to acknowledge them to his glory were a kind of sacrilege, a crime little less then to deny them:
and therefore Plato fitly stiles it, NONLATINALPHABET, the last garment which the soul putteth off, or as Charron no lesse fitly renders it, chemise de l'ame, the skirt of the soule, which like that of Nessus bequeathed to Hercules, is hardly pulled off, till it fire and consume us;
and Therefore Plato fitly stile it,, the last garment which the soul putteth off, or as Charron no less fitly renders it, chemise the l'ame, the skirt of the soul, which like that of Nessus bequeathed to Hercules, is hardly pulled off, till it fire and consume us;
cc av np1 av-j vvz pn31,, dt ord n1 r-crq dt n1 vvz a-acp, cc c-acp np1 av-dx av-dc av-j vvz pn31, n1 dt n1, dt n1 pp-f dt n1, r-crq av-j d pp-f np1 vvn p-acp np1, vbz av vvn a-acp, c-acp pn31 n1 cc vvb pno12;
if not to flourish in eloquence, it makes us proud of saying nothing, by conceiving our selves wise in that silence, NONLATINALPHABET, &c. In other sins and perturbations, we apply our selves to convenient remedies;
if not to flourish in eloquence, it makes us proud of saying nothing, by conceiving our selves wise in that silence,, etc. In other Sins and perturbations, we apply our selves to convenient remedies;
cs xx pc-acp vvi p-acp n1, pn31 vvz pno12 j pp-f vvg pix, p-acp vvg po12 n2 j p-acp d n1,, av p-acp j-jn n2 cc n2, pns12 vvb po12 n2 p-acp j n2;
So our Apostle being forced to commend himself, rather then that commendation shall exalt him into a vain conceit of himself, by a vertuous use of necessity, he will abase himself in his boasting;
So our Apostle being forced to commend himself, rather then that commendation shall exalt him into a vain conceit of himself, by a virtuous use of necessity, he will abase himself in his boasting;
av po12 n1 vbg vvn pc-acp vvi px31, av av d n1 vmb vvi pno31 p-acp dt j n1 pp-f px31, p-acp dt j n1 pp-f n1, pns31 vmb vvi px31 p-acp po31 n-vvg;
when the Apostles are beaten before the Councel, as if the punishment had been their felicity, by a new maxime of their Master, they departed glad of their suffering, esteeming it honour sufficient for their rejoycing, that they were counted worthy to suffer shame for his Name.
when the Apostles Are beaten before the Council, as if the punishment had been their felicity, by a new maxim of their Master, they departed glad of their suffering, esteeming it honour sufficient for their rejoicing, that they were counted worthy to suffer shame for his Name.
why not rather of his guiltiness to have so often incursed them? Each flouting Pagan at least will tell him, he discredits his God to make miseries the reward of devotion, and the guardon of Religion to be only more then ordinarily wretched;
why not rather of his guiltiness to have so often incursed them? Each flouting Pagan At least will tell him, he discredits his God to make misery's the reward of devotion, and the guardon of Religion to be only more then ordinarily wretched;
q-crq xx av pp-f po31 n1 pc-acp vhi av av vvn pno32? d j-vvg np1 p-acp ds vmb vvi pno31, pns31 vvz po31 n1 pc-acp vvi n2 dt n1 pp-f n1, cc dt n1 pp-f n1 pc-acp vbi av-j av-dc cs av-jn j;
so cracked and bruised with afflictions, should thus valiantly hold out against all the encounters of adversity? who could be so impious as not to acknowledge the assistance of a deity? who so rigid as to expect other proofs of his innocence beyond his life? Inter tot per•cula non servassent illum dii, nisi sibi servassent:
so cracked and Bruised with afflictions, should thus valiantly hold out against all the encounters of adversity? who could be so impious as not to acknowledge the assistance of a deity? who so rigid as to expect other proofs of his innocence beyond his life? Inter tot per•cula non servassent Ilum Gods, nisi sibi servassent:
av vvn cc vvn p-acp n2, vmd av av-j vvi av p-acp d dt n2 pp-f n1? q-crq vmd vbi av j c-acp xx pc-acp vvi dt n1 pp-f dt n1? q-crq av j c-acp pc-acp vvi j-jn n2 pp-f po31 n1 p-acp po31 n1? fw-la fw-la fw-la fw-la fw-la fw-la crd, fw-la fw-la fw-la:
unto whose usurping violence, the Pilot is forced to surrender his office, and loseing his art in astonishment, commits all to the mercilesse billowes;
unto whose usurping violence, the Pilot is forced to surrender his office, and losing his art in astonishment, commits all to the merciless billows;
The companions of this voyage were a great part of the calamity, souldiers and prisoners; No place of doubting here was left, save in the variety of perishing;
The Sodales of this voyage were a great part of the calamity, Soldiers and Prisoners; No place of doubting Here was left, save in the variety of perishing;
dt n2 pp-f d n1 vbdr dt j n1 pp-f dt n1, n2 cc n2; dx n1 pp-f vvg av vbds vvn, vvb p-acp dt n1 pp-f vvg;
for NONLATINALPHABET (sayes the divine Historian) all hope of their safety was taken away. Onely a three dayes darknesse was enough for the seventh plague of Egypt, which though the least of these evils, is exceeded here too;
for (Says the divine Historian) all hope of their safety was taken away. Only a three days darkness was enough for the seventh plague of Egypt, which though the least of these evils, is exceeded Here too;
p-acp (vvz dt j-jn n1) d n1 pp-f po32 n1 vbds vvn av. av-j dt crd ng2 n1 vbds av-d p-acp dt ord n1 pp-f np1, r-crq c-acp dt ds pp-f d n2-jn, vbz vvn av av;
All this while too, that they might not only be afraid, they tormented their bodies with a fourteen dayes abstinence, as if in the expectance of death, they had forgotten to live.
All this while too, that they might not only be afraid, they tormented their bodies with a fourteen days abstinence, as if in the expectance of death, they had forgotten to live.
Had he remained unshaken in prosperity, how had he known, or the world by him, the mystery of the divine protection? which appeares not so cleanly in a setled tranquility,
Had he remained unshaken in Prosperity, how had he known, or the world by him, the mystery of the divine protection? which appears not so cleanly in a settled tranquillity,
vhd pns31 vvd j-vvn p-acp n1, q-crq vhd pns31 vvn, cc dt n1 p-acp pno31, dt n1 pp-f dt j-jn n1? r-crq vvz xx av av-j p-acp dt j-vvn n1,
when the rich (like Midas with his golden penury) are sent empty away. But if you will awhile attend the greatest workeman in the meanest of his works;
when the rich (like Midas with his golden penury) Are sent empty away. But if you will awhile attend the greatest workman in the Meanest of his works;
and oft times lodging rare endowments in the most despicable creatures; as if from the very contempt of their littleness, he would increase our admiration;
and oft times lodging rare endowments in the most despicable creatures; as if from the very contempt of their littleness, he would increase our admiration;
For instances, the Scripture will readily furnish us, that one place alone in the Proverbs will do it, Ch. 30. where the wise man tells us, There be four things which be little upon earth, but they are exceeding wise;
For instances, the Scripture will readily furnish us, that one place alone in the Proverbs will do it, Christ 30. where the wise man tells us, There be four things which be little upon earth, but they Are exceeding wise;
if he can, Apum aedificia, formicae stabula, araneae telas, bombycis stamina, the architecture of the Bee, the granary of •he emet, the lawn of the spider, the loom of the silk-worm;
if he can, Apum aedificia, formicae stabula, araneae telas, bombycis stamina, the architecture of the Bee, the granary of •he Emet, the lawn of the spider, the loom of the silkworm;
The Oxe goad, and the jaw bone are exalted into the activity of a conquest, and but the sound of the Rams-horns is engine enough to call down the walls of Jericho: So the scorn of man can triumph over man to the glory of God,
The Ox goad, and the jaw bone Are exalted into the activity of a conquest, and but the found of the Ram's horns is engine enough to call down the walls of Jericho: So the scorn of man can triumph over man to the glory of God,
Slow tongued Moses, rude Amos, simple Peter; unto these he vouchsafes his presence, conference, revelations, and makes them fit for employment, by employing them;
Slow tongued Moses, rude Amos, simple Peter; unto these he vouchsafes his presence, conference, revelations, and makes them fit for employment, by employing them;
Of which danger we have a double example in S. Paul, who on a little more then ordinary manifestation of his vertues among the Barbarians, was twice mistaken for a God.
Of which danger we have a double Exampl in S. Paul, who on a little more then ordinary manifestation of his Virtues among the Barbarians, was twice mistaken for a God.
the wormes by a mortal demonstration soon confute his divinity, and without the help of a Surgeon, present him an unfeigned skeleton before the eyes of his kind murtherers:
the worms by a Mortal demonstration soon confute his divinity, and without the help of a Surgeon, present him an unfeigned skeleton before the eyes of his kind murderers:
So that you see this outward basenesse and infirmity was necessary in our Apostle, to raise the conceits of his beholders unto the true Authour of his miracles.
So that you see this outward baseness and infirmity was necessary in our Apostle, to raise the conceits of his beholders unto the true Author of his Miracles.
av cst pn22 vvb d j n1 cc n1 vbds j p-acp po12 n1, pc-acp vvi dt n2 pp-f po31 n2 p-acp dt j n1 pp-f po31 n2.
and that he should magnify his power by his own infirmity? And yet behold the eternal Son of God effecting the wonder of our redemption in the form of a servant, and triumphing over Satan in the infirmities of our nature, assuming the likeness of our sinful flesh, that he might condemn sin in the flesh, and by tasting of death himself, swallowing up death in victory. And might not Paul glory in his infirmities, that were enabled by the sufferings of his Saviour? To be like great personages even in miseries is a graceful adversity.
and that he should magnify his power by his own infirmity? And yet behold the Eternal Son of God effecting the wonder of our redemption in the from of a servant, and triumphing over Satan in the infirmities of our nature, assuming the likeness of our sinful Flesh, that he might condemn since in the Flesh, and by tasting of death himself, swallowing up death in victory. And might not Paul glory in his infirmities, that were enabled by the sufferings of his Saviour? To be like great Personages even in misery's is a graceful adversity.
And can he lesse exult in his sufferings, that bears in his body the marks of the Lord Jesus? Besides, it may seem too that God himself alloweth this honest ostentation in his servants;
And can he less exult in his sufferings, that bears in his body the marks of the Lord jesus? Beside, it may seem too that God himself alloweth this honest ostentation in his Servants;
as if so many speaking testimonies of their godly courage, that what here they endured in behalf of their Saviour, may be there an addition to their glory:
as if so many speaking testimonies of their godly courage, that what Here they endured in behalf of their Saviour, may be there an addition to their glory:
c-acp cs av d j-vvg n2 pp-f po32 j n1, cst r-crq av pns32 vvd p-acp n1 pp-f po32 n1, vmb vbi a-acp dt n1 p-acp po32 n1:
And how eminently shall his body then glister with skarres, that left here no place for a new wound? that by a valiant emulation did not so much imitate, as repeat our Saviours sufferings,!
And how eminently shall his body then glister with skarres, that left Here no place for a new wound? that by a valiant emulation did not so much imitate, as repeat our Saviors sufferings,!
cc c-crq av-j vmb po31 n1 av vvi p-acp n2, cst vvd av dx n1 p-acp dt j n1? cst p-acp dt j n1 vdd xx av av-d vvi, c-acp vvb po12 ng1 n2,!
In stoning, in whipping, in watching, in fasting, in perils of his own nation, in perils among the Gentiles, in perils in the City, in perils in the wilderness;
In stoning, in whipping, in watching, in fasting, in perils of his own Nation, in perils among the Gentiles, in perils in the city, in perils in the Wilderness;
By the example of his sufferings, we are summoned to a warfare, and who would refuse to follow his Captain in that way, which he hath traced out by his own blood!
By the Exampl of his sufferings, we Are summoned to a warfare, and who would refuse to follow his Captain in that Way, which he hath traced out by his own blood!
p-acp dt n1 pp-f po31 n2, pns12 vbr vvn p-acp dt n1, cc r-crq vmd vvi pc-acp vvi po31 n1 p-acp d n1, r-crq pns31 vhz vvn av p-acp po31 d n1!
In bodily diseases when the sicknesse is in its vigour, NONLATINALPHABET, saith the great Physitian, a sparing diet is mainly requisite, that the strength of nature may be wholly employed on the maladie;
In bodily diseases when the sickness is in its vigour,, Says the great physician, a sparing diet is mainly requisite, that the strength of nature may be wholly employed on the malady;
Thus is the Lord of Hosts pleased to fight his battel by our infirmities: and from the victorie of our sufferings to erect a trophie to his glory. Even so Lord!
Thus is the Lord of Hosts pleased to fight his battle by our infirmities: and from the victory of our sufferings to erect a trophy to his glory. Even so Lord!
evermore arm us with thy self against all assaults of sin and Satan, that by the power of thy Cross and Passion, we may advance thy glorie here, against the kingdom of darknesse;
evermore arm us with thy self against all assaults of since and Satan, that by the power of thy Cross and Passion, we may advance thy glory Here, against the Kingdom of darkness;
av vvb pno12 p-acp po21 n1 p-acp d n2 pp-f n1 cc np1, cst p-acp dt n1 pp-f po21 n1 cc n1, pns12 vmb vvi po21 n1 av, p-acp dt n1 pp-f n1;
nor were wrought by the dispensation of a greater power, but by his own vertue and auhority, which was common to the fellowship of the Trinity, in which he was not the instrument but the partner,
nor were wrought by the Dispensation of a greater power, but by his own virtue and Authority, which was Common to the fellowship of the Trinity, in which he was not the Instrument but the partner,
which the devils by a sharper Philosophy perceived to be above the contrivance of nature, and as if by preaching the Gospel of our Saviour, they would condemn the stupid Jewes, usurp S. Peters very confession;
which the Devils by a sharper Philosophy perceived to be above the contrivance of nature, and as if by preaching the Gospel of our Saviour, they would condemn the stupid Jews, usurp S. Peter's very Confessi;
But this degenerating stock of Abraham, children of his flesh, Not his faith, in a Sceptick madness, will neither credit their ears in the words of our Saviour,
But this degenerating stock of Abraham, children of his Flesh, Not his faith, in a Sceptic madness, will neither credit their ears in the words of our Saviour,
Who will beleeve our report, and to whom is the arm of the Lord revealed? where, had they not bin punished with dulnesse, the prediction of their unbelief might have taught them to believe the Messiah; their unbeleef being there foretold as a token of the present Messiah; But their voluntary obstinacy, that refused to apprehend their Redeemer;
Who will believe our report, and to whom is the arm of the Lord revealed? where, had they not been punished with dulness, the prediction of their unbelief might have taught them to believe the Messiah; their unbelief being there foretold as a token of the present Messiah; But their voluntary obstinacy, that refused to apprehend their Redeemer;
by the congruity of Gods justice, suffers the necessity of so untoward a refusal, the perversenesse of their understanding is revenged with the impossibility of understanding:
by the congruity of God's Justice, suffers the necessity of so untoward a refusal, the perverseness of their understanding is revenged with the impossibility of understanding:
Neverthelesse all were not tainted with senseless contagion, but many exempted, whose rare preservation might publish at once, the power and compassion of their Redeemer, being not only those of the vulgar rout, which out of a customary lightness are apt to embrace any uncouth novelty,
Nevertheless all were not tainted with senseless contagion, but many exempted, whose rare preservation might publish At once, the power and compassion of their Redeemer, being not only those of the Vulgar rout, which out of a customary lightness Are apt to embrace any uncouth novelty,
av d vbdr xx vvn p-acp j n1, cc-acp d vvn, rg-crq j n1 vmd vvi p-acp a-acp, dt n1 cc n1 pp-f po32 n1, vbg xx av-j d pp-f dt j n1, r-crq av pp-f dt j n1 vbr j pc-acp vvi d j n1,
accounting such rudeness and weakness of judgement, only besetting the ignorant people: Neither hath any age been so happy as to contradict this wretched position;
accounting such rudeness and weakness of judgement, only besetting the ignorant people: Neither hath any age been so happy as to contradict this wretched position;
vvg d n1 cc n1 pp-f n1, av-j np1-n dt j n1: d vhz d n1 vbn av j c-acp pc-acp vvi d j n1;
as it is easie to observe through the whole course of the Gospel, where basenesse and poverty are so much the portion of christian professours, that the Apostle takes it for granted;
as it is easy to observe through the Whole course of the Gospel, where baseness and poverty Are so much the portion of christian professors, that the Apostle Takes it for granted;
Hath not God chosen the poor of this world, rich in faith, and heires of the Kingdom? even so, it seemed good in his sight, to hide those things from the wise & prudent,
Hath not God chosen the poor of this world, rich in faith, and Heirs of the Kingdom? even so, it seemed good in his sighed, to hide those things from the wise & prudent,
vhz xx np1 vvn dt j pp-f d n1, j p-acp n1, cc n2 pp-f dt n1? av av, pn31 vvd j p-acp po31 n1, pc-acp vvi d n2 p-acp dt j cc j,
Thus, we find the simple shepherds early visited by the day-spring from on high, The Glory of the Lord shone round about them, as it were the morning beams of the Son of righteousness;
Thus, we find the simple shepherd's early visited by the dayspring from on high, The Glory of the Lord shone round about them, as it were the morning beams of the Son of righteousness;
whereas Herod the King, vainly fearing a rival in his temporal Kingdom, with furious subtilty, attempts to assassinate the King eternal, at his first appearing in flesh:
whereas Herod the King, vainly fearing a rival in his temporal Kingdom, with furious subtlety, attempts to assassinate the King Eternal, At his First appearing in Flesh:
To hold on the parallel, we finde on the one side, the despised people flowing to Christ from every quarter, Galileans, Samaritans, Publicans, Fishermen;
To hold on the parallel, we find on the one side, the despised people flowing to christ from every quarter, Galileans, Samaritans, Publicans, Fishermen;
when on the other side NONLATINALPHABET, the rulers are plotting together against the Lord, and against his anointed, rejecting the counsell of God against themselves, and hindring others that would embrace it:
when on the other side, the Rulers Are plotting together against the Lord, and against his anointed, rejecting the counsel of God against themselves, and hindering Others that would embrace it:
not suffering so much as the little children to cry Hosannah in the temple, although the stones were ready to proclaim him, having given such evident proof of his God-head, in the raising of Lazarus from the dead;
not suffering so much as the little children to cry Hosannah in the temple, although the stones were ready to proclaim him, having given such evident proof of his Godhead, in the raising of Lazarus from the dead;
And that they might more then crucifie him, they aggravate his torments with ridiculous blasphemy; If he be the King of Israel, let him now come down from the Cross, and we will beleeve him;
And that they might more then crucify him, they aggravate his torments with ridiculous blasphemy; If he be the King of Israel, let him now come down from the Cross, and we will believe him;
And yet if their charity can with patience behold them after so odious a fact, you shall find their constant malice tormenting him after death, with barbarous indignities.
And yet if their charity can with patience behold them After so odious a fact, you shall find their constant malice tormenting him After death, with barbarous indignities.
cc av cs po32 n1 vmb p-acp n1 vvi pno32 a-acp av j dt n1, pn22 vmb vvi po32 j n1 vvg pno31 p-acp n1, p-acp j n2.
They secure his Sepulcher with double munition, impiously suggesting their own absurd phancie of his being stollen away, thereby to discredit his professed doctrine of rising from death:
They secure his Sepulcher with double munition, impiously suggesting their own absurd fancy of his being stolen away, thereby to discredit his professed Doctrine of rising from death:
The truth whereof how they labour to stifle, appears by their practising with the souldiers, whom they prompt with large mony to say he was stollen away, against the evidence of their own senses.
The truth whereof how they labour to stifle, appears by their practising with the Soldiers, whom they prompt with large money to say he was stolen away, against the evidence of their own Senses.
lest after the rate of so many thousands as were converted at Peters one Sermon; themselves should shortly be left alone, as the monsters of unbeleef.
lest After the rate of so many thousands as were converted At Peter's one Sermon; themselves should shortly be left alone, as the monsters of unbelief.
and thus, it will be no hard matter to accord the Evangelist with the Apostle, who intended not by his negative to exclude all great ones from being converts, but onely to imply;
and thus, it will be no hard matter to accord the Evangelist with the Apostle, who intended not by his negative to exclude all great ones from being converts, but only to imply;
So did our Saviour in the like case, where he saith indefinitely, that mysteries are hidden from the wise and prudent, because so few attain unto them;
So did our Saviour in the like case, where he Says indefinitely, that Mysteres Are hidden from the wise and prudent, Because so few attain unto them;
av vdd po12 n1 p-acp dt j n1, c-crq pns31 vvz av-j, d n2 vbr vvn p-acp dt j cc j, c-acp av d vvi p-acp pno32;
and so the Baptist speaking of Christ, saith, that no man received his testimony, that is, no man after a sort, considering the number of those that rejected it:
and so the Baptist speaking of christ, Says, that no man received his testimony, that is, no man After a sort, considering the number of those that rejected it:
cc av dt np1 vvg pp-f np1, vvz, cst dx n1 vvd po31 n1, cst vbz, dx n1 p-acp dt n1, vvg dt n1 pp-f d cst vvd pn31:
And that S. Paul had no other meaning, his words before do clearly manifest, where he wills the Corinthians to make their calling, that not many wise men after the flesh, not many mighty, and noble, are called;
And that S. Paul had no other meaning, his words before doe clearly manifest, where he wills the Corinthians to make their calling, that not many wise men After the Flesh, not many mighty, and noble, Are called;
cc d n1 np1 vhd dx j-jn n1, po31 n2 p-acp n1 av-j vvi, c-crq pns31 vvz dt np1 p-acp vvb po32 n-vvg, cst xx d j n2 p-acp dt n1, xx d j, cc j, vbr vvn;
The Deputy of Cyprus, Sergius Paulus the Judge of Athens, Dionysius, divers of the nobler sort at Beraea, besides some others of Caesars houshold; were as so many trophies of his powerful ministery:
The Deputy of Cyprus, Sergius Paulus the Judge of Athens, Dionysius, diverse of the Nobler sort At Beraea, beside Some Others of Caesars household; were as so many trophies of his powerful Ministry:
But however, give him leave to complain of the rarity of noble Proselytes, that found among them such ill successe of his best endeavours, which in Felix the Governour wrought only a trembling instead of beleef;
But however, give him leave to complain of the rarity of noble Proselytes, that found among them such ill success of his best endeavours, which in Felix the Governor wrought only a trembling instead of belief;
to wit, the Roman and Grecian Emperours, who being transported with arrogant madness, practised all the feats of cruelty during their tyranny, to the suppression of religion,
to wit, the Roman and Grecian emperors, who being transported with arrogant madness, practised all the feats of cruelty during their tyranny, to the suppression of Religion,
as Constantine most justly complains of his ungodly predecessors; the cruel Authors of that Decad of persecutions, which they wrote in such bloody characters;
as Constantine most justly complains of his ungodly predecessors; the cruel Authors of that Decade of persecutions, which they wrote in such bloody characters;
And if the justice of time had not canceld such dismal monuments of impiety, you might be yet more distinctly informed by the wicked industrie of Domitius; who (as Lactantius relateth) heaped up seven volumes containing the salvage edicts of Princes for the punishment of Christians:
And if the Justice of time had not canceled such dismal monuments of impiety, you might be yet more distinctly informed by the wicked industry of Domitius; who (as Lactantius relateth) heaped up seven volumes containing the salvage edicts of Princes for the punishment of Christians:
Since whom, the mightiest Monarchs on earth, by the seducement of Satan and Mahomet, are to this day the more professed enemies to the Gospel of Christ:
Since whom, the Mightiest Monarchs on earth, by the seducement of Satan and Mahomet, Are to this day the more professed enemies to the Gospel of christ:
you have heard enough of this sad truth, the summ whereof amounts to this; that the Grandees of the world, are commonly least in the Kingdom of heaven;
you have herd enough of this sad truth, the sum whereof amounts to this; that the Grandees of the world, Are commonly lest in the Kingdom of heaven;
which is an hard saying to flesh and blood, and yet no more, then what our Saviour so earnestly pressed, touching the difficulty of a rich mans entrance into heaven:
which is an hard saying to Flesh and blood, and yet no more, then what our Saviour so earnestly pressed, touching the difficulty of a rich men Entrance into heaven:
r-crq vbz dt j n-vvg p-acp n1 cc n1, cc av av-dx av-dc, cs r-crq po12 n1 av av-j vvn, vvg dt n1 pp-f dt j ng1 n1 p-acp n1:
which did so exceedingly amaze the disciples, that it put them to enquire of him, who could be saved on such terms? But that which he answered in that case, may serve as well to resolve us here, that though on mans part, the salvation of such amounteth to an impossibility, considering the weaknesse to resist such strong temptations,
which did so exceedingly amaze the Disciples, that it put them to inquire of him, who could be saved on such terms? But that which he answered in that case, may serve as well to resolve us Here, that though on men part, the salvation of such amounteth to an impossibility, considering the weakness to resist such strong temptations,
r-crq vdd av av-vvg vvi dt n2, cst pn31 vvd pno32 pc-acp vvi pp-f pno31, r-crq vmd vbi vvn p-acp d n2? p-acp cst r-crq pns31 vvd p-acp d n1, vmb vvi c-acp av pc-acp vvi pno12 av, cst cs p-acp ng1 n1, dt n1 pp-f d vvz p-acp dt n1, vvg dt n1 pc-acp vvi d j n2,
But what if many stars of that magnitude, seem to come short of the glory of God? we are not therefore to question the justice of the Judge of all the earth;
But what if many Stars of that magnitude, seem to come short of the glory of God? we Are not Therefore to question the Justice of the Judge of all the earth;
p-acp q-crq cs d n2 pp-f d n1, vvb pc-acp vvi j pp-f dt n1 pp-f np1? pns12 vbr xx av pc-acp vvi dt n1 pp-f dt n1 pp-f d dt n1;
as having no sensible shape, or figure, to commend them unto our capacities. And this seemeth to have been the proper disease of the ruling Scribes and Pharisees;
as having no sensible shape, or figure, to commend them unto our capacities. And this seems to have been the proper disease of the ruling Scribes and Pharisees;
c-acp vhg dx j n1, cc n1, pc-acp vvi pno32 p-acp po12 n2. cc d vvz pc-acp vhi vbn dt j n1 pp-f dt j-vvg n2 cc np2;
that being immersed in earthly desires, and namely those which the scripture termeth, the lust of the eyes, and the pride of life, they were not in case to set their affections on things above; for touching the former, the sin of covetousness, that we may see how fitly our Saviour compar'd it to thornes, that choke the seed of the word that is sown,
that being immersed in earthly Desires, and namely those which the scripture termeth, the lust of the eyes, and the pride of life, they were not in case to Set their affections on things above; for touching the former, the since of covetousness, that we may see how fitly our Saviour compared it to thorns, that choke the seed of the word that is sown,
and will not suffer it to grow up, we have in these a clear example, that being present at the delivery of his heavenly doctrine, concerning the soveraigne use of riches, in being laid up for another life, it is said expresly, that being covetous, they derided him: were so far from receiving his counsel, that they despised him that gave it;
and will not suffer it to grow up, we have in these a clear Exampl, that being present At the delivery of his heavenly Doctrine, Concerning the sovereign use of riches, in being laid up for Another life, it is said expressly, that being covetous, they derided him: were so Far from receiving his counsel, that they despised him that gave it;
Now what an obstacle this vanity is in the way of faith, he made it unquestionable by that demand, chap. 5. How can ye beleeve, that receive honour one of another? being as they were, such slaves of glory, it was not possible they should be the servants of Christ,
Now what an obstacle this vanity is in the Way of faith, he made it unquestionable by that demand, chap. 5. How can you believe, that receive honour one of Another? being as they were, such slaves of glory, it was not possible they should be the Servants of christ,
av q-crq dt n1 d n1 vbz p-acp dt n1 pp-f n1, pns31 vvd pn31 j p-acp d n1, n1 crd q-crq vmb pn22 vvi, cst vvb n1 crd pp-f n-jn? vbg c-acp pns32 vbdr, d n2 pp-f n1, pn31 vbds xx j pns32 vmd vbi dt n2 pp-f np1,
In pursuit whereof, they seeke not the honour that is from God onely but make a blast of empty praise their summum bonum, & mind no happinesse beyond it.
In pursuit whereof, they seek not the honour that is from God only but make a blast of empty praise their summum bonum, & mind no happiness beyond it.
The Angels in heaven, that would needs be like the most high, by partaking of his glory, (as if in their devils ambition they would devide the monarchy of heaven) were thrown like lightning from their bright station, into the abyss of darkness, and miserie;
The Angels in heaven, that would needs be like the most high, by partaking of his glory, (as if in their Devils ambition they would divide the monarchy of heaven) were thrown like lightning from their bright station, into the abyss of darkness, and misery;
And following them, our first parents in Paradise, enchanted with the charme of Eritis sicut dii, ye shall be as Gods, soon felt the delusion in their banishment, being condemned to the world,
And following them, our First Parents in Paradise, enchanted with the charm of You will be sicut Gods, you shall be as God's, soon felt the delusion in their banishment, being condemned to the world,
raising the poore out of the dust and exalting those of low degree, but scattering the proud, (like those that were building the tower of Babel) in the imaginations of their hearts.
raising the poor out of the dust and exalting those of low degree, but scattering the proud, (like those that were building the tower of Babel) in the Imaginations of their hearts.
vvg dt j av pp-f dt n1 cc vvg d pp-f j n1, cc-acp vvg dt j, (av-j d cst vbdr vvg dt n1 pp-f np1) p-acp dt n2 pp-f po32 n2.
Suitably hereunto, you may note from Pelusiot, that in the heraldry of Gods attributes; over the high and mighty of the earth, NONLATINALPHABET, he is stiled in termes of distance,
Suitably hereunto, you may note from Pelusiot, that in the heraldry of God's attributes; over the high and mighty of the earth,, he is styled in terms of distance,
that the Son of God, our blessed Saviour, would therefore appeare in that despicable condition, (The Lord of glory in the forme of a servant,) either to confound the proud thoughts of the haughty in their scornfull rejection,
that the Son of God, our blessed Saviour, would Therefore appear in that despicable condition, (The Lord of glory in the Form of a servant,) either to confound the proud thoughts of the haughty in their scornful rejection,
whereas being to undergo the opprobrious death of the Crosse, (as if he would now taske his disciples with an impudent faith) he offereth up his crucifyed person a common spectacle to all nations;
whereas being to undergo the opprobrious death of the Cross, (as if he would now task his Disciples with an impudent faith) he Offereth up his Crucified person a Common spectacle to all Nations;
that faith which the Graecians derided, as foolishnesse; NONLATINALPHABET, sayes Clemens, terming it barbarous, and vaine; and wherewith Julian grieved the Christians, that their wisdome was nothing but credulitie.
that faith which the Greeks derided, as foolishness;, Says Clemens, terming it barbarous, and vain; and wherewith Julian grieved the Christians, that their Wisdom was nothing but credulity.
d n1 r-crq dt njp2 vvn, c-acp n1;, vvz np1, vvg pn31 j, cc j; cc c-crq np1 vvd dt njpg2, cst po32 n1 vbds pix cc-acp n1.
Then withall, no lesse their resolute piety, that forsaking the ordinances of the Patriarks, and Prophets, their reverend Ancestors, (together with the legal institutions, whereunto they had been so long accustomed) they would thus adventure on a new way unto salvation.
Then withal, no less their resolute piety, that forsaking the ordinances of the Patriarchs, and prophets, their reverend Ancestors, (together with the Legal institutions, whereunto they had been so long accustomed) they would thus adventure on a new Way unto salvation.
Or if you consider the object of their beleef, which was the Man God Christ Jesus, you may justly admire the sharpnesse of their faith that could discerne his saving power, whom they beheld so obnoxious to humane infirmities,
Or if you Consider the Object of their belief, which was the Man God christ jesus, you may justly admire the sharpness of their faith that could discern his Saving power, whom they beheld so obnoxious to humane infirmities,
And having thus decreed the end, he therin included the meanes to attaine it, predestination being (as St. Austin speakes) the preparation of devine grace;
And having thus decreed the end, he therein included the means to attain it, predestination being (as Saint Austin speaks) the preparation of divine grace;
cc vhg av vvn dt n1, pns31 av vvd dt n2 pc-acp vvi pn31, n1 vbg (c-acp n1 np1 vvz) dt n1 pp-f j-jn n1;
So then it was the language of our Saviour which exhorted them to beleeve, but it was the Spirit of our Saviour which interpreted that language, that they received it not as the words of a man,
So then it was the language of our Saviour which exhorted them to believe, but it was the Spirit of our Saviour which interpreted that language, that they received it not as the words of a man,
so far from the solemnity of thankfullnesse, that fearing as it were, to be endited of their conversion, they dishonour this his supreme mercy with speechless ingratitude:
so Far from the solemnity of thankfulness, that fearing as it were, to be endited of their conversion, they dishonour this his supreme mercy with speechless ingratitude:
If that distinction in Clemens be right, of a twofold confession, NONLATINALPHABET, The one in beleeving, the other in uttering, they had already confessed him with their heart,
If that distinction in Clemens be right, of a twofold Confessi,, The one in believing, the other in uttering, they had already confessed him with their heart,
cs d n1 p-acp np1 vbb j-jn, pp-f dt j n1,, dt pi p-acp vvg, dt j-jn p-acp vvg, pns32 vhd av vvn pno31 p-acp po32 n1,
and with trophies of palme-branches mystically preluding the triumph of his resurrection, when these Pythagorean Rulers in a cowardly dumbnesse, suppresse their applause,
and with trophies of Palm branches mystically preluding the triumph of his resurrection, when these Pythagorean Rulers in a cowardly dumbness, suppress their applause,
Or had they rightly considered the worthinesse of that duty, which so unworthily they declined, they would not have needed any other encouragement to embolden them:
Or had they rightly considered the worthiness of that duty, which so unworthily they declined, they would not have needed any other encouragement to embolden them:
cc vhd pns32 av-jn vvd dt n1 pp-f d n1, r-crq av av-j pns32 vvd, pns32 vmd xx vhi vvn d j-jn n1 pc-acp vvi pno32:
But certainly, had they duly weighed the necessity of this duty, the whole world would have proved too weake an Oratour to have tempted them to so foule an omission:
But Certainly, had they duly weighed the necessity of this duty, the Whole world would have proved too weak an Orator to have tempted them to so foul an omission:
cc-acp av-j, vhd pns32 av-jn vvd dt n1 pp-f d n1, dt j-jn n1 vmd vhi vvn av j dt n1 pc-acp vhi vvn pno32 p-acp av j dt n1:
by which wilfull defect of theirs, their faith did but serve to aggravate their guilt; and in being enlightened Christians, they became onely more knowing offenders:
by which wilful defect of theirs, their faith did but serve to aggravate their guilt; and in being enlightened Christians, they became only more knowing offenders:
Which natural correspondencie (Nature seems to have intended in that elegant structure, by which the tongue of all visible parts) is rooted nearest unto the heart;
Which natural correspondency (Nature seems to have intended in that elegant structure, by which the tongue of all visible parts) is rooted nearest unto the heart;
or rely on his divine promises, which they durst not approve before impotent men? Could that faith whose victoriousnesse should vanquish the world, be thus easily vanquished by the infirmities of feare,
or rely on his divine promises, which they durst not approve before impotent men? Could that faith whose victoriousness should vanquish the world, be thus Easily vanquished by the infirmities of Fear,
cc vvb p-acp po31 j-jn n2, r-crq pns32 vvd xx vvi p-acp j n2? vmd d n1 rg-crq n1 vmd vvi dt n1, vbb av av-j vvn p-acp dt n2 pp-f n1,
and ambition? By the same weakenesse as they feared to acknowledge Christ, they would sooner have denyed him, by how much the presence of dangers doth more affright us, then the possibility of them:
and ambition? By the same weakness as they feared to acknowledge christ, they would sooner have denied him, by how much the presence of dangers does more affright us, then the possibility of them:
whose degenerous practise had others repeated by imitation, how would Christianity have become abortive, and even been ruined in its infancie? Could they be so injurious to the providence of the Almighty,
whose degenerous practice had Others repeated by imitation, how would Christianity have become abortive, and even been ruined in its infancy? Could they be so injurious to the providence of the Almighty,
Whereas on the contrary, to personate vertue, however it doth condemn the Actors, may yet by a charitable cozenage, beguile the spectators to a serious goodnesse.
Whereas on the contrary, to personate virtue, however it does condemn the Actors, may yet by a charitable cozenage, beguile the spectators to a serious Goodness.
and bestow on them a true, though a weake, and implicit faith, alledging for them, that as to have denied their Saviour after examination, had been solemn apostacie,
and bestow on them a true, though a weak, and implicit faith, alleging for them, that as to have denied their Saviour After examination, had been solemn apostasy,
whose nature it was to proceed rather by insinuation, then by violence. Neither could these legall ceremonies (imprinted by education) be hastily abolished;
whose nature it was to proceed rather by insinuation, then by violence. Neither could these Legal ceremonies (imprinted by education) be hastily abolished;
Though many desiring rather to impute a fault to some patron, then to want a patron for their fault, present to themselves the example of Nicodemus; He that came to Jesus by night;
Though many desiring rather to impute a fault to Some patron, then to want a patron for their fault, present to themselves the Exampl of Nicodemus; He that Come to jesus by night;
and behold him enlightned with the bright morning star, They shall find him in the midst of raging conspirators, the onely advocate in defence of Christ,
and behold him enlightened with the bright morning star, They shall find him in the midst of raging conspirators, the only advocate in defence of christ,
And if they will accompany him to the funeralls of Christ, They shall find him manifesting his faith by his works; in his hundred pound of sweet Odours;
And if they will accompany him to the funerals of christ, They shall find him manifesting his faith by his works; in his hundred pound of sweet Odours;
yet not wholly to deprive them of the favour of so great a protection, they may perchance resemble him somewhat, in the burial of Christ, whom they carry sepulchred in their stony hearts.
yet not wholly to deprive them of the favour of so great a protection, they may perchance resemble him somewhat, in the burial of christ, whom they carry sepulchered in their stony hearts.
av xx av-jn pc-acp vvi pno32 pp-f dt n1 pp-f av j dt n1, pns32 vmb av vvi pno31 av, p-acp dt n1 pp-f np1, ro-crq pns32 vvb vvn p-acp po32 j n2.
They were the Doctors of the Law, & from the direction of these mistick ceremonies, expected the accomplishment of a Messias; and would you think these so uncivil,
They were the Doctors of the Law, & from the direction of these mystic ceremonies, expected the accomplishment of a Messias; and would you think these so Uncivil,
pns32 vbdr dt n2 pp-f dt n1, cc p-acp dt n1 pp-f d j n2, vvd dt n1 pp-f dt np1; cc vmd pn22 vvi d av j,
as not to welcome him in the flesh? nay so unskilfull, as not to know him in the flesh? whose life and preaching, dayly unridling their types, and prophesies;
as not to welcome him in the Flesh? nay so unskilful, as not to know him in the Flesh? whose life and preaching, daily unriddling their types, and prophecies;
c-acp xx pc-acp vvi pno31 p-acp dt n1? uh-x av j, c-acp xx pc-acp vvi pno31 p-acp dt n1? rg-crq n1 cc vvg, av-j vvg po32 n2, cc n2;
a pilgrim-metamorphosis, and thereupon phancied that the body of Christ was animated with the borrowed soul of Elias, or Iohn Baptist, or one of the Prophets, peradventure, because they received not the love of the truth, that they might be saved, God sending them strong delusion, that they should believe a lie.
a pilgrim-metamorphosis, and thereupon fancied that the body of christ was animated with the borrowed soul of Elias, or John Baptist, or one of the prophets, Peradventure, Because they received not the love of the truth, that they might be saved, God sending them strong delusion, that they should believe a lie.
Ne commune illis cum vulgo vocabulum, &c. as Saint Augustine of the Platonics, lest that the vulgar title of Christians should vilifie their profession into the likenesse of the multitude;
Ne commune illis cum vulgo Vocabulum, etc. as Saint Augustine of the Platonics, lest that the Vulgar title of Christians should vilify their profession into the likeness of the multitude;
being confined to no authority but by a kind of equivocall superintendency, interposing all, as well in matters of Religion as Policy, whereby they became not onely terrible to their Inferiours, but to one another:
being confined to no Authority but by a kind of equivocal superintendency, interposing all, as well in matters of Religion as Policy, whereby they became not only terrible to their Inferiors, but to one Another:
IT is the priviledge of private persons to order their affairs with conscience, whereas Princes (by a miserable bondage of state) must direct their proceedings according to fame, and reputation:
IT is the privilege of private Persons to order their affairs with conscience, whereas Princes (by a miserable bondage of state) must Direct their proceedings according to fame, and reputation:
Their dignity gives them command over others; But their ambition gives others command over them; whil'st every action must be composed for the service of vulgar opinion:
Their dignity gives them command over Others; But their ambition gives Others command over them; whilst every actium must be composed for the service of Vulgar opinion:
It is too apparent in our Jewish Rulers, who affecting rather impious applause, than Innocent obscurity, valued their interest in the Synagogue, above the owning of a Saviour:
It is too apparent in our Jewish Rulers, who affecting rather impious applause, than Innocent obscurity, valued their Interest in the Synagogue, above the owning of a Saviour:
which, how great a sin it was, the Holy Ghost hath plainly shewed, by setting his Brand upon the sinners, That they loved the praise of men more than the praise of God:
which, how great a since it was, the Holy Ghost hath plainly showed, by setting his Brand upon the Sinners, That they loved the praise of men more than the praise of God:
declaring thereby, that it was not conscience, or superstition which kept them from confessing Christ; but only the care of incurring disgrace, and hatred with men:
declaring thereby, that it was not conscience, or Superstition which kept them from confessing christ; but only the care of incurring disgrace, and hatred with men:
vvg av, cst pn31 vbds xx n1, cc n1 r-crq vvd pno32 p-acp vvg np1; cc-acp av-j dt n1 pp-f vvg n1, cc n1 p-acp n2:
as they might have learned from Moses, their great Master, who being the meekest on earth; yet seeing him who is inv•sible, NONLATINALPHABET sayes the Apostle, grew hard enough for any encounter, not fearing the wrath of the King himself;
as they might have learned from Moses, their great Master, who being the Meekest on earth; yet seeing him who is inv•sible, Says the Apostle, grew hard enough for any encounter, not fearing the wrath of the King himself;
NONLATINALPHABET He that devoutly serveth God, will undergo any adversity, by a rare chimistry, converting that which is grievous to others, into his delight and benefit:
He that devoutly serves God, will undergo any adversity, by a rare chemistry, converting that which is grievous to Others, into his delight and benefit:
pns31 cst av-j vvz np1, vmb vvi d n1, p-acp dt j n1, vvg d r-crq vbz j p-acp n2-jn, p-acp po31 n1 cc n1:
or if their faith had been so qualified, as it should be by that of Saint Paul, which worketh by love, they would (as he did) have suffered the losse of all things for Christ, and now counted that losse their greatest gain:
or if their faith had been so qualified, as it should be by that of Saint Paul, which works by love, they would (as he did) have suffered the loss of all things for christ, and now counted that loss their greatest gain:
cc cs po32 n1 vhd vbn av vvn, p-acp pn31 vmd vbi p-acp d pp-f n1 np1, r-crq vvz p-acp n1, pns32 vmd (c-acp pns31 vdd) vhb vvn dt n1 pp-f d n2 p-acp np1, cc av vvn cst n1 po32 js n1:
nor death it self, the King of terrors; They come very far short of this that will leave the spouse of Christ to keep in with the adulterous Synagogue;
nor death it self, the King of terrors; They come very Far short of this that will leave the spouse of christ to keep in with the adulterous Synagogue;
that Synagogue, which like Potiphars loose wife, laying hold on the garment, the Humanity of Christ, let go his Divinity, not knowing him otherwise than after the flesh:
that Synagogue, which like Potiphars lose wife, laying hold on the garment, the Humanity of christ, let go his Divinity, not knowing him otherwise than After the Flesh:
d n1, r-crq av-j npg1 j n1, vvg n1 p-acp dt n1, dt n1 pp-f np1, vvb vvi po31 n1, xx vvg pno31 av cs p-acp dt n1:
can this be love then, thus to take the members of Christ, and make them the members of an harlot? It had been too slow for love to have once demurred on a separation;
can this be love then, thus to take the members of christ, and make them the members of an harlot? It had been too slow for love to have once demurred on a separation;
vmb d vbi n1 av, av p-acp vvb dt n2 pp-f np1, cc vvi pno32 dt n2 pp-f dt n1? pn31 vhd vbn av j c-acp n1 pc-acp vhi a-acp vvn p-acp dt n1;
or however, their voluntary flight should have at least prevented the fear of being expelled, and not expected the violence of others, to impeach the forwardnesse of their departure.
or however, their voluntary flight should have At least prevented the Fear of being expelled, and not expected the violence of Others, to impeach the forwardness of their departure.
cc a-acp, po32 j-jn n1 vmd vhi p-acp ds vvn dt n1 pp-f vbg vvd, cc xx vvn dt n1 pp-f n2-jn, pc-acp vvi dt n1 pp-f po32 n1.
these were the fetters which shackled their faith, and restrained the courage of their zeal, these mala magnifica, the pretious impediments, that like too long garments (as Socrates phrased it) NONLATINALPHABET, intercepted their mind from proceeding in the way of vertue,
these were the fetters which shackled their faith, and restrained the courage of their zeal, these mala Magnifica, the precious impediments, that like too long garments (as Socrates phrased it), intercepted their mind from proceeding in the Way of virtue,
d vbdr dt n2 r-crq j-vvn po32 n1, cc j-vvn dt n1 pp-f po32 n1, d fw-la fw-la, dt j n2, cst av-j av j n2 (c-acp npg1 vvd pn31), vvd po32 n1 p-acp vvg p-acp dt n1 pp-f n1,
the smallest grievances affect our senses, but the greatest evils are little perceiv'd, NONLATINALPHABET; the presence of sin is not troublesome unto us;
the Smallest grievances affect our Senses, but the greatest evils Are little perceived,; the presence of since is not troublesome unto us;
so ancient inhabitants inured to a place are loath to forsake it, though annoyed with incumbrances, reason that NONLATINALPHABET, &c. long accustomed evils, are lesse grievous unto us than wholesome changes.
so ancient inhabitants inured to a place Are loath to forsake it, though annoyed with encumbrances, reason that, etc. long accustomed evils, Are less grievous unto us than wholesome changes.
av j n2 vvn p-acp dt n1 vbr j pc-acp vvi pn31, cs vvn p-acp n2, vvb d, av av-j j-vvn n2-jn, vbr av-dc j p-acp pno12 av j n2.
But if at last we examine the quality of that punishment, which they so fearfu•ly declined, the physician, Erastus will boldly assure us, it was no spiritual Excommunication, (so reasonably to affrighten them) but meerly a local removal,
But if At last we examine the quality of that punishment, which they so fearfu•ly declined, the Physician, Erastus will boldly assure us, it was no spiritual Excommunication, (so reasonably to affrighten them) but merely a local removal,
still under the covenant of some nice distance, they might come into the Temple, and partake of the Sacraments, being as it were, transformed out of naturall Jews, into Proselites:
still under the Covenant of Some Nicaenae distance, they might come into the Temple, and partake of the Sacraments, being as it were, transformed out of natural jews, into Proselytes:
av p-acp dt n1 pp-f d j n1, pns32 vmd vvi p-acp dt n1, cc vvi pp-f dt n2, vbg c-acp pn31 vbdr, vvn av pp-f j np2, p-acp n2:
So as, had not their ambition perverted their judgement, they would have congratulated so convenient a mischief, which happily banished them to a reformation,
So as, had not their ambition perverted their judgement, they would have congratulated so convenient a mischief, which happily banished them to a Reformation,
av c-acp, vhd xx po32 n1 vvn po32 n1, pns32 vmd vhi vvn av j dt n1, r-crq av-j j-vvn pno32 p-acp dt n1,
who by this meanes rather banished themselves from the means of their Salvation, yet see the fool-hardiness of vain glorious dispositions that can with more patience endure the troubles of iniquity, than these for religion:
who by this means rather banished themselves from the means of their Salvation, yet see the foolhardiness of vain glorious dispositions that can with more patience endure the Troubles of iniquity, than these for Religion:
r-crq p-acp d n2 av vvn px32 p-acp dt n2 pp-f po32 n1, av vvb dt n1 pp-f j j n2 cst vmb p-acp dc n1 vvi dt n2 pp-f n1, cs d p-acp n1:
wearinesse and painfulnesse, hunger, and thirst, cold and nakednesse, with all the catalogue of Pauls afflictions, in quibus gloriam martyrij mererentur, whereby they might purchase the glory of Martyrdom, si haec pro Christinomine sustinerent:
weariness and painfulness, hunger, and thirst, cold and nakedness, with all the catalogue of Paul's afflictions, in quibus gloriam martyrij mererentur, whereby they might purchase the glory of Martyrdom, si haec Pro Christinomine sustinerent:
n1 cc n1, n1, cc n1, j-jn cc n1, p-acp d dt n1 pp-f npg1 n2, p-acp fw-la fw-la fw-la fw-la, c-crq pns32 vmd vvi dt n1 pp-f n1, fw-la fw-la fw-la fw-la fw-la:
if they suffered all this in the name of Christ, that whereas the Righteous by many tribulations enter into the Kingdom of God, these Martyrs of the world, by as many tribulations adventure for the Kingdom of Satan.
if they suffered all this in the name of christ, that whereas the Righteous by many tribulations enter into the Kingdom of God, these Martyrs of the world, by as many tribulations adventure for the Kingdom of Satan.
cs pns32 vvd d d p-acp dt n1 pp-f np1, cst cs dt j p-acp d n2 vvi p-acp dt n1 pp-f np1, d n2 pp-f dt n1, p-acp c-acp d n2 vvi p-acp dt n1 pp-f np1.
our indulgent God is pleased to accept the service of our peace, although the degenerous practise of some abuseth others into Pharisees, whose favour they think no otherwise to be gained,
our indulgent God is pleased to accept the service of our peace, although the degenerous practice of Some abuseth Others into Pharisees, whose favour they think no otherwise to be gained,
then by the suppressing, or at least, the disgu•sing of the truth of Christ; fearing least their open profession should betray them into contempt, and obscurity:
then by the suppressing, or At least, the disgu•sing of the truth of christ; fearing lest their open profession should betray them into contempt, and obscurity:
av p-acp dt vvg, cc p-acp ds, dt n1 pp-f dt n1 pp-f np1; vvg cs po32 j n1 vmd vvi pno32 p-acp n1, cc n1:
If dissimulation might honestly save us from the rage and displeasure of men, in vaine did those primitive Martyrs so prodigally expend their vitall blood,
If dissimulation might honestly save us from the rage and displeasure of men, in vain did those primitive Martyrs so prodigally expend their vital blood,
cs n1 vmd av-j vvi pno12 p-acp dt n1 cc n1 pp-f n2, p-acp j vdd d j n2 av av-jn vvi po32 j n1,
but to promote it all they can, dictis, scriptis, precibus, exemplis, but should it please God for our unthankfulnesse to permit such over us, these souls of wax would be apt enough for any impression, though never so monstrous.
but to promote it all they can, dictis, Scriptis, precibus, exemplis, but should it please God for our unthankfulness to permit such over us, these Souls of wax would be apt enough for any impression, though never so monstrous.
cc-acp pc-acp vvi pn31 d pns32 vmb, fw-la, fw-la, fw-la, fw-fr, p-acp vmd pn31 vvi np1 p-acp po12 n1 pc-acp vvi d p-acp pno12, d n2 pp-f n1 vmd vbi j av-d p-acp d n1, cs av-x av j.
but then withall too, there we are charged to hold fast that which is good, If having found this, we seeke ought else, it may be feared to be that which is worse;
but then withal too, there we Are charged to hold fast that which is good, If having found this, we seek ought Else, it may be feared to be that which is Worse;
cc-acp av av av, a-acp pns12 vbr vvn p-acp vvb av-j cst r-crq vbz j, cs vhg vvn d, pns12 vvb pi av, pn31 vmb vbi vvn pc-acp vbi d r-crq vbz jc;
The Heathen man could say as much; Reperto quod est optimū, qui quaeritaliud, pejus velit. Truth is Gods coin that hath his Image & superscription enstamped on it;
The Heathen man could say as much; Reperto quod est optimū, qui quaeritaliud, Worse velit. Truth is God's coin that hath his Image & superscription enstamped on it;
and for this cause, God gave them over to a reprobate mind, confounded their wisdome into Jewish fables; as their Thalmud bears sad record to this day, a rude, confused mass of nonsence,
and for this cause, God gave them over to a Reprobate mind, confounded their Wisdom into Jewish fables; as their Thalmud bears sad record to this day, a rude, confused mass of nonsense,
like Virgils Monstrum, horrendum, informe, where the very light is darknesse: And as they for the old Testament, so for the New, the seven Asian Churches;
like Virgils Monstrum, horrendum, inform, where the very Light is darkness: And as they for the old Testament, so for the New, the seven Asian Churches;
never quiet from heriticall impieties touching God, and the glorious Trinity, till the deluge of misery (wherein now they are) overwhelmed them, viderint qui Stoicum, & platonicum, & dialecticum Christianismum protulerint.
never quiet from heriticall impieties touching God, and the glorious Trinity, till the deluge of misery (wherein now they Are) overwhelmed them, viderint qui Stoicum, & Platonic, & dialecticum Christianismum protulerint.
av j-jn p-acp j n2 vvg np1, cc dt j np1, c-acp dt n1 pp-f n1 (c-crq av pns32 vbr) j-vvn pno32, fw-la fw-la fw-la, cc fw-la, cc fw-la fw-la fw-la.
It seems there were such in Tertullians dayes, that framed Christianity by the rules of Phylosophy, and thence have issued more swarms of Monsters, then ever Africa produced.
It seems there were such in Tertullia's days, that framed Christianity by the rules of Philosophy, and thence have issued more swarms of Monsters, then ever Africa produced.
pn31 vvz a-acp vbdr d p-acp ng1 n2, cst vvd np1 p-acp dt n2 pp-f n1, cc av vhb vvn dc n2 pp-f n2, av av np1 vvd.
But the later times may serve sufficiently to warne us, by these ration all hereticks; the Socinians, on the one side, and those irrationall, the Anabaptists, on the other;
But the later times may serve sufficiently to warn us, by these ration all Heretics; the socinians, on the one side, and those irrational, the Anabaptists, on the other;
p-acp dt jc n2 vmb vvi av-j pc-acp vvi pno12, p-acp d n1 d n2; dt njp2, p-acp dt crd n1, cc d j, dt np1, p-acp dt j-jn;
how dangerous it is to affect speculations, besides the warrant of Gods word, and that as Luther truly said, cum exardescit ira Dei — when the wrath of God is once inflamed, there is no errour so absurd,
how dangerous it is to affect speculations, beside the warrant of God's word, and that as Luther truly said, cum exardescit ira Dei — when the wrath of God is once inflamed, there is no error so absurd,
1. They were not catechised in the great mystery (as St. Paul termes it) God manifested in the flesh: which is so profound; that St. Peter tells us;
1. They were not catechised in the great mystery (as Saint Paul terms it) God manifested in the Flesh: which is so profound; that Saint Peter tells us;
crd pns32 vbdr xx vvn p-acp dt j n1 (c-acp n1 np1 vvz pn31) np1 vvn p-acp dt n1: r-crq vbz av j; d n1 np1 vvz pno12;
they cannot be satisfied with the sight of it, but was not made known to the Sons of men, in that first age, as it was afterward by preaching of the Gospel.
they cannot be satisfied with the sighed of it, but was not made known to the Sons of men, in that First age, as it was afterwards by preaching of the Gospel.
by the example of his death to incite them to suffer with him, and by the vertue of his death to worke so powerfully to the mortifying of their earthly affections.
by the Exampl of his death to incite them to suffer with him, and by the virtue of his death to work so powerfully to the mortifying of their earthly affections.
Nor 3. was the Holy Ghost descended, so, as afterward he did in the likenesse of fire, to quickcn the deadness of their cold and dull affections. All is otherwise with us;
Nor 3. was the Holy Ghost descended, so, as afterwards he did in the likeness of fire, to quickcn the deadness of their cold and dull affections. All is otherwise with us;
ccx crd vbds dt j n1 vvn, av, c-acp av pns31 vdd p-acp dt n1 pp-f n1, pc-acp vvi dt n1 pp-f po32 j-jn cc j n2. d vbz av p-acp pno12;
vobis datum est, saith our Saviour, nobis datum est, may we say unto us it is given to know the mysteries of the Kingdome of God, the vayle is long since laid aside, the Curtain drawn;
vobis datum est, Says our Saviour, nobis datum est, may we say unto us it is given to know the Mysteres of the Kingdom of God, the Vail is long since laid aside, the Curtain drawn;
which of us would not be offended at any, that should make question of it? and yet it is that which our Saviour questions whether he should find any such thing at his comming;
which of us would not be offended At any, that should make question of it? and yet it is that which our Saviour questions whither he should find any such thing At his coming;
r-crq pp-f pno12 vmd xx vbi vvn p-acp d, cst vmd vvi n1 pp-f pn31? cc av pn31 vbz d r-crq po12 n1 n2 cs pns31 vmd vvi d d n1 p-acp po31 n-vvg;
Nay clear it is, we may be deceived in it, by the dead faith in St. Iames; not working by charity, by the temporary faith in the parable, that which endureth for a while; by the hypocriticall faith in St. Paul, without repentance, or newnesse of life;
Nay clear it is, we may be deceived in it, by the dead faith in Saint James; not working by charity, by the temporary faith in the parable, that which Endureth for a while; by the hypocritical faith in Saint Paul, without Repentance, or newness of life;
and heartlesse and may be in hypocrites nay in Devils, whose knowledge surmounts, the profoundest Doctors, all the Sorbon are but Infants in comparison.
and heartless and may be in Hypocrites nay in Devils, whose knowledge surmounts, the profoundest Doctors, all the Sorbonne Are but Infants in comparison.
cc j cc vmb vbi p-acp n2 uh-x p-acp n2, rg-crq n1 vvz, dt js n2, d dt np1 vbr p-acp n2 p-acp n1.
so here, the inconstancie, or imperseverance at length discovers the imposture, and shewes what metal their faith is made of, sure, not of Gold, that is tryed with fire,
so Here, the inconstancy, or imperseverance At length discovers the imposture, and shows what metal their faith is made of, sure, not of Gold, that is tried with fire,
av av, dt n1, cc n1 p-acp n1 vvz dt n1, cc vvz r-crq n1 po32 n1 vbz vvn pp-f, j, xx pp-f n1, cst vbz vvn p-acp n1,
or interest, offering our service with the Apostle, Lord, What wilt thou have me to do? and ready with him, not onely to be bound; but also to die (if there be cause) for the Name of the Lord Jesus.
or Interest, offering our service with the Apostle, Lord, What wilt thou have me to do? and ready with him, not only to be bound; but also to die (if there be cause) for the Name of the Lord jesus.
cc n1, vvg po12 n1 p-acp dt n1, n1, q-crq vm2 pns21 vhi pno11 pc-acp vdi? cc j p-acp pno31, xx av-j pc-acp vbi vvn; cc-acp av pc-acp vvi (cs pc-acp vbi n1) p-acp dt n1 pp-f dt n1 np1.
as he did, to make it the principle marke of our knowledge O si Jesus crucifixus in cor nostrum veniret, citò quàm còito & sufficienter docti essemus? So resolved by one that excelled in the practical science of Christianity;
as he did, to make it the principle mark of our knowledge Oh si jesus Crucifix in cor nostrum veniret, citò quàm còito & sufficienter Learned essemus? So resolved by one that excelled in the practical science of Christianity;
But if our faith be cordiall indeed, or with the heart, it will not be impris•ned there, but come forth at the mouth, there will be confession joyned with it;
But if our faith be cordial indeed, or with the heart, it will not be impris•ned there, but come forth At the Mouth, there will be Confessi joined with it;
cc-acp cs po12 n1 vbi j av, cc p-acp dt n1, pn31 vmb xx vbi vvn a-acp, p-acp vvi av p-acp dt n1, pc-acp vmb vbi n1 vvn p-acp pn31;
literarum intemperantia laboramus ▪ when most are for that which St. Paul termeth Oppositions of science; or the science of opposition, and few for the conscience of Christian duties:
Literarum intemperantia laboramus ▪ when most Are for that which Saint Paul termeth Oppositions of science; or the science of opposition, and few for the conscience of Christian duties:
fw-la fw-la fw-la ▪ c-crq av-ds vbr p-acp d r-crq n1 np1 vvz n2 pp-f n1; cc dt n1 pp-f n1, cc d p-acp dt n1 pp-f njp n2:
Divinitie (for the form thereof) is in every womans mouth, to be arguing (or rather babling,) (the Apostles word) in the highest, and deepest mysteries;
Divinity (for the from thereof) is in every woman's Mouth, to be arguing (or rather babbling,) (the Apostles word) in the highest, and Deepest Mysteres;
But if St. Cyprian may be heard, nihil prodest verbis proferre virtutem & factis destruere veritatem, it availeth nothing to build religion with our tongues,
But if Saint Cyprian may be herd, nihil profits verbis proffer virtutem & factis destruere veritatem, it availeth nothing to built Religion with our tongues,
So it may be done no lesse, and such there were of whom the Apostle St. Peter and Jude do both complaine, ungodly men that turned the grace of God into wantonesse,
So it may be done no less, and such there were of whom the Apostle Saint Peter and U^de do both complain, ungodly men that turned the grace of God into wantonness,
av pn31 vmb vbi vdn dx av-dc, cc d a-acp vbdr pp-f ro-crq dt n1 n1 np1 cc np1 vdb d vvi, j n2 cst vvd dt n1 pp-f np1 p-acp n1,
the the lawlesse libertine, that transformeth Christian liberty into carnal licentiousnesse, and returneth to his wallow, because of the fountain that Zechary mentions, opened for sin, and for uncleannesse, the presumptuous Predestinarian, that holds himselfe to be in Christ, without feeling any change in himselfe, by repentance from dead works; and that have he but faith, live how he list, he can not chuse but be saved,
the the lawless libertine, that Transformeth Christian liberty into carnal licentiousness, and returns to his wallow, Because of the fountain that Zechariah mentions, opened for since, and for uncleanness, the presumptuous Predestinarian, that holds himself to be in christ, without feeling any change in himself, by Repentance from dead works; and that have he but faith, live how he list, he can not choose but be saved,
Now what is this else, but Ethnicum agere sub nomine Christiani, To walk as other Gentiles walke, in the vanity of their minds, being alienated from the life of God! nay worse then these if the judgment of Salvian may be credited;
Now what is this Else, but Ethnicum agere sub nomine Christians, To walk as other Gentiles walk, in the vanity of their minds, being alienated from the life of God! nay Worse then these if the judgement of Salvian may be credited;
to be seen by the Servant that knew his Lords will, and did not accordingly, It is that which Nacianzen so passionately bewailed, under the person of such wretches;
to be seen by the Servant that knew his lords will, and did not accordingly, It is that which Nacianzen so passionately bewailed, under the person of such wretches;
pc-acp vbi vvn p-acp dt n1 cst vvd po31 n2 vmb, cc vdd xx av-vvg, pn31 vbz d r-crq np1 av av-j vvn, p-acp dt n1 pp-f d n2;
It is no more than St Peter warranteth It had been better for them, not to have known the way of righteousnesse, then after they have known it to tu ne away:
It is no more than Saint Peter warrants It had been better for them, not to have known the Way of righteousness, then After they have known it to tu ne away:
all their fault was not confessing for fear of men, what they beleeved concerning Christ, not that perchance they were utterly dumb, or speechlesse that way;
all their fault was not confessing for Fear of men, what they believed Concerning christ, not that perchance they were utterly dumb, or speechless that Way;
d po32 n1 vbds xx vvg p-acp n1 pp-f n2, r-crq pns32 vvd vvg np1, xx cst av pns32 vbdr av-j j, cc j cst n1;
on that very part which is as it were the seat of shame facednesse, in token that they should not be ashamed to confesse the faith of Christ crucifyed,
on that very part which is as it were the seat of shame facednesse, in token that they should not be ashamed to confess the faith of christ Crucified,
And such was the zeale of the primitive Christians, the noble Army of Martyrs, and Confessors, whose heart was warmed with the reaking bloud of Christ, they thought nothing to much to loose,
And such was the zeal of the primitive Christians, the noble Army of Martyrs, and Confessors, whose heart was warmed with the reaking blood of christ, they Thought nothing to much to lose,
or suffer for the Testimony of his truth, seeking more earnestly the glory of Martyrdome, then the most ambitious to aspire unto the height of wordly glory,
or suffer for the Testimony of his truth, seeking more earnestly the glory of Martyrdom, then the most ambitious to aspire unto the height of wordly glory,
It is that which may exercise our thoughts in wondring, how they should suffer what they did, with so much chearfulnesse, as though it had been in other bodyes;
It is that which may exercise our thoughts in wondering, how they should suffer what they did, with so much cheerfulness, as though it had been in other bodies;
pn31 vbz d r-crq vmb vvi po12 n2 p-acp vvg, c-crq pns32 vmd vvi r-crq pns32 vdd, p-acp av d n1, c-acp cs pn31 vhd vbn p-acp j-jn n2;
and a glorious Heaven to receive, and reward them. But what shall we think then of these poor s ules, that wanting all these, yet endured no lesse torments!
and a glorious Heaven to receive, and reward them. But what shall we think then of these poor s ules, that wanting all these, yet endured no less torments!
cc dt j n1 pc-acp vvi, cc vvi pno32. cc-acp q-crq vmb pns12 vvi av pp-f d j ng1 n2, cst vvg d d, av vvd dx dc n2!
and barren truths as Phylosophy taught them, with the expence of their dearest blood! Hac non sine causa dominus in seculum admisit: so thought Tertullian;
and barren truths as Philosophy taught them, with the expense of their dearest blood! Hac non sine causa dominus in seculum admisit: so Thought Tertullian;
lest we should suffer that which amounteth, unto a putting out of the Synagogue: but yet however, there is matter enough to exercise our Christian fortitude;
lest we should suffer that which amounteth, unto a putting out of the Synagogue: but yet however, there is matter enough to exercise our Christian fortitude;
cs pns12 vmd vvi d r-crq vvz, p-acp dt vvg av pp-f dt n1: cc-acp av c-acp, pc-acp vbz n1 av-d pc-acp vvi po12 np1 n1;
or could be two Jew, or Gentile, as namely for a man to make conscience of his way•s, to walk more circumspectly then the common sort, to be strict in those things, wherein others take more libertie,
or could be two Jew, or Gentile, as namely for a man to make conscience of his way•s, to walk more circumspectly then the Common sort, to be strict in those things, wherein Others take more liberty,
cc vmd vbi crd np1, cc j, c-acp av c-acp dt n1 pc-acp vvi n1 pp-f po31 n2, pc-acp vvi av-dc av-j cs dt j n1, pc-acp vbi j p-acp d n2, c-crq n2-jn vvb dc n1,
but their good conversation in Christ, and this hath ever been cause enough for the righteous to be hated, sojourning (as they do) in Mesech, in the midst of a crooked and perverse nation, esse jam inter nocentes innoxium, crimen est, &c. Among vitious persons to be vertuous, is a crime (saith S. Cyprian ) not to imitate evil mem, is to offend them.
but their good Conversation in christ, and this hath ever been cause enough for the righteous to be hated, sojourning (as they do) in Mesech, in the midst of a crooked and perverse Nation, esse jam inter nocentes innoxium, crimen est, etc. Among vicious Persons to be virtuous, is a crime (Says S. Cyprian) not to imitate evil man, is to offend them.
he upbraideth us with our offending the law, Such an upbraiding is the good, & innocent life to corrupt and depraved manners, Peccantium frontem, etsi not verbis, tamen ipsa vita genere dissimi•i verberat;
he upbraideth us with our offending the law, Such an upbraiding is the good, & innocent life to corrupt and depraved manners, Sinners frontem, Though not verbis, tamen ipsa vita genere dissimi•i verberat;
pns31 vvz pno12 p-acp po12 n-vvg dt n1, d dt vvg vbz dt j, cc j-jn n1 pc-acp vvi cc j-vvn n2, np1 fw-la, fw-la xx fw-la, fw-la fw-la fw-la fw-la fw-la fw-la;
it is Lactantius: the pious mans life, though his tongue be silent, rebukes the offendor, not to have fellowship with the works of darkness, is to reprove them;
it is Lactantius: the pious men life, though his tongue be silent, rebukes the Offender, not to have fellowship with the works of darkness, is to reprove them;
so terming the carriage of Ismael toward Isaac which though it were no more then mocking that we read of Gen. 21.9. The Apostle stileth it persecution, and applyeth it to the state of the Christian Church, as then it was;
so terming the carriage of Ishmael towards Isaac which though it were no more then mocking that we read of Gen. 21.9. The Apostle styleth it persecution, and Applieth it to the state of the Christian Church, as then it was;
Even so it is now, was so then, and will ever so be, so long as there be any borne after the flesh, they will be presecuting those that be borne after the spirit: there is no avoyding it.
Even so it is now, was so then, and will ever so be, so long as there be any born After the Flesh, they will be persecuting those that be born After the Spirit: there is no avoiding it.
av av pn31 vbz av, vbds av av, cc vmb av av vbi, av av-j c-acp pc-acp vbi d vvn p-acp dt n1, pns32 vmb vbi vvg d cst vbb vvn p-acp dt n1: pc-acp vbz dx vvg pn31.
All that will live godly in Christ Iesus, shall suffer persecution, more, or lesse, it is part of the Crosse that Christ left to be the portion of his Disciples:
All that will live godly in christ Iesus, shall suffer persecution, more, or less, it is part of the Cross that christ left to be the portion of his Disciples:
Here is the patience, and the fa•th of the Saints, if we that profess our selves to be Christians, can be content to suffer as Christians, that is, for well doing, and glorifie God on this behalfe:
Here is the patience, and the fa•th of the Saints, if we that profess our selves to be Christians, can be content to suffer as Christians, that is, for well doing, and Glorify God on this behalf:
av vbz dt n1, cc dt n1 pp-f dt n2, cs pns12 cst vvb po12 n2 pc-acp vbi np1, vmb vbi j p-acp vvb p-acp np1, cst vbz, p-acp av vdg, cc vvi np1 p-acp d n1:
not regarding what we may loose in credit, favour, or preferment, not reckoning of the reproach, or scorn that can be cast on us for the name of Christ, this will testify that we are Christians indeed, and not falsely so called.
not regarding what we may lose in credit, favour, or preferment, not reckoning of the reproach, or scorn that can be cast on us for the name of christ, this will testify that we Are Christians indeed, and not falsely so called.
xx vvg r-crq pns12 vmb vvi p-acp n1, n1, cc n1, xx vvg pp-f dt n1, cc n1 cst vmb vbi vvn p-acp pno12 p-acp dt n1 pp-f np1, d vmb vvi cst pns12 vbr np1 av, cc xx av-j av vvn.
All which we promised, and much more, at our first entrance into Christianitie ▪ cum ad hanc sectam utique suscepta conditione ejus, paecti venerimus, as saith Tertullian, when by solemn oath,
All which we promised, and much more, At our First Entrance into Christianity ▪ cum ad hanc sectam Utique suscepta condition His, paecti venerimus, as Says Tertullian, when by solemn oath,
Where is that NONLATINALPHABET then, the Apostle speaks of, the enduring hardness as good Souldiers of Iesus Christ, when every small affront appals us, the scornes of Michal, the Athenians mocking, quencheth the smoaking flaxe of our zeal, makes us ashamed of our forwardnes in the profession of religion; nay see the perverseness!
Where is that then, the Apostle speaks of, the enduring hardness as good Soldiers of Iesus christ, when every small affront appals us, the scorns of Michal, the Athenians mocking, quenches the smoking flax of our zeal, makes us ashamed of our forwardness in the profession of Religion; nay see the perverseness!
can suffer his name to be dishonoured with horrid blasphemie, his body all torn and mangled afresh with cursed oaths, his truth empaired with impious absurdities,
can suffer his name to be dishonoured with horrid blasphemy, his body all torn and mangled afresh with cursed Oaths, his truth impaired with impious absurdities,
Toward these baptized Atheists, NONLATINALPHABET (as Clemens speaks) unchristing our Saviour (what lyes in them,) and unchristning our holy profession, we are (it must be confessed) too patient, In zeale to the glory of God, Babylon hath exceeded Sion;
Towards these baptised Atheists, (as Clemens speaks) unchristing our Saviour (what lies in them,) and unchristening our holy profession, we Are (it must be confessed) too patient, In zeal to the glory of God, Babylon hath exceeded Sion;
Knowing therefore this terrour of the Lord, we perswade men, those that have reason to be perswaded, not to eclipse the bright Sunshine of his truth with earthly affections, not to be ashamed of confessing that which with all our study we endeavour to know,
Knowing Therefore this terror of the Lord, we persuade men, those that have reason to be persuaded, not to eclipse the bright Sunshine of his truth with earthly affections, not to be ashamed of confessing that which with all our study we endeavour to know,
vvg av d n1 pp-f dt n1, pns12 vvb n2, d cst vhb n1 p-acp vbb vvn, xx pc-acp vvi dt j n1 pp-f po31 n1 p-acp j n2, xx pc-acp vbi j pp-f vvg d r-crq p-acp d po12 n1 pns12 vvb pc-acp vvi,
as will best sute with our worldly ends, I but to count Godlinesse our greatest gaine, what ever we loose by it in outward respects, to esteem all things else in the world but losse and dung for the excellencie of the knowledge of Jesus Christ:
as will best suit with our worldly ends, I but to count Godliness our greatest gain, what ever we lose by it in outward respects, to esteem all things Else in the world but loss and dung for the excellency of the knowledge of jesus christ:
but as for this cause he came into the world, that he might bear witness unto the truth, so when he was to leave the world, he witnessed (as saith the Apostle) before Pontius Pilate a good confession;
but as for this cause he Come into the world, that he might bear witness unto the truth, so when he was to leave the world, he witnessed (as Says the Apostle) before Pontius Pilate a good Confessi;
and confirmed the truth of his doctrine by a dolorous, and bloudy death, Quantaflibet nobis anxietatem pateras vitae praesentis propinet afflictio &c. as Sydonius, exp•esseth;
and confirmed the truth of his Doctrine by a dolorous, and bloody death, Quantaflibet nobis anxietatem pateras vitae praesentis propinet Affliction etc. as Sydonius, exp•esseth;
cc vvd dt n1 pp-f po31 n1 p-acp dt j, cc j n1, fw-la fw-la fw-la n2-av fw-la fw-la n1 fw-la av p-acp np1, vvz;
nay, to rejoyce in as much as we are partakers of the sufferings of Christ, that when his glory shall be revealed, we may be glad also with exceeding joy, for if we suffer with him, we shall reign with him:
nay, to rejoice in as much as we Are partakers of the sufferings of christ, that when his glory shall be revealed, we may be glad also with exceeding joy, for if we suffer with him, we shall Reign with him:
and nothing be able to separate us from the love of thee, for thou onely art Holy, thou onely art the Lord, thou onely O Christ with the Holy Ghost, art most high in the Glory of God the Father. AMEN,
and nothing be able to separate us from the love of thee, for thou only art Holy, thou only art the Lord, thou only O christ with the Holy Ghost, art most high in the Glory of God the Father. AMEN,
you have here the truth of this complaint represented in a parable, the parable of an housholder, that hired labourers into his Vineyard, who for giving alike wages unto some that came last, is blamed by the first of dealing unjustly,
you have Here the truth of this complaint represented in a parable, the parable of an householder, that hired labourers into his Vineyard, who for giving alike wages unto Some that Come last, is blamed by the First of dealing unjustly,
our labour is onely to fill up each part, as the grace of God shall enable us, desiring there be in none here present an Evill Eye, to sensure the limners imperfections,
our labour is only to fill up each part, as the grace of God shall enable us, desiring there be in none Here present an Evil Eye, to sensure the limners imperfections,
MAn at his creation was an uniform and entire, his creatur soul and body like a wel tun'd instrument, sounded nothing but the praise of his maker, and his own felicitie:
MAn At his creation was an uniform and entire, his creature's soul and body like a well tuned Instrument, sounded nothing but the praise of his maker, and his own felicity:
n1 p-acp po31 n1 vbds dt j cc j, po31 ng1 n1 cc n1 av-j dt av vvd n1, vvd pix cc-acp dt n1 pp-f po31 n1, cc po31 d n1:
but now surprized by the Enemy, help to better, and demolish her, so in ruining of man (built once as a City that is at unity in it selfe) those members and faculties that were the chief agents of his happinesse, became now the Engins of his misery.
but now surprised by the Enemy, help to better, and demolish her, so in ruining of man (built once as a city that is At unity in it self) those members and faculties that were the chief agents of his happiness, became now the Engines of his misery.
cc-acp av vvn p-acp dt n1, vvb pc-acp vvi, cc vvi pno31, av p-acp vvg pp-f n1 (vvd a-acp p-acp dt n1 cst vbz p-acp n1 p-acp pn31 n1) d n2 cc n2 cst vbdr dt j-jn n2 pp-f po31 n1, vvd av dt n2 pp-f po31 n1.
that as the light was the first creature which God made in the greater world, so this light of the body is the first thing too, that is made in man, the lesser world.
that as the Light was the First creature which God made in the greater world, so this Light of the body is the First thing too, that is made in man, the lesser world.
cst c-acp dt n1 vbds dt ord n1 r-crq np1 vvd p-acp dt jc n1, av d j pp-f dt n1 vbz dt ord n1 av, cst vbz vvn p-acp n1, dt jc n1.
and then make no doubt of our being in safety, when this centinel tells us, we are not in danger, which the sight (by a kind of providence) can discover before it approach,
and then make no doubt of our being in safety, when this centinel tells us, we Are not in danger, which the sighed (by a kind of providence) can discover before it approach,
cc av vvb dx n1 pp-f po12 vbg p-acp n1, c-crq d n1 vvz pno12, pns12 vbr xx p-acp n1, r-crq dt n1 (p-acp dt n1 pp-f n1) vmb vvi p-acp pn31 n1,
Thus have you seen the excellencices of the eye, and now be content to see the iniquity, which the eye so abounds withall, that some Heathen Philosophers (as Clemens reports) maintained it to be mans highest happinesse to abstain from the evils thereof;
Thus have you seen the excellencices of the eye, and now be content to see the iniquity, which the eye so abounds withal, that Some Heathen Philosophers (as Clemens reports) maintained it to be men highest happiness to abstain from the evils thereof;
av vhb pn22 vvn dt n2 pp-f dt n1, cc av vbi j pc-acp vvi dt n1, r-crq dt n1 av vvz av, cst d j-jn n2 (c-acp np1 vvz) vvd pn31 pc-acp vbi ng1 js n1 pc-acp vvi p-acp dt n2-jn av;
Nay, some Christians too we read of, that in an impious and ignorant obedience to the literall advice of our Saviour, finding their eyes to offend them, plucked them out,
Nay, Some Christians too we read of, that in an impious and ignorant Obedience to the literal Advice of our Saviour, finding their eyes to offend them, plucked them out,
uh-x, d np1 av pns12 vvb pp-f, cst p-acp dt j cc j n1 p-acp dt j n1 pp-f po12 n1, vvg po32 n2 pc-acp vvi pno32, vvd pno32 av,
But without the help of madnesse to aggravate this wofull truth, we may with grief enough confesse, that there is scarce any sin that is not promoted by the eye, which by reason of its activeness and volubility, is apt to offend both with more frequency and facility,
But without the help of madness to aggravate this woeful truth, we may with grief enough confess, that there is scarce any since that is not promoted by the eye, which by reason of its activeness and volubility, is apt to offend both with more frequency and facility,
p-acp p-acp dt n1 pp-f n1 pc-acp vvi d j n1, pns12 vmb p-acp n1 av-d vvb, cst pc-acp vbz av-j d n1 cst vbz xx vvn p-acp dt n1, r-crq p-acp n1 pp-f po31 n1 cc n1, vbz j pc-acp vvi d p-acp dc n1 cc n1,
When the woman saw that tht tree was good for food, and that it was pleasant to the eye, she took of the fruit thereof and did eat, and thence bequeathed the itch of curiosity to all her posterity.
When the woman saw that that tree was good for food, and that it was pleasant to the eye, she took of the fruit thereof and did eat, and thence bequeathed the itch of curiosity to all her posterity.
c-crq dt n1 vvd cst d n1 vbds j p-acp n1, cc cst pn31 vbds j p-acp dt n1, pns31 vvd pp-f dt n1 av cc vdd vvi, cc av vvd dt n1 pp-f n1 p-acp d po31 n1.
And if you turn over to the next great sin of the world, (that could not be purged without a deluge of waters) you shall find that all beginning from the eye;
And if you turn over to the next great since of the world, (that could not be purged without a deluge of waters) you shall find that all beginning from the eye;
cc cs pn22 vvb a-acp p-acp dt ord j n1 pp-f dt n1, (cst vmd xx vbi vvn p-acp dt n1 pp-f n2) pn22 vmb vvi cst d n1 p-acp dt n1;
The sonnes of God saw the daughters of men that they were fair, and they took them wives of all that they chose, by which wild polygamie, they replenished the earth not so much with children, as transgressions;
The Sons of God saw the daughters of men that they were fair, and they took them wives of all that they chosen, by which wild polygamy, they replenished the earth not so much with children, as transgressions;
dt n2 pp-f np1 vvd dt n2 pp-f n2 cst pns32 vbdr j, cc pns32 vvd pno32 n2 pp-f d cst pns32 vvd, p-acp r-crq j n1, pns32 vvd dt n1 xx av av-d p-acp n2, c-acp n2;
but if you look into the elder age of the world, you shall see the studied and elaborate malice of the eye, bursting forth from Saul in envy against David; when being applauded with songs of triumph for his victory on the Philistine, it followes thereupon, Saul eyed David from that day and forward; confingebat oculos;
but if you look into the elder age of the world, you shall see the studied and elaborate malice of the eye, bursting forth from Saul in envy against David; when being applauded with songs of triumph for his victory on the Philistine, it follows thereupon, Saul eyed David from that day and forward; confingebat Eyes;
so renders Tremelius; darted his eyes on him, as it were sharpened or pointed with envy, that sure we may be, he was full of rancour, which thus run over so high as his eyes.
so renders Tremelius; darted his eyes on him, as it were sharpened or pointed with envy, that sure we may be, he was full of rancour, which thus run over so high as his eyes.
av vvz np1; vvd po31 n2 p-acp pno31, c-acp pn31 vbdr vvn cc vvn p-acp n1, cst av-j pns12 vmb vbi, pns31 vbds j pp-f n1, r-crq av vvn a-acp av j c-acp po31 n2.
and therefore being infected with envy, it woundeth the soul with deeper impression of the object it maligneth, and maketh the poison much more strong in operation.
and Therefore being infected with envy, it wounds the soul with Deeper impression of the Object it maligneth, and makes the poison much more strong in operation.
cc av vbg vvn p-acp n1, pn31 vvz dt n1 p-acp jc-jn n1 pp-f dt n1 pn31 vvz, cc vv2 dt n1 av-d av-dc j p-acp n1.
but it must resemble them in their worst quality, by casting a maligne aspect; and though Valesius under the title of his sacred Philosophy, do deny this blasting property,
but it must resemble them in their worst quality, by casting a malign aspect; and though Valesius under the title of his sacred Philosophy, do deny this blasting property,
for when every passion of the soul hath such dominion over the spirits, that it can force them into any part of the body, agreeable to its severall propertie,
for when every passion of the soul hath such dominion over the spirits, that it can force them into any part of the body, agreeable to its several property,
c-acp c-crq d n1 pp-f dt n1 vhz d n1 p-acp dt n2, cst pn31 vmb vvi pno32 p-acp d n1 pp-f dt n1, j p-acp po31 j n1,
and thence driven into the eyes, may well flow out at those porie passages in poisonous rayes, which issuing into the eyes of those whom they eagerly behold, by mediation of the infected aire, do thence stream into the heart,
and thence driven into the eyes, may well flow out At those pory passages in poisonous rays, which issuing into the eyes of those whom they eagerly behold, by mediation of the infected air, do thence stream into the heart,
cc av vvn p-acp dt n2, vmb av vvi av p-acp d n1 n2 p-acp j n2, r-crq vvg p-acp dt n2 pp-f d ro-crq pns32 av-j vvb, p-acp n1 pp-f dt j-vvn n1, vdb av n1 p-acp dt n1,
But then you may withall observe the carefulnesse of nature too, that in the same part whereby we offend, hath provided an expiation, that seeing (as Syracides speaks) nothing is more wicked than the Eye,
But then you may withal observe the carefulness of nature too, that in the same part whereby we offend, hath provided an expiation, that seeing (as Syracides speaks) nothing is more wicked than the Eye,
And (beloved) let this pronenesse to weeping, be a motive unto us of godly sorrow, and let us teach our eyes with Jeremie, if not to run down with rivers of water, yet to trickle down at least with some few drops of penitent tears:
And (Beloved) let this proneness to weeping, be a motive unto us of godly sorrow, and let us teach our eyes with Jeremiah, if not to run down with Rivers of water, yet to trickle down At least with Some few drops of penitent tears:
cc (vvn) vvb d n1 p-acp vvg, vbb dt n1 p-acp pno12 pp-f j n1, cc vvb pno12 vvi po12 n2 p-acp np1, cs xx p-acp vvb a-acp p-acp n2 pp-f n1, av p-acp vvi a-acp p-acp ds p-acp d d n2 pp-f j-jn n2:
Here let us arise and bath them in the laver of their own compunction, and with the tears of our eyes, wash away the evil of them, which in the sense of my Text, is the nature and quality of envy,
Here let us arise and both them in the laver of their own compunction, and with the tears of our eyes, wash away the evil of them, which in the sense of my Text, is the nature and quality of envy,
av vvb pno12 vvi cc vvi pno32 p-acp dt n1 pp-f po32 d n1, cc p-acp dt n2 pp-f po12 n2, vvb av dt n-jn pp-f pno32, r-crq p-acp dt n1 pp-f po11 n1, vbz dt n1 cc n1 pp-f n1,
and if you will bestow your attention on so vile a subject, you shall hear it abundantly make good the stile of evil, both in regard of the evil of sinne, and the evil of punishment.
and if you will bestow your attention on so vile a Subject, you shall hear it abundantly make good the style of evil, both in regard of the evil of sin, and the evil of punishment.
as grieving at the dignity of man, whom he beheld made after Gods own image, insomuch that he would relinquish his own glory, to devest so noble a creature of perfection,
as grieving At the dignity of man, whom he beheld made After God's own image, insomuch that he would relinquish his own glory, to devest so noble a creature of perfection,
c-acp vvg p-acp dt n1 pp-f n1, ro-crq pns31 vvd vvn p-acp n2 d n1, av cst pns31 vmd vvi po31 d n1, pc-acp vvb av j dt n1 pp-f n1,
for whereas all the other passions were in the soul in the state of innocence, (although in a pure and perfect condition) there was only no occasion for envy;
for whereas all the other passion were in the soul in the state of innocence, (although in a pure and perfect condition) there was only no occasion for envy;
it is by most conceived to be, Gen. 6.5. where it is said, that God saw that every imagination of the thoughts of mans heart was onely evil continually.
it is by most conceived to be, Gen. 6.5. where it is said, that God saw that every imagination of the thoughts of men heart was only evil continually.
you may see the tincture of this malignity in secular profession, as namely in the compilers of history, whose Collection, (as Tyrius observes) are most employed in matter of a more dismal nature,
you may see the tincture of this malignity in secular profession, as namely in the compilers of history, whose Collection, (as Tyrius observes) Are most employed in matter of a more dismal nature,
or else supposing their own faults lessened by the aspersion of others, when like dead flies in precious ointment, one senseless rumour shall cause the best name to send forth a stinking savour,
or Else supposing their own Faults lessened by the aspersion of Others, when like dead flies in precious ointment, one senseless rumour shall cause the best name to send forth a stinking savour,
cc av vvg po32 d n2 vvn p-acp dt n1 pp-f n2-jn, c-crq av-j j n2 p-acp j n1, pi j n1 vmb vvi dt js n1 pc-acp vvi av dt j-vvg n1,
Or 2. By the acutenesse of men in discerning the imperfections of others, though it be but a mote in their brothers eye, and taking no notice of their vertues,
Or 2. By the acuteness of men in discerning the imperfections of Others, though it be but a mote in their Brother's eye, and taking no notice of their Virtues,
The blessed angels are so far from envy, that (as the Schoolmen do affirm) they rejoyce more in the happiness of their blessed associates, than these their selves do in their own happiness.
The blessed Angels Are so Far from envy, that (as the Schoolmen do affirm) they rejoice more in the happiness of their blessed associates, than these their selves do in their own happiness.
because (as they argue) the accidentary perfections, which followed happiness, being communicated according to the copacity of the receivers, it must needs follow, that the superiour having a larger capacity, must conceive more happiness in apprehending the joy of their inferiours,
Because (as they argue) the accidentary perfections, which followed happiness, being communicated according to the copacity of the Receivers, it must needs follow, that the superior having a larger capacity, must conceive more happiness in apprehending the joy of their inferiors,
it is not to be found in the best of men, but alwayes where it is, it is an argument of a degenerous disposition, that confesseth a minority to the person envyed:
it is not to be found in the best of men, but always where it is, it is an argument of a degenerous disposition, that Confesses a minority to the person envied:
So that those fabulous contrivers of Mans Creation, that would have each creature contrive an affection to the making up of his soul, might here have failed of a creature to make up their invention;
So that those fabulous contrivers of men Creation, that would have each creature contrive an affection to the making up of his soul, might Here have failed of a creature to make up their invention;
av cst d j n2 pp-f ng1 n1, cst vmd vhi d n1 vvi dt n1 p-acp dt vvg a-acp pp-f po31 n1, vmd av vhi vvn pp-f dt n1 pc-acp vvi a-acp po32 n1;
Nay, one degree lower yet, look we down on those that have made themselves the lowest in nature (if sin and misery can make them so) the very devils themselves;
Nay, one degree lower yet, look we down on those that have made themselves the lowest in nature (if since and misery can make them so) the very Devils themselves;
for as Plato wisely blames the envious man, NONLATINALPHABET, &c. while by derogating from others, he thinks to excell them, he proceeds not aright himself to vertue, and hinders those that would proceed by unjust detraction;
for as Plato wisely blames the envious man,, etc. while by derogating from Others, he thinks to excel them, he proceeds not aright himself to virtue, and hinders those that would proceed by unjust detraction;
p-acp p-acp np1 av-j vvz dt j n1,, av n1 p-acp j-vvg p-acp n2-jn, pns31 vvz pc-acp vvi pno32, pns31 vvz xx av px31 p-acp n1, cc vvz d cst vmd vvi p-acp j n1;
but is much more injurious unto the envious person himself, as defrauding him of that benefit, which he might enjoy by charity, whereby he might make his joy as universall as the blessings of mankind;
but is much more injurious unto the envious person himself, as defrauding him of that benefit, which he might enjoy by charity, whereby he might make his joy as universal as the blessings of mankind;
For whereas every other sin hath some pleasure to endure it, as lust, intemperance, and the rest, onely the envious man gives away his soul for nothing but bitternesse, and anxiety:
For whereas every other since hath Some pleasure to endure it, as lust, intemperance, and the rest, only the envious man gives away his soul for nothing but bitterness, and anxiety:
c-acp cs d j-jn n1 vhz d n1 pc-acp vvi pn31, c-acp n1, n1, cc dt n1, av-j dt j n1 vvz av po31 n1 p-acp pix cc-acp n1, cc n1:
videbis aemulum tuum in templo, thou shalt see thine enemy in my habitation, and the man of thine whom I shall not cut off from mine altar, shall be to consume thine eyes,
You will see aemulum tuum in templo, thou shalt see thine enemy in my habitation, and the man of thine whom I shall not Cut off from mine altar, shall be to consume thine eyes,
for the more one stirres to mitigate the unhappy patient, either by patience or humility, or munificence, the more is he exasperated with the horn of envy;
for the more one stirs to mitigate the unhappy patient, either by patience or humility, or munificence, the more is he exasperated with the horn of envy;
c-acp dt av-dc crd n2 pc-acp vvi dt j n1, av-d p-acp n1 cc n1, cc n1, dt dc vbz pns31 vvn p-acp dt n1 pp-f n1;
as of the punishment, together with the particulars contained in either; in the former the universality and malignity, in the later, the discommoditie, and vexation;
as of the punishment, together with the particulars contained in either; in the former the universality and malignity, in the later, the discommodity, and vexation;
c-acp pp-f dt n1, av p-acp dt n2-j vvn p-acp d; p-acp dt j dt n1 cc n1, p-acp dt jc, dt n1, cc n1;
THe light is sweet, and a pleasant thing it is for the eyes to behold the Sun, and yet nothing is more unpleasant to a diseased sight, that is not able to endure the brightnesse,
THe Light is sweet, and a pleasant thing it is for the eyes to behold the Sun, and yet nothing is more unpleasant to a diseased sighed, that is not able to endure the brightness,
dt n1 vbz j, cc dt j n1 pn31 vbz p-acp dt n2 pc-acp vvi dt n1, cc av pix vbz av-dc j p-acp dt j-vvn n1, cst vbz xx j pc-acp vvi dt n1,
and instead of pleasing her becometh her loathing and detestation: and as to a corrupt stomack NONLATINALPHABET, saith the great Physician, the very nourishment becomes corruption,
and instead of pleasing her Becometh her loathing and detestation: and as to a corrupt stomach, Says the great physician, the very nourishment becomes corruption,
cc av pp-f vvg po31 vvz po31 n-vvg cc n1: cc c-acp p-acp dt j n1, vvz dt j n1, dt j n1 vvz n1,
who by the worst kind of Chimistry turns the happinesse of others into his own unhappinesse, King Solomon in his time observed this wicked disposition,
who by the worst kind of Chemistry turns the happiness of Others into his own unhappiness, King Solomon in his time observed this wicked disposition,
I considered all travell, and every right work, that for this a man is envyed of his neighbour, but his father David felt the experience thereof from his enemies,
I considered all travel, and every right work, that for this a man is envied of his neighbour, but his father David felt the experience thereof from his enemies,
pns11 vvd d n1, cc d j-jn n1, cst p-acp d dt n1 vbz vvn pp-f po31 n1, p-acp po31 n1 np1 vvd dt n1 av p-acp po31 n2,
that there have been scarce any personages accounted famous for vertue or fortune, but some dismall death hath pointed them out, for an example to posterity:
that there have been scarce any Personages accounted famous for virtue or fortune, but Some dismal death hath pointed them out, for an Exampl to posterity:
d a-acp vhb vbn av-j d n2 vvn j p-acp n1 cc n1, cc-acp d j n1 vhz vvn pno32 av, p-acp dt n1 p-acp n1:
It was righteousness in Abel, that enraged Cain to imbrue the earth with his blood; the fury of envy so transported him, that neither could the love of a brother,
It was righteousness in Abel, that enraged Cain to imbrue the earth with his blood; the fury of envy so transported him, that neither could the love of a brother,
as if they would encounter him afresh with envy, after his victory over the Midianites; And therefore God furnished Abraham upon his Conquest of the four Kings, with a protecting shield instead of a triumphant garland, fear not Abraham, I am thy shield, as it were to defend him against the fiery darts of envy;
as if they would encounter him afresh with envy, After his victory over the midianites; And Therefore God furnished Abraham upon his Conquest of the four Kings, with a protecting shield instead of a triumphant garland, Fear not Abraham, I am thy shield, as it were to defend him against the fiery darts of envy;
and in Rome it was usual for Captains in triumph, to wear in a golden ball or bosse, certain charms against envy, which then they thought most inraged with the fame of their noble actions.
and in Room it was usual for Captains in triumph, to wear in a golden ball or boss, certain charms against envy, which then they Thought most enraged with the fame of their noble actions.
that if the Lord had not secured him by the saving strength of his right hand, he had certainly perished by the hand of Saul, whose honour, state, life and safety, were dearer unto him than his own.
that if the Lord had not secured him by the Saving strength of his right hand, he had Certainly perished by the hand of Saul, whose honour, state, life and safety, were Dearer unto him than his own.
and this seems evil in the eyes of the Prophet, who forgetting his own deliverance from the whale, repineth bitterly at the deliverance of his auditors,
and this seems evil in the eyes of the Prophet, who forgetting his own deliverance from the whale, repineth bitterly At the deliverance of his Auditors,
cc d vvz j-jn p-acp dt n2 pp-f dt n1, r-crq vvg po31 d n1 p-acp dt n1, vvz av-j p-acp dt n1 pp-f po31 n2,
when even those miracles that saved others, served onely to destroy himself, and stirred up the people to importune Pilate that he might be crucified, which the Romane governour clearly perceived,
when even those Miracles that saved Others, served only to destroy himself, and stirred up the people to importune Pilate that he might be Crucified, which the Roman governor clearly perceived,
Hi sunt invidiae mores, this is ever the nature of envy, NONLATINALPHABET, it assaulteth the worthiest persons, those that shine beyond the rest in glorious actions;
Him sunt invidiae mores, this is ever the nature of envy,, it assaulteth the Worthiest Persons, those that shine beyond the rest in glorious actions;
pno31 fw-la fw-la fw-la, d vbz av dt n1 pp-f n1,, pn31 vvz dt js n2, d cst vvb p-acp dt n1 p-acp j n2;
States, and Kingdoms being once grown into wealth and greatness, have their NONLATINALPHABET also, like the natural body, such an exquisite state of health as is in danger to be subverted by some malignant predominant humor;
States, and Kingdoms being once grown into wealth and greatness, have their also, like the natural body, such an exquisite state of health as is in danger to be subverted by Some malignant predominant humour;
n2, cc n2 vbg a-acp vvn p-acp n1 cc n1, vhb po32 av, av-j dt j n1, d dt j n1 pp-f n1 c-acp vbz p-acp n1 pc-acp vbi vvn p-acp d j j n1;
for the sins that are bred by long peace, and plenty, God lets in the spirit of envy, which turneth a fruitful land into barrenness, for the wickedness of men that dwell therein.
for the Sins that Are bred by long peace, and plenty, God lets in the Spirit of envy, which turns a fruitful land into Barrenness, for the wickedness of men that dwell therein.
when flourishing most in outward prosperity, and having peace from enemies abroad, there ariseth a sort of men within her, (like wormes that breed in the fairest fruit) speaking perverse things, to draw away disciples after them, by means whereof, the bond of Christian peace is broken, charity violated, truth corrupted, unity rent into schisms and heresies;
when flourishing most in outward Prosperity, and having peace from enemies abroad, there arises a sort of men within her, (like worms that breed in the Fairest fruit) speaking perverse things, to draw away Disciples After them, by means whereof, the bound of Christian peace is broken, charity violated, truth corrupted, unity rend into schisms and heresies;
But then it would be as well considered in reference unto him from whom it proceedeth, that is, (as the Apostle saith) The Father of lights, from whom cometh down every good and perfest gift.
But then it would be as well considered in Referente unto him from whom it Proceedeth, that is, (as the Apostle Says) The Father of lights, from whom comes down every good and perfest gift.
But think they have reason on their side to prefer a bill of complaint, seeing some persons out of a stupid lethargick dulness (as it were) awakened to preferment,
But think they have reason on their side to prefer a bill of complaint, seeing Some Persons out of a stupid lethargic dullness (as it were) awakened to preferment,
when on the other side, others there be, like those in the Gospel, that have toyled all the night, and have taken nothing, that have employed their whole age in vertuous industry, without any the least encouragement, save the conscience of their good deserts,
when on the other side, Others there be, like those in the Gospel, that have toiled all the night, and have taken nothing, that have employed their Whole age in virtuous industry, without any the least encouragement, save the conscience of their good deserts,
Here, many think, they may be suffered to discharge their indignation, and defend themselves with the examples of Job, David, Jeremiah, Habakuck, whom the Scripture records to have done the like;
Here, many think, they may be suffered to discharge their Indignation, and defend themselves with the Examples of Job, David, Jeremiah, Habakkuk, whom the Scripture records to have done the like;
declaring clearly in this case, that God is the Judge who puts down one and sets up another, and forbiding us without any limitation, to fret our selves because of him that prospereth in his evil way:
declaring clearly in this case, that God is the Judge who puts down one and sets up Another, and forbidding us without any limitation, to fret our selves Because of him that prospereth in his evil Way:
vvg av-j p-acp d n1, cst np1 vbz dt n1 r-crq vvz a-acp crd cc vvz a-acp j-jn, cc vvg pno12 p-acp d n1, p-acp vvb po12 n2 c-acp pp-f pno31 cst vvz p-acp po31 j-jn n1:
But, as he were but an ill Physitian that would NONLATINALPHABET (in St. Basils words) leave the patient in his sickness, without endeavoring to amend it:
But, as he were but an ill physician that would (in Saint Basils words) leave the patient in his sickness, without endeavouring to amend it:
But for these, we need not go to any Gentile, having the teacher of the Gentiles (as he stiles himself) for our Physician in this kind, who prescribeth two directions for the redress of this dangerous affection;
But for these, we need not go to any Gentile, having the teacher of the Gentiles (as he stile himself) for our physician in this kind, who prescribeth two directions for the redress of this dangerous affection;
p-acp p-acp d, pns12 vvb xx vvi p-acp d j, vhg dt n1 pp-f dt n2-j (c-acp pns31 vvz px31) p-acp po12 n1 p-acp d n1, r-crq vvz crd n2 p-acp dt n1 pp-f d j n1;
and therefore the way not to envy another is to think humbly of thy self; and by reflecting on thy infirmities, to esteem another better than thy self;
and Therefore the Way not to envy Another is to think humbly of thy self; and by reflecting on thy infirmities, to esteem Another better than thy self;
cc av dt n1 xx pc-acp vvi j-jn vbz pc-acp vvi av-j pp-f po21 n1; cc p-acp vvg p-acp po21 n2, pc-acp vvi j-jn jc cs po21 n1;
But he that maligneth the praise of another, as undeserving it, thinks more highly of himself then he ought to think, and falls into the Pharisees sin of despising others: and should God take him at this advantage, he would be so far from claiming an inheritance with the Saints in light, that he might rather fear his portion with the hypocrites, and unbelievers;
But he that maligneth the praise of Another, as undeserving it, thinks more highly of himself then he ought to think, and falls into the Pharisees since of despising Others: and should God take him At this advantage, he would be so Far from claiming an inheritance with the Saints in Light, that he might rather Fear his portion with the Hypocrites, and unbelievers;
The other direction is, to put on charity, which envieth not; for it cannot be, that he should envy anothers felicity, that is ready to impart his own felicity unto another,
The other direction is, to put on charity, which Envieth not; for it cannot be, that he should envy another's felicity, that is ready to impart his own felicity unto Another,
Now we are all one body in Christ, and every one members one of another, NONLATINALPHABET, saith St. Basil, The Viper being to accompany with the Lamprey, is said to empty himself of his poyson for the love of that soule conjunction:
Now we Are all one body in christ, and every one members one of Another,, Says Saint Basil, The Viper being to accompany with the Lamprey, is said to empty himself of his poison for the love of that soul conjunction:
av pns12 vbr d crd n1 p-acp np1, cc d crd n2 crd pp-f n-jn,, vvz n1 np1, dt n1 vbg pc-acp vvi p-acp dt n1, vbz vvn pc-acp vvi px31 pp-f po31 n1 p-acp dt n1 pp-f d n1 n1:
and if thou hear him defend the truth with applause of others, let not a perverse emulation tempt thee to maintain the contrary, to the subverting of the hearers:
and if thou hear him defend the truth with applause of Others, let not a perverse emulation tempt thee to maintain the contrary, to the subverting of the hearers:
Or if thou see him endued with spiritual graces, as Vertue, Knowledge, Temperance, Patience, and the rest commended by St. Peter to our Christian practice;
Or if thou see him endued with spiritual graces, as Virtue, Knowledge, Temperance, Patience, and the rest commended by Saint Peter to our Christian practice;
And shall thy envy be the cloud to dimn the light of others works, and thereby hinder so much glory as might redound to thy heavenly Father? Although such a man were thy enemy,
And shall thy envy be the cloud to dim the Light of Others works, and thereby hinder so much glory as might redound to thy heavenly Father? Although such a man were thy enemy,
cc vmb po21 n1 vbb dt n1 pc-acp vvi dt n1 pp-f n2-jn n2, cc av vvi av d n1 c-acp vmd vvi p-acp po21 j n1? cs d dt n1 vbdr po21 n1,
but enlarged by the number of possessors, who shall he sure of room enough in those many Mansions: so many as shall be accounted worthy to enjoy them;
but enlarged by the number of Possessors', who shall he sure of room enough in those many Mansions: so many as shall be accounted worthy to enjoy them;
cc-acp vvn p-acp dt n1 pp-f n2, r-crq vmb pns31 j pp-f n1 av-d p-acp d d n2: av av-d c-acp vmb vbi vvn j pc-acp vvi pno32;
whereof the Apostle warns the Galatians with some vehemence, that NONLATINALPHABET, they which practise such things, shall not inherit the Kingdom of God:
whereof the Apostle warns the Galatians with Some vehemence, that, they which practise such things, shall not inherit the Kingdom of God:
c-crq dt n1 vvz dt np1 p-acp d n1, cst, pns32 r-crq vvb d n2, vmb xx vvi dt n1 pp-f np1:
and how shall we that are dead to sin, live any longer therein? The time past of our life may suffice us to have wrought the will of the Gentiles, when we lived in malice, and envy, hateful, and hating one another. It is now high time to awake out of sleep,
and how shall we that Are dead to sin, live any longer therein? The time past of our life may suffice us to have wrought the will of the Gentiles, when we lived in malice, and envy, hateful, and hating one Another. It is now high time to awake out of sleep,
cc c-crq vmb pns12 d vbr j pc-acp vvi, vvb d av-jc av? dt n1 j pp-f po12 n1 vmb vvi pno12 pc-acp vhi vvn dt n1 pp-f dt n2-j, c-crq pns12 vvn p-acp n1, cc n1, j, cc vvg pi j-jn. pn31 vbz av j n1 pc-acp vvi av pp-f n1,
and enwrap thy self again in the night of envy, and with the damp of that earthly passion extinguish the light of peace and charity? St. John hath shew'd the danger of it, He that saith he is in the light,
and enwrap thy self again in the night of envy, and with the damp of that earthly passion extinguish the Light of peace and charity? Saint John hath showed the danger of it, He that Says he is in the Light,
cc vvi po21 n1 av p-acp dt n1 pp-f n1, cc p-acp dt n-jn pp-f d j n1 vvi dt n1 pp-f n1 cc n1? n1 np1 vhz vvn dt n1 pp-f pn31, pns31 cst vvz pns31 vbz p-acp dt n1,
Now if we have been thus planted together in the likeness of his death, we should be also in the likeness of his resurrection, and so an entrance shall be ministred unto us into his everlasting Kingdom.
Now if we have been thus planted together in the likeness of his death, we should be also in the likeness of his resurrection, and so an Entrance shall be ministered unto us into his everlasting Kingdom.
av cs pns12 vhb vbn av vvn av p-acp dt n1 pp-f po31 n1, pns12 vmd vbi av p-acp dt n1 pp-f po31 n1, cc av dt n1 vmb vbi vvn p-acp pno12 p-acp po31 j n1.
And in the mean time, — O thou great housholder of Heaven and Earth, that hast called us into thy vineyard, to work out our salvation by faith and love, according to the grace that is given unto us;
And in the mean time, — Oh thou great householder of Heaven and Earth, that hast called us into thy vineyard, to work out our salvation by faith and love, according to the grace that is given unto us;
cc p-acp dt j n1, — uh pns21 j n1 pp-f n1 cc n1, cst vh2 vvn pno12 p-acp po21 n1, pc-acp vvi av po12 n1 p-acp n1 cc n1, vvg p-acp dt n1 cst vbz vvn p-acp pno12;
It was necessary, that the Captain and Prince of our salvation should go before us into Heaven, both to prepare a place for us, and us also for the place;
It was necessary, that the Captain and Prince of our salvation should go before us into Heaven, both to prepare a place for us, and us also for the place;
pn31 vbds j, cst dt n1 cc n1 pp-f po12 n1 vmd vvi p-acp pno12 p-acp n1, d pc-acp vvi dt n1 p-acp pno12, cc pno12 av p-acp dt n1;
NONLATINALPHABET — says the Apostle, Our corporation is in Heaven, from whence also wee look for the Saviour, the Lord Jesus Christ, who shall change our vile bodie, that it may be fashioned like unto his glorious body.
— Says the Apostle, Our corporation is in Heaven, from whence also we look for the Saviour, the Lord jesus christ, who shall change our vile body, that it may be fashioned like unto his glorious body.
and yet such shall be the honour of our body at the last resurrection: it shall be raised out of humble corruption into high and glorious immortalitie;
and yet such shall be the honour of our body At the last resurrection: it shall be raised out of humble corruption into high and glorious immortality;
cc av d vmb vbi dt n1 pp-f po12 n1 p-acp dt ord n1: pn31 vmb vbi vvn av pp-f j n1 p-acp j cc j n1;
of which blessed expectation, my text is both the promise and assurance, wherein you may see comprized all the means to effect this marvellous work; the exalting of our body:
of which blessed expectation, my text is both the promise and assurance, wherein you may see comprised all the means to Effect this marvellous work; the exalting of our body:
pp-f r-crq j-vvn n1, po11 n1 vbz d dt n1 cc n1, c-crq pn22 vmb vvi vvd d dt n2 pc-acp vvi d j n1; dt n-vvg pp-f po12 n1:
Here is, First, The Artificer Christ, implyed in this Relative, Qui? Who? Secondly, the miraculous manner of his working, agreeable unto so powerful an Agent, transfigurabit, shall change.
Here is, First, The Artificer christ, employed in this Relative, Qui? Who? Secondly, the miraculous manner of his working, agreeable unto so powerful an Agent, transfigurabit, shall change.
av vbz, ord, dt n1 np1, vvn p-acp d j, fw-fr? q-crq? ord, dt j n1 pp-f po31 n-vvg, j p-acp av j dt n1, n1, vmb vvi.
So, we have every thing requisite unto the performance of this work, the Artificer, the Matter, the manner, the Pattern, the Project, that may now serve to the raising of our faith,
So, we have every thing requisite unto the performance of this work, the Artificer, the Matter, the manner, the Pattern, the Project, that may now serve to the raising of our faith,
as the Repairer of our bodies, whom we may find with as much ease, as satisfaction, by reflecting on the last words before, where we have displayed with accurare heraldry, the Saviour, the Lord Iesus Christ;
as the Repairer of our bodies, whom we may find with as much ease, as satisfaction, by reflecting on the last words before, where we have displayed with accurare heraldry, the Saviour, the Lord Iesus christ;
which Power he manifested in these essayes of the resurrection, (those dead that he raised to life, in the dayes of his mortal flesh) when he dispatched not the miracle by a Word alone (as he made the World) but by touching the Bier, to shew us thereby (saith Theophylact ) that his flesh hath a quickning vertue, being married to the Word that quickneth all things.
which Power he manifested in these essays of the resurrection, (those dead that he raised to life, in the days of his Mortal Flesh) when he dispatched not the miracle by a Word alone (as he made the World) but by touching the Bier, to show us thereby (Says Theophylact) that his Flesh hath a quickening virtue, being married to the Word that Quickeneth all things.
And he will manifest this power more apparently at the general resurrection, when by the voice of the Son of Man, all that sleep in the dust shall be awakened, and start up unto Judgement.
And he will manifest this power more apparently At the general resurrection, when by the voice of the Son of Man, all that sleep in the dust shall be awakened, and start up unto Judgement.
cc pns31 vmb vvi d n1 av-dc av-j p-acp dt j n1, c-crq p-acp dt n1 pp-f dt n1 pp-f n1, d cst vvb p-acp dt n1 vmb vbi vvn, cc vvb a-acp p-acp n1.
Then again, as by the Vertue, so by the Merits of his humane nature, in his bitter and bloody passion, whereby He crucified death into life, (as Clemens strains it NONLATINALPHABET) and opened the Kingdom of Heaven unto all believers;
Then again, as by the Virtue, so by the Merits of his humane nature, in his bitter and bloody passion, whereby He Crucified death into life, (as Clemens strains it) and opened the Kingdom of Heaven unto all believers;
av av, c-acp p-acp dt n1, av p-acp dt n2 pp-f po31 j n1, p-acp po31 j cc j n1, c-crq pns31 vvd n1 p-acp n1, (c-acp np1 vvz pn31) cc vvd dt n1 pp-f n1 p-acp d n2;
That as the death of the legal High-Priest did NONLATINALPHABET (as Isidor Pelusiot notes ) restore the casuall man-slayer unto the Land of his possession:
That as the death of the Legal High-Priest did (as Isidore Pelusiot notes) restore the casual manslayer unto the Land of his possession:
as we may see in the Articles of our Creed, straight after the forgiveness of sins, comes in, The resurrection of the body, that cannot long be imprisoned in the Grave, the ransome once paid for its deliverance:
as we may see in the Articles of our Creed, straight After the forgiveness of Sins, comes in, The resurrection of the body, that cannot long be imprisoned in the Grave, the ransom once paid for its deliverance:
If I strive to oppress it, I want its assistance in good actions, and if I deal friendly with it, I endanger a rebellion. O wonderful Conjunction, and alienation! what I fear, I cherish; what I love, I fear:
If I strive to oppress it, I want its assistance in good actions, and if I deal friendly with it, I endanger a rebellion. O wondered Conjunction, and alienation! what I Fear, I cherish; what I love, I Fear:
And yet hath it pleased the divine goodness that can worke good out of evil (as it brought light out of darkness) to make even this vileness serve to our advantage:
And yet hath it pleased the divine Goodness that can work good out of evil (as it brought Light out of darkness) to make even this vileness serve to our advantage:
cc av vhz pn31 vvn dt j-jn n1 cst vmb vvi j av pp-f j-jn (c-acp pn31 vvd av-j av pp-f n1) pc-acp vvi av d n1 vvi p-acp po12 n1:
The body hath its receptacle as well as the soul, and though it be dispersed among the four Elements, it is but laid up in so many vessels, that shall faithfully restore it at the resurrection.
The body hath its receptacle as well as the soul, and though it be dispersed among the four Elements, it is but laid up in so many vessels, that shall faithfully restore it At the resurrection.
dt n1 vhz po31 n1 c-acp av c-acp dt n1, cc cs pn31 vbb vvn p-acp dt crd n2, pn31 vbz p-acp vvn a-acp p-acp av d n2, cst vmb av-j vvi pn31 p-acp dt n1.
Or if we look on the excellencies of its creation, we may there find hope of its repairing, the deliberate contrivance of the Trinity, the divine curiosity of its workmanship, in making it after the image of its maker, with the marks of soveraignty and dominion.
Or if we look on the excellencies of its creation, we may there find hope of its repairing, the deliberate contrivance of the Trinity, the divine curiosity of its workmanship, in making it After the image of its maker, with the marks of sovereignty and dominion.
And yet how little are these to those others in their regeneration? When it pleaseth the Almighty to fashion them into weapons of righteousnes, to incorporate them into members of his Christ, and to build them into Temples of his spirit? Now can any imagine that these weapons should lye useless in the grave,
And yet how little Are these to those Others in their regeneration? When it Pleases the Almighty to fashion them into weapons of righteousness, to incorporate them into members of his christ, and to built them into Temples of his Spirit? Now can any imagine that these weapons should lie useless in the grave,
cc av c-crq j vbr d p-acp d n2-jn p-acp po32 n1? c-crq pn31 vvz dt j-jn pc-acp vvi pno32 p-acp n2 pp-f n1, pc-acp vvi pno32 p-acp n2 pp-f po31 np1, cc pc-acp vvi pno32 p-acp n2 pp-f po31 n1? av vmb d vvi cst d n2 vmd vvi j p-acp dt n1,
or these members divorced f om their body, or these Temples demolished in the dust? Certainly God is to less jealous of his glory in heaven, then upon earth;
or these members divorced f om their body, or these Temples demolished in the dust? Certainly God is to less jealous of his glory in heaven, then upon earth;
cc d n2 vvn zz p-acp po32 n1, cc d n2 vvn p-acp dt n1? av-j np1 vbz p-acp av-dc j pp-f po31 n1 p-acp n1, av p-acp n1;
but as it hath assisted the soul in her labours, in watching and fasting, and praying, so to accompany the soul in her recompense, the joyes of Heaven.
but as it hath assisted the soul in her labours, in watching and fasting, and praying, so to accompany the soul in her recompense, the Joys of Heaven.
cc-acp c-acp pn31 vhz vvn dt n1 p-acp po31 n2, p-acp vvg cc vvg, cc vvg, av pc-acp vvi dt n1 p-acp po31 n1, dt n2 pp-f n1.
These bowels that have yearned in compassion, to be refreshed with cheerful pleasures, which otherwise they had all done in vain, and so the bodies of Christians were of all mens most miserable;
These bowels that have yearned in compassion, to be refreshed with cheerful pleasures, which otherwise they had all done in vain, and so the bodies of Christians were of all men's most miserable;
d n2 cst vhb vvn p-acp n1, pc-acp vbi vvn p-acp j n2, r-crq av pns32 vhd d vdn p-acp j, cc av dt n2 pp-f np1 vbdr pp-f d ng2 av-ds j;
and by that meanes incurre (poor souls) the transmigration of Pythagoras. But our Saviour hath quit us of this fear, by retaining the print of those wounds that he received at his passion;
and by that means incur (poor Souls) the transmigration of Pythagoras. But our Saviour hath quit us of this Fear, by retaining the print of those wounds that he received At his passion;
cc p-acp d n2 vvi (j n2) dt n1 pp-f np1. p-acp po12 n1 vhz vvn pno12 pp-f d n1, p-acp vvg dt n1 pp-f d n2 cst pns31 vvd p-acp po31 n1;
HE that hath so much subtilty, as to divide a moment, might give you a description of this change, allowing it a place between the resurrection and glory.
HE that hath so much subtlety, as to divide a moment, might give you a description of this change, allowing it a place between the resurrection and glory.
pns31 cst vhz av d n1, c-acp pc-acp vvi dt n1, vmd vvi pn22 dt n1 pp-f d n1, vvg pn31 dt n1 p-acp dt n1 cc n1.
But when all shall be done in the twinkling of an eye, (be done in lesse space then we say it now) Our best understanding thereof is to confound it with the rest, making all three but one Act:
But when all shall be done in the twinkling of an eye, (be done in less Molle then we say it now) Our best understanding thereof is to confound it with the rest, making all three but one Act:
cc-acp c-crq d vmb vbi vdn p-acp dt vvg pp-f dt n1, (vbi vdn p-acp dc n1 cs pns12 vvb pn31 av) po12 js n1 av vbz pc-acp vvi pn31 p-acp dt n1, vvg d crd p-acp crd n1:
then this changing, the condition of the blessed: For though we shall not all sleep, yet we shall all be changed. 1 Cor. ch. 15, All shall be changed:
then this changing, the condition of the blessed: For though we shall not all sleep, yet we shall all be changed. 1 Cor. changed. 15, All shall be changed:
cs d vvg, dt n1 pp-f dt j-vvn: c-acp cs pns12 vmb xx d n1, av pns12 vmb d vbi vvn. vvn np1 vvn. crd, d vmb vbi vvn:
Some imputing this change unto the substance of our bodies, which (in disdain of this grosse composition) they would promote into an aiery, or celestiall nature.
some imputing this change unto the substance of our bodies, which (in disdain of this gross composition) they would promote into an airy, or celestial nature.
d vvg d n1 p-acp dt n1 pp-f po12 n2, r-crq (p-acp n1 pp-f d j n1) pns32 vmd vvi p-acp dt j, cc j n1.
An errour once committed, and † reclamed by Eutychius; but resumed after him by the Socinians, that with the resurrection of an old errour, deny the resurrection of the old body,
an error once committed, and † reclaimed by Eutychius; but resumed After him by the socinians, that with the resurrection of an old error, deny the resurrection of the old body,
and orbicular, not thinking it enough to shine as the Starres, unlesse it be moulded like unto them. (A metaphor well befitting the Poet) But this were to rise Monsters rather then men,
and orbicular, not thinking it enough to shine as the Stars, unless it be moulded like unto them. (A metaphor well befitting the Poet) But this were to rise Monsters rather then men,
cc j, xx vvg pn31 av-d p-acp vvb p-acp dt n2, cs pn31 vbb vvn av-j p-acp pno32. (dt n1 av vvg dt n1) cc-acp d vbdr pc-acp vvi n2 av-c cs n2,
but of the qualilities, such as be not worth the keeping; It is but NONLATINALPHABET the habit onely, not NONLATINALPHABET the body, that shall thereby be changed;
but of the qualilities, such as be not worth the keeping; It is but the habit only, not the body, that shall thereby be changed;
cc-acp pp-f dt n2, d c-acp vbb xx j dt n-vvg; pn31 vbz p-acp dt n1 av-j, xx dt n1, cst vmb av vbi vvn;
As if the flesh did misbecome him in his glorious estate, and were therefore in their rigid construction, to be excluded from entring heaven, which is a treason beyond that of Iudas; even to rob Christ of himself, by robbing him of that nature, which he made himself.
As if the Flesh did misbecome him in his glorious estate, and were Therefore in their rigid construction, to be excluded from entering heaven, which is a treason beyond that of Iudas; even to rob christ of himself, by robbing him of that nature, which he made himself.
c-acp cs dt n1 vdd vvi pno31 p-acp po31 j n1, cc vbdr av p-acp po32 j n1, pc-acp vbi vvn p-acp vvg n1, r-crq vbz dt n1 p-acp d pp-f np1; av pc-acp vvi np1 pp-f px31, p-acp vvg pno31 pp-f d n1, r-crq pns31 vvd px31.
But it is as easie for our faith to restore, what their impiety would violate, and more catholick to to avouch, that the Body of our Lord is not ended, but refined with glory;
But it is as easy for our faith to restore, what their impiety would violate, and more catholic to to avouch, that the Body of our Lord is not ended, but refined with glory;
that having (as Tertullian stiles it) depositum carnis, a pledge of our flesh in heaven, we may expect our owne to come after, not doubting of a fellowship in glory,
that having (as Tertullian stile it) depositum carnis, a pledge of our Flesh in heaven, we may expect our own to come After, not doubting of a fellowship in glory,
For though his soul was originally glorious by the fruition of the deity, yet for the work of our redemption he restrained that glory from flowing out into his body:
For though his soul was originally glorious by the fruition of the deity, yet for the work of our redemption he restrained that glory from flowing out into his body:
then straight way his soul at his resurrection diffused her glory into the body, although the body appeared not glorious unto the eyes of his disciples;
then straight Way his soul At his resurrection diffused her glory into the body, although the body appeared not glorious unto the eyes of his Disciples;
or (if you will) not to nourish his own flesh, but the faith of his disciples And to like purpose were his wounds, ad sananda vulnera, (as St. Austin applies them) to cure the wounds of their unbeleif;
or (if you will) not to nourish his own Flesh, but the faith of his Disciples And to like purpose were his wounds, ad sananda vulnera, (as Saint Austin Applies them) to cure the wounds of their unbelief;
cc (cs pn22 vmb) xx pc-acp vvi po31 d n1, p-acp dt n1 pp-f po31 n2 cc p-acp j n1 vbdr po31 n2, fw-la fw-la fw-la, (c-acp n1 np1 vvz pno32) p-acp vvi dt n2 pp-f po32 n1;
yet see the rare mercy of God! that for the repaire of his workmanship, became an incarnate Example, that so, the body as well as the soul might partake of the divine similitude.
yet see the rare mercy of God! that for the repair of his workmanship, became an incarnate Exampl, that so, the body as well as the soul might partake of the divine similitude.
in impassibility, being delivered from the bonage of corruption into the freedome of inviolable eternity. In clarity, so resplendently beautiful, as none but a glorified eye can behold it.
in impassibility, being Delivered from the bonage of corruption into the freedom of inviolable eternity. In clarity, so resplendently beautiful, as none but a glorified eye can behold it.
when we shall be no no more subject to any bodily incumbrance, more then the blessed Angels, (but more wonderfully they) in the truth of a body, be without the infirmities.
when we shall be no no more Subject to any bodily encumbrance, more then the blessed Angels, (but more wonderfully they) in the truth of a body, be without the infirmities.
but fashioned like unto Christs glorious body, NONLATINALPHABET, as that Chrysostom repeats it with astonishment, fashioned like unto that body, that sitteth at the right hand of the Father,
but fashioned like unto Christ glorious body,, as that Chrysostom repeats it with astonishment, fashioned like unto that body, that Sitteth At the right hand of the Father,
Here we may have leave to break out with the Psalmist, Lord! whaet is man, that thou shouldst be so mindfull of him, that by a glorified body hast made him, not a little lower onely, but so much higher then the Angels, who shall not disdain,
Here we may have leave to break out with the Psalmist, Lord! whaet is man, that thou Shouldst be so mindful of him, that by a glorified body haste made him, not a little lower only, but so much higher then the Angels, who shall not disdain,
av pns12 vmb vhi n1 pc-acp vvi av p-acp dt n1, n1! fw-la vbz n1, cst pns21 vmd2 vbi av j pp-f pno31, cst p-acp dt vvn n1 n1 vvd pno31, xx dt j jc av-j, p-acp av av-d jc cs dt n2, r-crq vmb xx vvi,
but reverence our nature, which they behold thus crowned with d•gnity, thus preferred in its worse part, the body, to be like unto Christs glorious body;
but Reverence our nature, which they behold thus crowned with d•gnity, thus preferred in its Worse part, the body, to be like unto Christ glorious body;
like unto it at least in proportion, though not in equality, or in Theodorets distinction, like unto it NONLATINALPHABET, in the kind, though not NONLATINALPHABET, in the degree of glory:
like unto it At least in proportion, though not in equality, or in Theodoret distinction, like unto it, in the kind, though not, in the degree of glory:
Nor shall this diversity be any motive of envy in those glorious Inhabitants, when he that hath lesse then another, shall have so much, that he shall desire no more;
Nor shall this diversity be any motive of envy in those glorious Inhabitants, when he that hath less then Another, shall have so much, that he shall desire no more;
ccx vmb d n1 vbb d n1 pp-f n1 p-acp d j n2, c-crq pns31 cst vhz dc cs j-jn, vmb vhi av av-d, cst pns31 vmb vvi av-dx av-dc;
and that is by another likenesse to conforme our selves here unto him, by the likenesse of his life, in the practise of good works, and by the likeness of his death, in the crucifying of our lusts, for every one that hath this hope, purifyeth himself, even as he is pure. 1 John 3.
and that is by Another likeness to conform our selves Here unto him, by the likeness of his life, in the practice of good works, and by the likeness of his death, in the crucifying of our Lustiest, for every one that hath this hope, Purifieth himself, even as he is pure. 1 John 3.
cc cst vbz p-acp j-jn n1 pc-acp vvi po12 n2 av p-acp pno31, p-acp dt n1 pp-f po31 n1, p-acp dt n1 pp-f j n2, cc p-acp dt n1 pp-f po31 n1, p-acp dt vvg pp-f po12 n2, p-acp d pi cst vhz d n1, vvz px31, av c-acp pns31 vbz j. vvn np1 crd
and so more unworthy of the glory that shall be revealed. Neither consuming them with envie, nor defiling them with lust, nor corrupting them with intemperance;
and so more unworthy of the glory that shall be revealed. Neither consuming them with envy, nor defiling them with lust, nor corrupting them with intemperance;
and where as before, for the justifying of our soules, he came obscured in humility, he shall then for the glorifying of our bodies, appear in full majesty, coming in the clouds of heaven;
and where as before, for the justifying of our Souls, he Come obscured in humility, he shall then for the glorifying of our bodies, appear in full majesty, coming in the Clouds of heaven;
when Angels shall be his fore-runners, that with the voyce of a trumpet, shall rowze this vile body out of the dust, to meet the Lord in the ayre, and to follow him into his Kingdom.
when Angels shall be his forerunners, that with the voice of a trumpet, shall rouse this vile body out of the dust, to meet the Lord in the air, and to follow him into his Kingdom.
for whereas men in all times have been charged with ingratitude, the Jewes in their time by the Prophets every where in their writings, the Gentiles in their time by the Apostle, Rom 1.21. we Christians are beyond either in our time;
for whereas men in all times have been charged with ingratitude, the Jews in their time by the prophets every where in their writings, the Gentiles in their time by the Apostle, Rom 1.21. we Christians Are beyond either in our time;
be altogether voyd of any mind thereunto, and therefore in these perilous times (as the Apostle there calls them) it behoveth every one to looke unto himselfe, and to consider with the Psalmist of Quid retribuam, What shall I render, &c.
be altogether void of any mind thereunto, and Therefore in these perilous times (as the Apostle there calls them) it behooveth every one to look unto himself, and to Consider with the Psalmist of Quid retribuam, What shall I render, etc.
vbb av j pp-f d n1 av, cc av p-acp d j n2 (c-acp dt n1 a-acp vvz pno32) pn31 vvz d pi pc-acp vvi p-acp px31, cc pc-acp vvi p-acp dt n1 pp-f fw-la fw-la, q-crq vmb pns11 vvi, av
That in the first words, What shall I render. This in the latter, for all his benefits; (although this that is last in order, is first in nature, Gods munificence is the cause of Davids thankfulness)
That in the First words, What shall I render. This in the latter, for all his benefits; (although this that is last in order, is First in nature, God's munificence is the cause of Davids thankfulness)
cst p-acp dt ord n2, q-crq vmb pns11 vvi. d p-acp dt d, p-acp d po31 n2; (cs d cst vbz ord p-acp n1, vbz ord p-acp n1, ng1 n1 vbz dt n1 pp-f npg1 n1)
These two main parts divide themselves into several members, One as many as the other; so as we see in the natural body the members answer each to other.
These two main parts divide themselves into several members, One as many as the other; so as we see in the natural body the members answer each to other.
d crd j n2 vvb px32 p-acp j n2, pi p-acp d c-acp dt j-jn; av c-acp pns12 vvb p-acp dt j n1 dt n2 vvb d p-acp n-jn.
In the latter likewise the same number. 1. The motive, Benefits. 2. The quality, Ejus, his benefits. 3. The quantity, Omnia, All. 4. The relation, supra me, towards me, or upon me.
In the latter likewise the same number. 1. The motive, Benefits. 2. The quality, His, his benefits. 3. The quantity, Omnia, All. 4. The Relation, supra me, towards me, or upon me.
p-acp dt d av dt d n1. crd dt n1, n2. crd dt n1, np1, po31 n2. crd dt n1, fw-la, d crd dt n1, fw-la pno11, p-acp pno11, cc p-acp pno11.
But David is of another mind, he makes it a business of meditation, calls a Parliament within himself, musters up all the powers of his soule, that he may do it to some purpose;
But David is of Another mind, he makes it a business of meditation, calls a Parliament within himself, musters up all the Powers of his soul, that he may do it to Some purpose;
It was his custome still at the receipt of a new benefit, to study for a new praise, all his Psalmes are so many monuments of his deliberate thankfulness, that we may see 'tis not enough to thanke God ex tempore. And it seems God intended no less by appointing a sacrifice of thanksgiving,
It was his custom still At the receipt of a new benefit, to study for a new praise, all his Psalms Are so many monuments of his deliberate thankfulness, that we may see it's not enough to thank God ex tempore. And it seems God intended no less by appointing a sacrifice of thanksgiving,
pn31 vbds po31 n1 av p-acp dt n1 pp-f dt j n1, pc-acp vvi p-acp dt j n1, d po31 n2 vbr av d n2 pp-f po31 j n1, cst pns12 vmb vvi pn31|vbz xx av-d pc-acp vvi np1 fw-la fw-la. cc pn31 vvz np1 vvd dx dc p-acp vvg dt n1 pp-f n1,
and maturely, as in time of peace things are done, not hastily, and tumultuarily, as in time of warre. 2. As it is joyned with a vow, that it should be performed with like heed,
and maturely, as in time of peace things Are done, not hastily, and tumultuarily, as in time of war. 2. As it is joined with a Voelli, that it should be performed with like heed,
And all this to teach us a due care and advisedness in our thanksgiving, without which it is but insulsum sacrificium, a saltlesse or unsavory sacrifice, no other in Solomons verdict then a sacrifice of fools, who consider not that they do evill;
And all this to teach us a due care and advisedness in our thanksgiving, without which it is but insulsum Sacrificium, a saltless or unsavoury sacrifice, no other in Solomons verdict then a sacrifice of Fools, who Consider not that they do evil;
cc d d pc-acp vvi pno12 dt j-jn n1 cc n1 p-acp po12 n1, p-acp r-crq pn31 vbz p-acp fw-la fw-la, dt j cc j n1, dx j-jn p-acp np1 n1 av dt n1 pp-f n2, r-crq vvb xx cst pns32 vdb j-jn;
But is that to render, by taking more? St. Austin is so bold to tell him if he speak yet further of taking, he is a debtor in his very payment ▪ a greater debtor certainly,
But is that to render, by taking more? Saint Austin is so bold to tell him if he speak yet further of taking, he is a debtor in his very payment ▪ a greater debtor Certainly,
And yet notwithstanding all this, God hath left us the means of rendring, and he is pleased to accept of it though never so little, according to that a man hath, though but a willing mind.
And yet notwithstanding all this, God hath left us the means of rendering, and he is pleased to accept of it though never so little, according to that a man hath, though but a willing mind.
cc av p-acp d d, np1 vhz vvn pno12 dt n2 pp-f vvg, cc pns31 vbz vvn pc-acp vvi pp-f pn31 cs av-x av j, vvg p-acp d dt n1 vhz, c-acp p-acp dt j n1.
then resolve with David, I will not offer unto the Lord of that which costs me nothing, be at some charge upon him, in the repairing of his house, in the relief of his poor members, with the like works of mercy.
then resolve with David, I will not offer unto the Lord of that which costs me nothing, be At Some charge upon him, in the repairing of his house, in the relief of his poor members, with the like works of mercy.
that when all is done, they must say with David, of thine own have we given thee, given thee, saith David, but our Saviour calls it rendring, Matth. 22.21.
that when all is done, they must say with David, of thine own have we given thee, given thee, Says David, but our Saviour calls it rendering, Matthew 22.21.
NONLATINALPHABET so the word is, render unto God the things that be Gods, and both to good purpose, according as the parties be from whom they come, given from them that do it willingly, it goes for their gift,
so the word is, render unto God the things that be God's, and both to good purpose, according as the parties be from whom they come, given from them that do it willingly, it Goes for their gift,
and put in with David for a particular thankfulnesse, that what he said in his own person, we may every one say in ours, what shall I render? Our third particular.
and put in with David for a particular thankfulness, that what he said in his own person, we may every one say in ours, what shall I render? Our third particular.
cc vvd p-acp p-acp np1 p-acp dt j n1, cst r-crq pns31 vvd p-acp po31 d n1, pns12 vmb d crd vvb p-acp png12, r-crq vmb pns11 vvi? po12 ord j.
Nor is this to be done in private onlie, with our selves, but in publick also, with the whole congregation, that God may reap no lesse of us then he did of old in Davids time, that in his Temple every man speak of his honour.
Nor is this to be done in private only, with our selves, but in public also, with the Whole congregation, that God may reap no less of us then he did of old in Davids time, that in his Temple every man speak of his honour.
Which the Church most wisely considering, hath taught us by prayer to prepare our selves thereunto, both for the cleansing of our hearts to conceive Gods praise,
Which the Church most wisely considering, hath taught us by prayer to prepare our selves thereunto, both for the cleansing of our hearts to conceive God's praise,
And to whom more fitly the thanks, then to him that gave the benefits? who by his word commanding, by his wisdome disposing, by his power effecting, brought the mafs of this world out of nothing for the glory of his Majesty,
And to whom more fitly the thanks, then to him that gave the benefits? who by his word commanding, by his Wisdom disposing, by his power effecting, brought the mafs of this world out of nothing for the glory of his Majesty,
For being NONLATINALPHABET, as St. Cyril stileth him; the ever-flowing fountain of all goodnesse, and beneficence, he never ceaseth to defund on his world of creatures, and to refresh them with the streames of his mercy:
For being, as Saint Cyril styleth him; the ever-flowing fountain of all Goodness, and beneficence, he never ceases to defund on his world of creatures, and to refresh them with the streams of his mercy:
And yet, strange it is to see, how many have failed in this duty of praising the Lord, The Gentiles so much for their part, that they praised any thing more then him, They changed (saith St. Paul) the glory of God into an image made like to beasts, and creeping things. A Cat, a Snake, the fire,
And yet, strange it is to see, how many have failed in this duty of praising the Lord, The Gentiles so much for their part, that they praised any thing more then him, They changed (Says Saint Paul) the glory of God into an image made like to beasts, and creeping things. A Cat, a Snake, the fire,
cc av, j pn31 vbz pc-acp vvi, c-crq d vhb vvn p-acp d n1 pp-f vvg dt n1, dt n2-j av av-d c-acp po32 n1, cst pns32 vvd d n1 av-dc cs pno31, pns32 vvd (vvz n1 np1) dt n1 pp-f np1 p-acp dt n1 vvd av-j p-acp n2, cc vvg n2. dt n1, dt n1, dt n1,
Of which horrid impieties should I speak with Cyril, NONLATINALPHABET! O wonderful blindnesse in men! to fall from such lofty Majesty, to such abject baseness;
Of which horrid impieties should I speak with Cyril,! O wondered blindness in men! to fallen from such lofty Majesty, to such abject baseness;
pp-f r-crq j n2 vmd pns11 vvi p-acp np1,! sy j n1 p-acp n2! pc-acp vvi p-acp d j n1, p-acp d j n1;
or rather with that other Father, O stupendam Dei patientiam! O the admirable patience of God! that could forbear to break the heavens, and revenge so foule indignities.
or rather with that other Father, O stupendam Dei patientiam! Oh the admirable patience of God! that could forbear to break the heavens, and revenge so foul indignities.
cc av-c p-acp cst j-jn n1, fw-la fw-la fw-la fw-la! uh dt j n1 pp-f np1 cst vmd vvi pc-acp vvi dt n2, cc vvi av j n2.
Now though heathenisme be dispelled by the Sun-shine of the Gospel, yet some clouds do still remain in the minds of many Christians, who set up other Names together with the Lord,
Now though heathenism be dispelled by the Sunshine of the Gospel, yet Some Clouds do still remain in the minds of many Christians, who Set up other Names together with the Lord,
av cs n1 vbb vvn p-acp dt n1 pp-f dt n1, av d n2 vdb av vvi p-acp dt n2 pp-f d np1, r-crq vvd a-acp j-jn n2 av p-acp dt n1,
and is nothing else but the will of God, from whom (as St. James speaks) Every good gift descends. Descends, saith he, not, slippeth from him, that is, comes down by appointment, not falls down by chance.
and is nothing Else but the will of God, from whom (as Saint James speaks) Every good gift descends. Descends, Says he, not, slippeth from him, that is, comes down by appointment, not falls down by chance.
cc vbz pix av cc-acp dt n1 pp-f np1, p-acp ro-crq (c-acp n1 np1 vvz) d j n1 vvz. vvz, vvz pns31, xx, vvz p-acp pno31, cst vbz, vvz a-acp p-acp n1, xx n2 a-acp p-acp n1.
a communion so near, that the heathen could not distinguish them, but mistook Paul and Barnabas for very Gods in the likenesse of men, upon the healing of a creeple.
a communion so near, that the heathen could not distinguish them, but mistook Paul and Barnabas for very God's in the likeness of men, upon the healing of a creeple.
dt n1 av av-j, cst dt j-jn vmd xx vvi pno32, cc-acp vvd np1 cc np1 p-acp j n2 p-acp dt n1 pp-f n2, p-acp dt n-vvg pp-f dt n1.
And what ever other Gods they devised, as the Sun, Moon, Starres, nay the vilest beast that was, it was meerly for the opinion of some benefit received from them.
And what ever other God's they devised, as the Sun, Moon, Stars, nay the Vilest beast that was, it was merely for the opinion of Some benefit received from them.
cc q-crq av j-jn n2 pns32 vvd, c-acp dt n1, n1, n2, uh-x dt js n1 cst vbds, pn31 vbds av-j p-acp dt n1 pp-f d n1 vvn p-acp pno32.
no worse matter from him: (however some heads that are giddy in the maze of Gods counsels imagine to themselves) for more possible it is for darknesse to come from the Sun,
no Worse matter from him: (however Some Heads that Are giddy in the maze of God's Counsels imagine to themselves) for more possible it is for darkness to come from the Sun,
indifferent ones from a person eminent, are highly accounted of, yet if with the excellency of the Donour, they are precious in themselves, 'tis good reason they find better acceptance;
indifferent ones from a person eminent, Are highly accounted of, yet if with the excellency of the Donor, they Are precious in themselves, it's good reason they find better acceptance;
on these bodies of ours, so fearfully, and wonderfully made, so curiously wrought by divine art, as struck the very heathen into the confession, and wonder of a Deity:
on these bodies of ours, so fearfully, and wonderfully made, so curiously wrought by divine art, as struck the very heathen into the Confessi, and wonder of a Deity:
p-acp d n2 pp-f png12, av av-j, cc av-j vvn, av av-j vvn p-acp j-jn n1, a-acp vvd dt j j-jn p-acp dt n1, cc n1 pp-f dt n1:
3. On all about us, and what see we but a world of benefits? where among so many millions, and millions of creatures, there is not one but serveth us, either for our necessity, or delight, or instruction. NONLATINALPHABET, as Saint Basil saith;
3. On all about us, and what see we but a world of benefits? where among so many millions, and millions of creatures, there is not one but serves us, either for our necessity, or delight, or instruction., as Saint Basil Says;
crd p-acp d p-acp pno12, cc q-crq vvb pns12 p-acp dt n1 pp-f n2? q-crq p-acp av d crd, cc crd pp-f n2, pc-acp vbz xx pi p-acp vvz pno12, av-d p-acp po12 n1, cc n1, cc n1., c-acp n1 np1 vvz;
Yet can we not but look with David on that other sort of benefits, his many deliverances, (one of which surely was the chief motive of his present gratitude) They are benefits too, and as great as any;
Yet can we not but look with David on that other sort of benefits, his many Deliverances, (one of which surely was the chief motive of his present gratitude) They Are benefits too, and as great as any;
av vmb pns12 xx cc-acp vvi p-acp np1 p-acp d j-jn n1 pp-f n2, po31 d n2, (pi pp-f r-crq av-j vbds dt j-jn n1 pp-f po31 j n1) pns32 vbr n2 av, cc p-acp j c-acp d;
After these, do but glance on those swarms of Benefits (like so many motes in the Sun-beam•s) that are every day renewed upon upon us with the morning, which although for their custome,
After these, do but glance on those swarms of Benefits (like so many motes in the Sun-beam•s) that Are every day renewed upon upon us with the morning, which although for their custom,
p-acp d, vdb p-acp vvi p-acp d n2 pp-f n2 (av-j av d n2 p-acp dt j) d vbr d n1 vvn p-acp p-acp pno12 p-acp dt n1, r-crq cs p-acp po32 n1,
and frequencie, we cannot perceive, (and the more unthankfull we) yet David did, as it seems, Psal. 68.19. where he blesseth the Lord, who daily loadeth us with benefits:
and frequency, we cannot perceive, (and the more unthankful we) yet David did, as it seems, Psalm 68.19. where he Blesses the Lord, who daily loadeth us with benefits:
as St. Chrysostom affirmeth, It is the good servants property, that what benefits his Lord gives in common to all, he accounts given to himself, and himself engaged for all;
as Saint Chrysostom Affirmeth, It is the good Servants property, that what benefits his Lord gives in Common to all, he accounts given to himself, and himself engaged for all;
if not (rather) each man more then all, because he hath received as much as All. Thus, he that thinks much to be indebted for others, is as deeply in for his own particular:
if not (rather) each man more then all, Because he hath received as much as All. Thus, he that thinks much to be indebted for Others, is as deeply in for his own particular:
cs xx (av) d n1 av-dc cs d, c-acp pns31 vhz vvn p-acp d c-acp d av, pns31 cst vvz d pc-acp vbi vvn p-acp n2-jn, vbz p-acp av-jn p-acp p-acp po31 d j:
the heaven brass over us, the earth Iron under us, the ayre infectious round about us? All is, our unthankfulnesse to the Lord for his blessings, that rendreth us unworthy of them:
the heaven brass over us, the earth Iron under us, the air infectious round about us? All is, our unthankfulness to the Lord for his blessings, that rendereth us unworthy of them:
if, as the Prophet Esai willeth us, we do levare oculos in circuitu, lift up our eyes round about, and see how God hath encompassed us on all sides with benefits;
if, as the Prophet Isaiah wills us, we do levare Eyes in circuitu, lift up our eyes round about, and see how God hath encompassed us on all sides with benefits;
Then, for spiritual benefits, we have the happinesse to see that performed, which David desired, and could not obtaine, that is, the coming of Christ in the flesh:
Then, for spiritual benefits, we have the happiness to see that performed, which David desired, and could not obtain, that is, the coming of christ in the Flesh:
what he by figures, and obscure ceremonies, we by clear and perspicuous Sacraments. We then, that are before David in benefits, not to be behinde him in thankfulnesse,
what he by figures, and Obscure ceremonies, we by clear and perspicuous Sacraments. We then, that Are before David in benefits, not to be behind him in thankfulness,
r-crq pns31 p-acp n2, cc j n2, pns12 p-acp j cc j n2. pns12 av, cst vbr p-acp np1 p-acp n2, xx pc-acp vbi p-acp pno31 p-acp n1,
rowzing up our soules with David, and all that is within us, to praise his Great, and holy Name: remembring that it is to him, who pondereth the heart,
rousing up our Souls with David, and all that is within us, to praise his Great, and holy Name: remembering that it is to him, who pondereth the heart,
j-vvg p-acp po12 n2 p-acp np1, cc d d vbz p-acp pno12, pc-acp vvi po31 j, cc j n1: vvg cst pn31 vbz p-acp pno31, r-crq vvz dt n1,
that next before the birth of our Saviour, (the Feast of his coming in the flesh) his fore-runner should be heard with his warning sound, to make way for his coming;
that next before the birth of our Saviour, (the Feast of his coming in the Flesh) his forerunner should be herd with his warning found, to make Way for his coming;
It was the office chiefly for which he was born (as his Father Zachary spake at his birth) to go before the face of the Lord, to prepare his way; to be the Harbinger unto Christ;
It was the office chiefly for which he was born (as his Father Zachary spoke At his birth) to go before the face of the Lord, to prepare his Way; to be the Harbinger unto christ;
He was none of those NONLATINALPHABET (as Nazianzen stiles them) extemporal divines, that start up like Mushroms, in one night, into great professours:
He was none of those (as Nazianzen stile them) extemporal Divines, that start up like Mushrooms, in one night, into great professors:
and there we find at the fortieth Chapter, these words of my Text, first spoken NONLATINALPHABET, typewise, concerning a deliverance of the Jewes from the bondage of Babylon; by the meanes of Cyrus King of Persia, unto whom this charge is therefore given to make all things ready, for that deliverance.
and there we find At the fortieth Chapter, these words of my Text, First spoken, typewise, Concerning a deliverance of the Jews from the bondage of Babylon; by the means of Cyrus King of Persiam, unto whom this charge is Therefore given to make all things ready, for that deliverance.
cc a-acp pns12 vvb p-acp dt ord n1, d n2 pp-f po11 n1, ord vvn, av, vvg dt n1 pp-f dt np2 p-acp dt n1 pp-f np1; p-acp dt n2 pp-f np1 n1 pp-f np1, p-acp ro-crq d n1 vbz av vvn pc-acp vvi d n2 j, c-acp cst n1.
But NONLATINALPHABET, under that type is prefigured a greater deliverance from the bondage of sin, and death, by the coming of Christ, whose coming to make it appear more lively, his forerunner is appointed to make way for the same;
But, under that type is prefigured a greater deliverance from the bondage of since, and death, by the coming of christ, whose coming to make it appear more lively, his forerunner is appointed to make Way for the same;
Of the rest, in the order, and method propounded, by the assistance of him whose way it is, that he would vouchsafe me to be his Harbinger unto your soules;
Of the rest, in the order, and method propounded, by the assistance of him whose Way it is, that he would vouchsafe me to be his Harbinger unto your Souls;
This is Johns record of himself; when the Jews sent Priests and Levites to ask him, who art thou? It may seem somewhat strange they should doubt of that;
This is Johns record of himself; when the jews sent Priests and Levites to ask him, who art thou? It may seem somewhat strange they should doubt of that;
d vbz np1 n1 pp-f px31; c-crq dt np2 vvd n2 cc np2 pc-acp vvi pno31, q-crq vb2r pns21? pn31 vmb vvi av j pns32 vmd vvi pp-f d;
his Father one of the chief Priests, an eminent person at Jerusalem; his Mother, she that was called barren, and so had the fame to bring forth at once, a Son, and a miracle.
his Father one of the chief Priests, an eminent person At Jerusalem; his Mother, she that was called barren, and so had the fame to bring forth At once, a Son, and a miracle.
po31 n1 crd pp-f dt j-jn n2, dt j n1 p-acp np1; po31 n1, pns31 cst vbds vvn j, cc av vhd dt n1 pc-acp vvi av p-acp a-acp, dt n1, cc dt n1.
they heard from Malachy, that Elias must come before the Messiah; and now seeing John by his doctrine and deportment give tokens of a person more then ordinary, they enquire of him, whether he be Elias, or that Prophet.
they herd from Malachy, that Elias must come before the Messiah; and now seeing John by his Doctrine and deportment give tokens of a person more then ordinary, they inquire of him, whither he be Elias, or that Prophet.
pns32 vvd p-acp np1, cst np1 vmb vvi p-acp dt np1; cc av vvg np1 p-acp po31 n1 cc n1 vvb n2 pp-f dt n1 av-dc cs j, pns32 vvi pp-f pno31, cs pns31 vbb np1, cc d n1.
As we have his own word for it unto Esaiah; My words which I have put in thy mouth, shall not depart out of the mouth of thy seeds seed, from henceforth, and for ever:
As we have his own word for it unto Isaiah; My words which I have put in thy Mouth, shall not depart out of the Mouth of thy seeds seed, from henceforth, and for ever:
c-acp pns12 vhb po31 d n1 p-acp pn31 p-acp np1; po11 n2 r-crq pns11 vhb vvn p-acp po21 n1, vmb xx vvi av pp-f dt n1 pp-f po21 n2 n1, p-acp av, cc p-acp av:
The world hath ever, will ever have need of those that bring the good tidings of peace, not onely for such as come out of darknesse, to be converted from the errour of their wayes,
The world hath ever, will ever have need of those that bring the good tidings of peace, not only for such as come out of darkness, to be converted from the error of their ways,
dt n1 vhz av, vmb av vhi n1 pp-f d cst vvb dt j n2 pp-f n1, xx av-j p-acp d c-acp vvb av pp-f n1, pc-acp vbi vvn p-acp dt n1 pp-f po32 n2,
Such honour hath God vouchsafed to men, (and many times, to the meanest of them) to make them NONLATINALPHABET, workers together with himself to the work of salvation;
Such honour hath God vouchsafed to men, (and many times, to the Meanest of them) to make them, workers together with himself to the work of salvation;
d n1 vhz np1 vvn p-acp n2, (cc d n2, p-acp dt js pp-f pno32) p-acp vvi pno32, n2 av p-acp px31 p-acp dt n1 pp-f n1;
And it will be duty in us, not to refuse him that speaketh (thus) from heaven, nor to esteem the treasure lesse that is presented in earthen vessels; lest for our want of reverenee herein, the heathen rise up in the day of iudgement, and condemn us;
And it will be duty in us, not to refuse him that speaks (thus) from heaven, nor to esteem the treasure less that is presented in earthen vessels; lest for our want of reverenee herein, the heathen rise up in the day of judgement, and condemn us;
Our first parents found it so by wofull experience, and we have felt the like sad effects from his Ministers now, whereby there is heard nothing almost but Vox lugentis, the voyce of many a one, crying indeed in another sence:
Our First Parents found it so by woeful experience, and we have felt the like sad effects from his Ministers now, whereby there is herd nothing almost but Vox lugentis, the voice of many a one, crying indeed in Another sense:
po12 ord n2 vvd pn31 av p-acp j n1, cc pns12 vhb vvn dt j j n2 p-acp po31 n2 av, c-crq pc-acp vbz vvn pix av cc-acp fw-la fw-la, dt n1 pp-f d dt pi, vvg av p-acp j-jn n1:
2, This Vox clamantis relates unto the person of him that cryeth, and so the Hebrew seems to favour it, kol•koreh in the Prophet, the crying voyce, implying the boldnesse and liberty of Iohn, that he shewed in his preaching.
2, This Vox Clamantis relates unto the person of him that Cries, and so the Hebrew seems to favour it, kol•koreh in the Prophet, the crying voice, implying the boldness and liberty of John, that he showed in his preaching.
crd, d fw-la fw-la vvz p-acp dt n1 pp-f pno31 cst vvz, cc av dt njp vvz pc-acp vvi pn31, vvb p-acp dt n1, dt j-vvg n1, vvg dt n1 cc n1 pp-f np1, cst pns31 vvd p-acp po31 vvg.
That openly without fear of men, or respect of persons, he rebuked the people, and proclaimed the Messiah; In discharge whereof he so behaved himself, that he took for his title Vox clamantis, I am the voyce of one crying, as if he were nothing else but a voyce, exciting to repentance, and amendment of life;
That openly without Fear of men, or respect of Persons, he rebuked the people, and proclaimed the Messiah; In discharge whereof he so behaved himself, that he took for his title Vox Clamantis, I am the voice of one crying, as if he were nothing Else but a voice, exciting to Repentance, and amendment of life;
It was the way that God himself took to procure audience unto his Sonne, speaking in so loud a voyce, that the Auditours said it thundered; And Gods true servants have never forborne to thunder in effect, against what is unlawfull,
It was the Way that God himself took to procure audience unto his Son, speaking in so loud a voice, that the Auditors said it thundered; And God's true Servants have never forborn to thunder in Effect, against what is unlawful,
but it was not so desolate altogether, as to affoard no Inhabitants. Saint Luke calleth it the Country about Iordan, where though there were not many houses,
but it was not so desolate altogether, as to afford no Inhabitants. Saint Lycia calls it the Country about Iordan, where though there were not many houses,
cc-acp pn31 vbds xx av j av, p-acp pc-acp vvi dx n2. n1 av vvz pn31 dt n1 p-acp np1, c-crq cs pc-acp vbdr xx d n2,
It might be out of curiosity, to hear some new doctrine, (as people are wont to runne violently that way) but considering the soundnesse of the Preacher, we will call it their zeal,
It might be out of curiosity, to hear Some new Doctrine, (as people Are wont to run violently that Way) but considering the soundness of the Preacher, we will call it their zeal,
But why must this be done in a wildernesse? would not Ierusalem serve as well, where the people might better be called together to hear a Sermon? The reasons are diverse; and these among other.
But why must this be done in a Wilderness? would not Ierusalem serve as well, where the people might better be called together to hear a Sermon? The Reasons Are diverse; and these among other.
cc-acp q-crq vmb d vbi vdn p-acp dt n1? vmd xx np1 vvb a-acp av, c-crq dt n1 vmd av-jc vbi vvn av pc-acp vvi dt n1? dt n2 vbr j; cc d p-acp n-jn.
The Prophet thereby the term of a wildernesse implieth the desolate estate of the Church in the bondage of Babylon, but assures them withall, that though there appeared no more escape then in a wilderness;
The Prophet thereby the term of a Wilderness Implies the desolate estate of the Church in the bondage of Babylon, but assures them withal, that though there appeared no more escape then in a Wilderness;
Though nothing but beasts now seemed to range in it, gen mina viperarum, as he termeth them, a race of vipers, yet by the preaching of the Gospel, those vipers should be changed into children of Abraham.
Though nothing but beasts now seemed to range in it, gen mina viperarum, as he termeth them, a raze of vipers, yet by the preaching of the Gospel, those vipers should be changed into children of Abraham.
3. This preaching in a wilderness directeth the means whereby we may become meet hearers of the Gospel, that is, by forsaking the pomp of the world, the noise and tumult of Ierusalem, all our trust in earthly things,
3. This preaching in a Wilderness directeth the means whereby we may become meet hearers of the Gospel, that is, by forsaking the pomp of the world, the noise and tumult of Ierusalem, all our trust in earthly things,
I will bring her into the wildernesse (saith God of his Church) and speak comfortably unto her, speak to her there, where he may be heard with awfull silence, without noyse, or distraction.
I will bring her into the Wilderness (Says God of his Church) and speak comfortably unto her, speak to her there, where he may be herd with awful silence, without noise, or distraction.
but this is intended, an holy retirement (so oft as might be) from the noise of the world, NONLATINALPHABET in Saint Pauls term, to withdraw and sequester our selves otherwhiles, that we may the better converse with God, by holy meditations,
but this is intended, an holy retirement (so oft as might be) from the noise of the world, in Saint Paul's term, to withdraw and sequester our selves otherwhiles, that we may the better converse with God, by holy meditations,
and 'tis marvell that our new-fangled Teachers alledge not Iohn Baptist for their Founder, as well as those of the Church of Rome do, for their monastick life.
and it's marvel that our newfangled Teachers allege not John Baptist for their Founder, as well as those of the Church of Room do, for their monastic life.
cc pn31|vbz n1 cst po12 j n2 vvb xx np1 np1 p-acp po32 n1, c-acp av c-acp d pp-f dt n1 pp-f vvb vdb, c-acp po32 j n1.
So at Titus Vespasian his coming to Ierusalem, NONLATINALPHABET, (saith Iosephus ) the valleys were filled, the hills abated, the woods cut down, along that coast, for his easier passage.
So At Titus Vespasian his coming to Ierusalem,, (Says Iosephus) the valleys were filled, the hills abated, the woods Cut down, along that coast, for his Easier passage.
but that is not a way so easie for us; such a coming God threatens to the Jewes, Mal. 3.1. Behold he shall come (saith the Lord of hosts) but who may abide the day of his coming? or who shall stand when he appeareth? for he is like a refiners fire;
but that is not a Way so easy for us; such a coming God threatens to the Jews, Malachi 3.1. Behold he shall come (Says the Lord of hosts) but who may abide the day of his coming? or who shall stand when he appears? for he is like a refiners fire;
as once he came unto the Apostles, in the sound of a mighty rushing wind: like that which Eliah someheard, renting the mountains, and breaking the rocks:
as once he Come unto the Apostles, in the found of a mighty rushing wind: like that which Elijah someheard, renting the Mountains, and breaking the Rocks:
But when we are raised by this meanes (as by the right hand of the most high) and are stirred to repentance, then Acti agimus; we are to obey his grace so moving us:
But when we Are raised by this means (as by the right hand of the most high) and Are stirred to Repentance, then Acti agimus; we Are to obey his grace so moving us:
cc-acp c-crq pns12 vbr vvn p-acp d n2 (c-acp p-acp dt j-jn n1 pp-f dt av-ds j) cc vbr vvn p-acp n1, av fw-la fw-la; pns12 vbr pc-acp vvi po31 n1 av j-vvg pno12:
these mountains, and hills to be brought low by unfeighned humility, to reform our depraved, and perverse conditions, these crooked wayes to be made straight according to the rule of our heavenly Master:
these Mountains, and hills to be brought low by unfeigned humility, to reform our depraved, and perverse conditions, these crooked ways to be made straight according to the Rule of our heavenly Master:
d n2, cc n2 pc-acp vbi vvn av-j p-acp j n1, pc-acp vvi po12 j-vvn, cc j n2, d j n2 pc-acp vbi vvn av vvg p-acp dt n1 pp-f po12 j n1:
and importune him with Davids passionate, earnest longing, Psal. 101. O when wilt thou come unto me? And look what resolves he there makes, to prepare himself for so great a Guest, the same should we, and ought so to do;
and importune him with Davids passionate, earnest longing, Psalm 101. Oh when wilt thou come unto me? And look what resolves he there makes, to prepare himself for so great a Guest, the same should we, and ought so to do;
cc vvb pno31 p-acp npg1 j, j n1, np1 crd uh c-crq vm2 pns21 vvi p-acp pno11? cc vvb r-crq vvz pns31 a-acp vvz, pc-acp vvi px31 p-acp av j dt n1, dt d vmd pns12, cc vmd av pc-acp vdi;
not qua eundem est, but qua itur; walking (as the Preacher notes) in the wayes of our heart, and in the sight of our eyes, and never set our selves about the way of the Lord, to prepare for his coming:
not qua eundem est, but qua itur; walking (as the Preacher notes) in the ways of our heart, and in the sighed of our eyes, and never Set our selves about the Way of the Lord, to prepare for his coming:
let a trifling pleasure, or some sorry profit come beside us (as the golden balls to her in the fable) we are apt straightwayes to turn out of the way, and forget the race that is set before us, but NONLATINALPHABET here, imports as much as NONLATINALPHABET, a path so straight,
let a trifling pleasure, or Some sorry profit come beside us (as the golden balls to her in the fable) we Are apt straightways to turn out of the Way, and forget the raze that is Set before us, but Here, imports as much as, a path so straight,
vvb dt j-vvg n1, cc d j n1 vvn p-acp pno12 (c-acp dt j n2 p-acp pno31 p-acp dt n1) pns12 vbr j av pc-acp vvi av pp-f dt n1, cc vvi dt n1 cst vbz vvn p-acp pno12, p-acp av, vvz p-acp d c-acp, dt n1 av av-j,
but little or no doing at all; as if it were rectas dicite onely; some goodly words, and no more to be thought on, a fair shew of leaves, and no ftuit at all;
but little or no doing At all; as if it were Righteous dicite only; Some goodly words, and no more to be Thought on, a fair show of leaves, and no ftuit At all;
cc-acp j cc dx vdg p-acp d; c-acp cs pn31 vbdr fw-la fw-la av-j; d j n2, cc dx dc pc-acp vbi vvn a-acp, dt j n1 pp-f n2, cc dx n1 p-acp d;
one thing to seek the face of God, to take delight in the light of his countenance, another to seek the hand of God, that it may be opened, and fill us with good:
one thing to seek the face of God, to take delight in the Light of his countenance, Another to seek the hand of God, that it may be opened, and fill us with good:
and Cellar supplied with Corn, and Wine, the want whereof made them howle like beasts: and so by their crying, they served not God, but their own belly;
and Cellar supplied with Corn, and Wine, the want whereof made them howl like beasts: and so by their crying, they served not God, but their own belly;
cc n1 vvn p-acp n1, cc n1, dt n1 c-crq vvd pno32 vvi av-j n2: cc av p-acp po32 n-vvg, pns32 vvd xx np1, cc-acp po32 d n1;
an adverb standing in the forefront of the verb, to excite and quicken us (slow as we are in spirituall matters) not to let slip this opportunity, which being once lost, can never be recovered.
an adverb standing in the forefront of the verb, to excite and quicken us (slow as we Are in spiritual matters) not to let slip this opportunity, which being once lost, can never be recovered.
so long it will be in vain to complain with the Prophet Jeremy, how long shall I see the standard, and hear the sound of the trumpet? It is Gods answer there;
so long it will be in vain to complain with the Prophet Jeremiah, how long shall I see the standard, and hear the found of the trumpet? It is God's answer there;
NONLATINALPHABET, as Nazianzen speaks, not in the magnificence of gorgeous apparell, and costly fare, (indeed, our wants take an order for these, our exceeding that way) NONLATINALPHABET,
, as Nazianzen speaks, not in the magnificence of gorgeous apparel, and costly fare, (indeed, our Wants take an order for these, our exceeding that Way),
, p-acp np1 vvz, xx p-acp dt n1 pp-f j n1, cc j n1, (av, po12 n2 vvb dt n1 p-acp d, po12 vvg d n1),
As we have time then, (now more then ever for this purpose) to bestow the more in the decking of our souls, that we come not into the presence of Christ, vitiorum pannis involuti, (as St. Austin warns us) cloathed in the rags of our wonted corruptions;
As we have time then, (now more then ever for this purpose) to bestow the more in the decking of our Souls, that we come not into the presence of christ, Vitiorum pannis involuti, (as Saint Austin warns us) clothed in the rags of our wonted corruptions;
so many as shall be partakers of his feast at the holy table, and in the third day we shall live in his sight, by eating of the living bread that came down from heaven:
so many as shall be partakers of his feast At the holy table, and in the third day we shall live in his sighed, by eating of the living bred that Come down from heaven:
It would the sooner be so with us, if following the Prophets, and John Baptists counsel, we did make straight the way of the Lord, that nothing might hinder him from coming to help us:
It would the sooner be so with us, if following the prophets, and John Baptists counsel, we did make straight the Way of the Lord, that nothing might hinder him from coming to help us:
both filling valleys, and flatting mountains, removing all obstacles that lye in our way, which that he would do, we make our addresse to his throne of grace, in part of the Collect of this day.
both filling valleys, and flatting Mountains, removing all obstacles that lie in our Way, which that he would do, we make our address to his throne of grace, in part of the Collect of this day.
d vvg n2, cc j-vvg n2, vvg d n2 cst vvb p-acp po12 n1, r-crq cst pns31 vmd vdi, pns12 vvb po12 vvi p-acp po31 n1 pp-f n1, p-acp n1 pp-f dt vvb pp-f d n1.
And the same shall be mine in the prosecution. The Dehortation in the former; Be not overcome of evill. The Encouragement in the latter; But overcome evill with good.
And the same shall be mine in the prosecution. The Dehortation in the former; Be not overcome of evil. The Encouragement in the latter; But overcome evil with good.
cc dt d vmb vbi png11 p-acp dt n1. dt n1 p-acp dt j; vbb xx vvn pp-f n-jn. dt n1 p-acp dt d; p-acp vvi j-jn p-acp j.
He suffers anguish & grief from his adversary, and therefore betakes himself to revenge: which is no other but the acknowledgment of his grief and vexation:
He suffers anguish & grief from his adversary, and Therefore betakes himself to revenge: which is no other but the acknowledgment of his grief and vexation:
pns31 vvz n1 cc n1 p-acp po31 n1, cc av vvz px31 pc-acp vvi: r-crq vbz dx j-jn p-acp dt n1 pp-f po31 n1 cc n1:
and detaineth her in bondage more slavish then that of Egypt, or Babylon. Besides, by revenging too, he becometh accessary to that evill which he revengeth on his enemy;
and detaineth her in bondage more slavish then that of Egypt, or Babylon. Beside, by revenging too, he Becometh accessary to that evil which he revenges on his enemy;
cc vvz pno31 p-acp n1 av-dc j cs d pp-f np1, cc np1. a-acp, p-acp vvg av, pns31 vvz j-jn p-acp d n-jn r-crq pns31 vvz p-acp po31 n1;
and thereby makes himself the greater offender of the twaine: Quia duplicat malum, sayes Tertullian , because he doubles that evill which was but single before,
and thereby makes himself the greater offender of the twaine: Quia Duplicate malum, Says Tertullian, Because he doubles that evil which was but single before,
cc av vvz px31 dt jc n1 pp-f dt crd: fw-la j fw-la, vvz np1, c-acp pns31 vvz d n-jn r-crq vbds p-acp j a-acp,
Thus by answering a fool according to his folly, he becometh like unto him, nay, is a more fool then he, according to Solomon; He that is hasty of spirit (that is, the angry person) exalteth folly, is a fool in the highest degree, that is thus improvident for himself.
Thus by answering a fool according to his folly, he Becometh like unto him, nay, is a more fool then he, according to Solomon; He that is hasty of Spirit (that is, the angry person) Exalteth folly, is a fool in the highest degree, that is thus improvident for himself.
St. Hierome reports it for one of the Proverbs of Aristotle; Ignem gladio ne confodias; do not stab the fire with a sword: giving his exposition therein;
Saint Jerome reports it for one of the Proverbs of Aristotle; Ignem Gladio ne confodias; do not stab the fire with a sword: giving his exposition therein;
that when an enemy like fire, incensed with malice, sparkles out in reproachfull speeches, a fool he were that would come with the sword of revenge to encrease the combustion,
that when an enemy like fire, incensed with malice, sparkles out in reproachful Speeches, a fool he were that would come with the sword of revenge to increase the combustion,
and having caught thine enemy fast, in his snare of malitousnesse, urgeth him to reproachfull language, that so thou an unwary bird answering him with the like note, maist be taken likewise in the same snare.
and having caught thine enemy fast, in his snare of malitousnesse, urges him to reproachful language, that so thou an unwary bird answering him with the like note, Mayest be taken likewise in the same snare.
cc vhg vvn po21 n1 av-j, p-acp po31 n1 pp-f n1, vvz pno31 p-acp j n1, cst av pns21 dt j-u n1 vvg pno31 p-acp dt j n1, vm2 vbi vvn av p-acp dt d n1.
but rather to take compassion on him, who for that time is not himself, but like one possessed with a devill, is violently borne unto those outrages, by the spirit that is in him;
but rather to take compassion on him, who for that time is not himself, but like one possessed with a Devil, is violently born unto those outrages, by the Spirit that is in him;
Then secondly, to withdraw those forces whereby it takes advantage against us; as namely, a too much love of our selves, by means whereof every thing enrageth,
Then secondly, to withdraw those forces whereby it Takes advantage against us; as namely, a too much love of our selves, by means whereof every thing enrageth,
av ord, pc-acp vvi d n2 c-crq pn31 vvz n1 p-acp pno12; c-acp av, dt av d n1 pp-f po12 n2, p-acp n2 c-crq d n1 vvz,
But it is vince, overcome, to assure us, that in this combat against anger, it is as well the Christians case, as the Roman souldiers; aut vincere, aut emori;
But it is vince, overcome, to assure us, that in this combat against anger, it is as well the Christians case, as the Roman Soldiers; Or vincere, Or emori;
And hereupon it is observable, that St. Paul makes patience to he the first signe of an Apostle, 2 Cor. 12. The signes of an Apostle were wrought among you in all patience:
And hereupon it is observable, that Saint Paul makes patience to he the First Signen of an Apostle, 2 Cor. 12. The Signs of an Apostle were wrought among you in all patience:
cc av pn31 vbz j, cst n1 np1 vvz n1 p-acp pns31 dt ord n1 pp-f dt n1, crd np1 crd dt n2 pp-f dt n1 vbdr vvn p-acp pn22 p-acp d n1:
Ille velut rupes pelagi, &c, He stands firm, and unmoved, like a rock in the Sea, which though never so much beaten on by the waters, yet it is no wayes shaken thereby:
Isle velut rupes pelagi, etc., He Stands firm, and unmoved, like a rock in the Sea, which though never so much beaten on by the waters, yet it is no ways shaken thereby:
fw-la fw-la n2 fw-la, av, pns31 vvz j, cc j, av-j dt n1 p-acp dt n1, r-crq cs av av av-d vvn a-acp p-acp dt n2, av pn31 vbz dx n2 vvn av:
vince benesiciis; overcomes with kindnesse, or good turnes. A victory somewhat stranger yet, to overcome malice, with doing good, but certainly, more effectuall, then that by patience;
vince benesiciis; overcomes with kindness, or good turns. A victory somewhat stranger yet, to overcome malice, with doing good, but Certainly, more effectual, then that by patience;
np1 fw-la; vvz p-acp n1, cc j n2. dt n1 av n1 av, pc-acp vvi n1, p-acp vdg j, cc-acp av-j, av-dc j, av cst p-acp n1;
Peter with his threefold and shamefull deniall, Paul with his blasphemy and persecution; who neverthelesse obtained mercy, even to preach the faith, which once he destroyed.
Peter with his threefold and shameful denial, Paul with his blasphemy and persecution; who nevertheless obtained mercy, even to preach the faith, which once he destroyed.
np1 p-acp po31 j cc j n1, np1 p-acp po31 n1 cc n1; r-crq av vvd n1, av pc-acp vvi dt n1, r-crq a-acp pns31 vvd.
he employeth this in praying for those that crucified, and blasphemed him, which is (if we compare them right) the greatest benefit, for the greatest injury;
he employeth this in praying for those that Crucified, and blasphemed him, which is (if we compare them right) the greatest benefit, for the greatest injury;
pns31 vvz d p-acp vvg p-acp d cst vvd, cc vvd pno31, r-crq vbz (cs pns12 vvb pno32 vvi) dt js n1, p-acp dt js n1;
Nay more then this, he died for those that by wicked hands (as Peter tells them) had crucified and slain the Prince of life, and powred out his precious blood for their sakes that spilt it:
Nay more then this, he died for those that by wicked hands (as Peter tells them) had Crucified and slave the Prince of life, and poured out his precious blood for their sakes that spilled it:
uh-x av-dc cs d, pns31 vvd p-acp d d p-acp j n2 (c-acp np1 vvz pno32) vhd vvn cc vvn dt n1 pp-f n1, cc vvd av po31 j n1 p-acp po32 n2 cst vvd pn31:
Here was overcoming indeed, of abundant evill, with exceeding abundant goodnesse, as if the kindnesse, and humanity of God our Saviour, would strive with the perversenesse of man, to out-vie, and conquer it.
Here was overcoming indeed, of abundant evil, with exceeding abundant Goodness, as if the kindness, and humanity of God our Saviour, would strive with the perverseness of man, to outvie, and conquer it.
if we do but as the Apostle exhorts us in the nineteenth verse, dare locum irae, give place unto the wrath of God, who (there) challengeth revenge unto himself, as his royall prerogative.
if we do but as the Apostle exhorts us in the nineteenth verse, Dare locum irae, give place unto the wrath of God, who (there) Challengeth revenge unto himself, as his royal prerogative.
Or howsoever, it shall one day prove our advantage, when God shall NONLATINALPHABET, weare us Garlands more glorious out of those injuries that we have endured for righteousnesse sake: so that our short and light afff•ction shall work unto us a far more exceeding, and eternall weight of glory:
Or howsoever, it shall one day prove our advantage, when God shall, wear us Garlands more glorious out of those injuries that we have endured for righteousness sake: so that our short and Light afff•ction shall work unto us a Far more exceeding, and Eternal weight of glory:
cc c-acp, pn31 vmb crd n1 vvi po12 n1, c-crq np1 vmb, vvb pno12 n2 av-dc j av pp-f d n2 cst pns12 vhb vvn p-acp n1 n1: av cst po12 j cc j n1 vmb vvi p-acp pno12 av av-j av-dc j-vvg, cc j n1 pp-f n1:
which the righteous judge will give unto every good souldier of Christ, that by patience and meekness following the Captain of their salvation, are made perfect through sufferings. We have his own word for it.
which the righteous judge will give unto every good soldier of christ, that by patience and meekness following the Captain of their salvation, Are made perfect through sufferings. We have his own word for it.
YOu have heard in brief the Apostles advice to his Roman Proselytes, whereby he intended not to disswade them from repelling violence by lawfull def•nce,
YOu have herd in brief the Apostles Advice to his Roman Proselytes, whereby he intended not to dissuade them from repelling violence by lawful def•nce,
Nor is this any other but what he received of the Lord, who among those astonishing doctrines which he taught as one having authority, inculcated this beyond the rest, with more variety of expression.
Nor is this any other but what he received of the Lord, who among those astonishing doctrines which he taught as one having Authority, inculcated this beyond the rest, with more variety of expression.
ccx vbz d d n-jn p-acp r-crq pns31 vvn pp-f dt n1, r-crq p-acp d vvg n2 r-crq pns31 vvn p-acp crd vhg n1, vvn d p-acp dt n1, p-acp dc n1 pp-f n1.
The same was intended by that injunction of reducing, and relieving an enemies beast, Exod. 23.4. thereby to mediate a reconcilement, when the party thus pleasured could not choose but be wrought on by that courtesie.
The same was intended by that injunction of reducing, and relieving an enemies beast, Exod 23.4. thereby to mediate a reconcilement, when the party thus pleasured could not choose but be wrought on by that courtesy.
dt d vbds vvn p-acp d n1 pp-f vvg, cc vvg dt ng1 n1, np1 crd. av pc-acp vvi dt n1, c-crq dt n1 av vvn vmd xx vvi cc-acp vbi vvn a-acp p-acp d n1.
which very place our Apostle here citeth, for the pressing of Christian charity, and that is enough to make it appear, that Solomon meant it in a Gospel-sense, not so,
which very place our Apostle Here citeth, for the pressing of Christian charity, and that is enough to make it appear, that Solomon meant it in a Gospel sense, not so,
r-crq j n1 po12 n1 av vvz, p-acp dt n-vvg pp-f np1 n1, cc d vbz av-d pc-acp vvi pn31 vvi, cst np1 vvd pn31 p-acp dt n1, xx av,
who intendeth hereby not the bane, but the cure, of him that is sick of the frenzie of malice, and that is (by plying him with frequent benefits) as it were to surround him with the fire of thy charity, which will move him at length, be he never so barbarous, to blush,
who intends hereby not the bane, but the cure, of him that is sick of the frenzy of malice, and that is (by plying him with frequent benefits) as it were to surround him with the fire of thy charity, which will move him At length, be he never so barbarous, to blush,
and grieve, and repent of his rancour against thee, and to requite thee in stead of hatred, with hearty affection: This for precept. Then for practice;
and grieve, and Repent of his rancour against thee, and to requite thee in stead of hatred, with hearty affection: This for precept. Then for practice;
cc vvi, cc vvi pp-f po31 n1 p-acp pno21, cc pc-acp vvi pno21 p-acp n1 pp-f n1, p-acp j n1: d p-acp n1. av p-acp n1;
By the charity of Moses interceding so passionately for the Jewes, that were ready to stone him; By the courtesie of Elisha in entertaining the Assyrian armies, that were sent to destroy him, by the Evangelicall spirit of David, who was so far from rewarding evill, that (to use his own words) he delivered him that without a cause was his enemy.
By the charity of Moses interceding so passionately for the Jews, that were ready to stone him; By the courtesy of Elisha in entertaining the assyrian armies, that were sent to destroy him, by the Evangelical Spirit of David, who was so Far from rewarding evil, that (to use his own words) he Delivered him that without a cause was his enemy.
But yet however, that which was barely propounded there, and rarely performed by one among a thousand, is powerfully pressed in the Gospell, with an Ego dico vobis, an express Commandement to love our enemies,
But yet however, that which was barely propounded there, and rarely performed by one among a thousand, is powerfully pressed in the Gospel, with an Ego dico vobis, an express Commandment to love our enemies,
and how the next Christians in the Primitive times were affected this way, (when the Spirit that descended in the likenesse of fire, enflamed their hearts) the ancient Writers have sufficiently witnessed,
and how the next Christians in the Primitive times were affected this Way, (when the Spirit that descended in the likeness of fire, inflamed their hearts) the ancient Writers have sufficiently witnessed,
and this they did so much the more cordially, as they believed it was acceptable to God, that they should bestow all good things on those that hated them.
and this they did so much the more cordially, as they believed it was acceptable to God, that they should bestow all good things on those that hated them.
cc d pns32 vdd av av-d dt av-dc av-j, c-acp pns32 vvd pn31 vbds j p-acp np1, cst pns32 vmd vvi d j n2 p-acp d cst vvd pno32.
In the Ages, succeeding how much they declined from the Primitive simplicity, and child-like innocence, they encreased in malitiousnes, every day more and more, fulfilling that Prophecie of our blessed Saviour, that because of iniquity abounding, the love of many should waxe cold, we have seen the proof hereof, if ever, in these last times,
In the Ages, succeeding how much they declined from the Primitive simplicity, and childlike innocence, they increased in maliciousness, every day more and more, fulfilling that Prophecy of our blessed Saviour, that Because of iniquity abounding, the love of many should wax cold, we have seen the proof hereof, if ever, in these last times,
p-acp dt n2, vvg c-crq av-d pns32 vvd p-acp dt j n1, cc j n1, pns32 vvd p-acp n1, d n1 av-dc cc av-dc, vvg d n1 pp-f po12 j-vvn n1, cst c-acp pp-f n1 vvg, dt n1 pp-f d vmd vvi j-jn, pns12 vhb vvn dt n1 av, cs av, p-acp d ord n2,
The wolf so far from dwelling with the lamb, that the lamb is rather become a wolf, our intestine cruelty having not only this mischief in it, to bereave us of so many Natives,
The wolf so Far from Dwelling with the lamb, that the lamb is rather become a wolf, our intestine cruelty having not only this mischief in it, to bereave us of so many Natives,
dt n1 av av-j p-acp vvg p-acp dt n1, cst dt n1 vbz av-c vvn dt n1, po12 j n1 vhg xx av-j d n1 p-acp pn31, pc-acp vvi pno12 pp-f av d n2-jn,
The Leoopard, the Lion, and the Bear, and what other Beasts of prey, whereby the Scripture would set forth the salvages and wild conditions of men, have each of them acted their parts of late in human shapes, and that with more cruelty,
The Leoopard, the lion, and the Bear, and what other Beasts of prey, whereby the Scripture would Set forth the salvages and wild conditions of men, have each of them acted their parts of late in human shapes, and that with more cruelty,
dt n1, dt n1, cc dt vvb, cc r-crq j-jn n2 pp-f n1, c-crq dt n1 vmd vvi av dt n2-jn cc j n2 pp-f n2, vhb d pp-f pno32 vvd po32 n2 pp-f j p-acp j n2, cc cst p-acp dc n1,
These must be subdued, as ever we hope to see peace established in our borders; It is not our presuming of the spirit within us, that will do this work,
These must be subdued, as ever we hope to see peace established in our borders; It is not our presuming of the Spirit within us, that will do this work,
np1 vmb vbi vvn, c-acp av pns12 vvb pc-acp vvi n1 vvn p-acp po12 n2; pn31 vbz xx po12 vvg pp-f dt n1 p-acp pno12, cst vmb vdi d n1,
when some whose office should engage them to be peace-makers, as to preach the Gospel of peace, Illi ipsi sunt acerrimi turbarum Incensores, (if we may have leave to complain with that devout French - man) even they are the greatest Incendiaries of tumults, and the fomenters of a dismall war, sounding alarmes from the Pulpit,
when Some whose office should engage them to be peacemakers, as to preach the Gospel of peace, Illi ipsi sunt acerrimi turbarum Incensores, (if we may have leave to complain with that devout French - man) even they Are the greatest Incendiaries of tumults, and the fomenters of a dismal war, sounding alarms from the Pulpit,
That if God should offer us our choice, as to Solomon, to aske what he shall give us, 1 King. 3. it may be justly feared, the life of our enemies would be our request;
That if God should offer us our choice, as to Solomon, to ask what he shall give us, 1 King. 3. it may be justly feared, the life of our enemies would be our request;
well said the heathen man, Regis quisque intra se animum habet, every man hath in him the mind of a King, taking liberty to himself over others, but allowing none over himself;
well said the heathen man, Regis Quisque intra se animum habet, every man hath in him the mind of a King, taking liberty to himself over Others, but allowing none over himself;
the Law, and the Prophets. In a word, so farre we are from advancing the profit of others with our own discommodity, that we rather pursue our own profit, with anothers discommodity;
the Law, and the prophets. In a word, so Far we Are from advancing the profit of Others with our own discommodity, that we rather pursue our own profit, with another's discommodity;
dt n1, cc dt n2. p-acp dt n1, av av-j pns12 vbr p-acp vvg dt n1 pp-f n2-jn p-acp po12 d n1, cst pns12 av-c vvb po12 d n1, p-acp j-jn n1;
Our first consideration, then, shall be the remembrance of our Christian profession, which engageth us not onely to patience, in the suffering of injuries,
Our First consideration, then, shall be the remembrance of our Christian profession, which engageth us not only to patience, in the suffering of injuries,
It is that which Saint Peter intendeth by charging us not to render evill for evill, or railing for railing, but contrariwise blessing, knowing that we are thereunto called;
It is that which Saint Peter intends by charging us not to render evil for evil, or railing for railing, but contrariwise blessing, knowing that we Are thereunto called;
pn31 vbz d r-crq n1 np1 vvz p-acp vvg pno12 xx p-acp vvb j-jn p-acp n-jn, cc vvg p-acp n-vvg, cc-acp av n1, vvg cst pns12 vbr av vvn;
But we have other gates Examples then these, to be our leaders in this kind; one for all, our blessed Saviour, the Authour, and Founder of our profession;
But we have other gates Examples then these, to be our leaders in this kind; one for all, our blessed Saviour, the Author, and Founder of our profession;
cc-acp pns12 vhb j-jn n2 n2 av d, pc-acp vbi po12 n2 p-acp d n1; pi p-acp d, po12 j-vvn n1, dt n1, cc n1 pp-f po12 n1;
who suffered for us (saith Saint Peter) leaving us an example, that we should follow his steps, who when he was reviled, reviled not again, when he suffered, he threatned not,
who suffered for us (Says Faint Peter) leaving us an Exampl, that we should follow his steps, who when he was reviled, reviled not again, when he suffered, he threatened not,
And though he could with lesse then a breath have dispatched the Offenders quick into hell, he never so much as opened his mouth, save onely to pray that they might be forgiven:
And though he could with less then a breath have dispatched the Offenders quick into hell, he never so much as opened his Mouth, save only to pray that they might be forgiven:
was so far from the least revenge, that being risen from the dead, he gave special charge unto his Apostles, that repentance and remission of sins, should be preached in his Name, among all Nations, beginning at Jerusalem, where all the despite was done unto him:
was so Far from the least revenge, that being risen from the dead, he gave special charge unto his Apostles, that Repentance and remission of Sins, should be preached in his Name, among all nations, beginning At Jerusalem, where all the despite was done unto him:
I know not how this Act of grace affecteth us, but it put Saint Chrysostome into an ecstasie of admiration, NONLATINALPHABET! what more wonderfull then this!
I know not how this Act of grace affects us, but it put Saint Chrysostom into an ecstasy of admiration,! what more wonderful then this!
NONLATINALPHABET, saith the zealous Father, at the hea•ing of this, we may hide our faces; that are herein so far from him, whom we are injoyned to imitate, so far,
, Says the zealous Father, At the hea•ing of this, we may hide our faces; that Are herein so Far from him, whom we Are enjoined to imitate, so Far,
, vvz dt j n1, p-acp dt n1 pp-f d, pns12 vmb vvi po12 n2; d vbr av av av-j p-acp pno31, ro-crq pns12 vbr vvd pc-acp vvi, av av-j,
or to be our selves forgiven? for this latter, we have our Saviours warning-piece ▪ Math. 6.15. If ye forgive not men their tresrasses, nei her will your Father forgive your trespasses:
or to be our selves forgiven? for this latter, we have our Saviors warning-piece ▪ Math. 6.15. If you forgive not men their tresrasses, nei her will your Father forgive your Trespasses:
The unmortified passions of flesh and blood, cannot inherit the kingdom of God, no more then corruption incorruption; There shall in no w•se enter into it any thing that defileth:
The unmortified passion of Flesh and blood, cannot inherit the Kingdom of God, no more then corruption incorruption; There shall in no w•se enter into it any thing that Defileth:
dt vvn n2 pp-f n1 cc n1, vmbx vvi dt n1 pp-f np1, av-dx dc cs n1 n1; a-acp vmb p-acp dx n1 vvi p-acp pn31 d n1 cst vvz:
and among these are excluded by name, hatred, variance, wrath, strife, of which the Galatians were forewarned more then once, thaet the doers of such things shall not inherit the kingdom of God.
and among these Are excluded by name, hatred, variance, wrath, strife, of which the Galatians were forewarned more then once, thaet the doers of such things shall not inherit the Kingdom of God.
cc p-acp d vbr vvn p-acp n1, n1, n1, n1, n1, pp-f r-crq dt np1 vbdr vvn av-dc cs a-acp, fw-la dt n2 pp-f d n2 vmb xx vvi dt n1 pp-f np1.
how much the eternall joyes of heaven exceed the delight of a little revenge for the present, will never consent to make such an unequall exchange, worse incomparably,
how much the Eternal Joys of heaven exceed the delight of a little revenge for the present, will never consent to make such an unequal exchange, Worse incomparably,
So, the precept some way, concerneth us all, and every one of us so to take it, as if spoken to himself; Remember now thy Creatour, &c. The Charge is but short, and therefore no hard task to remember;
So, the precept Some Way, concerns us all, and every one of us so to take it, as if spoken to himself; remember now thy Creator, etc. The Charge is but short, and Therefore no hard task to Remember;
np1, dt n1 d n1, vvz pno12 d, cc d crd pp-f pno12 av pc-acp vvi pn31, c-acp cs vvn p-acp px31; vvb av po21 n1, av dt n1 vbz p-acp j, cc av dx j n1 pc-acp vvi;
AN admonition superfluous, one might think, to bid any one remember his Creatour, as if any one could be so unmindfull as to forget him, that hath bestowed •o many memor•als of himself, all the Creatures that we see about us;
an admonition superfluous, one might think, to bid any one Remember his Creator, as if any one could be so unmindful as to forget him, that hath bestowed •o many memor•als of himself, all the Creatures that we see about us;
dt n1 j, pi vmd vvi, pc-acp vvi d crd vvi po31 n1, c-acp cs d pi vmd vbi av j c-acp pc-acp vvi pno31, cst vhz vvn av d n2 pp-f px31, d dt n2 cst pns12 vvb p-acp pno12;
The Heathen Moralist prescribed this as the onely remedy against the most desperately ingratefull person, Beneficiis tuis illu• cinge. so to encompasse him with thy benefits;
The Heathen Moralist prescribed this as the only remedy against the most desperately ingrateful person, Benefits tuis illu• cinge. so to encompass him with thy benefits;
For Ios. 8.14. &c. So it falleth out many times, that whereas a greater largesse of his blessings should be the improving of our memory, it proves (as we make it) the main obstruction thereunto;
For Ios. 8.14. etc. So it falls out many times, that whereas a greater largess of his blessings should be the improving of our memory, it Proves (as we make it) the main obstruction thereunto;
p-acp np1 crd. av av pn31 vvz av d n2, cst cs dt jc n1 pp-f po31 n2 vmd vbi dt n-vvg pp-f po12 n1, pn31 vvz (c-acp pns12 vvb pn31) dt j n1 av;
and therefore no marvell, if the worst have need to be rowzed with the Psalmists compellation, Hear this, O ye that forget God! Every sinnner doth certainly so, in an high degree.
and Therefore no marvel, if the worst have need to be roused with the Psalmists compellation, Hear this, Oh you that forget God! Every sinnner does Certainly so, in an high degree.
a God both rich in his mercy, and also just in his judgments, and thereafter to expresse the fruits of this remembrance in an holy and reverent conversation.
a God both rich in his mercy, and also just in his Judgments, and thereafter to express the fruits of this remembrance in an holy and reverend Conversation.
dt n1 d j p-acp po31 n1, cc av j p-acp po31 n2, cc av pc-acp vvi dt n2 pp-f d n1 p-acp dt j cc j n1.
Little lower ther the Angels, setting thee next to these glorious spirits, to partake with them in their highest perfection, in bearing the image of thy Creatour;
Little lower there the Angels, setting thee next to these glorious spirits, to partake with them in their highest perfection, in bearing the image of thy Creator;
which is not vouchsafed any of the other creatures, remembring this, let it enkindle his love in thy heart, that seeing nothing so like unto thee as thy God (and likeness ever begets affection) thou reflect thy whole love on him,
which is not vouchsafed any of the other creatures, remembering this, let it enkindle his love in thy heart, that seeing nothing so like unto thee as thy God (and likeness ever begets affection) thou reflect thy Whole love on him,
Being created into so great honour, do not become like the beasts that perish; nay worse then these, in swarving from the Rule and Order of thy Creatour;
Being created into so great honour, do not become like the beasts that perish; nay Worse then these, in swerving from the Rule and Order of thy Creator;
vbg vvn p-acp av j n1, vdb xx vvi av-j dt n2 cst vvb; uh av-jc cs d, p-acp vvg p-acp dt n1 cc n1 pp-f po21 n1;
in the next place, Memento & gratias age, Remember his gracious, constant blessings wherein he daily remembers thee, which should he forget but onely one moment;
in the next place, Memento & gratias age, remember his gracious, constant blessings wherein he daily remembers thee, which should he forget but only one moment;
no other way there were with thee, but to fall back into thy originall nothing, from which the same power of his word upholds thee, which once created thee;
not other Way there were with thee, but to fallen back into thy original nothing, from which the same power of his word upholds thee, which once created thee;
xx j-jn n1 a-acp vbdr p-acp pno21, cc-acp pc-acp vvi av p-acp po21 n-jn pix, p-acp r-crq dt d n1 pp-f po31 n1 vvz pno21, r-crq a-acp vvn pno21;
Remembring this, offer (as the Apostle minds thee) the sacrifice of praise to God continually, that i•, the fruit of thy lips, giving thanks to his name.
Remembering this, offer (as the Apostle minds thee) the sacrifice of praise to God continually, that i•, the fruit of thy lips, giving thanks to his name.
a hearty, and sincere acknowledgement, how precious we esteem such benefits received, and how infinite in goodnesse, the Father of lights from whom they descend.
a hearty, and sincere acknowledgement, how precious we esteem such benefits received, and how infinite in Goodness, the Father of lights from whom they descend.
dt j, cc j n1, c-crq j pns12 vvb d n2 vvn, cc c-crq j p-acp n1, dt n1 pp-f n2 p-acp ro-crq pns32 vvb.
Yet lest the remembrance of these blessing should exalt thee above measure, as it befell th blessed Apostle through the abandance of revelations, 3. Memento, & humilis esto, R•member what thou art, or hast of thy selfe;
Yet lest the remembrance of these blessing should exalt thee above measure, as it befell that blessed Apostle through the abandance of revelations, 3. Memento, & Humilis esto, R•member what thou art, or haste of thy self;
av cs dt n1 pp-f d n1 vmd vvi pno21 p-acp n1, c-acp pn31 vvd cst j-vvn n1 p-acp dt n1 pp-f n2, crd n1, cc fw-la fw-la, vvb q-crq pns21 vb2r, cc n1 pp-f po21 n1;
He that lent them (finding thee like that sloathfull servant) can take them from thee ' and strip thee naked, as in the day of thy nativity, Ezech. 16.4, 5. and therefore humbly confessing thy frailty, become a suitor unto his mercy, that prevented thee with the blessing of goodnesse, that he would vouchsafe not onely to keep,
He that lent them (finding thee like that slothful servant) can take them from thee ' and strip thee naked, as in the day of thy Nativity, Ezekiel 16.4, 5. and Therefore humbly confessing thy frailty, become a suitor unto his mercy, that prevented thee with the blessing of Goodness, that he would vouchsafe not only to keep,
but also to encrease those benefits in thee, which he vouchsafed to bestow on thee; All that thou hast is from his bounty, and therefore glory so in the having;
but also to increase those benefits in thee, which he vouchsafed to bestow on thee; All that thou hast is from his bounty, and Therefore glory so in the having;
cc-acp av pc-acp vvi d n2 p-acp pno21, r-crq pns31 vvd pc-acp vvi p-acp pno21; d cst pns21 vh2 vbz p-acp po31 n1, cc av n1 av p-acp dt vhg;
knoweth them better then we do our selves; as being nearer to our soules; then our soules are to our bodies; remembring then, this all-seeing presence;
Knoweth them better then we do our selves; as being nearer to our Souls; then our Souls Are to our bodies; remembering then, this All-seeing presence;
be afraid to offend so dreadfull a Majesty, or if thou hast a mind to sinne, seek thee out some ret red corner where he may not see thee, and do what thou wilt.
be afraid to offend so dreadful a Majesty, or if thou hast a mind to sin, seek thee out Some rest read corner where he may not see thee, and do what thou wilt.
vbb j pc-acp vvi av j dt n1, cc cs pns21 vh2 dt n1 p-acp n1, vvb pno21 av d n1 j-jn n1 c-crq pns31 vmb xx vvi pno21, cc vdb r-crq pns21 vm2.
It were desperate madness in that malefactor, who x should dare to commit any capitall crime in the sight of his j•dge, that were certain to to arraign him,
It were desperate madness in that Malefactor, who x should Dare to commit any capital crime in the sighed of his j•dge, that were certain to to arraign him,
an account of thy gifts, thy manifold, and severall gifts; be they naturall endowments, as wit, and memory, or temporall commodities, as wealth, and honour,
an account of thy Gifts, thy manifold, and several Gifts; be they natural endowments, as wit, and memory, or temporal commodities, as wealth, and honour,
dt n1 pp-f po21 n2, po21 j, cc j n2; vbi pns32 j n2, c-acp n1, cc n1, cc j n2, c-acp n1, cc n1,
when thou walkest (as Solomon speaks) in the ways of thy heart, and in the sight of thine eyes, but then to remember, that for all these things God will bring thee into judgement;
when thou walkest (as Solomon speaks) in the ways of thy heart, and in the sighed of thine eyes, but then to Remember, that for all these things God will bring thee into judgement;
c-crq pns21 vv2 (c-acp np1 vvz) p-acp dt n2 pp-f po21 n1, cc p-acp dt n1 pp-f po21 n2, p-acp av pc-acp vvi, cst p-acp d d n2 np1 vmb vvi pno21 p-acp n1;
Second part. NO time is unseasonable to remember our Creatour; who deserveth our continuall remembrance, as well in Childhood, and old age, as in youth,
Second part. NO time is unseasonable to Remember our Creator; who deserveth our continual remembrance, as well in Childhood, and old age, as in youth,
ord n1. dx n1 vbz j pc-acp vvi po12 n1; r-crq vvz po12 j n1, c-acp av p-acp n1, cc j n1, c-acp p-acp n1,
It is hence that wickedness beginneth her raign, which but kindling as a spark in infancie, doth now break forth into a flame, catching hold of all about it.
It is hence that wickedness begins her Reign, which but kindling as a spark in infancy, does now break forth into a flame, catching hold of all about it.
pn31 vbz av d n1 vvz po31 n1, r-crq p-acp vvg p-acp dt n1 p-acp n1, vdz av vvi av p-acp dt n1, vvg n1 pp-f d p-acp pn31.
Now those NONLATINALPHABET (as St. Basil termeth them) unruly motions, which like wild, and untamed horses, not obeying the curb of reason, do carry the rider per abrupta cupiditatum (as St. Austin confessed of himself) thorow the precipices of sinfull desires ▪ Now is that warre of the affections, which l•ke rebels cause sedition in the soule;
Now those (as Saint Basil termeth them) unruly motions, which like wild, and untamed Horses, not obeying the curb of reason, do carry the rider per abrupta cupiditatum (as Saint Austin confessed of himself) thorough the precipices of sinful Desires ▪ Now is that war of the affections, which l•ke rebels cause sedition in the soul;
Good reason therefore that this warning should be addressed unto youth, as a bridle to withhold it from the course of sin, by the remembrance of that great God, who shall one day examine them before his dreadfull Judgement Seat.
Good reason Therefore that this warning should be addressed unto youth, as a bridle to withhold it from the course of since, by the remembrance of that great God, who shall one day examine them before his dreadful Judgement Seat.
Or 2. in regard of the will, which in tender years is plyant, and yielding unto the direction of teachers, and governours: whereas being then left undisciplined;
Or 2. in regard of the will, which in tender Years is pliant, and yielding unto the direction of Teachers, and Governors: whereas being then left undisciplined;
cc crd p-acp n1 pp-f dt n1, r-crq p-acp j n2 vbz j, cc vvg p-acp dt n1 pp-f n2, cc n2: cs vbg av vvn j-vvn-u;
but let them grow into trees of bulk, and hardly any reforming then; then you may sooner break, than amend, that which is hardened by long custome. NONLATINALPHABET, said the Philosopher;
but let them grow into trees of bulk, and hardly any reforming then; then you may sooner break, than amend, that which is hardened by long custom., said the Philosopher;
cc-acp vvb pno32 vvi p-acp n2 pp-f n1, cc av d vvg av; cs pn22 vmb av-c vvi, cs vvi, cst r-crq vbz vvn p-acp j n1., vvd dt n1;
to nourish them up in civility, modesty, temperance, meekness, and the like Christian vertues, as to guard them no lesse from the contrary, insolence, impudence, pride, debauchednesse, and what vices soever;
to nourish them up in civility, modesty, temperance, meekness, and the like Christian Virtues, as to guard them no less from the contrary, insolence, impudence, pride, debauchedness, and what vices soever;
so it proveth many times (by the divine justice) no lesse disastrous unto parents, who are commonly most grieved with those whom they bred most wantonly;
so it Proves many times (by the divine Justice) no less disastrous unto Parents, who Are commonly most grieved with those whom they bred most wantonly;
av pn31 vvz d n2 (p-acp dt j-jn n1) dx av-dc j p-acp n2, r-crq vbr av-j av-js vvd p-acp d r-crq pns32 vvd av-ds av-jn;
then feeling the sad truth of Syracides his observation, Ecclesiast. 30. chap. (that excellent Chapter of advice in this kinde) verse 9 Cocker thy childe, and he shall make the• afraid, play with him,
then feeling the sad truth of Syracides his observation, Ecclesiatest. 30. chap. (that excellent Chapter of Advice in this kind) verse 9 Cocker thy child, and he shall make the• afraid, play with him,
Or (2ly) with their evi• example, the most powerfull motive unto sinne, which never entreth so forcibly, as when 'tis armed with the authority of a parent:
Or (2ly) with their evi• Exampl, the most powerful motive unto sin, which never entereth so forcibly, as when it's armed with the Authority of a parent:
If thou hast gathered nothing in thy youth, how canst thou find any thing in thine age? 2ly, a profane wicked old age, from a wild and ungoverned youth;
If thou hast gathered nothing in thy youth, how Canst thou find any thing in thine age? 2ly, a profane wicked old age, from a wild and ungoverned youth;
when his neck is grown stubborn and unruly. 3ly, A diseased, and impotent old age, from a dissolute, and intemperate youth, which bequeaths effoetum corpus (as the Oratour speaks) a decayed,
when his neck is grown stubborn and unruly. 3ly, A diseased, and impotent old age, from a dissolute, and intemperate youth, which Bequeathes effoetum corpus (as the Orator speaks) a decayed,
c-crq po31 n1 vbz vvn j cc j. av-jn, dt j-vvn, cc j j n1, p-acp dt j, cc j n1, r-crq vvz fw-la fw-la (c-acp dt n1 vvz) dt j-vvn,
when they are empty of marrow: by the witnesse of Zophar, one of Iobs miserable comforters; Iob 20.11. Ossa ejus implentur, — His bones are full of the sinne of his youth, which shall lie down with him in the dust.
when they Are empty of marrow: by the witness of Zophar, one of Jobs miserable Comforters; Job 20.11. Ossa His implentur, — His bones Are full of the sin of his youth, which shall lie down with him in the dust.
For true is that of St. Hierome, Cuncta quae per corpus exercentur, fracto corpore minora fiunt, Every thing that is done by help of the body, is empaired with the bodies decay.
For true is that of Saint Jerome, Everything Quae per corpus exercentur, fracto corpore Minor Fluent, Every thing that is done by help of the body, is impaired with the bodies decay.
like that old decrepit Mimique, or Actor in Rome (reported by Austin, out of Seneca ) that being grown out of liking with the people, made his recourse into the Capitol,
like that old decrepit Mimic, or Actor in Room (reported by Austin, out of Senecca) that being grown out of liking with the people, made his recourse into the Capitol,
av-j d j j n1, cc n1 p-acp vvb (vvn p-acp np1, av pp-f np1) cst vbg vvn av pp-f vvg p-acp dt n1, vvd po31 n1 p-acp dt n1,
Whereas he on the contrary, that hath meanes, and occasions of sinning, as youth, strength, beauty, &c. and n glects them all for his God, may be sure of kind acceptance.
Whereas he on the contrary, that hath means, and occasions of sinning, as youth, strength, beauty, etc. and n glects them all for his God, may be sure of kind acceptance.
cs pns31 p-acp dt n-jn, cst vhz n2, cc n2 pp-f vvg, c-acp n1, n1, n1, av cc n1 vvz pno32 d p-acp po31 n1, vmb vbi j pp-f j n1.
Amidst so many impediments, and distractions to remember his Creatour, this is thank-worthy indeed, no less worthy than a spirituall martyrdome, to debar himself of delights in the opportunity of enjoying them.
Amid so many impediments, and distractions to Remember his Creator, this is thankworthy indeed, no less worthy than a spiritual martyrdom, to debar himself of delights in the opportunity of enjoying them.
p-acp av d n2, cc n2 pc-acp vvi po31 n1, d vbz j av, av-dx av-dc j cs dt j n1, pc-acp vvi px31 pp-f n2 p-acp dt n1 pp-f vvg pno32.
while the Sun of thy prosperity is not darkened, nor the clouds returne after the raine, new causes of sorrow succeeding the former, that shall wholly indispose thee to godly actions;
while the Sun of thy Prosperity is not darkened, nor the Clouds return After the rain, new Causes of sorrow succeeding the former, that shall wholly indispose thee to godly actions;
and all the good motions of thy soule oppressed with infirmities, when (diseases surprizing thy senses) thou canst neither speak, nor hear words of comfort;
and all the good motions of thy soul oppressed with infirmities, when (diseases surprising thy Senses) thou Canst neither speak, nor hear words of Comfort;
and the most important of all, if well considered, that is, to remember thy Creatour even now, while it is in diebus, in the dayes of thy youth, not knowing whether thou maist live to do it any older,
and the most important of all, if well considered, that is, to Remember thy Creator even now, while it is in diebus, in the days of thy youth, not knowing whither thou Mayest live to do it any older,
cc dt av-ds j pp-f d, cs av vvn, cst vbz, pc-acp vvi po21 n1 av av, cs pn31 vbz p-acp fw-la, p-acp dt n2 pp-f po21 n1, xx vvg cs pns21 vm2 vvi pc-acp vdi pn31 d jc,
but that even this night thy soule may be fetched from thee, and what becomes then of that conversion, which thou hast so improvidently deferred? He that hath promised mercy at any time unto the repentant, hath not promised one day to the negligent, that refused to know the time of his visitation.
but that even this night thy soul may be fetched from thee, and what becomes then of that conversion, which thou hast so improvidently deferred? He that hath promised mercy At any time unto the repentant, hath not promised one day to the negligent, that refused to know the time of his Visitation.
cc-acp cst av d n1 po21 n1 vmb vbi vvn p-acp pno21, cc r-crq vvz av pp-f d n1, r-crq pns21 vh2 av av-j vvn? pns31 cst vhz vvn n1 p-acp d n1 p-acp dt j, vhz xx vvn crd n1 p-acp dt j, cst vvd p-acp vvb dt n1 pp-f po31 n1.
And how soon this may befall thee, who can tell, but the Father alone, that hath put the times and seasons in his power? Thou that most flourishest in thy youth hast no less reason to suspect it, amidst so many dangers,
And how soon this may befall thee, who can tell, but the Father alone, that hath put the times and seasons in his power? Thou that most flourishest in thy youth hast no less reason to suspect it, amid so many dangers,
cc c-crq av d vmb vvi pno21, r-crq vmb vvi, cc-acp dt n1 av-j, cst vhz vvn dt n2 cc n2 p-acp po31 n1? pns21 cst av-ds vv2 p-acp po21 n1 vvb dx dc n1 pc-acp vvi pn31, p-acp av d n2,
Unto which, The King eternal bring us in his good time, and for the time of our sojourning here, grant us his grace, to serve him acceptably, with reverence,
Unto which, The King Eternal bring us in his good time, and for the time of our sojourning Here, grant us his grace, to serve him acceptably, with Reverence,
Idola Hebr. appellantur dolores, quia cruciant animum, vel quia superstitioso corporis cruciatu colebantur. Idololatrae enim solebant se jejuniis conficere, & corpus lanceolis confedere, & humi calore, &c. P. Mart. in 1 Sam. 31.
Idola Hebrew appellantur Dolores, quia cruciant animum, vel quia superstitioso corporis cruciatu colebantur. Idolaters enim Solebant se jejuniis conficere, & corpus lanceolis confedere, & humi calore, etc. P. Mart. in 1 Sam. 31.
Quod hominis dignitas & excellentia nulla alia re magis cognoscitur quam oratione Pet. Martyr 2. pag. 4. Gen. 49.6. Psal. 30.12 & 108.1, Psal. 12.3. V. 4. Gen. 10.9. & 11.4.
Quod hominis dignitas & Excellence nulla Alias re magis cognoscitur quam oration Pet. Martyr 2. page. 4. Gen. 49.6. Psalm 30.12 & 108.1, Psalm 12.3. V. 4. Gen. 10.9. & 11.4.
Quoniam dominatio imperantis in lingua est, ibi damnata est, superbia, ut non intelligeretur jubens homini, qui noluit intelligere, ut obediret Deo jubenti. Aug. de civ. lib. 16. cap. 4. Luk. 16.24. Greg. Moral. lib. 1. Citatus à Plutarcho.
Quoniam dominatio imperantis in lingua est, There damnata est, superbia, ut non intelligeretur jubens Homini, qui noluit intelligere, ut obediret God jubenti. Aug. the civ. lib. 16. cap. 4. Luk. 16.24. Greg. Moral. lib. 1. Citated à Plutarcho.
Videmus quanta majestas in ejus scriptis extet, quanta altitudo emineat, quantum pondus subsit, quanta vis se preferat; fulmina denique sunt, non verba; Calvin in 2 Cor. 11.6.
Videmus quanta majestas in His Scriptis extet, quanta altitudo emineat, quantum pondus subsit, quanta vis se preferat; Thunderbolts denique sunt, non verba; calvin in 2 Cor. 11.6.
Chap 12.7 O venenum quod non curatur nisi veneno! ô antidotum, quasi quod de serpente conficitur! &c. Aug. de verb. Ap. Ser. 3. Dicerat tot pericula tormenta, & alia mala, nec dum tamen subigerat penitûs superbiam: imò adeò anceps illi certamen restabat, ut vincere non posset nisi colaphis caesus Calv. Tacit. hist. lib. 4 vid. Lipsii notas Char. de sagess. lib. 1. cap. 20. Tertul. de pallio rerū cum in affectationem flabellatur, jam de incēdio gloriae ardor est.
Chap 12.7 O venenum quod non curatur nisi veneno! o Antidote, quasi quod de serpent conficitur! etc. Aug. the verb. Apostle Ser. 3. Dicerat tot pericula tormenta, & Alias mala, nec dum tamen subigerat penitûs Superbiam: imò adeò anceps illi certamen restabat, ut vincere non posset nisi Colaphis caesus Calvin Tacit. hist. lib. 4 vid. Lipsii notas Char. de sagess. lib. 1. cap. 20. Tertulian de Pallio rerū cum in affectationem flabellatur, jam de incēdio Glory ardor est.
Herba Sar dinea si edulio fuerit, vescentibus nervos contrahit, rictu ora diducit, ut qui mortem appetunt veluti ridentium facie intereant Solini polyhist. cap. 10 Salvian. de Gub. lib 7. Plautus.
Herba Sar dinea si edulio fuerit, vescentibus nervos contrahit, rictu ora diducit, ut qui mortem appetunt Veluti ridentium fancy intereant Solini Polyhist. cap. 10 Salvian. de Gub. lib 7. Plautus.
Ecce pars vestrum & major & melior ut dicitis, egetis, algetis opere, fame, laboratis, & Deus patitur, dissimulat, non vult, aut non potest opitulari suis. Ita aut invalidus, aut iniquus est. Min. Fel. Octav. Arist. rhet. lib 2 cap. 7.
Ecce pars Vestrum & Major & melior ut dicitis, egetis, algetis Opere, fame, laboratis, & Deus patitur, dissimulat, non vult, Or non potest opitulari suis. Ita Or invalidus, Or iniquus est. Min. Fel. Octav Arist. Rhetoric. lib 2 cap. 7.
Minutiora quae maxmus artifex de industria ingeniis aut viribus ampliavit, sic magnitud. in mediocritate probari docens quemadm. virtutem in infirmitate. Tertul. lib. 1. adv. Marc.
Minutiora Quae maxmus artifex de Industria ingeniis Or viribus ampliavit, sic magnitude. in mediocritate probari Teaching quemadm. virtutem in Infirmity. Tertulian lib. 1. Advantage. Marc.
Etiam hoc eorum voluntatem meruisse respondeo; sic enim eo excoecat, sic obdurat, Deus deferendo, quod occulto judicio facere potest, iniquo non potest. Augustin: in v. 40. Accidentale est verbo Dei quod homines excoecat; verum id hominum malitiae imputandum est, quae vitam convertit in mortem. Calvin. in eundem loc.
Etiam hoc Their voluntatem meruisse Respondeo; sic enim eo excoecat, sic obdurat, Deus deferendo, quod occulto Judicio facere potest, iniquo non potest. Augustin: in v. 40. Accidental est verbo Dei quod homines excoecat; verum id hominum malitiae imputandum est, Quae vitam Convertit in mortem. calvin. in eundem loc.
Dum temporalis regni emulatur angustias, aeterni Regis ortū molitur extinguere Chrysol. serm. 152. Mar. 2.16. Chap. 7.47 Luke 15.1 Mar. 12.37. Luke 13.7 Joh. 7.40. Mat. 15.31 V. 12. & 18 Psal. 2.2. Luke 7.30
Dum temporalis Regni emulatur angustias, aeterni Regis ortū molitur extinguere Chrysol. sermon. 152. Mar. 2.16. Chap. 7.47 Lycia 15.1 Mar. 12.37. Luke 13.7 John 7.40. Mathew 15.31 V. 12. & 18 Psalm 2.2. Luke 7.30
Domitius de officio proconsulis, libris septem rescripto principum nefario collegit, ut doceret quibus poenis affici oporteret eos, qui se cultores Dei confiterentur. Lactant. Instit 5. cap. 12.
Domitius de Officio proconsulis, Books September rescripto Principum nefario collegit, ut doceret quibus Phoenicians affici oporteret eos, qui se Cultores Dei confiterentur. Lactant. Institutio 5. cap. 12.
Valles pluvia rigan tur ad facundi tatemquum intereà summi altorum montium vertices sicci manent: vallis ergo fiat qui celestem gratia pluviam vult suscipere. Calv. in 2 ad Corinth cap. 12. Superbaedactus est dei contemptus, Aquin 2. 2 ae. q. 162. ut 6.
Valles pluvia rigan tur ad facundi tatemquum intereà summi altorum montium vertices sicci manent: Valleys ergo fiat qui celestem Gratia pluviam vult suscipere. Calvin in 2 and Corinth cap. 12. Superbaedactus est dei Contemptus, Aquinas 2. 2 ae. q. 162. ut 6.
Non quidem ageret fingentem scenicum in theatro sed imitaretur in templo, eò damnabiliùs, quod illa qua mendaciter agebat, sic ageret, ut eum populus veraciter agere existimaret: Scenicus autem ludendo potiùs delectaret quam fallendo deciperet. Aug. de Civit. lib. 6. cap. 10.
Non quidem ageret fingentem scenicum in Theatre sed imitaretur in templo, eò damnabiliùs, quod illa qua mendaciter agebat, sic ageret, ut Eum populus Veraciter agere existimaret: Scenicus autem ludendo potiùs delectaret quam fallendo deciperet. Aug. de Civit lib. 6. cap. 10.
Eorum nomen Epiphan. (lib. 1. cap. 19: ) appositissimè a separando deducit quod vè spontaena quadâ et superflua religione, et ficta vitae morumque sanctitate a reliquis se seperarent: Corn: Betram: de pol: Iud: Cap, 19:
Their Nome Epiphanius. (lib. 1. cap. 19:) appositissimè a separando deducit quod vè spontaena quadâ et superflua Religion, et ficta vitae morumque Sanctitude a reliquis se seperarent: Corn: Bertram: de pol: Jud: Cap, 19:
Chald. Paraph. Ionathas in Amos 2.12. innuere voluit Pharisaeos perpetuos quosdam esse Nazaraeos (1) ab institutis vulgi separatos, & in lege occupatos, unde & authoritatem illam docendi sibi arrogarint, qua etiam eos una cum simulata illa vita sanctitate omnibus maxime eximios & illustres, reddiderit Betram.
Chald. Paraph. Jonathan in Amos 2.12. innuere voluit Pharisees perpetuos Quosdam esse Nazaraeos (1) ab institutis Vulgi separatos, & in lege occupatos, unde & authoritatem Illam docendi sibi arrogarint, qua etiam eos una cum Simulata illa vita Sanctitude omnibus maxim eximios & illustres, reddiderit Bertram.
At Betramo NONLATINALPHABET fieri, est excindi ex popalo suo, & in eo ampliùs non •enseri, Exempl. in Corinthio incests, 1 Co•. 5: 3. Hym. & Phileto 1 Tim. 2.20. de pol Jud. cap. 7.
At Betramo fieri, est excindi ex popalo Sue, & in eo ampliùs non •enseri, Exampl. in Corinthio incests, 1 Co•. 5: 3. Hym. & Phileto 1 Tim. 2.20. de pol Jud. cap. 7.
Ad hoc enim et ipse dominus Crucem suam ubi eum dementia superbae impietatis irrisit, in e•rum ▪ qui in illum crederent, frontibus fi•it; ubi est quo, dammodo sedes verecundior •t de nomine ejus fides non erubescat. Augustin ibidem.
Ad hoc enim et ipse dominus Crucem suam ubi Eum dementia superbae impietatis irrisit, in e•rum ▪ qui in Ilum crederent, frontibus fi•it; ubi est quo, dammodo sedes verecundior •t de nomine His fides non erubescat. Augustin ibidem.
Cum spectamus totam hanc coelestem rempublicam, & in ea singulorum quasi quaedam officia disposita ad summi Rectoris obsequium, &c. Mou. Polym. c. 25. Acts 17.28.
Cum spectamus Whole hanc Celestial Res publicam, & in ea singulorum quasi quaedam Offices disposita ad summi Rectoris obsequium, etc. Mou. Polym. c. 25. Acts 17.28.
Zelare quod bonum videas & invidere melioribus, leve & modicum apud quisdam crimen videtur; dumque existimatur leve esse, non timeretur, &c. Cyp. de livore.
Zelare quod bonum Videos & invidere melioribus, leave & modicum apud quisdam crimen videtur; dumque existimatur leave esse, non timeretur, etc. Cyprus de livore.
fw-la fw-la fw-la fw-la cc fw-la fw-la, vvb cc fw-la fw-la fw-la fw-la fw-la; fw-la fw-la n1 fw-la, fw-la fw-la, av np1 fw-la fw-it.
Hinc Diabolus inter initia statim munda periit primus & perdidit. Cypr. aliad. & Lactans. lib. 2.9. Deum zelotypia inductum exprobrat, & consulto mandasse de arbore, ut in gradu inferiori hominem teneret Calv. in Gen.
Hinc Diabolus inter Initia Immediately munda Periit primus & perdidit. Cyprus aliad. & Lactans. lib. 2.9. God zelotypia inductum exprobrat, & consulto mandasse de arbore, ut in Grade inferiori hominem teneret Calvin in Gen.
fw-la fw-la fw-la fw-la av fw-la fw-la fw-la cc fw-la. np1 n1. cc np1. n1. crd. fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la vvd, fw-la p-acp fw-la fw-la fw-la fw-la np1 p-acp np1
Inter caeteros pestilentiae morbos quos antiquissimus ille ac foetidissimus serpens gravissima laetiferae aemulationis invidia, & teterrimo illo virosi oris spiritu inhalat. Calv. ad. Ecc. Cath lib. 1.
Inter Others pestilentiae Morbos quos antiquissimus Isle ac foetidissimus serpens gravissima laetiferae aemulationis invidia, & teterrimo illo virosi oris spiritu inhalat. Calvin ad. ecc Catholic lib. 1.
Neque enim Christianos quantumvis fortes ac singulari tolerantia praeditos, sui tantum rationem habere oportet, sed persecutoribus quoque consulere, &c. Nazian. Orat. 3. Perdit quaecunque omnes mercatores lucrantur. G. Paris.
Neque enim Christians However much forts ac singulari tolerantia praeditos, sui Tantum rationem habere oportet, sed persecutoribus quoque Consult, etc. Nazian. Orat 3. Perdit quaecunque omnes mercatores lucrantur. G. paris.
Quid infelici viro praestat invidia, quem in secretis conscientiae quibusdam ungulis liver ipse discerpit, & alienam felicitatem tormentum illius facit. Aug. de temp. Serm. 83.
Quid infelici viro praestat invidia, Whom in secretis conscientiae Some ungulis liver ipse discerpit, & alienam felicitatem Tormentum Illius facit. Aug. de temp. Sermon 83.
Perquam pauci viri ex iis qui clari illustresque tum virtute tum fortuna habiti sunt, quos non infelix exitus, &c. Scalig. Poet. l. 3. c. 15. Alienam virtutem propriorum vitiorum exprobrationem existimantes, Joh. VVower polymath.
Perquam Pauci viri ex iis qui Clari illustresque tum virtute tum fortuna habiti sunt, quos non infelix exitus, etc. Scaliger Poet. l. 3. c. 15. Alienam virtutem propriorum Vitiorum exprobrationem existimantes, John VVower polymath.
Athletarū ••exia quae ad summum plenit•dinis evasit periculosa; natura enim sua statu manere non p•test, neque ociosa quiescere. Hippoc. Aphor. 3. Lib. 1.
Athletarū ••exia Quae ad summum plenit•dinis evasit Perilous; Nature enim sua Statu manner non p•test, neque ociosa quiescere. Hippoc Aphorism 3. Lib. 1.
Nos ut municipes coelorum nos gerimus secundū Bezā NONLATINALPHABET municipium potiùs quàm c•nversationem significat. Gallicè, la Borgefia, (ו) Jus civitatis nostrae in coelo est, sea cives sumus coeli, non terrae Zanch.
Nos ut Municipes Coelorum nos gerimus secundū Bezā municipium potiùs quàm c•nversationem significat. Gallicè, la Borgefia, (ו) Jus civitatis Nostrae in coelo est, sea cives sumus coeli, non terrae Zanchius
Tali auxilio, et natura nostra indigebat, et causae, ut reparare humanum genus nec sine majestate posset humilitas, nec sine humilitate majestas. Aug. de tem. 33. Oratione 3. in resurrect. Auctor resurrectionis non alius statui potest, quam Deus natura auctor; longissimè enim exuperat omnem naturae virtutem. Voss. de resur. thes. 20. P. Mart. in 2. Reg. 4.
Tali Auxilio, et Nature nostra indigebat, et causae, ut reparare humanum genus nec sine majestate posset humilitas, nec sine humilitate majestas. Aug. de tem. 33. Oration 3. in resurrect. Auctor resurrectionis non alius statui potest, quam Deus Nature auctor; longissimè enim exuperat omnem naturae virtutem. Voss de Resurrection. these. 20. P. Mart. in 2. Reg. 4.
Singulorum in trinitate opera trinitas operatur; unicuiqne operanti cooperantibus duobus, conveniente in tribus agendi concordia, non in uno deficiente efficacia peragendi. Aug de ver. dom. serm. 11.
Singulorum in trinitate opera trinitas operatur; unicuiqne operanti cooperantibus duobus, convenient in tribus agendi Concord, non in Uno Deficiente Efficacy peragendi. Aug de ver. dom. sermon. 11.
Caro suo ministerio divinitatis operibus inserviit, et humanitas factae est organon per quod NONLATINALPHABET suam operationem exercet. Athanas. in Aur. ser. 4.
Caro Sue Ministerio divinitatis operibus inserviit, et humanitas factae est organon per quod suam operationem Exercet. Athanasius in Aur ser. 4.
Post totū ignobilitatis elogium, caducae in originem terram, & cadaveris nomen, & de isto quoque nomine periturae in nullum inde jam nomen, in omnis vocabuli mortem. Tertull.
Post totū ignobilitatis elogium, caducae in originem terram, & cadaveris Nome, & de isto quoque nomine periturae in nullum inde jam Nome, in omnis vocabuli mortem. Tertul
Admiranda Dei potentia, ac bonitas, quae illa quoque quae ad contumeliam, & destructionem videntur tendere, ad suam gloriā, & ad hominum utilitatem convertit. Hyper. meth. lib. 2. cap. 33.
Admiranda Dei potentia, ac bonitas, Quae illa quoque Quae ad contumeliam, & destructionem videntur tendere, ad suam gloriā, & ad hominum utilitatem Convertit. Hyper. meth. lib. 2. cap. 33.
np1 fw-la fw-la, fw-la fw-la, fw-la fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la, fw-la fw-la fw-la, cc fw-la fw-la fw-la j. n1. vvz. n1. crd n1. crd
Praeunte taeli corruptione, corpora ad novas qualitates accipiendas redduntur idonea, &c. ibid Nam in massa carnis nostrae qualis nunc est, excellentes illa corporum resuscitatorum dotes induci, atque inhaerere minimè possent: quamobrem morte confumi penitùs, & hac non aliter quam aurum igne purgatur, capacia novarum qualitatum fieri necesse est; quod & eloquenti similitudine de semine scriptura ostendit. 1 Cor. 15.36.
Praeunte taeli corruption, corpora ad novas Qualities accipiendas redduntur idonea, etc. Ibid Nam in massa carnis Nostrae qualis nunc est, excellentes illa corporum resuscitatorum dotes Induce, atque inhaerere minimè possent: Therefore morte confumi penitùs, & hac non aliter quam aurum Ignite purgatur, capacia Novarum qualitatum fieri Necessary est; quod & eloquenti Similitude de Seed Scripture ostendit. 1 Cor. 15.36.
Cum in haec dissolvi videtur, velut in vasa transfunditur; si etiam ipsa vasa defecerint in suam matricem terram resorbetur, ut rursus ex illa repraesentetur, de resur. cap. 63.
Cum in haec Dissolvi videtur, velut in vasa transfunditur; si etiam ipsa vasa defecerint in suam matricem terram resorbetur, ut Rursus ex illa repraesentetur, de Resurrection. cap. 63.
Pineda in Iob. Quid mirabilius quam in nostra origine & prima formatione ex terra imaginem & memoriā nostrae mortis constituisse Deum, rursus in ipsa nostra morte & reditu in terrā futurae per resur. nativitatis, & uitae solatiū osten•isse. Greg. Nys. Orat. 3. de res. v.
Pineda in Job Quid mirabilius quam in nostra origine & prima formation ex terra imaginem & memoriā Nostrae mortis constituisse God, Rursus in ipsa nostra morte & reditu in terrā futurae per Resurrection. nativitatis, & uitae solatiū osten•isse. Greg. Nys. Orat 3. de Rest. v.
Absit ut Deus ingenii sui curam, adflatus sui vaginam, molitionis suae reginam, liberalitatis suae haeredem. religionis suae sacerdotem, testimonii sui militem, Christi sui sororem in aeternum distinet inte itum Tertul. de resur. car.
Absit ut Deus Ingeny sui curam, adflatus sui vaginam, molitionis suae Regina, liberalitatis suae haeredem. Religion suae Sacerdotem, Testimonii sui militem, Christ sui sororem in aeternum distinet Inte itum Tertulian de Resurrection. car.
Cum Deus sit Rex gloriae, necesse est ut cives ejus Regni congruenter vestiantur, imperfectū (Psalm 6 verse 5.) autem vestimentū in hominibus est gloria animarum, • c. Gal. Paris. de univ. p. 2.
Cum Deus sit Rex Glory, Necessary est ut cives His Regni congruenter vestiantur, imperfectū (Psalm 6 verse 5.) autem vestimentū in hominibus est gloria animarum, • c. Gal. paris. de univ. p. 2.
Si enim non redderentur ipsis corpora sua, non glorificarentur animae ipsae, sud essent quasi mutilatae quantū ad res quarū operationes exercentur p r corpora, Gal. Paris. de univers. p. 2 ca. 21.
Si enim non redderentur Ipse corpora sua, non glorificarentur Spirits ipsae, should essent quasi mutilatae quantū ad Rest quarū operationes exercentur p r corpora, Gal. paris. de universe. p. 2 circa 21.
Non ergo in aliam naturam mutatum est, sed mansit divina gloria plenum, & spargens lucis radios, cui sanctorum corpora erunt conformia. Theod. dialog. 2. Seleuciani ex Ps. 19.4. 2 Cor. 5.16.
Non ergo in aliam naturam mutatum est, sed mansit Divine gloria plenum, & spargens lucis radios, cui sanctorum corpora erunt conformia. Theod. dialogue. 2. Seleuciani ex Ps. 19.4. 2 Cor. 5.16.
Haec est series & causa justitiae, ut quoniam corporis animaeque communis est actus, quae animus cogitavit, corpus effecit, utrum { que } in judicium veniat, utrum que aut poenae dedatur, aut gloriae reservetur. Amb. de fide resur. Ʋt ex societate, & clientela quam reddiderit animae caro, aliquid ei commodi proveniat. Cyp. de resur. Et in quo convenientius incorruptibili corpore laetabuntur, quam in quo corruptibili gemuerunt. Aug. de civ. 22.26.
Haec est series & causa justitiae, ut quoniam corporis animaeque Communis est actus, Quae animus cogitavit, corpus effecit, utrum { que } in judicium Veniat, utrum que Or Poenae dedatur, Or Glory reservetur. Ambassadors de fide Resurrection. Ʋt ex Societate, & Clientela quam reddiderit Spirits Caro, Aliquid ei Convenient proveniat. Cyprus de Resurrection. Et in quo Convenientius incorruptibili corpore laetabuntur, quam in quo corruptibili gemuerunt. Aug. the civ. 22.26.
Sicut aequum est, ut corpus quod fuit instrumentū Animae ad opera justitiae. sit particeps beatitud. ipsius, ita congruum est, ut pars, n. oculus, per quem sanctus la chrymas compunctionis effudit, etiam Christi visione fruatur. See Iob. 19.27. Suarez.
Sicut Aequum est, ut corpus quod fuit instrumentū Spirits ad opera justitiae. sit particeps Beatitude. Himself, ita congruum est, ut pars, n. oculus, per Whom Sanctus la chrymas compunctionis effudit, etiam Christ vision fruatur. See Job 19.27. Suarez.
Acquiesce homo ipsum te futurum esse in carne tua, ne tu ipse non sis, si in carne surrexeris aliena. Chrysol. Si distincta sit materia quam informat, erit potiùs illa quaedam animae transmigratio. Suarez. Ad sananda infidelium cordium vulnera, clavorum & lanceae erant servata vestigia &c. Leo de Ascens. Ser. 1. Ipsa facit testimonia sui corporis, suae resurr. indicia, quae sue fuerant contumelia passionis Chrysol. 76.
Acquiesce homo ipsum te Future esse in Carnem tua, ne tu ipse non sis, si in Carnem surrexeris Aliena. Chrysol. Si distincta sit materia quam Informant, erit potiùs illa quaedam Spirits transmigratio. Suarez. Ad sananda Infidels cordium vulnera, clavorum & lanceae Erant servata vestigia etc. Leo de Ascens. Ser. 1. Ipsa facit Testimonies sui corporis, suae Resurrection. indicia, Quae sue fuerant Contumely passionis Chrysol. 76.
Non possum dicere ô tristes ineptias! ridicula sunt. Sen. epist. 114. V.P. Mart. ibid. Num. 64. Dan. 12.2. Si materia corporis resurgentis non esset ejusdem specici, compositum ex illa non solum non esset idem homo, verum nec homo, sed monstrum. Suarez.
Non possum dicere o tristes ineptias! Ridicula sunt. Sen. Epistle. 114. VERSICLE OF A PSALM Mart. Ibid. Num. 64. Dan. 12.2. Si materia corporis resurgentis non esset ejusdem specici, compositum ex illa non solum non esset idem homo, verum nec homo, sed monstrum. Suarez.
Mat. 17 2. Splendore tali referebat speciem nostrae resurrectionis, & formam, quia resurgentes per Christum, Christi mutantur in gloriam, Chrysolog. Ser. 74.
Mathew 17 2. Splendore tali referebat Specimen Nostrae resurrectionis, & formam, quia resurgentes per Christ, Christ mutantur in gloriam, Chrysologus. Ser. 74.
Resurrectio Domini non finis carnis sed commutatio fuit, nec virtutis augmento consumpta substantia est: Qualitas transiit, non natura defecit, & meritò dicitur, Caro Christi in eo statu, quo fuerit nota, nesciri, quia nihil in ea passibile, nihil remansit in ea infirmum, ut et ipsa sit per essentiam, & non sit ipsa per gloriam. Leo de res. Ser. 1.
Resurrection Domini non finis carnis sed commutatio fuit, nec virtue augmento consumpta Substance est: Qualitas transiit, non Nature defecit, & meritò dicitur, Caro Christ in eo Statu, quo fuerit nota, nesciri, quia nihil in ea passibile, nihil remansit in ea Infirmum, ut et ipsa sit per essentiam, & non sit ipsa per gloriam. Leo de Rest. Ser. 1.
Ita dubitandum non est de consortio gloriae, sicut dubitandum non est de communione naturae. L•o ce resur. Ser. 2. Anima Christi à principio suae conceptionis fuit gloriosa per fruitionem divinitatis perfectam; Est a. dispensative factum, ut ab ab animae gloriâ non redundaret in corpus, &c. Aquin. & 3. q. 54. art. 3. v. Geth. loc. com. Et Melch. Cani loc. theol. lib. 12. cap. 13.
Ita dubitandum non est de consortio Glory, sicut dubitandum non est de communion naturae. L•o ce Resurrection. Ser. 2. Anima Christ à principio suae conceptionis fuit gloriosa per fruitionem divinitatis perfectam; Est a. dispensative factum, ut ab ab Spirits gloriâ non redundaret in corpus, etc. Aquinas & 3. q. 54. art. 3. v. Geth. loc. come. Et Melch. Cani loc. Theology. lib. 12. cap. 13.
NONLATINALPHABET, ad astruendam carnis veritatem fidemque resurectionis. Jo. Damasc. lib. 4. cap. 1. Quòd manducavit, potestatis fuit, non egestatis. Aug. de temp. Serm. 147.
, ad astruendam carnis veritatem fidemque resurectionis. John Damascus lib. 4. cap. 1. Quòd manducavit, potestatis fuit, non egestatis. Aug. de temp. Sermon 147.
Cibo non indigebat corpus immortalitate donatum, sed cum viventium in hac vitâ proprium sit edere, necssario Dominus carnis resurrect. per cibum, & potum demanstravit dubitantibus de ejus veritate. Theod: dial: 2. Sic voluit dubitantibus exhibere cicatrices vulnerum, ut sanant vulnus incredulitatis. Aug: Ser: de temp. 147. Non ex impotentia curandi, cicatrices servarit, sed ut in perpetuum victoriae suae circumferret triumphum. Uener. Beda. Mysterio redemptionis peracta statim Anima in resurrectione, gloriam in corpus derivavit, & ita factum est corpus gloriosum. Aquin. 3. q. 53. art. 3.
Cibo non indigebat corpus immortalitate donatum, sed cum viventium in hac vitâ proprium sit Eat, necssario Dominus carnis resurrect. per Food, & potum demanstravit dubitantibus de His veritate. Theod: dial: 2. Sic voluit dubitantibus exhibere cicatrices vulnerum, ut sanant Wound incredulitatis. Aug: Ser: de temp. 147. Non ex Impotence curandi, cicatrices servarit, sed ut in perpetuum Victories suae circumferret triumphum. Uener. Beda. Mysterio redemptionis Peracta Immediately Anima in resurrection, gloriam in corpus derivavit, & ita factum est corpus Gloriosum. Aquinas 3. q. 53. art. 3.
Communicatur homini Dei similitudo per modū imaginis secund. mentē tantum. secundum alias v. partes per modum vestigii (Ephes. 4.23, 24.) Aquin. p. 1. q. 93. art. art. 6.
Communicatur Homini Dei similitudo per modum imaginis secund. mentē Tantum. secundum alias v. parts per modum vestigii (Ephesians 4.23, 24.) Aquinas p. 1. q. 93. art. art. 6.
Deitas enim est ceu fons unde fluunt omnia bona, vita, & salus, sed caro atque humanitas est quasi canalis per quem ad nos derivantur. Z nch in Eph.
Deitas enim est ceu fons unde fluunt omnia Bona, vita, & salus, sed Caro atque humanitas est quasi canalis per Whom ad nos derivantur. Z Each in Ephesians
Revel. 21.4. & 7.6. De Civit. 22.19. Partium congruentia cum coloris suavitate. — Iam ineffabili facilitate, ut sit ei gloriae, quod fuit sarcinae. Pet. Lomb. lib. 4. dist. 50.
Revel. 21.4. & 7.6. De Civit 22.19. Partium congruentia cum coloris suavitate. — Iam ineffabili facilitate, ut sit ei Glory, quod fuit sarcinae. Pet. Lomb. lib. 4. Dist. 50.
Humanam, non angelicam naturam, & eam stola immortalitat. glorificans, vexit super omnes coelos, super omnes choros Angelorum, super Cherubin, & Seraphin, collocans ad dextram suam, hanc laudant Angeli adorant dominationes, & omnes virtutes coelorum tremunt super se hominem Deum. Aug. medit. cap. 15.
Humanam, non angelicam naturam, & eam stola immortalitat. glorificans, vexit super omnes Coelos, super omnes Choros Angels, super Cherubin, & Seraphin, collocans ad Dextram suam, hanc laudant Angeli adorant Dominations, & omnes Virtues Coelorum tremunt super se hominem God. Aug. Meditate. cap. 15.
Ex inaequalitate sanctificationis necessariò inaequalis sanctorum dignitas coelestis efficitur, non quidem ex merito operanti, sed ex benignitate miserentis qui coronat munera sua, & gratiam pro gratia remunerabit. Morton. Apologia.
Ex inaequalitate sanctificationis necessariò inaequalis sanctorum dignitas coelestis efficitur, non quidem ex merito operanti, sed ex benignitate miserentis qui Coronat Munera sua, & gratiam Pro Gratia remunerabit. Mortonum. Apologia.
— Sicut nunc non invident Archangelis Angeli caeteri, tanquam nolit esse unusquisque quod non accepit. — Sic itaque habebit donum alius alio minus, ut hoc quoque donum habeat, ne velit amplius. Aug. de civit. l•b. 22. cap. 30.
— Sicut nunc non invident Archangels Angeli Caeteri, tanquam nolit esse unusquisque quod non accepit. — Sic itaque habebit Donum alius Alio minus, ut hoc quoque Donum habeat, ne velit Amplius. Aug. de Civit. l•b. 22. cap. 30.
Every one to receive the things done in his body. 2 Cor. 5.10. Ʋt ab omnibus offensionibus resurgentes, ad illam incorruptib glorificandae carnis resurpervenire mereamur in Christo Dom. Leo de resur. Ser. 1.
Every one to receive the things done in his body. 2 Cor. 5.10. Ʋt ab omnibus offensionibus resurgentes, ad Illam incorruptib glorificandae carnis resurpervenire mereamur in Christ Dom. Leo de Resurrection. Ser. 1.
Iam renati in Ch isto, & vocati ab eo ad societat. immort. vitae, & gloriae, totis viribus ad illam aspiremus, ac portemus imaginem Christi coelestem, ut coelest. hic vitam ineamus, &c.
Iam Renati in Changed isto, & vocati ab eo ad societat. Immort. vitae, & Glory, Totis viribus ad Illam aspiremus, ac portemus imaginem Christ Celestial, ut coelest. hic vitam ineamus, etc.
fw-la fw-la fw-la vvn fw-la, cc fw-la fw-la fw-la fw-la fw-la. j. fw-la, cc fw-la, fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la vvi, fw-la vvd. fw-la fw-la fw-la, av
Creator universitatis qui pro animabus justificandis, humilis ante venerat & occultus, pro te glorificando, ô misera caro, sublimis veniet, & manifestus, &c. Ber. Ser. 6. sup. missus est.
Creator universitatis qui Pro Spirits justificandis, Humilis ante venerat & occultus, Pro te glorificando, o Miseram Caro, sublimis Come, & manifestus, etc. Ber. Ser. 6. sup. missus est.
n1 fw-la fw-la fw-la fw-la fw-la, fw-la fw-la j cc fw-la, fw-la fw-la fw-la, uh j fw-la, fw-la j-jn, cc fw-la, av np1 np1 crd vvi. fw-la fw-la.
NONLATINALPHABET, unus occultus, qui est sicut pluvia in vellus, & alter illustris qui est futurus. In primo adventu fasciis involutus est in praesepio, in altero circumdabitur lumine sicut vestimento; In priore sustinuit pudoris crucem contemptus, in altero veniet cum exercitu Angelorum gloriosus. Cyril. Catech.
, Unus occultus, qui est sicut pluvia in vellus, & altar Illustrius qui est Future. In primo adventu Fasciis involutus est in praesepio, in altero circumdabitur lumine sicut vestimento; In priore Sustinuit pudoris crucem Contemptus, in altero Come cum exercitu Angels glorious. Cyril. Catechism
Quantò quis amplius retribuerit Domino, & amplius solverit gratitudinis debitum, tantò amplius ei debet, & amplius obligatur, O admirabile gratitudiris vinculum! &c. Bradward. de gratitud. in Deum.
Quantò quis Amplius retribuerit Domino, & Amplius solverit gratitudinis Debitum, tantò Amplius ei debet, & Amplius obligatur, O admirabile gratitudiris vinculum! etc. Bradward. de gratitud. in God.
fw-la fw-la fw-la fw-la fw-la, cc fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la fw-la, fw-la fw-la n1 fw-la! av np1. fw-fr n1. p-acp np1.
Cum totum suum sit quod ab eo accepimus, nostrum esse dicit ut demus, ut quem devotio non illiceret ad largiendū, neecssitas cogeret ad exolvendum. Salvian. ad Eccles. Cathol. lib. 1.
Cum totum suum sit quod ab eo accepimus, nostrum esse dicit ut Demos, ut Whom Devotion non illiceret ad largiendun, neecssitas cogeret ad exolvendum. Salvian. ad Eccles. Cathol. lib. 1.
As Rigaltius reads it. Lib. de poenitentia. Non verecundae, sed ingratae mentis indicium est beneficia tacere divina. Leo. Ser. 1. Non est ista verecundia, sed inficiandi genus. Sen.
As Rigaltius reads it. Lib. de Penitence. Non verecundae, sed ingratae mentis indicium est Benefices tacere Divine. Leo. Ser. 1. Non est ista Verecundia, sed inficiandi genus. Sen.
Felis, Cunis, Lupus, pro Deo sunt adorati, & Leo voraeor hominum Anguis & Dreco. Et (erubesco referre) jam etiam apud nonnullos coepae sum adoratae. Cyril. Hiero. Cater. 6. & Clem. Alex. proto.
Felis, Cunis, Lupus, Pro God sunt adorati, & Leo voraeor hominum Anguis & Dreco. Et (erubesco refer) jam etiam apud Some coepae sum adoratae. Cyril. Hiero Cater. 6. & Clem. Alexander proto.
August. Confess. Non est peccatum tam grande quod unquam fecit homo, quod non possit facere alter homo, si Creator desit á quo factus est. Quapropter omnium hominum peccata non immerito mea appellabo beneficia, &c. Granatens.
August. Confess. Non est peccatum tam Grande quod unquam fecit homo, quod non possit facere alter homo, si Creator desit á quo factus est. Quapropter omnium hominum Peccata non immerito mea appellabo Benefices, etc. Granatens.
Planas & aequabiles facite (quod NONLATINALPHABET significat) nam purgare viam propriè dicitur (inquit Ulpian ) ad libramentum proprium redigere, sublato eo quod superest. Th. Beza.
Planas & aequabiles Facite (quod significat) nam Purgare viam propriè dicitur (inquit Ulpian) ad libramentum proprium redigere, Sublato eo quod superest. Th. Beza.
Posset quidem è coelo ipso loqui, aut Angelos mittere, sed in eo magis nostri rationem habuit quod per homines nostri similes compellat, ut eorum voce magis familiariter nos ad se adjiciat. Calvin in Isai. Hyperius meth. theol. l. 3. c. 12.
Posset quidem è coelo ipso loqui, Or Angels mittere, said in eo magis Our rationem Habuit quod per homines Our similes compellat, ut Their voce magis familiariter nos ad se adjiciat. calvin in Isaiah Hyperius meth. Theology. l. 3. c. 12.
Lucas Brugensis. Hic enim spiritu & virtute Eliae praeditus, fortissimè impietatem insectatus est, & constantissimè Christi praeconem egit, ut nemo esset qui se excusare posset, quòd clamantem non audisset.
Lucas Bruges. Hic enim spiritu & virtute Elias praeditus, fortissimè impietatem insectatus est, & constantissimè Christ praeconem egit, ut nemo esset qui se excusare posset, quòd clamantem non audisset.
Legis doctrina in angulum illum Iud. populi conclusa, Evangeliū, autem quod à Iohanne cepit praedicatur in vasto deserto: est enim doctrina liberrima in publica, tàm communis omnibus quàm hoc coeli lumen. Luther.
Legis Doctrina in Angulum Ilum Iud. People conclusa, Evangeliū, autem quod à John cepit praedicatur in vasto Deserto: est enim Doctrina liberrima in Public, tàm Communis omnibus quàm hoc coeli lumen. Luther.
Deserta enim minùs habent strepitus, minùs offensionum, quas mores, & vita ac gestus hominum in urbibus exhibent, hinc Prophetae, &c. Christus secessit à turbis. Aretiu•.
Deserta enim minùs habent strepitus, minùs offensionum, quas mores, & vita ac Gestus hominum in urbibus exhibent, hinc Prophets, etc. Christus secessit à turbis. Aretiu•.
Qui filii Dei sunt, aguntur ut agant, non ut illi nihil agant. Aug. de cor. & gra. cap. 2. Sicut Cylindrum primò motum, mox suo impetu volvitur, &c. A. Gell. noct. At. lib. 6.
Qui Sons Dei sunt, aguntur ut Agent, non ut illi nihil Agent. Aug. de cor. & gram. cap. 2. Sicut Cylindrum primò motum, mox Sue impetu volvitur, etc. A. Gell. Night. At lib. 6.
Quod sit, si salebrarum asperitas conteratur (nam id NONLATINALPHABET significant) ut quando terra contunditur, quae ad doctrinam contritionis pulchrè conveniunt, vult enim Deus habitare in fracto & contrito Spiritu Isai 66.2.
Quod sit, si salebrarum asperitas conteratur (nam id significant) ut quando terra contunditur, Quae ad Doctrinam contritionis pulchrè conveniunt, vult enim Deus habitare in fracto & contrito Spiritu Isaiah 66.2.
NONLATINALPHABET. Damasc. l. 2. 24. Homines igitur qui iracundia se permittunt, divino illo libertatis dono se spoliant, & cum non agant, sed agantur, non inter homines, sed inter pecudes sunt numerandi, Donzellinus: de ferendis injuriis, Remed.
. Damascus l. 2. 24. Homines igitur qui Iracundia se permittunt, divino illo libertatis Dono se spoliant, & cum non Agent, sed agantur, non inter homines, sed inter Pecudes sunt numerandi, Donzellinus: de ferendis injuriis, Remed.
Nulla est tanta vis quae non ferro, ac viribus debilitari frangique potest, at animam vincere, iracundiam cohibere, fortissimi est, Lactant. Instit. l. 1.
Nulla est tanta vis Quae non Ferro, ac viribus debilitari frangique potest, At animam vincere, iracundiam cohibere, fortissimi est, Lactant. Institutio l. 1.
Vultus minax, torvus aspectus. pallor in facie, in labiis tremor, stridor in dentibus, verba rabida, effrenata convitia, manus ad caedis violentiam prempta ••si gladio int•rim vacua odio tamen furiosae mentis armata Cypr. de Z lo. Qualem intra putas esse animum, cujus imago extra tam foeda est. Sen. de ira. lib. 2.
Vultus minax, torvus Aspect. pallor in fancy, in labiis tremor, stridor in dentibus, verba rabida, effrenata Convent, manus ad caedis violentiam prempta ••si Gladio int•rim vacua odio tamen furiosae mentis armata Cyprus de Z lo. Qualem intra putas esse animum, cujus imago extra tam foeda est. Sen. de ira. lib. 2.
He that loveth not his brother, abideth in death. 1 John 3.14. Quam utique sibi irrogarit, cum enim amor vitalis calor sit Anime, ejus extinctio mors est spiritualis. Paris. de mor. cap. 4.
He that loves not his brother, Abideth in death. 1 John 3.14. Quam Utique sibi irrogarit, cum enim amor Vitalis calor sit Anime, His extinctio mors est spiritualis. paris. de mor. cap. 4.
De patientia cap. 8. Qui minorem etiam retorquet injuriam, nequior eo qui prior inferendi author erat, quum injurii hominis factum sequens, vituperationem in seipsum transfert. Tyr. Max. Ser. 2.
De patientia cap. 8. Qui Minor etiam retorquet Injuriam, nequior eo qui prior inferendi author erat, Whom injurii hominis factum sequens, vituperationem in seipsum transfert. Tyr. Max. Ser. 2.
Nonne videtis Apem, quemadmodum moritur aculeo, per illud nos animal docet Deus, ne proximos afficiamus tristitia, ipsi namque priús mortem excipimus. Chrysost. ad Antioch. hom. 68.
Nonne Videtis Apem, quemadmodum moritur aculeo, per illud nos animal docet Deus, ne proximos afficiamus Tristitia, ipsi namque priús mortem excipimus. Chrysostom and Antioch. hom. 68.
Icon. Animorum. Quos graves nobis non ipsorum merita, sed nostra delicta fecerunt. Leo. de Quad Ser. 1. — Neque nos hostium foritudine, sed sola vitiorum nostrum impuritate superari. Salv. de gub. lib. 7.
Icon. Animorum. Quos graves nobis non Ipsorum Merita, sed nostra Delicta fecerunt. Leo. de Quad Ser. 1. — Neque nos Enemies foritudine, sed sola Vitiorum nostrum impuritate superari. Salvation de gub. lib. 7.
Sicut qui expectant obsidionem contrahunt & in promptu collocant quibus est opus, nihil spei collocantes in bis quae sunt extra civitatem. Ita nos oportet adversus iracundiam, &c. Plut. de cohib. ira.
Sicut qui expectant obsidionem contrahunt & in promptu collocant quibus est opus, nihil Spei collocantes in bis Quae sunt extra civitatem. Ita nos oportet Adversus iracundiam, etc. Plutarch de cohib. ira.
Non in maledictum, aut condemnationem, ut plerique existimant, sed in correctionem, ut superatus beneficiis, odii frigore excocto igne charitatis (nam hoc ordine legenda sint verba) Inimicus esse desinat. Hieron. lib. 1. cont. Pelagian.
Non in Maledictum, Or condemnationem, ut Plerique existimant, said in correctionem, ut superatus Benefits, Odii Frigor excocto Ignite charitatis (nam hoc Order Legenda sint verba) Inimicus esse Desinat. Hieron. lib. 1. contentedly. Pelagian.
Thou shalt love thy neighbour and hate thine enemy, Mat. 5.43 Quod etiam in uno homine malo impleri potest. In ipso enim uno qui malus est, & proximū habes, & inimicum. Aug. detem. Ser. 8.
Thou shalt love thy neighbour and hate thine enemy, Mathew 5.43 Quod etiam in Uno homine Malo Impleri potest. In ipso enim Uno qui malus est, & proximū habes, & Inimicum. Aug. detem. Ser. 8.
Multum à vero aberrant inepti quidam homines, qui hoc tantum Christianismi esse aniunt, ut hostes diligantur, & negant in Veteri Testamento, ad id Hebraeos fuisse adstrictos; non enim variata est lex Dei post Christi adventum, &c. P. Mart. in 2 Reg. 6.22.
Multum à vero aberrant inepti quidam homines, qui hoc Tantum Christianism esse aniunt, ut hosts diligantur, & negant in Veteri Testament, ad id Hebraeos Fuisse adstrictos; non enim variata est lex Dei post Christ adventum, etc. P. Mart. in 2 Reg. 6.22.
Inter omnes Gentes quas Judei poterant immicas reputare, erant Aegyptii, à quibus omne injuriae genus, & crudelitatis monstra passi sunt. B. Nuza, de inimicorum dilectione.
Inter omnes Gentes quas Judei poterant immicas reputare, Erant Egyptians, à quibus omne Injuries genus, & crudelitatis Monstra passi sunt. B. Nuza, de Enemies dilectione.
Cum grandi diligentia observandum est, ne dum hunc locum non bene intelligimus, de medicamentis nobis vulnera faciamus; solent enim nonnulli hoc praeceptum quasi ad satiandum furorem suum assumere. Ser. de tem. 168.
Cum Grandi Diligentia observandum est, ne dum hunc locum non bene intelligimus, de medicamentis nobis vulnera Faciamus; solent enim Nonnulli hoc Precept quasi ad satiandum furorem suum Assumere. Ser. de tem. 168.
Cum enim inimico tuo pio animo frequentiùs benefeceris, quam libet sit impiùs & crudelis, tandem erubescet, & debet, & poenitere incipit quod admisit, &c.
Cum enim inimico tuo Pious animo frequentiùs benefeceris, quam libet sit impiùs & crudelis, tandem erubescet, & debet, & poenitere incipit quod admisit, etc.
fw-la fw-la fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la fw-la fw-la cc fw-la, fw-la fw-la, cc fw-la, cc fw-mi fw-la fw-la fw-la, av
Cypr. cont. Demetrian. Et sic Deo plus placemus, &c. Hoc nobis credimus expedire, ut vos diligamus, & in vos qui odistis, omnia conferamus. Lact•nt. lib. 5. cap 12.
Cyprus contentedly. Demeatrian. Et sic God plus placemus, etc. Hoc nobis Credimus Expire, ut vos diligamus, & in vos qui odistis, omnia Conferamus. Lact•nt. lib. 5. cap 12.
Nusquam planè visum tantam hujusce pestis gravitatem, nusquam tàm intolerandam, & nunquam tamen senescentem diuturnitatem extitisset, &c. J. Sau•oman. ad princ. Christi.
Nusquam planè visum Tantam hujusce pestis gravitatem, nusquam tàm intolerandam, & Never tamen senescentem diuturnitatem extitisset, etc. J. Sau•oman. ad Prince. Christ.
Domestica crudelitas non modo id habet in se mali quod tot Cives atrocissimè sustulit, verum etiam hominibus lenissimis ademit misericordiam, consuetudine incommodorum. Cic. pro Rosc. Orat. 2.
Domestica crudelitas non modo id habet in se mali quod tot Cives atrocissimè sustulit, verum etiam hominibus lenissimis ademit misericordiam, Consuetudine incommodorum. Cic Pro Rosc Orat 2.
Nulli rabies acrior, caeterae animantia in suo genere probè degunt, congregari videmus, & stare contra dissimilia, Leonum seritas inter se non dimicat, &c. at hercule homini plurima ex homine sunt mala. Plin. hist. nat. 7. prooem v. Cal. Rhodig. lib. 10. pag. 21. Scalig. Exercit. 33. & 189. 5.
None rabies acrior, Caeterae Animantia in Sue genere probè degunt, congregari Videmus, & stare contra dissimilia, Leonum seritas inter se non dimicat, etc. At Hercules Homini Many ex homine sunt mala. Pliny hist. nat. 7. proem v. Cal. Rhodig. lib. 10. page. 21. Scaliger Exercise 33. & 189. 5.
Tantum abest, ut aliorum commodis aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum aliorum incommodo consulamus. Salv. de Gub. Assiduitate molestiarum sensum omnem humanitatis ex animis amittimus. Cic. pro Vosc. Orat. 2.
Tantum abest, ut Aliorum commodis Aliquid cum propriâ incommoditate praestemus, ut omnes vel maximè nostris commodis cum Aliorum incommodo consulamus. Salvation de Gub. Assiduitate molestiarum sensum omnem humanitatis ex animis amittimus. Cic Pro Vosc. Orat 2.
Vita hac misera est mors incerta, si subitò obrepat quomodo hinc exibimus? et ubi nobis discenda sunt quae hic negleximus? etc. non potiùs hujus negligentiae supplicia luenda sunt? Aug. Cont. lib. 1. cap. 11.
Vita hac Miseram est mors Incerta, si subitò obrepat quomodo hinc exibimus? et ubi nobis discenda sunt Quae hic negleximus? etc non potiùs hujus negligentiae supplicia luenda sunt? Aug. Cont. lib. 1. cap. 11.
Omnia quidem bona opificia, NONLATINALPHABET. Cyril. Catech. 12. In creaturis rationalibus, in quibus est intellectus, & voluntas, invenitur representatio Trinitatis per modum imaginis, in quantum invenitur in eisverbum conceptum, & amor procedens. Sed in creaturis omnibus per modum vestigii, &c. Aquin. p. 1. q. 45. a. 7. & h 93. art. 2.
Omnia quidem Bona opificia,. Cyril. Catechism 12. In Creaturis rationalibus, in quibus est Intellectus, & Voluntas, Invenitur representatio Trinitatis per modum imaginis, in quantum Invenitur in eisverbum conceptum, & amor procedens. Said in Creaturis omnibus per modum vestigii, etc. Aquinas p. 1. q. 45. a. 7. & h 93. art. 2.
Sicut ineptissimum esset & contra naturam conjungere mulierem cum Brutoita etiam contra naturam esset, si voluntas noctra quae est de natura spirituali conjungatur per amorem cum re primò amata naturae extraneae; ut cum auro, argento, & rebus mutis, & irrationalibus. Raimund. de Sab. lib. Creat. tit. 136. Si inferius est te quod amas, ad utendum ama, non ad illigandum; v.g. Aurum amas; noli te alligare auro, quantò melior es quàm aurum; Aurum enim terra est fulgens; Tu autem ut illuminareris à Domino, ad imaginem Dei factus es, cum sit aurum creatura Dei, non tamen fecit Deus aurum ad imaginem suum, sed te ▪ Ergo posuit sub te aurum, amor ergo iste contemnendus est, ad usum assumenda sunt ista, non eis vinculo amoris quasi glutino haerendum est; non facias tibi membra, quae cum coeperint praecidi, dolebis, atque cru•iaberis. Quid ergo? assurge ab isto amore, quo amas inferiora quam tu es. August. hom. 37.
Sicut ineptissimum esset & contra naturam conjungere mulierem cum Brutoita etiam contra naturam esset, si Voluntas noctra Quae est de Nature Spiritual conjungatur per amorem cum re primò Amata naturae extraneae; ut cum auro, argento, & rebus mutis, & irrationalibus. Raymond. de Sab. lib. Create. tit. 136. Si Inferior est te quod amas, ad utendum ama, non ad illigandum; v.g. Aurum amas; noli te alligare auro, quantò melior es quàm aurum; Aurum enim terra est Fulgens; Tu autem ut illuminareris à Domino, ad imaginem Dei factus es, cum sit aurum creatura Dei, non tamen fecit Deus aurum ad imaginem suum, sed te ▪ Ergo He placed sub te aurum, amor ergo iste contemnendus est, ad usum assumenda sunt ista, non eis Vinculo amoris quasi glutino haerendum est; non facias tibi membra, Quae cum coeperint praecidi, dolebis, atque cru•iaberis. Quid ergo? assurge ab isto amore, quo amas Inferiora quam tu es. August. hom. 37.
Quando cogitatione percurrimas omnia Creaturarum genera, offert se in singulis magnâ admiratione conspiciendus pulcherrimus ordo divinitus constitutus, in solo homine in quo tanquam imagine Dei illustriora deberent esse divinitatis vestigia, tàm tetrae sunt conf•siones, &c. Ch•mnit. loci com. de causa peccati.
Quando cogitation percurrimas omnia Creaturarum genera, offered se in Singulis magnâ admiration conspiciendus Pulcherrimus ordo Divinely Constituted, in solo homine in quo tanquam imagine Dei illustriora deberent esse divinitatis vestigia, tàm tetrae sunt conf•siones, etc. Ch•mnit. loci come. de causa peccati.
Ne Dei opus flagitio coinquina, non peccato perverte — Tu es vas à Deo fictum, NONLATINALPHABET, Greg. Ny•s. de hom creat. Serm. 2. Quia sola vitia & peccata Dei injuriae sunt, & contumeliae, qui diligit• haec, est Dei inimicus. saltem facto: Gal. P•ris. de virtut cap. 11.
Ne Dei opus flagitio coinquina, non Peccato pervert — Tu es vas à God fictum,, Greg. Ny•s. de hom create. Sermon 2. Quia sola Vices & Peccata Dei Injuries sunt, & contumeliae, qui diligit• haec, est Dei Inimicus. Saltem facto: Gal. P•ris. de Virtue cap. 11.
Homo continuè, & incessanter indiget conservari, & manu teneri ut esset, quia de nihilo est, & in nihil rediret, si n• à manu Dei conservaretur; Ecce ergo quomodo homo summe ind get Deo; quia sine ipso, nullo m•d• potest esse, nec potest durare per unum m mentum. Reimund. tit. 107. & supra tit •7. Hunc autem effectum ca•sat Deus in rebus, non solum quando primó incipiunt sed quamdiu in esse c nservantur, sicut lumen causatur in aere à sole, quam liu aer illuminatus manet ▪ quamdiu igitur res habet esse, tamdiu oportet qu•d Deus adsit ei secundum modum quo esse habet. Aquin. part. 1. q. 8 art. 1.
Homo continuè, & incessanter indiget conservari, & manu teneri ut esset, quia de nihilo est, & in nihil rediret, si n• à manu Dei conservaretur; Ecce ergo quomodo homo sum ind get God; quia sine ipso, nullo m•d• potest esse, nec potest durare per Unum m mentum. Reimund. tit. 107. & supra tit •7. Hunc autem effectum ca•sat Deus in rebus, non solum quando primó incipiunt sed Quamdiu in esse c nservantur, sicut lumen causatur in Air à sole, quam Liu aer illuminatus manet ▪ Quamdiu igitur Rest habet esse, Tamdiu oportet qu•d Deus Adsit ei secundum modum quo esse habet. Aquinas part. 1. q. 8 art. 1.
Teneris illi regratiari, qui tibi tantum dare voluit; unde omnis creatu•a clamat tibi, accipe, redde; accipe beneficium, redde debitam, &c. Raim. t•t. 97.
Teneris illi regratiari, qui tibi Tantum Dare voluit; unde omnis creatu•a Proclaim tibi, Receive, red; Receive beneficium, red debitam, etc. Raim. t•t. 97.
Mr. Hookers Sermon of the nature of pride, toward the end. Ʋndique vilissimi sumus, ob id quod sumus, & ob id quod non sumus — ob ea q•ae Deus fecit pro nobis, &c ob ea quae non fecit in nobis, &c. N•eremberg: de adorat. lib. 2. c. 16. Eph•s. 2 3. Rev. 3.17. 1 Cor. 4.7.
Mr. Hookers Sermon of the nature of pride, towards the end. Ʋndique vilissimi sumus, ob id quod sumus, & ob id quod non sumus — ob ea q•ae Deus fecit Pro nobis, etc. ob ea Quae non fecit in nobis, etc. N•eremberg: the adorat. lib. 2. c. 16. Eph•s. 2 3. Rev. 3.17. 1 Cor. 4.7.
Verò humilis omnia bona quae à Deo recipit, sibi esse onera intelligit, quibus in quanto plura sunt, in tanto se Deo strictiùs obligari veraciter conspicit. Guil. Par•s. Mat. 25. •5.
Verò Humilis omnia Bona Quae à God recipit, sibi esse Onera intelligit, quibus in quanto plura sunt, in tanto se God strictiùs obligari Veraciter conspicit. Guile Par•s. Mathew 25. •5.
Unto whom much is given, of them much will be required. Luke •2. 48. Cùm enim augentur do•a, rationes etiam crescunt dono•um. Greg. hom. 9 Quantò enim maius abiquis beneficium accipit ▪ tanto magis est obnoxius poenae, ingratus existens, & neque honore melior effectas, &c. Chrysost. Piger ejicitur in tenebras exteriores; quod siis qui tantum non est usus, quidei futurum qui fuerit abusus ad injuriam Dei? Lu•. de Pont. par. 5. med t. 58.
Unto whom much is given, of them much will be required. Luke •2. 48. Cùm enim augentur do•a, rationes etiam crescunt dono•um. Greg. hom. 9 Quantò enim May abiquis beneficium accipit ▪ tanto magis est obnoxius Poenae, Ingrateful existens, & neque honore melior effectas, etc. Chrysostom Piger ejicitur in Darkness exteriores; quod siis qui Tantum non est usus, quidei Future qui fuerit Abusus ad Injuriam Dei? Lu•. de Pont. par. 5. med tO. 58.
Humiliter confitentes fragili•atem nostram illius mise•icordiam deprecemur, ut dignetur in nobi non sol•m cust•dire, sed etiam auge•e beneficia, quae ipse dignatus est da•e. August•n.
Humiliter confitentes fragili•atem nostram Illius mise•icordiam deprecemur, ut dignetur in nobi non sol•m cust•dire, sed etiam auge•e Benefices, Quae ipse dignatus est da•e. August•n.
Non ait simpliciter quid gloriaris? quasi non acceperis, sed addit, ut adferat reprehensibilem, non qui in habitis, sed qui tanquam in non acceptis gloriatur. B•rnard.
Non ait simpliciter quid gloriaris? quasi non acceperis, sed Addit, ut adferat reprehensibilem, non qui in habitis, sed qui tanquam in non acceptis gloriatur. B•rnard.
Quod sit in me, & intra me magis quam anima in corpore, & intimiùs, per modum essentiae, praesertiae, potentiae: Lud. de Ponte. p. 6. med. 14. Aquin. p. 1. q. 8. art. 3. Cu•li•et n. Creaturae realiter illabitur, estque sibi intimus ratione suae immensitatis. Nich de Orbellis. dist. 37. Sent. 1. Tu enim altissimo, & proxime, secretissime, & praesentissime, ubique totus es, & nusquam l•corum es. Aug. Cons. l. 6 c. 3.
Quod sit in me, & intra me magis quam anima in corpore, & intimiùs, per modum essentiae, praesertiae, potentiae: Lud. de Ponte. p. 6. med. 14. Aquinas p. 1. q. 8. art. 3. Cu•li•et n. Creaturae realiter illabitur, Estque sibi intimus ratione suae immensitatis. Nich de Orbellis. Dist. 37. Sent. 1. Tu enim altissimo, & proxime, secretissime, & praesentissime, ubique totus es, & nusquam l•corum es. Aug. Cons. l. 6 c. 3.
Nequaquam tales sunt hominis gestus & actiones quando solus in domo sua, quales sunt cum versatur coram magno aliquo Rege, quare quicunque elegit persectionem humanam, & in rei veritate vir Dei esse cupit, expergiscatur à somno suo, sciatque Regem max. perpetuò sibi adesse, & inhaerere, Regem inquam longe majorem omnibus Regibus mortalibus, &c. Ralt. Ma•mon. Nebochim. p. 3. cap. 52.
Nequaquam tales sunt hominis Gestus & actiones quando solus in domo sua, quales sunt cum versatur coram magno Aliquo Rege, quare quicunque elegit persectionem humanam, & in rei veritate vir Dei esse Cupit, expergiscatur à Somno Sue, sciatque Regem max. perpetuò sibi Adesse, & inhaerere, Regem inquam long majorem omnibus Regibus mortalibus, etc. Ralt. Ma•mon. Nebochim. p. 3. cap. 52.
Deus qui suâ adest essentiâ, Judex est omnipotens & justus, quis audeat coram Judice, cui semper praesto sunt satellites & carnifex ipse furtum, &c. admittere? Zanch. de Na•. Dei. lib. 2. cap. 6.
Deus qui suâ adest essentiâ, Judge est omnipotens & justus, quis audeat coram Judice, cui semper praesto sunt satellites & carnifex ipse Furtum, etc. admittere? Zanchius de Na•. Dei. lib. 2. cap. 6.
O quam mirabiles & terribiles oculi quos neque cogitatio prava praetervolat! Deus enim sicut videt actus, ita hominum contemplatur affectus, nec opus est ut quis ei testimonium perhibeat de homine. Pet. B•es. epist. 20•. Cui cor omne patet, & omnis loquitur voluntas. Gloss in G•atiani deci.
O quam mirabiles & terribiles oculi quos neque cogitatio prava praetervolat! Deus enim sicut videt actus, ita hominum contemplatur affectus, nec opus est ut quis ei testimonium perhibeat de homine. Pet. B•es. Epistle. 20•. Cui cor omne patet, & omnis loquitur Voluntas. Gloss in G•atiani deci.
Quòd si de omni etioso verbo, Deo sunt reddituri rationem in die judicii, quanto districtiùs de verbo mendaci, mordaci, &c. bern, serm. de 3. custod.
Quòd si de omni etioso verbo, God sunt reddituri rationem in die Judicii, quanto districtiùs de verbo mendaci, mordaci, etc. bern, sermon. the 3. Custod.
Praeceps ibam tantâ coecitate, ut inte• coaetaneos meos puderet me minoris de•eco•us, quu• audiebam e•s jac•antes fla•itia s•d & tantò gloriantes magis, quantò magis tu pes essent, & libebat facere, non solum libidine jacti, verum etiam lau••s. Conf. 2.
Praeceps ibam tantâ coecitate, ut inte• coaetaneos meos Puderet me minoris de•eco•us, quu• audiebam e•s jac•antes fla•itia s•d & tantò Glory magis, quantò magis tu pes essent, & libebat facere, non solum libidine jacti, verum etiam lau••s. Confutation 2.
Animus dum tener est, ritu cerae quae formas impressas facili•• recipit, confestim ab ipso initio omni rerum bonarum un••i eccercitatione debet quod viz. ubi postea rationis vsus accesserit pie•ati jam •b ineunte aetate assurtus, cursu utatur facliore, &c. • ul. Tum vel maximè formanda aetas cum simulandi nescia est & praecipientibus facile cedit, frangas enim citiùs quam corrigas quae in malum induruerunt.
Animus dum tener est, ritu cerae Quae formas impressas facili•• recipit, confestim ab ipso initio omni rerum bonarum un••i eccercitatione debet quod viz. ubi postea rationis vsus accesserit pie•ati jam •b ineunte Age assurtus, cursu utatur facliore, etc. • ul. Tum vel maximè formanda Aetas cum simulandi nescia est & praecipientibus facile cedit, frangas enim citiùs quam Corrigas Quae in malum induruerunt.
Deficit esse remedio locus, ubi quae fuerant vitia, mores sunt. Sen. epist. •9. Naturâ ten acissimi sumus eorum quae rudibus annis percipimus, ut sapor quo nova imbuas, durat, nec lanarum colores quibus simplex ille candor mutatus est elui possunt, & deteriora pertinaciter haerent. Qu•n•.
Deficit esse remedio locus, ubi Quae fuerant Vices, mores sunt. Sen. Epistle. •9. Naturâ ten acissimi sumus Their Quae rudibus Annis percipimus, ut sapor quo nova imbuas, durat, nec lanarum colores quibus simplex Isle candor mutatus est elui possunt, & Deteriora pertinaciter haerent. Qu•n•.
Dicunt philosophi humanae vitae cursum Y literae esse similem, quod unusquisque hominum cum primum adolescentiae limen attigerit, & in eum locum venerit, partes ubi se viafindit in ambas, haereat nutabundus, ac nesciat in quam se partem potiùs inclinet; Si ducem nactus fuerit, qui dirigat ad meliora titubantem, &c. Lactant. lib. 6. cap. 3.
Dicunt Philosophy humanae vitae Cursum Y literae esse similem, quod unusquisque hominum cum primum adolescentiae limen attigerit, & in Eum locum venerit, parts ubi se viafindit in ambas, haereat nutabundus, ac nesciat in quam se partem potiùs inclinet; Si ducem nactus fuerit, qui dirigat ad Meliora titubantem, etc. Lactant. lib. 6. cap. 3.
Nonnulli credunt ingenuis pueris attributum ut cordis figuram in bulla ante pectus annecterent, quam inspicientes ita demum se homines cogitarent, si corde praestarent, &c. Saturnal••
Nonnulli credunt ingenuis pueris attributum ut Cordis figuram in bulla ante pectus annecterent, quam inspicientes ita demum se homines cogitarent, si cord praestarent, etc. Saturnal••
Mollis illa educatio quam indulgentiam vocamus, nervos omnes & mentis, & corporis frangit. Quintil. Verba ne Alexandrinis permittenda delitiis, risu & osculo excipimus.
Mollis illa educatio quam indulgentiam vocamus, nervos omnes & mentis, & corporis Frangit. Quintil Verba ne Alexandrians permittenda delitiis, risu & Kiss excipimus.
fw-la fw-la fw-la fw-la fw-la fw-la, fw-la fw-la cc fw-la, cc fw-la fw-la. np1 fw-la fw-fr np1 fw-la fw-la, fw-la cc fw-la fw-la.
If you leave them unmanured, all overrun with thorns, and briers, you shall become answerable to the justice of Almighty God, finding them one day nails, and lancets in your sides, to transfix you even to the heart. Causin.
If you leave them unmanured, all overrun with thorns, and briers, you shall become answerable to the Justice of Almighty God, finding them one day nails, and lancets in your sides, to transfix you even to the heart. Causin.
cs pn22 vvb pno32 j, d vvn p-acp n2, cc n2, pn22 vmb vvi j p-acp dt n1 pp-f j-jn np1, vvg pno32 crd n1 n2, cc n2 p-acp po22 n2, pc-acp vvi pn22 av p-acp dt n1. n1.
Pet. Bles•: Epist. 74. acriter fit ex his consuetudo, deinde natura •d scunt haec miseri antequam sciunt vitia esse. Quint. Richeri Obstet cap. 3. & 4. •gregie.
Pet. Bles•: Epistle 74. acriter fit ex his consuetudo, Deinde Nature •d scunt haec miseri antequam sciunt Vices esse. Quint. Richeri Obstet cap. 3. & 4. •gregie.
Non enim tantum minimum in imo, sed pessimum remanet, Sen. ep. 1. Doctus Archimimus senex jam decrepitus quotitidiè in capitolio mimum agebat Aug. de Civit. 6. 10. Ex Seneca contr superstit.
Non enim Tantum minimum in imo, sed pessimum remanet, Sen. Epistle. 1. Doctus Archimimus senex jam decrepitus quotitidiè in Capitol mimum agebat Aug. de Civit 6. 10. Ex Senecca Contr superstit.
Omnia ei qui me servavit d•no dedi, opes. splendorem ▪ val••dinem serm. ipsos NONLATINALPHABET, quod ea contemsi, ac quaedam •abu• quibus Christum anteponerem N•z. Orat 1. apol•get.
Omnia ei qui me servavit d•no dedi, opes. splendorem ▪ val••dinem sermon. ipsos, quod ea contemsi, ac quaedam •abu• quibus Christ anteponerem N•z. Orat 1. apol•get.
Nothing remaining but these sorrowes which grow up after our fast springing youth overtake it when it is at a stand, and ove•top it utterly when it begins to wither. Sir W. Rauleigh press.
Nothing remaining but these sorrows which grow up After our fast springing youth overtake it when it is At a stand, and ove•top it utterly when it begins to wither. Sir W. Raleigh press.
Ista res est quae multos occidit cum dicunt cras, cras, & subitò ostium clauditur. Aug. ser. 16. Quis scit an adjiciant hodiernae crastina summa tempora dii superi! Hor. Od. 7. l. 4.
Ista Rest est Quae multos occidit cum dicunt cras, cras, & subitò ostium clauditur. Aug. ser. 16. Quis scit an adjiciant hodiernae crastina summa tempora Gods superi! Hor. Od. 7. l. 4.
Nemo tam divos habuit faventes, crastinum ut possit sibi polliceri. Sen. in Thyeste. Inter casus ambulamus, si vitrei essemus, minus casus timeremus: quid fragilius vase vitreo? & tamen servatur, & durat per secula; etsi enim casus vitreo vasi timentur, senectus ei & febris non timetur, &c. Aug. de ver. dom. ser. 1.
Nemo tam divos Habuit faventes, Tomorrow ut possit sibi polliceri. Sen. in Thyestes. Inter casus ambulamus, si Vitrei essemus, minus casus timeremus: quid fragilius vase vitreo? & tamen servatur, & durat per secula; Though enim casus vitreo vasi timentur, Old age ei & febris non timetur, etc. Aug. de ver. dom. ser. 1.
