The penitent death of a woefull sinner, or, The penitent death of John Atherton, late Bishop of Waterford in Ireland who was executed at Dublin the 5. of December, 1640 : with some annotations upon severall passages in it : as also the sermon, with some further enlargements, preached at his burial / by Nicolas Barnard ...
To open their eyes, to turne them from darknesse to light, from the power of Satan unto God, that they may receive forgivenesse of sins, &c. THat there is an eminent Man this day falne in Israel by a scandalous and ignominious death, ye al know, of whom this unwonted confluence of people speaks an expectation of saying somwhat;
To open their eyes, to turn them from darkness to Light, from the power of Satan unto God, that they may receive forgiveness of Sins, etc. THat there is an eminent Man this day fallen in Israel by a scandalous and ignominious death, you all know, of whom this unwonted confluence of people speaks an expectation of saying somewhat;
For his life, to give the least commendation, would be a scandall to the Speaker, and yet wholly to conceale his penitency at his death, would be a wrong both to him, and you the hearers. It was indeed his own desire, there might be no good spoke of him at all, but (me thinks) that it self (if there were no more) is cause sufficient to speak somwhat, in that short expression being much included.
For his life, to give the least commendation, would be a scandal to the Speaker, and yet wholly to conceal his Penitency At his death, would be a wrong both to him, and you the hearers. It was indeed his own desire, there might be not good spoke of him At all, but (me thinks) that it self (if there were no more) is cause sufficient to speak somewhat, in that short expression being much included.
but neglected. Such had bin his solemne vow of latter years, but broken. The persons to whom he was sent, were such as lived in darknesse, under the power of Satan, such to have bin his life formerly to the Churches scandall is confessed. The effect of Saint Pauls message is to open their eyes, to turne them unto God, such a blessed change to have bin lately found in him, hath bin made apparant. And if with these he hath obtained the efficacy of the meanes, why should we barre him, from attaining the like happinesse in the end also, viz. forgivenesse of sinnes. 'Tis true he was sent,
but neglected. Such had been his solemn Voelli of latter Years, but broken. The Persons to whom he was sent, were such as lived in darkness, under the power of Satan, such to have been his life formerly to the Churches scandal is confessed. The Effect of Saint Paul's message is to open their eyes, to turn them unto God, such a blessed change to have been lately found in him, hath been made apparent. And if with these he hath obtained the efficacy of the means, why should we bar him, from attaining the like happiness in the end also, viz. forgiveness of Sins. It's true he was sent,
Instead of converting others, he had corrupted them, instead of opening their eyes, he had shut his owne, instead of gayning others out of darknesse, he had lived in the works of darknesse himselfe, instead of turning men from the power of Satan, he had drawn more subjects to him. Notwithstanding what he was ordained to have bin an instrument of in others, was by Gods grace in a great measure wrought in himselfe;
Instead of converting Others, he had corrupted them, instead of opening their eyes, he had shut his own, instead of gaining Others out of darkness, he had lived in the works of darkness himself, instead of turning men from the power of Satan, he had drawn more subject's to him. Notwithstanding what he was ordained to have been an Instrument of in Others, was by God's grace in a great measure wrought in himself;
and whose sins are covered, &c. The Ocean of Gods mercy is able to swallow Mountaines, as well as Mole-hils, great sinnes as lesse, according to the proportion of Repentance.
and whose Sins Are covered, etc. The Ocean of God's mercy is able to swallow Mountains, as well as Molehills, great Sins as less, according to the proportion of Repentance.
cc rg-crq n2 vbr vvn, av dt n1 pp-f npg1 n1 vbz j pc-acp vvi n2, c-acp av c-acp n2, j n2 a-acp av-dc, vvg p-acp dt n1 pp-f n1.
Gregorie ▪ Nazianzen was at first converted to Christianity in a Storme. Our Saviour in the same breath calls his Disciples Friendes, and yet bidds them feare him,
Gregory ▪ Nazianzen was At First converted to Christianity in a Storm. Our Saviour in the same breath calls his Disciples Friends, and yet bids them Fear him,
np1 ▪ np1 vbds p-acp ord vvn p-acp np1 p-acp dt n1. po12 n1 p-acp dt d n1 vvz po31 n2 n2, cc av vvz pno32 vvb pno31,
Hee came late, so did they that went into the Vineyard at the eleventh houre. Manasses began in fetters. The Prodigall Son staid till he was starved and forced.
He Come late, so did they that went into the Vineyard At the eleventh hour. Manasses began in fetters. The Prodigal Son stayed till he was starved and forced.
pns31 vvd av-j, av vdd pns32 cst vvd p-acp dt n1 p-acp dt ord n1. np1 vvd p-acp n2. dt j-jn n1 vvd c-acp pns31 vbds vvn cc vvn.
why should wee doubt of his Seale? if he were turned from the power of Satan in repentance to God, no doubt but God hath turned to him in granting forgivenesse.
why should we doubt of his Seal? if he were turned from the power of Satan in Repentance to God, no doubt but God hath turned to him in granting forgiveness.
In the Text you may observe these three parts. 1. St. Pauls mission, J send thee. 2. His Commission in three branches. 1. To open their eyes. 2. To turn them from darknes to light.
In the Text you may observe these three parts. 1. Saint Paul's mission, J send thee. 2. His Commission in three branches. 1. To open their eyes. 2. To turn them from darkness to Light.
The first implies our Dignity. The second our Duty. The third our hearers benefit. By this our Brother, the first at his arraignement hath hin much disgraced. The second in his life more neglected. And the third at his death, Gods mercy in him infinitely magnified. From the first, he judged himselfe worthy to be degraded. For the second, he had strongly resolved if he had lived, to have repayred. And the third was in an extraordinary manner to his conscience sealed. So that the three things which are now to be handled from the words are these.
The First Implies our Dignity. The second our Duty. The third our hearers benefit. By this our Brother, the First At his arraignment hath hin much disgraced. The second in his life more neglected. And the third At his death, God's mercy in him infinitely magnified. From the First, he judged himself worthy to be degraded. For the second, he had strongly resolved if he had lived, to have repaired. And the third was in an extraordinary manner to his conscience sealed. So that the three things which Are now to be handled from the words Are these.
dt ord vvz po12 n1. dt ord po12 n1. dt ord po12 n2 n1. p-acp d po12 n1, dt ord p-acp po31 n1 vhz zz av-d vvn. dt ord p-acp po31 n1 dc vvn. cc dt ord p-acp po31 n1, ng1 n1 p-acp pno31 av-j vvn. p-acp dt ord, pns31 vvd px31 j pc-acp vbi vvn. p-acp dt ord, pns31 vhd av-j vvn cs pns31 vhd vvn, pc-acp vhi vvn. cc dt ord vbds p-acp dt j n1 p-acp po31 n1 vvn. av cst dt crd n2 r-crq vbr av pc-acp vbi vvn p-acp dt n2 vbr d.
In the handling of which ye shall find some things as seasonable as profitable, and throughout I would be understood to be equally applicatatory to Bishops, as other inferiour Ministers.
In the handling of which you shall find Some things as seasonable as profitable, and throughout I would be understood to be equally applicatatory to Bishops, as other inferior Ministers.
their mission is like St. Johns Baptisme, not of men, but from Heaven, they may say to their hearers as Moses to the Israelites, I am hath sent me unto you.
their mission is like Saint Johns Baptism, not of men, but from Heaven, they may say to their hearers as Moses to the Israelites, I am hath sent me unto you.
And tis observable their Commission is sealed by the blessed Trinity, First, severally, by the Father, (Matth. 19. ult.) Pray the Father that he will send labourers, &c. By the Son (Ephes. 4. 1•.) He gave some Apostles, some Pastours, some Teachers, &c. By the Holy Ghost (Act. 20.28.) Over whom the Holy Ghost hath made you Over-seers.
And this observable their Commission is sealed by the blessed Trinity, First, severally, by the Father, (Matthew 19. ult.) Pray the Father that he will send labourers, etc. By the Son (Ephesians 4. 1•.) He gave Some Apostles, Some Pastors, Some Teachers, etc. By the Holy Ghost (Act. 20.28.) Over whom the Holy Ghost hath made you Overseers.
cc pn31|vbz j po32 n1 vbz vvn p-acp dt j-vvn np1, ord, av-j, p-acp dt n1, (np1 crd n1.) vvb dt n1 cst pns31 vmb vvi n2, av p-acp dt n1 (np1 crd. n1.) pns31 vvd d n2, d ng1, d n2, av p-acp dt j n1 (n1 crd.) p-acp ro-crq dt j n1 vhz vvn pn22 n2.
So Saint Paul concludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we deny not, is implyed a severall duty also, ( honos & onus ) to imply there holinesse, Men of God ;
So Saint Paul concludes his second Epistle to the Corinthians with a Benediction. Hence those honourable titles by each of which we deny not, is employed a several duty also, (honos & onus) to imply there holiness, Men of God;
av n1 np1 vvz po31 ord n1 p-acp dt njp2 p-acp dt n1. av d j n2 p-acp d pp-f r-crq pns12 vvb xx, vbz vvn dt j n1 av, (fw-la cc fw-la) pc-acp vvi a-acp n1, n2 pp-f np1;
Their vigilancy, Watchmen, their courage Souldiers, their painfullnesse, harvest labourers, the care of their flock, Shepheards, their wisedome, Over-seers, their industry, Husbandmen, their patience, Fishermen, their tendernesse of affection, Nurses, their love, Fathers, nay Mothers, their faithfulnesse Stewards, their necessary use in preserving and informing of men, Salt of the Earth, * Light of the world, their dignity, Rulers, Embassadours, their eminency Angels, fellow-fervants with them, Coworkers with God, Christs Witnesses, Ministers, nay Christs glory. To the Ministers of the Law indeed pertained the glory (viz.) of the Arke and Temple,
Their vigilancy, Watchmen, their courage Soldiers, their painfullnesse, harvest labourers, the care of their flock, Shepherds, their Wisdom, Overseers, their industry, Husbandmen, their patience, Fishermen, their tenderness of affection, Nurse's, their love, Father's, nay Mother's, their faithfulness Stewards, their necessary use in preserving and informing of men, Salt of the Earth, * Light of the world, their dignity, Rulers, ambassadors, their eminency Angels, fellow-fervants with them, Coworkers with God, Christ Witnesses, Ministers, nay Christ glory. To the Ministers of the Law indeed pertained the glory (viz.) of the Ark and Temple,
but these are termed the Glory of Christ himselfe, typified by them, whose presence made the glory of the latter Temple, though meaner in building, to exceed the former. The dignity done to the Priests and Prophets under the Law was much, Jehojada the Priest marries Jehorams daughter the King.
but these Are termed the Glory of christ himself, typified by them, whose presence made the glory of the latter Temple, though meaner in building, to exceed the former. The dignity done to the Priests and prophets under the Law was much, Jehoiada the Priest Marries Jehorams daughter the King.
so ought the Ministers to be preferr'd, as being of a better Testament, and of a farre more glorious Ministration. Embassadours are usually respected according to the Princes they represent.
so ought the Ministers to be preferred, as being of a better Testament, and of a Far more glorious Ministration. ambassadors Are usually respected according to the Princes they represent.
then he was covetous of a gift, but yet that he might have some fruit that might abound to their account, for their own sakes no doubt, he beseecheth the Thessalonians, To know those that were over them in the Lord,
then he was covetous of a gift, but yet that he might have Some fruit that might abound to their account, for their own sakes no doubt, he Beseecheth the Thessalonians, To know those that were over them in the Lord,
because the Apostles were so, that now they should be driven to worke with their owne hands (as some it may be would be contented with) because St. Paul was once put to it by necessity:
Because the Apostles were so, that now they should be driven to work with their own hands (as Some it may be would be contented with) Because Saint Paul was once put to it by necessity:
If like Ieremiah, a Minister deale truly and impartially, presently devices are laid for him, a conspiracy to smite him with the tongue, if he indeavour to dispossesse a man of his evill spirit, than like Saul to David, a dart is throwne at him, nay, Spears and Arrows of reproaches,
If like Jeremiah, a Minister deal truly and impartially, presently devices Are laid for him, a Conspiracy to smite him with the tongue, if he endeavour to dispossess a man of his evil Spirit, than like Saul to David, a dart is thrown At him, nay, Spears and Arrows of Reproaches,
Ans. The difference is only Vocationis modo, Christ cals Paul immediately by himself, and he cals Timothy, per media ordinario, as S. Paul speaking to the Elders of the Church of Ephesus, whom himself had ordained,
Ans. The difference is only Vocationis modo, christ calls Paul immediately by himself, and he calls Timothy, per media Ordinario, as S. Paul speaking to the Elders of the Church of Ephesus, whom himself had ordained,
then testifie they find themselvs inwardly mooved to 〈 ◊ 〉 by his Spirit. See both together in that fore-named (2 Cor. 8.23. We are the Messengers of the churches, and the glory of Christ, as the man is called the glory of God (1 Cor. 11.7.) and the woman the glory of the man. Because as the Moon from the Sun, they each derive their light and authority from them;
then testify they find themselves inwardly moved to 〈 ◊ 〉 by his Spirit. See both together in that forenamed (2 Cor. 8.23. We Are the Messengers of the Churches, and the glory of christ, as the man is called the glory of God (1 Cor. 11.7.) and the woman the glory of the man. Because as the Moon from the Sun, they each derive their Light and Authority from them;
so are these so called here, as receiving their dignity and commission from Christ by the Churches hand, who in this sense confirmeth the word of his servants, and is with them to the end of the world, of which there can be no surer Seale, than the assistance of Gods Spirit in converting their hearers.
so Are these so called Here, as receiving their dignity and commission from christ by the Churches hand, who in this sense confirmeth the word of his Servants, and is with them to the end of the world, of which there can be no Surer Seal, than the assistance of God's Spirit in converting their hearers.
av vbr d av vvn av, c-acp vvg po32 n1 cc n1 p-acp np1 p-acp dt ng1 n1, r-crq p-acp d n1 vvz dt n1 pp-f po31 n2, cc vbz p-acp pno32 p-acp dt n1 pp-f dt n1, pp-f r-crq a-acp vmb vbi dx jc vvi, cs dt n1 pp-f npg1 n1 p-acp vvg po32 n2.
Hence a two-fold instruction for the Preacher and people. For the Preacher. 1. A necessity of Ordination. Mark. 3.14. None may take this upon him (be he as wise as Salomon or Daniel) before he be cal'd of God as Aaron. How can they preach, i. e.
Hence a twofold instruction for the Preacher and people. For the Preacher. 1. A necessity of Ordination. Mark. 3.14. None may take this upon him (be he as wise as Solomon or daniel) before he be called of God as Aaron. How can they preach, i. e.
They who clime into this Office through the window of their own pride and self-conceit, and enter not by this door, are rather theeves than shepheards.
They who climb into this Office through the window of their own pride and self-conceit, and enter not by this door, Are rather thieves than shepherds.
pns32 r-crq vvb p-acp d n1 p-acp dt n1 pp-f po32 d n1 cc n1, cc vvb xx p-acp d n1, vbr av-c n2 cs n2.
'Tis an observation some have made of Origen, why he fell into such dangerous errours, though he had an excellent wit, because he so long neglected orders.
It's an observation Some have made of Origen, why he fell into such dangerous errors, though he had an excellent wit, Because he so long neglected order.
pn31|vbz dt n1 d vhb vvn pp-f np1, c-crq pns31 vvd p-acp d j n2, cs pns31 vhd dt j n1, c-acp pns31 av av-j vvn n2.
There may be indeed some good cause of a remoovall from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elswhere need of you:
There may be indeed Some good cause of a removal from a place, even for the same the Colt our Saviour sent for was loosened, viz. when the Lord hath elsewhere need of you:
pc-acp vmb vbi av d j n1 pp-f dt n1 p-acp dt n1, av p-acp dt d dt n1 po12 n1 vvn p-acp vbds j-vvn, n1 c-crq dt n1 vhz av n1 pp-f pn22:
For the People. 1. First, then give them entertainment, the Apostle argues this case largely. ( Cor. 9.) What amendment soever hath bin here of late in some places,
For the People. 1. First, then give them entertainment, the Apostle argues this case largely. (Cor. 9.) What amendment soever hath been Here of late in Some places,
p-acp dt n1. crd ord, av vvb pno32 n1, dt n1 vvz d n1 av-j. (np1 crd) q-crq n1 av vhz vbn av pp-f j p-acp d n2,
yet still in most, the meanes of the Levite is like the garments of Davids Servants by Hanun King of Ammon cut off •y the halfs But let such con••der the admonition of Moses, Deut. 12.19.
yet still in most, the means of the Levite is like the garments of Davids Servants by Hanun King of Ammon Cut off •y the halfs But let such con••der the admonition of Moses, Deuteronomy 12.19.
Moses •rayer for Levi is still effectuall • Chap. 33.11.) Blesse Lord his ••bstance, and smite through the •ynes of them that rise against him, •nd of them that hate him, that ••ey rise not again.
Moses •rayer for Levi is still effectual • Chap. 33.11.) Bless Lord his ••bstance, and smite through the •ynes of them that rise against him, •nd of them that hate him, that ••ey rise not again.
np1 n1 p-acp np1 vbz av j • np1 crd.) vvb n1 po31 n1, cc vvi p-acp dt n2 pp-f pno32 cst vvb p-acp pno31, n1 pp-f pno32 cst vvb pno31, cst n1 vvb xx av.
That distin•tion of three sorts of Sacriledge by Peter Lumbard, is commonly knowne, Sacrum de sacro, non sacrum de sacro, sacrum de non sacro, as that of Thomas Aquinas, that it may be committed against three, in Personam, in Locum, in rem.
That distin•tion of three sorts of Sacrilege by Peter Lumbard, is commonly known, Sacrum de Sacred, non sacrum de Sacred, sacrum de non Sacred, as that of Thomas Aquinas, that it may be committed against three, in Personam, in Locum, in remembering.
The fish Saint Peter catched, it came up with mony in the mouth, and certainly such as are truly taken by the net of Gods word, will not grudge to supply the Minister in Temporals, who communicates to him in Spirituals, and what ye yeeld let it be willingly, not wrung out by Suits:
The Fish Saint Peter catched, it Come up with money in the Mouth, and Certainly such as Are truly taken by the net of God's word, will not grudge to supply the Minister in Temporals, who communicates to him in Spirituals, and what you yield let it be willingly, not wrung out by Suits:
dt n1 n1 np1 vvn, pn31 vvd a-acp p-acp n1 p-acp dt n1, cc av-j d c-acp vbr av-j vvn p-acp dt n1 pp-f npg1 n1, vmb xx vvi pc-acp vvi dt n1 p-acp n2, r-crq n2 p-acp pno31 p-acp n2, cc r-crq pn22 vvb vvb pn31 vbi av-j, xx vvn av p-acp n2:
such as strive with the Priest are accounted the worst of men by the Prophet ( Hosea 4, 4.) How able and active this our Brother was in the recoveries of such dues, ye all know,
such as strive with the Priest Are accounted the worst of men by the Prophet (Hosea 4, 4.) How able and active this our Brother was in the Recoveries of such dues, you all know,
d c-acp vvb p-acp dt n1 vbr vvn dt js pp-f n2 p-acp dt n1 (np1 crd, crd) q-crq j cc j d po12 n1 vbds p-acp dt n2 pp-f d n2-jn, pn22 d vvb,
The regaining of the Churches Rights he thought might be done, but the gaining of soules, the Rights of Christ purchased by his blood, by no meanes should be left undone.
The regaining of the Churches Rights he Thought might be done, but the gaining of Souls, the Rights of christ purchased by his blood, by no means should be left undone.
Nay sometimes Gave up his right, rather than runne himselfe into a Labyrinth of Law contentions, according to that of our Saviour, (Math. 5.40.) The onely way the Divell is sometimes put to,
Nay sometime Gave up his right, rather than run himself into a Labyrinth of Law contentions, according to that of our Saviour, (Math. 5.40.) The only Way the devil is sometime put to,
If he can but get their hearts to cleave• to the world in suites, soon cleave• their tongues to the roofes of their mouthes for preaching, and so by a disuse in time, according to that threatning in the Prophet to the Idoll shepheard, Their armes are dried up, their right eyes utterly darkened, And their right hands with the Psalmist, forgets their cunning: Their abilities and gifts perish also.
If he can but get their hearts to cleave• to the world in suits, soon cleave• their tongues to the roofs of their mouths for preaching, and so by a disuse in time, according to that threatening in the Prophet to the Idol shepherd, Their arms Are dried up, their right eyes utterly darkened, And their right hands with the Psalmist, forgets their cunning: Their abilities and Gifts perish also.
cs pns31 vmb p-acp vvi po32 n2 p-acp n1 p-acp dt n1 p-acp n2, av n1 po32 n2 p-acp dt n2 pp-f po32 n2 p-acp vvg, cc av p-acp dt n1 p-acp n1, vvg p-acp d vvg p-acp dt n1 p-acp dt n1 n1, po32 n2 vbr vvn a-acp, po32 j-jn n2 av-j vvn, cc po32 j-jn n2 p-acp dt n1, vvz po32 j-jn: po32 n2 cc n2 vvb av.
And 'tis certain (howsoever others have thought the contrary) that as the interposition of the Earth eclypseth the Moone: So these earthly imployments instead of spirituall, hath rather clouded, than added to the glory of our function.
And it's certain (howsoever Others have Thought the contrary) that as the interposition of the Earth eclypseth the Moon: So these earthly employments instead of spiritual, hath rather clouded, than added to the glory of our function.
cc pn31|vbz j (c-acp ng2-jn vhb vvn dt n-jn) cst p-acp dt n1 pp-f dt n1 vvz dt n1: av d j n2 av pp-f j, vhz av vvn, cs vvn p-acp dt n1 pp-f po12 n1.
(A fault this our Brother publikely acknowledged in himselfe.) And let it be also with Reverence. Remember 'tis the voice of God, and not of Man, as one observes of that speech of John the Baptist, Ego sum vox in deserto.
(A fault this our Brother publicly acknowledged in himself.) And let it be also with reverence. remember it's the voice of God, and not of Man, as one observes of that speech of John the Baptist, Ego sum vox in Deserto.
(dt n1 d po12 n1 av-j vvn p-acp px31.) cc vvb pn31 vbi av p-acp n1. vvb pn31|vbz dt n1 pp-f np1, cc xx pp-f n1, c-acp pi vvz pp-f d n1 pp-f np1 dt np1, fw-la fw-la fw-la p-acp fw-la.
Secondly, give them Obedience, the former is but the shell, the shaddow, this is the Substance. Many indeed give us the hearing, but very few in that sence 'tis usually taken in the Prophets, viz. Obeying, Remember we are Gods Messengers. Great mens intreaties are commands:
Secondly, give them obedience, the former is but the shell, the shadow, this is the Substance. Many indeed give us the hearing, but very few in that sense it's usually taken in the prophets, viz. Obeying, remember we Are God's Messengers. Great men's entreaties Are commands:
ord, vvb pno32 n1, dt j vbz p-acp dt n1, dt n1, d vbz dt n1. d av vvb pno12 dt vvg, p-acp av d p-acp d n1 pn31|vbz av-j vvn p-acp dt n2, n1 vvg, vvb pns12 vbr ng1 n2. j ng2 n2 vbr n2:
Obiect not the disobedience of this particular Person to palliate your owne. Let his selfe condemnation, prevent yours, his exhortation to others, be yours. He was a prodigall, but returned, once lost, but now found, and if the Father have remitted it, let not his Bretheren be offended at it.
Object not the disobedience of this particular Person to palliate your own. Let his self condemnation, prevent yours, his exhortation to Others, be yours. He was a prodigal, but returned, once lost, but now found, and if the Father have remitted it, let not his Brethren be offended At it.
n1 xx dt n1 pp-f d j n1 pc-acp vvi po22 d. vvb po31 n1 n1, vvb png22, po31 n1 p-acp n2-jn, vbb png22. pns31 vbds dt j-jn, p-acp vvn, a-acp vvn, p-acp av vvd, cc cs dt n1 vhb vvn pn31, vvb xx po31 n2 vbi vvn p-acp pn31.
Now the second part of this Text concernes S. Pauls Commission, in a word of Information, To open their eyes, in a word of Application, To turne them, &c. (the two necessary parts of a Sermon.) Before you heard our Dignitie, now we will confesse out Duty, and 'tis this latter that must support the former. And for this, we shall consider it two wayes,
Now the second part of this Text concerns S. Paul's Commission, in a word of Information, To open their eyes, in a word of Application, To turn them, etc. (the two necessary parts of a Sermon.) Before you herd our Dignity, now we will confess out Duty, and it's this latter that must support the former. And for this, we shall Consider it two ways,
av dt ord n1 pp-f d n1 vvz n1 npg1 n1, p-acp dt n1 pp-f n1, pc-acp vvi po32 n2, p-acp dt n1 pp-f n1, pc-acp vvi pno32, av (dt crd j n2 pp-f dt n1.) p-acp pn22 vvd po12 n1, av pns12 vmb vvi av n1, cc pn31|vbz d d cst vmb vvi dt j. cc p-acp d, pns12 vmb vvi pn31 crd n2,
In the first, I shall but performe the will of the dead, who had intended at the place of Execution to have made a large Exhortative Speech, to the diligent performance of his function in PREACHING, and CATECHIZING:
In the First, I shall but perform the will of the dead, who had intended At the place of Execution to have made a large Exhortative Speech, to the diligent performance of his function in PREACHING, and CATECHIZING:
Only he declared how the neglect of it, was his greatest griefe, and for the breach of his vow, in which he was perswaded, (as a iust punishment) God left him to himselfe, whereby he came to this shamefull end,
Only he declared how the neglect of it, was his greatest grief, and for the breach of his Voelli, in which he was persuaded, (as a just punishment) God left him to himself, whereby he Come to this shameful end,
for this sinne of Omission, he observed Gods Justice in giving him over to sinnes of Commission, according to that of the Apostle. ( Rom. 1.21, 24, 26.) And as this Subject is seasonable in regard of his particular,
for this sin of Omission, he observed God's justice in giving him over to Sins of Commission, according to that of the Apostle. (Rom. 1.21, 24, 26.) And as this Subject is seasonable in regard of his particular,
p-acp d n1 pp-f n1, pns31 vvd npg1 n1 p-acp vvg pno31 a-acp p-acp n2 pp-f n1, vvg p-acp d pp-f dt n1. (np1 crd, crd, crd) cc c-acp d j-jn vbz j p-acp n1 pp-f po31 j,
When Preaching is so undervalued, so flighted, as if it were too meane for the Dignitaries, and Fathers of our Church, and only left as the refuse of our Office for the inferiour Ministers.
When Preaching is so undervalved, so flighted, as if it were too mean for the Dignitaries, and Father's of our Church, and only left as the refuse of our Office for the inferior Ministers.
c-crq vvg vbz av vvn, av vvn, c-acp cs pn31 vbdr av j c-acp dt n2, cc n2 pp-f po12 n1, cc av-j vvn p-acp dt n1 pp-f po12 n1 p-acp dt j-jn n2.
First, in the Generall, from the Summe of the Apostles Message, observe this, (viz,) That Preaching and converting the soules of men, of all the Acts of the Ministry is the most APOSTOLICALL.
First, in the General, from the Sum of the Apostles Message, observe this, (videlicet,) That Preaching and converting the Souls of men, of all the Acts of the Ministry is the most APOSTOLICAL.
ord, p-acp dt n1, p-acp dt vvb pp-f dt n2 n1, vvb d, (av,) d vvg cc vvg dt n2 pp-f n2, pp-f d dt n2 pp-f dt n1 vbz dt av-ds j.
I am ordained a Preacher, and an Apostle, • Teacher of the Gentiles, &c. The very same words againe (2 Tim. 1.11.) in both, see how the Apostleship is supported on each side with this imployment.
I am ordained a Preacher, and an Apostle, • Teacher of the Gentiles, etc. The very same words again (2 Tim. 1.11.) in both, see how the Apostleship is supported on each side with this employment.
pns11 vbm vvn dt n1, cc dt n1, • n1 pp-f dt n2-j, av dt j d n2 av (crd np1 crd.) p-acp d, vvb c-crq dt n1 vbz vvn p-acp d n1 p-acp d n1.
secondly Prophets, thirdly Teachers, after that miracles, then gifts of healing, Government, Diversities of Toungs, &c, Now wherin hath it so offended, that lately it should be compelled to take the lowest roome.
secondly prophets, Thirdly Teachers, After that Miracles, then Gifts of healing, Government, Diversities of Tongues, etc., Now wherein hath it so offended, that lately it should be compelled to take the lowest room.
ord n2, ord n2, p-acp d n2, cs n2 pp-f vvg, n1, n2 pp-f n2, av, av c-crq vhz pn31 av vvn, cst av-j pn31 vmd vbi vvn pc-acp vvi dt js n1.
And if so, why heare we no more of it from him, who boasts his Sea to be only Apostolicall, who hath not bin known so farre to disparage himselfe these many hundred years.
And if so, why hear we no more of it from him, who boasts his Sea to be only Apostolical, who hath not been known so Far to disparage himself these many hundred Years.
cc cs av, q-crq vvb pns12 dx dc pp-f pn31 p-acp pno31, r-crq vvz po31 n1 pc-acp vbi j j, r-crq vhz xx vbn vvn av av-j pc-acp vvi px31 d d crd n2.
Now if preaching be the most Apostolicall, certainly this conclusion following must be undeniable, viz. Then the most Episcopall, whose Successours they are.
Now if preaching be the most Apostolical, Certainly this conclusion following must be undeniable, viz. Then the most Episcopal, whose Successors they Are.
av cs vvg vbb dt av-ds j, av-j d n1 vvg vmb vbi j, n1 av dt ds np1, r-crq n2 pns32 vbr.
For which, who knows not that (in the 1 Tim. 3. which S. Hierome well cals Speculum Sacerdotij ) the prime quality of a Bishop is to be NONLATINALPHABET, i. e. not only able and fit, but apt and ready to it. The like Tit. 1.9. Thomas Aquinas could say, that preaching was the most principall and proper act of a Bishop, and accordingly applies eight Titles to them that imply that labour.
For which, who knows not that (in the 1 Tim. 3. which S. Jerome well calls Speculum Sacerdotij) the prime quality of a Bishop is to be, i. e. not only able and fit, but apt and ready to it. The like Tit. 1.9. Thomas Aquinas could say, that preaching was the most principal and proper act of a Bishop, and accordingly Applies eight Titles to them that imply that labour.
p-acp r-crq, q-crq vvz xx d (p-acp dt crd np1 crd r-crq n1 np1 av vvz fw-la fw-la) dt j-jn n1 pp-f dt n1 vbz pc-acp vbi, sy. sy. xx av-j j cc j, p-acp j cc j p-acp pn31. dt j np1 crd. np1 np1 vmd vvi, cst vvg vbds dt av-ds j-jn cc j n1 pp-f dt n1, cc av-vvg vvz crd n2 p-acp pno32 cst vvb cst n1.
We reade Ʋalerius than Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Austine, being then but a Presbiter, to preach so often before him,
We read Ʋalerius than Bishop of Hippo was much censured by other neighbouring Bishops, that he should permit S. Augustine, being then but a Presbyter, to preach so often before him,
Which former custome howsoever S. Hierome from another ground pleads much against, as inferring that the Bishop should delight to heare such of his own Election to perform their office.
Which former custom howsoever S. Jerome from Another ground pleads much against, as inferring that the Bishop should delight to hear such of his own Election to perform their office.
r-crq j n1 c-acp np1 np1 p-acp j-jn n1 vvz d p-acp, c-acp vvg d dt n1 vmd vvi pc-acp vvi d pp-f po31 d n1 pc-acp vvi po32 n1.
The like of S. Ambrose (by whose frequent Preaching St. Austin himself was converted) the introduction into whose first Sermon after his Election was the affirming this to be his proper and necessary function. St. Chrysostome cals preaching, Omnium bonorum summa, and according to his own practice would have a Bishop preach every day, with whom ye have often cras & heri, as if he were rather a daily Preacher, than a weekly.
The like of S. Ambrose (by whose frequent Preaching Saint Austin himself was converted) the introduction into whose First Sermon After his Election was the affirming this to be his proper and necessary function. Saint Chrysostom calls preaching, Omnium Bonorum summa, and according to his own practice would have a Bishop preach every day, with whom you have often cras & Heri, as if he were rather a daily Preacher, than a weekly.
dt j pp-f n1 np1 (p-acp r-crq j vvg n1 np1 px31 vbds vvn) dt n1 p-acp rg-crq ord n1 p-acp po31 n1 vbds dt vvg d pc-acp vbi po31 j cc j n1. n1 np1 vvz vvg, fw-la fw-la fw-la, cc vvg p-acp po31 d n1 vmd vhi dt n1 vvb d n1, p-acp ro-crq pn22 vhb av fw-la cc fw-la, c-acp cs pns31 vbdr av-c dt j n1, cs dt j.
S. Hieroms speech a Bishop should be for the Church, as tis said of Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or studying for it, either with Peter and Andrew fishing, or with James and John amending their nets. Well me thinks,
S. Hieroms speech a Bishop should be for the Church, as this said of Moses and Aaron for the Tabernacle, they departed not from it, always either preaching or studying for it, either with Peter and Andrew fishing, or with James and John amending their nets. Well me thinks,
np1 n2 n1 dt n1 vmd vbi p-acp dt n1, c-acp pn31|vbz vvn pp-f np1 cc np1 p-acp dt n1, pns32 vvd xx p-acp pn31, av av-d vvg cc vvg p-acp pn31, av-d p-acp np1 cc np1 vvg, cc p-acp np1 cc np1 vvg po32 n2. av pno11 vvz,
when I reade of Saint Pauls charge for this particular to Timothy, the first Bishop of Ephesus, and not Parochiall neither, 1 Tim. 4.1. and a sickly man too, and in what high terms he gives it.
when I read of Saint Paul's charge for this particular to Timothy, the First Bishop of Ephesus, and not Parochial neither, 1 Tim. 4.1. and a sickly man too, and in what high terms he gives it.
c-crq pns11 vvb pp-f n1 npg1 vvb p-acp d j p-acp np1, dt ord n1 pp-f np1, cc xx j av-d, crd np1 crd. cc dt j n1 av, cc p-acp r-crq j n2 pns31 vvz pn31.
and in his Kingdome, Preach the Word, be instant, &c. It should make many a mans eare to tingle that hath wholly neglected it, the like you have again ( Tim. 6.13.)
and in his Kingdom, Preach the Word, be instant, etc. It should make many a men ear to tingle that hath wholly neglected it, the like you have again (Tim. 6.13.)
cc p-acp po31 n1, vvb dt n1, vbb j-jn, av pn31 vmd vvi d dt ng1 n1 pc-acp vvi cst vhz av-jn vvn pn31, dt j pn22 vhb av (np1 crd.)
For Excuses, if a not being bound to any particular charge be pretended, let them consider S. Pauls free preaching, which he so much glories in (1 Cor. 9.19) though he were free from all,
For Excuses, if a not being bound to any particular charge be pretended, let them Consider S. Paul's free preaching, which he so much Glories in (1 Cor. 9.19) though he were free from all,
p-acp n2, cs dt xx vbg vvn p-acp d j n1 vbb vvn, vvb pno32 vvi n1 npg1 j vvg, r-crq pns31 av d n2 p-acp (vvd np1 crd) c-acp pns31 vbdr j p-acp d,
If imployment in government be alleadged for an exemption, let them again think of what S. Paul saith of himself ( Ʋpon whom came daily the care of all the Churches ) 1 Corinth. 9.16. Yet necessity is laid upon me, and wee unto me if I preach not the Gospell, and Paul aged too.
If employment in government be alleged for an exemption, let them again think of what S. Paul Says of himself (Ʋpon whom Come daily the care of all the Churches) 1 Corinth. 9.16. Yet necessity is laid upon me, and we unto me if I preach not the Gospel, and Paul aged too.
cs n1 p-acp n1 vbi vvd p-acp dt n1, vvb pno32 av vvi pp-f r-crq n1 np1 vvz pp-f px31 (av r-crq vvd av-j dt n1 pp-f d dt n2) crd np1. crd. av n1 vbz vvn p-acp pno11, cc pns12 p-acp pno11 cs pns11 vvb xx dt n1, cc np1 j-vvn av.
If disputing and writing, &c. be produced (as the best) for a dispensation, let them still remember it was S. Pauls work also, as writing not a little.
If disputing and writing, etc. be produced (as the best) for a Dispensation, let them still Remember it was S. Paul's work also, as writing not a little.
cs vvg cc vvg, av vbb vvn (c-acp dt js) p-acp dt n1, vvb pno32 av vvi pn31 vbds np1 npg1 vvb av, c-acp vvg xx dt j.
See but what is recorded of Saint Augustine, how many Hereticks he had a daily contention with Arrians, Manichees, Pelagians, Donatists, (one of which was converted onely by a digression in his Sermon) against whom,
See but what is recorded of Saint Augustine, how many Heretics he had a daily contention with Arians, manichees, Pelagians, Donatists, (one of which was converted only by a digression in his Sermon) against whom,
and of divers other subjects he wrote so much, that if all were extant, he that writes his life saith, The greatest student would have his fill in reading of them only.
and of diverse other subject's he wrote so much, that if all were extant, he that writes his life Says, The greatest student would have his fill in reading of them only.
So that no pretence whatsoever can excuse them from the performance of this function, to what dignity soever advanc'd, what burthen soever travelling under.
So that no pretence whatsoever can excuse them from the performance of this function, to what dignity soever advanced, what burden soever traveling under.
av cst dx n1 r-crq vmb vvi pno32 p-acp dt n1 pp-f d n1, p-acp r-crq n1 av vvn, r-crq n1 av vvg p-acp.
I have often wondred at that in Iothams Parable, that when some of the Trees were desired to rule over the rest, saith the Olive, why should I leave my fatnesse, wherwith by me they honour God and Man, &c. saith the Fig-tree, Why should I leave my sweetnesse and my good fruit, &c. and goe to be promoted over the Trees? Why should promotion over Others, make men barren in themselvs? Could they not beare rule,
I have often wondered At that in Jothams Parable, that when Some of the Trees were desired to Rule over the rest, Says the Olive, why should I leave my fatness, wherewith by me they honour God and Man, etc. Says the Fig tree, Why should I leave my sweetness and my good fruit, etc. and go to be promoted over the Trees? Why should promotion over Others, make men barren in themselves? Could they not bear Rule,
pns11 vhb av vvn p-acp d p-acp npg1 n1, cst c-crq d pp-f dt n2 vbdr vvn pc-acp vvi p-acp dt n1, vvz dt n1, q-crq vmd pns11 vvi po11 n1, c-crq p-acp pno11 pns32 vvb np1 cc n1, av vvz dt n1, q-crq vmd pns11 vvi po11 n1 cc po11 j n1, av cc vvb pc-acp vbi vvn p-acp dt n2? q-crq vmd n1 p-acp n2-jn, vvb n2 j p-acp px32? vmd pns32 xx vvi n1,
And in Conclusion, let me be but your remembrancer, of what hath beene so solemnely and publikely vowed at Ordination and Consecration, and such a Profession before many witnesses ought to be of no light esteeme.
And in Conclusion, let me be but your remembrancer, of what hath been so solemnly and publicly vowed At Ordination and Consecration, and such a Profession before many Witnesses ought to be of no Light esteem.
cc p-acp n1, vvb pno11 vbi p-acp po22 n1, pp-f r-crq vhz vbn av av-j cc av-j vvn p-acp n1 cc n1, cc d dt n1 p-acp d n2 vmd pc-acp vbi pp-f dx j n1.
The Exhortation to preaching before the receiving the Order of Priest-hood, the Obligatory promises upon demand for it, the words of Ordination it self, The solemn delivery of the Bible with a charge to preach, this being the sum of the Office,
The Exhortation to preaching before the receiving the Order of Priesthood, the Obligatory promises upon demand for it, the words of Ordination it self, The solemn delivery of the bible with a charge to preach, this being the sum of the Office,
so the choise of the Gospell, for that occasion, viz. S. Peter charg'd three times by our Saviour, If he loved him feed his Sheepe, his Lambs, had its meaning.
so the choice of the Gospel, for that occasion, viz. S. Peter charged three times by our Saviour, If he loved him feed his Sheep, his Lambs, had its meaning.
to be a Shepheard, and not a woolfe; to seek the lost, &c. And in conclusion, a Prayer that the Spirit may descend upon him for the preaching of the word ;
to be a Shepherd, and not a wolf; to seek the lost, etc. And in conclusion, a Prayer that the Spirit may descend upon him for the preaching of the word;
pc-acp vbi dt n1, cc xx dt n1; pc-acp vvi dt j-vvn, av cc p-acp n1, dt n1 cst dt n1 vmb vvi p-acp pno31 p-acp dt vvg pp-f dt n1;
Now if any persons thus Ordained and Consecrated have beene negligent in performing, let not the scandall be cast upon our Church, who you see is very carefull in enjoyning, and the bonds it takes for keeping Covenant are the greatest that can be given, the forfeiture of which will not faile to be cald upon at the iudgment of the great day.
Now if any Persons thus Ordained and Consecrated have been negligent in performing, let not the scandal be cast upon our Church, who you see is very careful in enjoining, and the bonds it Takes for keeping Covenant Are the greatest that can be given, the forfeiture of which will not fail to be called upon At the judgement of the great day.
av cs d n2 av vvd cc j-vvn vhb vbn j p-acp vvg, vvb xx dt n1 vbb vvn p-acp po12 n1, r-crq pn22 vvb vbz j j p-acp vvg, cc dt n2 pn31 vvz p-acp vvg n1 vbr dt js cst vmb vbi vvn, dt n1 pp-f r-crq vmb xx vvi pc-acp vbi vvn p-acp p-acp dt n1 pp-f dt j n1.
There is a second, which he had expressely vowed also and broken, and for which equally with the former he acknowledged Gods Justice in this punishment,
There is a second, which he had expressly vowed also and broken, and for which equally with the former he acknowledged God's justice in this punishment,
pc-acp vbz dt ord, r-crq pns31 vhd av-j vvn av cc vvn, cc p-acp r-crq av-j p-acp dt j pns31 vvd npg1 n1 p-acp d n1,
and that was the neglect of publike Catechizing, in a plain and familiar exposition of the Credenda and agenda, conteyned in our Church Catechisme, enjoyned to be the afternoons work,
and that was the neglect of public Catechizing, in a plain and familiar exposition of the Credenda and agenda, contained in our Church Catechism, enjoined to be the afternoons work,
cc cst vbds dt n1 pp-f j vvg, p-acp dt j cc j-jn n1 pp-f dt np1 cc fw-la, vvn p-acp po12 n1 n1, vvd pc-acp vbi dt n2 vvb,
these are the Foundation of Christian Religion, which as it was St. Pauls glory to have laid it with the Corinthians, so would it be the glory of this age, to compasse the like with this people,
these Are the Foundation of Christian Religion, which as it was Saint Paul's glory to have laid it with the Corinthians, so would it be the glory of this age, to compass the like with this people,
d vbr dt n1 pp-f njp n1, r-crq c-acp pn31 vbds n1 npg1 vvb pc-acp vhi vvd pn31 p-acp dt np1, av vmd pn31 vbi dt n1 pp-f d n1, pc-acp vvi dt av-j p-acp d n1,
And I beleeve, without any disparagement I may say of the maior part of any of our Congregations, as the Apostle of that famous Church of the Hebrewes, They have more need of milke, than of strong meat.
And I believe, without any disparagement I may say of the mayor part of any of our Congregations, as the Apostle of that famous Church of the Hebrews, They have more need of milk, than of strong meat.
cc pns11 vvb, p-acp d n1 pns11 vmb vvi pp-f dt n1 n1 pp-f d pp-f po12 n2, p-acp dt n1 pp-f d j n1 pp-f dt njpg2, pns32 vhb dc n1 pp-f n1, cs pp-f j n1.
than necessary matters, vaine bablings, foolish questions, and striving about words, and such kinde of needlesse contentions, St. Paul bids Timothy and Titus avoide, as being to no profit, among which may be reckoned the filling ignorant peoples cares with questions of Church Discipline, which doth not concerne them, and neglect the main.
than necessary matters, vain babblings, foolish questions, and striving about words, and such kind of needless contentions, Saint Paul bids Timothy and Titus avoid, as being to no profit, among which may be reckoned the filling ignorant peoples Cares with questions of Church Discipline, which does not concern them, and neglect the main.
cs j n2, j n2-vvg, j n2, cc vvg p-acp n2, cc d n1 pp-f j n2, n1 np1 vvz np1 cc np1 vvi, c-acp vbg p-acp dx n1, p-acp r-crq vmb vbi vvn dt j-vvg j ng2 n2 p-acp n2 pp-f n1 n1, r-crq vdz xx vvi pno32, cc vvi dt j.
Thirdly, handle these things briefly, without affecting too much latitude. S. Paul had taught his hearers in the compasse of three yeares, the whole counsell of God both in publike and private,
Thirdly, handle these things briefly, without affecting too much latitude. S. Paul had taught his hearers in the compass of three Years, the Whole counsel of God both in public and private,
ord, vvb d n2 av-j, p-acp vvg av d n1. np1 np1 vhd vvn po31 n2 p-acp dt n1 pp-f crd n2, dt j-jn n1 pp-f np1 d p-acp j cc j,
How briefe is S. Augustines Symbolum, S. Ieromes Explanatio fidei ad Damasum & Cyrillum? S. Cyprians Exposition of the whole Lords prayer, is not neare the length of an ordinary Sermon.
How brief is S. Augustine's Symbol, S. Ieromes Explanatio fidei ad Damasum & Cyrillum? S. Cyprians Exposition of the Whole lords prayer, is not near the length of an ordinary Sermon.
Tis true it may be said of each Petition and Commandement, as the Philosopher saith of the Soule, 'tis NONLATINALPHABET, a great thing in a little compasse,
This true it may be said of each Petition and Commandment, as the Philosopher Says of the Soul, it's, a great thing in a little compass,
Like a Fountaine, narrow at the head, but mighty streams may be drawne from it, to that Petition, Thy Kingdome come, or thy will be done may be referr'd a great part of the body of Divinity (as some de Deo & de regno Dei, others de Fide & Obedientiâ make to consist the whole, ) but would it not bee very impertinent to draw all thither? And let me adde, that length of time, (howsoever some glory in it) doth not alwayes argue the better building, or the more cost. Salomons Temple was built in seven yeares, Herods was forty six yeares in building, yet we cannot imagine it to have exceeded Salomons. Nay in this spirituall building, it may be want of paines that causeth a long tractate, the better things are studied and digested, the more able shall he be to prune off unnecessary discourses,
Like a Fountain, narrow At the head, but mighty streams may be drawn from it, to that Petition, Thy Kingdom come, or thy will be done may be referred a great part of the body of Divinity (as Some de God & de regno Dei, Others de Fide & Obedientiâ make to consist the Whole,) but would it not be very impertinent to draw all thither? And let me add, that length of time, (howsoever Some glory in it) does not always argue the better building, or the more cost. Solomon's Temple was built in seven Years, Herods was forty six Years in building, yet we cannot imagine it to have exceeded Solomon's. Nay in this spiritual building, it may be want of pains that Causes a long tractate, the better things Are studied and digested, the more able shall he be to prune off unnecessary discourses,
av-j dt n1, j p-acp dt n1, cc-acp j n2 vmb vbi vvn p-acp pn31, p-acp cst vvb, po21 n1 vvi, cc po21 n1 vbi vdn vmb vbi vvn dt j n1 pp-f dt n1 pp-f n1 (c-acp d fw-la fw-la cc fw-la fw-la fw-la, n2-jn fw-fr fw-la cc fw-la vvb pc-acp vvi dt j-jn,) cc-acp vmd pn31 xx vbi av j pc-acp vvi d av? cc vvb pno11 vvi, cst n1 pp-f n1, (c-acp d n1 p-acp pn31) vdz xx av vvi dt jc n-vvg, cc dt av-dc n1. np1 n1 vbds vvn p-acp crd n2, npg1 vbds crd crd n2 p-acp n1, av pns12 vmbx vvi pn31 pc-acp vhi vvn np1. uh p-acp d j n-vvg, pn31 vmb vbi vvb pp-f n2 cst vvz dt av-j vvi, dt jc n2 vbr vvn cc vvn, dt av-dc j vmb pns31 vbi pc-acp vvi a-acp j n2,
In the French and some of the Germane Churches, as the Sunne runnes his course in the Heaven once a yeare, so do they runne through those heavenly Principles in the same compasse:
In the French and Some of the Germane Churches, as the Sun runs his course in the Heaven once a year, so do they run through those heavenly Principles in the same compass:
p-acp dt jp cc d pp-f dt j n2, c-acp dt n1 vvz po31 n1 p-acp dt n1 a-acp dt n1, av vdb pns32 vvi p-acp d j n2 p-acp dt d n1:
Lactantius his Institutions, Cyrill his Catechismes, Clemens Alexandrinus Paed•gogus, S. Augustines Enchyridion, and his Booke de Catechizandis rudibus and the like, Saint Paul was all things to all, To the weak he became as weak, that by all means he might save some.
Lactantius his Institutions, Cyril his Catechisms, Clemens Alexandrian Paed•gogus, S. Augustine's Enchiridion, and his Book de Catechizandis rudibus and the like, Saint Paul was all things to all, To the weak he became as weak, that by all means he might save Some.
np1 po31 n2, np1 po31 n2, np1 np1 n1, n1 njp2 np1, cc po31 n1 fw-fr fw-fr fw-la cc dt j, n1 np1 vbds d n2 p-acp d, p-acp dt j pns31 vvd p-acp j, cst p-acp d n2 pns31 vmd vvi d.
Let me for Conclusion of this, exhort all without exception, unto diligence in both these particulars, viz. Preaching and Catechizing, which by this our Brother were so neglected and lamented. Be not slothfull in the Lords businesse and in the Lords Vineyard, were it no more than the sight of those of the Romish Clergie in every corner, who travell Sea and Land to make their Proselites, it should me thinkes, be enough to whet our resolutions to be more industrious:
Let me for Conclusion of this, exhort all without exception, unto diligence in both these particulars, viz. Preaching and Catechizing, which by this our Brother were so neglected and lamented. Be not slothful in the lords business and in the lords Vineyard, were it not more than the sighed of those of the Romish Clergy in every corner, who travel Sea and Land to make their Proselytes, it should me thinks, be enough to whet our resolutions to be more Industria:
vvb pno11 p-acp n1 pp-f d, vvb d p-acp n1, p-acp n1 p-acp d d n2-j, n1 vvg cc vvg, r-crq p-acp d po12 n1 vbdr av vvn cc vvn. vbb xx j p-acp dt n2 n1 cc p-acp dt n2 n1, vbdr pn31 xx dc cs dt n1 pp-f d pp-f dt np1 n1 p-acp d n1, r-crq vvb n1 cc n1 pc-acp vvi po32 n2, pn31 vmd pno11 vvz, vbb d pc-acp vvi po12 n2 pc-acp vbi av-dc j:
Ye have heard, respect is your due, but those are only worthy of double honour who are NONLATINALPHABET labourers in the word and doctrine, Maintenance is your due,
You have herd, respect is your due, but those Are only worthy of double honour who Are labourers in the word and Doctrine, Maintenance is your due,
What is the cause of late, the Calling hath fallen into such Contempt? is it not for not shewing your selves work-men, rightly dividing the word of truth.
What is the cause of late, the Calling hath fallen into such Contempt? is it not for not showing your selves workmen, rightly dividing the word of truth.
q-crq vbz dt n1 pp-f av-j, dt vvg vhz vvn p-acp d n1? vbz pn31 xx c-acp xx vvg po22 n2 n2, av-jn vvg dt n1 pp-f n1.
Why are many of the people like those dry places in regard of any goodnesse, which the uncleane spirit walkes through, is it not because you for preaching have passed over like clouds and wind without raine? What is the cause so few subiect themselves to Christs Scepter? Is it not because the sword of his Spirit ( the word ) is not thus drawne out by you? This and the like were the sole Apostolike weapons, whereby the world was at first subdued. By these armes the Fathers purg'd it of Heresies and Schismes, afterwards, not by Pillaring, Imprisoning, Obtayning Imperiall Edicts, (as 'tis said of S. Augustine ) but by preaching. And let no man neither, despise the day of small things.
Why Are many of the people like those dry places in regard of any Goodness, which the unclean Spirit walks through, is it not Because you for preaching have passed over like Clouds and wind without rain? What is the cause so few Subject themselves to Christ Sceptre? Is it not Because the sword of his Spirit (the word) is not thus drawn out by you? This and the like were the sole Apostolic weapons, whereby the world was At First subdued. By these arms the Father's purged it of Heresies and Schisms, afterwards, not by Pillaring, Imprisoning, Obtaining Imperial Edicts, (as it's said of S. Augustine) but by preaching. And let no man neither, despise the day of small things.
c-crq vbr d pp-f dt n1 av-j d j n2 p-acp n1 pp-f d n1, r-crq dt j n1 vvz a-acp, vbz pn31 xx c-acp pn22 p-acp vvg vhi vvn a-acp av-j n2 cc n1 p-acp n1? q-crq vbz dt n1 av d j-jn px32 pc-acp npg1 n1? vbz pn31 xx c-acp dt n1 pp-f po31 n1 (dt n1) vbz xx av vvn av p-acp pn22? np1 cc dt j vbdr dt j jp n2, c-crq dt n1 vbds p-acp ord vvn. p-acp d n2 dt n2 vvd pn31 pp-f n2 cc n2, av, xx p-acp vvg, vvg, vvg j-jn n2, (c-acp pn31|vbz vvn pp-f n1 np1) p-acp p-acp vvg. cc vvb dx n1 av-dx, vvb dt n1 pp-f j n2.
S. Ambrose his first Sermon de grano Sinapis (as appears by the beginning) was preached to a thin auditory. Our Saviour was content with one Woman at Samaria. Noahs eight persons in the Arke were the better auditory, though the whole old world were the greater, Pretend neyther the undecencie of the Church, our Saviour preached out of a Fisher-boate, S. Paul upon the Sands. Where you find dead Carkasses thither should yee like the Eagles resort. Nay, there is a way whereby all this enjoyned may not seeme a burthen to us neyther.
S. Ambrose his First Sermon de grano Sinapis (as appears by the beginning) was preached to a thin auditory. Our Saviour was content with one Woman At Samaria. Noahs eight Persons in the Ark were the better auditory, though the Whole old world were the greater, Pretend neither the undecency of the Church, our Saviour preached out of a Fisherboat, S. Paul upon the Sands. Where you find dead Carcases thither should ye like the Eagles resort. Nay, there is a Way whereby all this enjoined may not seem a burden to us neither.
There is a labour of lov• (the Apostle speaks of) that wil• make us love the labour. Jacob because he loved Rachell though• his seven yeares service nothing ▪ What pains do we see some tak• in hunting, fowling, &c. accompte• but a sport, because they love it ▪ How do some toyle for the love o• Money, things momentanie!
There is a labour of lov• (the Apostle speaks of) that wil• make us love the labour. Jacob Because he loved Rachel though• his seven Years service nothing ▪ What pains do we see Some tak• in hunting, fowling, etc. accompte• but a sport, Because they love it ▪ How do Some toil for the love o• Money, things momentary!
And shall not our love to Christ constraine us rather? The compassion to the Soules that are Christs, the gaine of an immortall crown with Christ, much more inflame us?
And shall not our love to christ constrain us rather? The compassion to the Souls that Are Christ, the gain of an immortal crown with christ, much more inflame us?
which we have also solemnly promised, and that is, Private admonitions. S. Paul had somewhat to do from house to house, as well as in the Pulpit. Embassadours have not done all in delivering their Embassage publikely upon the day of audience,
which we have also solemnly promised, and that is, Private admonitions. S. Paul had somewhat to do from house to house, as well as in the Pulpit. ambassadors have not done all in delivering their Embassy publicly upon the day of audience,
r-crq pns12 vhb av av-j vvd, cc d vbz, j n2. np1 np1 vhd av pc-acp vdi p-acp n1 p-acp n1, c-acp av c-acp p-acp dt n1. n2 vhb xx vdn d p-acp vvg po32 n1 av-j p-acp dt n1 pp-f n1,
No, you will finde it otherwise in S. Pauls Epistles to Timothy and Titus, and 'tis a thing most usefull in this Kingdome, where there are so many that hate the light in publike.
No, you will find it otherwise in S. Paul's Epistles to Timothy and Titus, and it's a thing most useful in this Kingdom, where there Are so many that hate the Light in public.
uh-dx, pn22 vmb vvi pn31 av p-acp n1 npg1 n2 p-acp np1 cc np1, cc pn31|vbz dt n1 av-ds j p-acp d n1, c-crq pc-acp vbr av d d vvb dt n1 p-acp j.
This was S. Augustines practice too, hee had usually a Chapter read at his Table, upon which he would be Commenting to his Guests, tooke all opportunities in private to inculcate what he had delivered before, and chiefly endeavouring to instruct those, who might be able to teach others.
This was S. Augustine's practice too, he had usually a Chapter read At his Table, upon which he would be Commenting to his Guests, took all opportunities in private to inculcate what he had Delivered before, and chiefly endeavouring to instruct those, who might be able to teach Others.
And this part of our function, the Apostle gives a speciall caveat, that it be done with meekenesse of wisdome, or else he may offend as much in admonishing,
And this part of our function, the Apostle gives a special caveat, that it be done with meekness of Wisdom, or Else he may offend as much in admonishing,
cc d n1 pp-f po12 n1, dt n1 vvz dt j n1, cst pn31 vbb vdn p-acp n1 pp-f n1, cc av pns31 vmb vvi p-acp d p-acp vvg,
He had runn• well formerly, but of late yeare• had slackt his pace, upon which I was an eare witnesse of his savoury counsell to others, by hi• example, to continue constantly • well doing,
He had runn• well formerly, but of late yeare• had slacked his pace, upon which I was an ear witness of his savoury counsel to Others, by hi• Exampl, to continue constantly • well doing,
Let me also commend this to you from him, as the crowne of all the former, viz. Constancie. Continue in the things thou hast been assured of, &c. These things I will that thou affirme constantly, take heed to thy selfe,
Let me also commend this to you from him, as the crown of all the former, viz. Constancy. Continue in the things thou hast been assured of, etc. These things I will that thou affirm constantly, take heed to thy self,
vvb pno11 av vvi d p-acp pn22 p-acp pno31, c-acp dt n1 pp-f d dt j, n1 n1. vvb p-acp dt n2 pns21 vh2 vbn vvn pp-f, av d n2 pns11 vmb cst pns21 vvb av-j, vvb n1 p-acp po21 n1,
and intend them wholly. An over active Spirit that admits as inmates a multitude of other Offices, to have one foot in the Church, another in the City, and as if he were a Tripos, a third in the Campe, usually miscaries in all, Qui in omnibus aliquid, in toto nihil, let every one abide in that whereunto he is cal'd.
and intend them wholly. an over active Spirit that admits as inmates a multitude of other Offices, to have one foot in the Church, Another in the city, and as if he were a Tripos, a third in the Camp, usually miscaries in all, Qui in omnibus Aliquid, in toto nihil, let every one abide in that whereunto he is called.
If in the Ministery, let us waite on our Ministry, he that teacheth, on teaching, he that exhorteth on Exhortation, and then may he expect a blessing. Zacharias received that joyfull newes of a Sonne by the Angell,
If in the Ministry, let us wait on our Ministry, he that Teaches, on teaching, he that exhorteth on Exhortation, and then may he expect a blessing. Zacharias received that joyful news of a Son by the Angel,
the Disciples were called by our Saviour to be Apostles, while they were in their callings. What work you are set unto, Blessed is that Servant, whom his Lord when he comes shall find so doing.
the Disciples were called by our Saviour to be Apostles, while they were in their callings. What work you Are Set unto, Blessed is that Servant, whom his Lord when he comes shall find so doing.
'twas Reubens blot (who lost his dignity) to be unstable as water, to be like a wave of the Sea, (to which S. James compares some) turning according to the winde and tyde, is not becomming Gods Messengers, who rather are compared to rivers, which hold their course, let the wind blow which way it will, to be double minded, or as the Psalmist double hearted is bad,
'twas Reubens blot (who lost his dignity) to be unstable as water, to be like a wave of the Sea, (to which S. James compares Some) turning according to the wind and tIED, is not becoming God's Messengers, who rather Are compared to Rivers, which hold their course, let the wind blow which Way it will, to be double minded, or as the Psalmist double hearted is bad,
as S. Jude v. 3. that doctrine yee have once delivered to the Saints contend for; If I build the things which I destroyed (saith S. Paul ) J make my selfe a transgressor.
as S. U^de v. 3. that Doctrine ye have once Delivered to the Saints contend for; If I built the things which I destroyed (Says S. Paul) J make my self a transgressor.
but led by a private spirit, in that they changed some things of purpose to please Ptolemy and his Queene, like the Oracle when King Philip came to enquire of it, the Priests made it answer according to his humour ;
but led by a private Spirit, in that they changed Some things of purpose to please Ptolemy and his Queen, like the Oracle when King Philip Come to inquire of it, the Priests made it answer according to his humour;
The Rabbins fabulize the Manna had a severall taste according to every mans palat. I know people would faine have it so, in the delivery of this heavenly Manna of the Word.
The Rabbis fabulize the Manna had a several taste according to every men palate. I know people would feign have it so, in the delivery of this heavenly Manna of the Word.
Old men must praise God as well as Children, and so accordingly was the Spirit powr'd out. The two faithfull witnesses, their lives and preaching ended together.
Old men must praise God as well as Children, and so accordingly was the Spirit poured out. The two faithful Witnesses, their lives and preaching ended together.
j n2 vmb vvi np1 c-acp av c-acp n2, cc av av-vvg vbds dt n1 vvd av. dt crd j n2, po32 n2 cc vvg vvd av.
Thus was it with S. Augustine. Hee preached till his last sicknesse, being then 76. yeares old. Indeed there is no doubt a decrepit old age and decay of narurall faculties, must have a dispensation. God in that case hath mercy and not sacrifice, like the Levites in the Law discharged from the heaviest burthen of their Office at fiftie yeares. But let us not pretend more weaknesse then is.
Thus was it with S. Augustine. He preached till his last sickness, being then 76. Years old. Indeed there is no doubt a decrepit old age and decay of narurall faculties, must have a Dispensation. God in that case hath mercy and not sacrifice, like the Levites in the Law discharged from the Heaviest burden of their Office At fiftie Years. But let us not pretend more weakness then is.
av vbds pn31 p-acp n1 np1. pns31 vvd p-acp po31 ord n1, vbg av crd n2 j. av pc-acp vbz dx n1 dt j j n1 cc n1 pp-f j n2, vmb vhi dt n1. np1 p-acp d n1 vhz n1 cc xx vvi, av-j dt np1 p-acp dt n1 vvn p-acp dt js n1 pp-f po32 n1 p-acp crd n2. p-acp vvb pno12 xx vvi dc n1 cs vbz.
Now can they be spent in a more honourable service then the Ministry? the next degree (I hold) to Martyrdome? The usuall plea is indisposition of body, Timothy was such a one indeed, had many infirmities ; S. Paul lov'd him dearely.
Now can they be spent in a more honourable service then the Ministry? the next degree (I hold) to Martyrdom? The usual plea is indisposition of body, Timothy was such a one indeed, had many infirmities; S. Paul loved him dearly.
av vmb pns32 vbi vvn p-acp dt av-dc j n1 av dt n1? dt ord n1 (pns11 vvb) p-acp n1? dt j n1 vbz n1 pp-f n1, np1 vbds d dt pi av, vhd d n2; np1 np1 vvd pno31 av-jn.
Yet (though he allowed him a little wine ) does not prescribe him little Preaching. His charge is still the same (2 Epist. 4.1.) and me thinkes strange counsell for a weak man.
Yet (though he allowed him a little wine) does not prescribe him little Preaching. His charge is still the same (2 Epistle 4.1.) and me thinks strange counsel for a weak man.
av (cs pns31 vvd pno31 dt j n1) vdz xx vvi pno31 av-j vvg. po31 n1 vbz av dt d (crd np1 crd.) cc pno11 vvz j n1 p-acp dt j n1.
Object not as a discouragement that thou seest no good come of it. Consider the Physition gives not alwayes his patient over, because he mends not at first.
Object not as a discouragement that thou See no good come of it. Consider the physician gives not always his patient over, Because he mends not At First.
n1 xx p-acp dt n1 cst pns21 vv2 dx j vvn pp-f pn31. np1 dt n1 vvz xx av po31 n1 a-acp, c-acp pns31 vvz xx p-acp ord.
and that at a certaine season too, when an Angel descended. Tis so in these waters of the Sanctuary, 'tis well if in a great Congregation one may be converted by the Sermon.
and that At a certain season too, when an Angel descended. This so in these waters of the Sanctuary, it's well if in a great Congregation one may be converted by the Sermon.
cc cst p-acp dt j n1 av, c-crq dt n1 vvn. pn31|vbz av p-acp d n2 pp-f dt n1, pn31|vbz av cs p-acp dt j n1 crd vmb vbi vvn p-acp dt n1.
And thus having supplied that which this our Brother had desired to have done himself (though much larger then I had at first intended) concerning the Commission of preaching in the generall, I am now further invited by the Text to a consideration of the severall parts of it also, which are these two,
And thus having supplied that which this our Brother had desired to have done himself (though much larger then I had At First intended) Concerning the Commission of preaching in the general, I am now further invited by the Text to a consideration of the several parts of it also, which Are these two,
cc av vhg vvn d r-crq d po12 n1 vhd vvn pc-acp vhi vdn px31 (cs av-d jc cs pns11 vhd p-acp ord vvn) vvg dt n1 pp-f vvg p-acp dt n1, pns11 vbm av av-jc vvn p-acp dt n1 p-acp dt n1 pp-f dt j n2 pp-f pn31 av, r-crq vbr d crd,
First observe, It is our duty to open the eyes of men, (i. e.) their understandings for matter of knowledge, as Mal. 2.7. The Priests lips should preserve knowledge.
First observe, It is our duty to open the eyes of men, (i. e.) their understandings for matter of knowledge, as Malachi 2.7. The Priests lips should preserve knowledge.
How often to this purpose have ye the prayer of the Apostle, That the eyes of their understandings may be enlightned, that they may increase in knowledge, and in all Judgment.
How often to this purpose have you the prayer of the Apostle, That the eyes of their understandings may be enlightened, that they may increase in knowledge, and in all Judgement.
uh-crq av p-acp d n1 vhb pn22 dt n1 pp-f dt n1, cst dt n2 pp-f po32 n2 vmb vbi vvn, cst pns32 vmb vvb p-acp n1, cc p-acp d n1.
how can they open the eyes of others, when they are blinde themselves? Shall we in this sense expect night unto night to shew knowledge. They are called Lights.
how can they open the eyes of Others, when they Are blind themselves? Shall we in this sense expect night unto night to show knowledge. They Are called Lights.
how great must the darknesse be in the body of the people? They are Leaders, should not they then know the way themselves? It was an ill case with the Israelites, when their Watchmen were all blinde and dumbe, Shepheards that did not understand, &c. and surely those who lay hands on such are partakers of other mens sinnes, and ought to beare their iudgement. St. Chrysostome thought it just, they should be both punished alike, notwithstanding any excuse or mistake in them.
how great must the darkness be in the body of the people? They Are Leaders, should not they then know the Way themselves? It was an ill case with the Israelites, when their Watchmen were all blind and dumb, Shepherds that did not understand, etc. and surely those who lay hands on such Are partakers of other men's Sins, and ought to bear their judgement. Saint Chrysostom Thought it just, they should be both punished alike, notwithstanding any excuse or mistake in them.
c-crq j vmb dt n1 vbb p-acp dt n1 pp-f dt n1? pns32 vbr n2, vmd xx pns32 av vvb dt n1 px32? pn31 vbds dt j-jn n1 p-acp dt np2, c-crq po32 n2 vbdr d j cc j, n2 cst vdd xx vvi, av cc av-j d r-crq vvb n2 p-acp d vbr n2 pp-f j-jn ng2 n2, cc vmd p-acp vvb po32 n1. n1 np1 vvd pn31 j, pns32 vmd vbi av-d vvn av, c-acp d n1 cc vvi p-acp pno32.
neither speake they through their throate, and they that make them are like unto them. Some reade it, Ʋae Pastori nihili, and an Idoll is nothing in the world.
neither speak they through their throat, and they that make them Are like unto them. some read it, Ʋae Pastori Nihil, and an Idol is nothing in the world.
av-dx vvb pns32 p-acp po32 n1, cc pns32 cst vvb pno32 vbr av-j p-acp pno32. d vvb pn31, fw-la fw-la fw-la, cc dt n1 vbz pix p-acp dt n1.
Curritur in Ecclesiae curas passim ab omni aetate & ordine doctis pariter & indoctis, tanquam sine cura iam quis { que } victurus sit, quum ad curas pervenerit.
Curritur in Ecclesiae curas passim ab omni Age & Order doctis pariter & indoctis, tanquam sine Cure iam quis { que } victurus sit, Whom ad curas pervenerit.
How much more cause have we to be many years at the schooles of the Prophets, to gain the tongue of the learned, before we assume this Ministration of the Spirit. That of our Saviour is observable, that though he was able enough at twelve yeares, yet he preached not till he was thirty, by that perfect age (saith Gregory) implying the perfection of parts requisite to that function, being as S. Chrysostome, Onus angelicis humeris formidandum. What presumption is it thē (saith the same Father) for men to be ambitious of being Shepheards, when they are scarce sheep? to be Captaines,
How much more cause have we to be many Years At the Schools of the prophets, to gain the tongue of the learned, before we assume this Ministration of the Spirit. That of our Saviour is observable, that though he was able enough At twelve Years, yet he preached not till he was thirty, by that perfect age (Says Gregory) implying the perfection of parts requisite to that function, being as S. Chrysostom, Onus Angelicis humeris formidandum. What presumption is it them (Says the same Father) for men to be ambitious of being Shepherds, when they Are scarce sheep? to be Captains,
when they are hardly Christs souldiers, to guide the Sterne before they know how to handle the Ore? The Apostles were first Disciples before Doctors, Learners before Leaders. And as our Saviour bade them tarry at Hierusalem, till they should be endowed with power from on high:
when they Are hardly Christ Soldiers, to guide the Stern before they know how to handle the Over? The Apostles were First Disciples before Doctors, Learners before Leaders. And as our Saviour bade them tarry At Jerusalem, till they should be endowed with power from on high:
least in their flight they should be overborne by it, It is good counsell for us in this Kingdome, where we shall meet, with so many storming Adversaries to gain-say us, we had need to be well poysed with sound and solid knowledge,
lest in their flight they should be overborne by it, It is good counsel for us in this Kingdom, where we shall meet, with so many storming Adversaries to gainsay us, we had need to be well poised with found and solid knowledge,
cs p-acp po32 n1 pns32 vmd vbi vvn p-acp pn31, pn31 vbz j n1 p-acp pno12 p-acp d n1, c-crq pns12 vmb vvi, p-acp av d j-vvg n2 pc-acp vvi pno12, pns12 vhd n1 pc-acp vbi av vvn p-acp n1 cc j n1,
but it is with an empty spoone, little or no matter, Ʋox & praeterea nihil, like the foolish Ʋirgins lamps, but little Oyle. Instead of polishing the corner stones of the Temple, their doctrine is but daubing with untempered morter. A formall out-side of preaching, but if it were weiged in the ballance of the Sanctuary, would be found very light, little substance in it.
but it is with an empty spoon, little or no matter, Ʋox & praeterea nihil, like the foolish Ʋirgins lamps, but little Oil. Instead of polishing the corner stones of the Temple, their Doctrine is but daubing with untempered mortar. A formal outside of preaching, but if it were weiged in the balance of the Sanctuary, would be found very Light, little substance in it.
There is little difference in speaking in an unknowne tongue, and speaking of things in an unknowne stile. These strong lines and forced eloquence in so high a language, doth little suite with Gods Oracles, lesse fit that word that must save the soule. ( A fault which this our Brother much condemned himselfe for.
There is little difference in speaking in an unknown tongue, and speaking of things in an unknown style. These strong lines and forced eloquence in so high a language, does little suit with God's Oracles, less fit that word that must save the soul. (A fault which this our Brother much condemned himself for.
But they may resemble the plainnesse of his word too, which was usually illustrated by earthly similitudes, rather solid in the matter, then guilded in the stile.
But they may resemble the plainness of his word too, which was usually illustrated by earthly Similitudes, rather solid in the matter, then Guilded in the style.
And tis sure the sincere milke of the word (as S. Peter cals it) drawne out of the two Brests of the Church, the Old and New Testament, nourisheth more to everlasting life,
And this sure the sincere milk of the word (as S. Peter calls it) drawn out of the two Breasts of the Church, the Old and New Testament, Nourishes more to everlasting life,
The word in the Parable is compared to a Net, the world to the Sea, Men to Fishes. If we will have the Fish catched, the Net must be spread and unfolded,
The word in the Parable is compared to a Net, the world to the Sea, Men to Fish. If we will have the Fish catched, the Net must be spread and unfolded,
And from this, let none on the other side collect, as if a rudenesse of speech were justified, the apparrelling this heavenly wisdome in some tattered stile. No Eccles. 12.9.
And from this, let none on the other side collect, as if a rudeness of speech were justified, the apparelling this heavenly Wisdom in Some tattered style. No Eccles. 12.9.
cc p-acp d, vvb pix p-acp dt j-jn n1 vvi, c-acp cs dt n1 pp-f n1 vbdr vvn, dt vvg d j n1 p-acp d j-vvn n1. uh-dx np1 crd.
Because the Preacher was wise, He gave good heed, and sought out words, and set them in order, he sought out fit words, &c. Apta non alta, and certainely tis the upshot of all learning to distinguish aptly and clearly of that which is confused,
Because the Preacher was wise, He gave good heed, and sought out words, and Set them in order, he sought out fit words, etc. Apt non Alta, and Certainly this the upshot of all learning to distinguish aptly and clearly of that which is confused,
p-acp dt n1 vbds j, pns31 vvd j n1, cc vvd av n2, cc vvd pno32 p-acp n1, pns31 vvd av j n2, av np1 fw-fr fw-la, cc av-j pn31|vbz dt n1 pp-f d n1 pc-acp vvi av-j cc av-j pp-f d r-crq vbz vvn,
Some have a faculty to speake obscurely of a plain subiect, as if according to that threatning in the Prophet, They would cause, the Sun to goe downe at noone.
some have a faculty to speak obscurely of a plain Subject, as if according to that threatening in the Prophet, They would cause, the Sun to go down At noon.
Wee must doe herein, as David, (1 Chron. 29.2.) who prepared with all his might for the house of God, the Oyle in the Lamps of the Tabernacle must be beaten (Exod. 27.29.) to signifie we must beat our braines in the preparing for the light of the word, not in this sense, to offer ex tempore unto God that which cost us nothing:
we must do herein, as David, (1 Chronicles 29.2.) who prepared with all his might for the house of God, the Oil in the Lamps of the Tabernacle must be beaten (Exod 27.29.) to signify we must beatrice our brains in the preparing for the Light of the word, not in this sense, to offer ex tempore unto God that which cost us nothing:
While the Temple was in framing in mount Libanus, there was doubtlesse the use of all tooles, but when it was set up, tis said there was not then either Hammer or Axe or any toole of Iron heard in it.
While the Temple was in framing in mount Lebanon, there was doubtless the use of all tools, but when it was Set up, this said there was not then either Hammer or Axe or any tool of Iron herd in it.
cs dt n1 vbds p-acp vvg p-acp n1 np1, a-acp vbds av-j dt n1 pp-f d n2, p-acp c-crq pn31 vbds vvn a-acp, pn31|vbz vvn a-acp vbds xx av d n1 cc n1 cc d n1 pp-f n1 vvn p-acp pn31.
but in the very delivery of it in the Temple to the people, what needes there the noyse of so many names of Fathers and other Writers, which often drownes the matter it selfe,
but in the very delivery of it in the Temple to the people, what needs there the noise of so many names of Father's and other Writers, which often drowns the matter it self,
cc-acp p-acp dt j n1 pp-f pn31 p-acp dt n1 p-acp dt n1, r-crq vvz a-acp dt n1 pp-f av d n2 pp-f n2 cc j-jn n2, r-crq av vvz dt n1 pn31 n1,
Preaching consists not in flashes and Rhetoricall descants, and such like pleasing vanities, but in the power and demonstration of the spirit, in enlightning the mind, in wounding the Conscience, and healing it againe.
Preaching consists not in flashes and Rhetorical descants, and such like pleasing vanities, but in the power and demonstration of the Spirit, in enlightening the mind, in wounding the Conscience, and healing it again.
vvg vvz xx p-acp n2 cc j n2, cc d j vvg n2, p-acp p-acp dt n1 cc n1 pp-f dt n1, p-acp n1 dt n1, p-acp vvg dt n1, cc vvg pn31 av.
For as sinne is often set out by darkenesse, so is Satan called the power and the Prince of darknesse. As Grace is often resembled by light, so is God also called light it selfe, the Father of light, &c. Howsoever if this be a Preachers Office to turne others, this conclusion must necessarily follow also, viz. hee must be first turned himselfe:
For as sin is often Set out by darkness, so is Satan called the power and the Prince of darkness. As Grace is often resembled by Light, so is God also called Light it self, the Father of Light, etc. Howsoever if this be a Preachers Office to turn Others, this conclusion must necessarily follow also, viz. he must be First turned himself:
c-acp c-acp vvb vbz av vvn av p-acp n1, av vbz np1 vvn dt n1 cc dt n1 pp-f n1. p-acp vvb vbz av vvn p-acp j, av vbz np1 av vvd j pn31 n1, dt n1 pp-f n1, av c-acp cs d vbb dt n2 n1 pc-acp vvi n2-jn, d n1 vmb av-j vvi av, n1 pns31 vmb vbi ord vvd px31:
What effect can that Embassadour expect, when his actions shall contradict his treaties? Can he hope to draw others to take the Oath of Allegiance when he refuseth it himselfe? when our lives do not second our doctrine, we shall but pull downe with one hand, what we build up with the other.
What Effect can that Ambassador expect, when his actions shall contradict his treaties? Can he hope to draw Others to take the Oath of Allegiance when he Refuseth it himself? when our lives do not second our Doctrine, we shall but pull down with one hand, what we built up with the other.
How shall he blesse the people, when he is in a cursed estate himselfe? How shall he give the body of Christ to others, who is not a member himselfe? As neither the blinde nor lame Sacrifice were accepted with God ( Hab. 1.) So are they as unprofitable with man, the blinde in knowledge, the halt in conversation.
How shall he bless the people, when he is in a cursed estate himself? How shall he give the body of christ to Others, who is not a member himself? As neither the blind nor lame Sacrifice were accepted with God (Hab. 1.) So Are they as unprofitable with man, the blind in knowledge, the halt in Conversation.
Titus in all things to shew himselfe a Patterne of good works gravity, &c. S. Peter exhort the Elders to be examples to th• flocke, 'tis the same word in all three, NONLATINALPHABET, a Metaphor from a Seale or stampe, to which the people are like the Waxe or Paper, who accordingly receive their Print. St. Ambrose well cals the Ministers life, the peoples looking-glasse according to which they usually dresse themselves,
Titus in all things to show himself a Pattern of good works gravity, etc. S. Peter exhort the Elders to be Examples to th• flock, it's the same word in all three,, a Metaphor from a Seal or stamp, to which the people Are like the Wax or Paper, who accordingly receive their Print. Saint Ambrose well calls the Ministers life, the peoples Looking glass according to which they usually dress themselves,
now if the glasse be false, the eye be evill, how can the whole body but be disordered and full of darkenesse? Nay, hee ought to flye the very suspition of his fame, that he be not so much as accused or ill reported.
now if the glass be false, the eye be evil, how can the Whole body but be disordered and full of darkness? Nay, he ought to fly the very suspicion of his fame, that he be not so much as accused or ill reported.
av cs dt n1 vbb j, dt n1 vbi j-jn, q-crq vmb dt j-jn n1 p-acp vbi vvn cc j pp-f n1? uh, pns31 vmd pc-acp vvi dt j n1 pp-f po31 n1, cst pns31 vbb xx av av-d c-acp vvn cc av-jn vvn.
Like Gideons fleece wet with the dew of Heaven, though all the ground about be dry. Gregory well compares the Preacher to the cocke, as in his Message, which is to cry with Saint Paul, Nox praecessit, &c. The night is past, the day is at hand:
Like Gideons fleece wet with the due of Heaven, though all the ground about be dry. Gregory well compares the Preacher to the cock, as in his Message, which is to cry with Saint Paul, Nox Praecessit, etc. The night is past, the day is At hand:
First, wakes himselfe before hee wakes others, So (saith he) should a Preacher, first shake off the dust of his owne feete, and then take care to cleane others; First moove himselfe in good workes, and then draw and drive on others;
First, wakes himself before he wakes Others, So (Says he) should a Preacher, First shake off the dust of his own feet, and then take care to clean Others; First move himself in good works, and then draw and drive on Others;
ord, vvz px31 p-acp pns31 vvz n2-jn, av (vvz pns31) vmd dt n1, ord vvb a-acp dt n1 pp-f po31 d n2, cc av vvb n1 p-acp j n2-jn; ord vvb px31 p-acp j n2, cc av vvb cc vvb p-acp n2-jn;
And for this exemplary innocent life, both in your selves and families, hath it not beene seriously charged and solemnely vowed, both at your Ordination and Consecration, many prayers then made for you in it,
And for this exemplary innocent life, both in your selves and families, hath it not been seriously charged and solemnly vowed, both At your Ordination and Consecration, many Prayers then made for you in it,
cc p-acp d j j-jn n1, d p-acp po22 n2 cc n2, vhz pn31 xx vbn av-j vvn cc av-j vvn, av-d p-acp po22 n1 cc n1, d n2 av vvn p-acp pn22 p-acp pn31,
if so be it be yet in vaine. And certainely it is a thing most necessary in this Kingdome, where there are so many that will not heare our words, there our workes must be the Preacher, where they shut their eyes against the light of the word, there the light of our lives must shine before them.
if so be it be yet in vain. And Certainly it is a thing most necessary in this Kingdom, where there Are so many that will not hear our words, there our works must be the Preacher, where they shut their eyes against the Light of the word, there the Light of our lives must shine before them.
cs av vbb pn31 vbb av p-acp j. cc av-j pn31 vbz dt n1 av-ds j p-acp d n1, c-crq pc-acp vbr av d cst vmb xx vvi po12 n2, a-acp po12 n2 vmb vbi dt n1, c-crq pns32 vvd po32 n2 p-acp dt j pp-f dt n1, a-acp dt n1 pp-f po12 n2 vmb vvi p-acp pno32.
but their conversation is earthly and sensuall, Whether that be true or no that is proverbially said of Tusser, that he wrote excellently well of Husbandry,
but their Conversation is earthly and sensual, Whither that be true or no that is proverbially said of Tusser, that he wrote excellently well of Husbandry,
cc-acp po32 n1 vbz j cc j, cs d vbb j cc dx d vbz av-j vvn pp-f np1, cst pns31 vvd av-j av pp-f n1,
and for the same cause Saint Chrysostome saith the like of Ministers also, and that seriously, That he thought few of them would be saved, both because more is expected from them than from others,
and for the same cause Saint Chrysostom Says the like of Ministers also, and that seriously, That he Thought few of them would be saved, both Because more is expected from them than from Others,
cc p-acp dt d n1 n1 np1 vvz dt j pp-f n2 av, cc cst av-j, cst pns31 vvd d pp-f pno32 vmd vbi vvn, d c-acp n1 vbz vvn p-acp pno32 cs p-acp n2-jn,
See the Apostles Argument, Rom. 2.21, 22, 23, 24. Thou that teachest another, teachest thou not thy selfe? Thou that Preachest, &c. In the Law 'tis observed the measures and weights of the Sanctuary were double to the Common, and so are the sinnes of the Officers of GODS Sanctuary that draw nigh to him, double and treble to the same sinnes in the Common-people.
See the Apostles Argument, Rom. 2.21, 22, 23, 24. Thou that Teachest Another, Teachest thou not thy self? Thou that Preachest, etc. In the Law it's observed the measures and weights of the Sanctuary were double to the Common, and so Are the Sins of the Officers of GOD'S Sanctuary that draw High to him, double and triple to the same Sins in the Common people.
n1 dt n2 n1, np1 crd, crd, crd, crd pns21 cst vv2 j-jn, vv2 pns21 xx po21 n1? pns21 cst vv2, av p-acp dt n1 pn31|vbz vvn dt n2 cc n2 pp-f dt n1 vbdr j-jn p-acp dt j, cc av vbr dt n2 pp-f dt n2 pp-f npg1 n1 cst vvb av-j p-acp pno31, j-jn cc j p-acp dt d n2 p-acp dt n1.
And hath not this of late beene the cause of the contempt of our calling? that the Vulgar (though erroneously) have argued from the persons to the Offices, according to that of Malac. 7.8. Because yee have departed out of the way, and corrupted the Covenant of Levi, therefore have I made you base and contemptible before all the people, according as you have not kept my wayes.
And hath not this of late been the cause of the contempt of our calling? that the vulgar (though erroneously) have argued from the Persons to the Offices, according to that of Malachi 7.8. Because ye have departed out of the Way, and corrupted the Covenant of Levi, Therefore have I made you base and contemptible before all the people, according as you have not kept my ways.
np1 vhz xx d pp-f av-j vbn dt n1 pp-f dt n1 pp-f po12 n-vvg? cst dt j (cs av-j) vhb vvn p-acp dt n2 p-acp dt n2, vvg p-acp d pp-f np1 crd. c-acp pn22 vhb vvn av pp-f dt n1, cc vvd dt n1 pp-f np1, av vhb pns11 vvn pn22 j cc j p-acp d dt n1, vvg c-acp pn22 vhb xx vvn po11 n2.
See but that instance in Herod who feared John, and observed him, because he was a iust man and a holy, &c. Tis the prescription of Saint Paul to Timothy and Titus for it:
See but that instance in Herod who feared John, and observed him, Because he was a just man and a holy, etc. This the prescription of Saint Paul to Timothy and Titus for it:
n1 p-acp d n1 p-acp np1 r-crq vvd np1, cc vvd pno31, c-acp pns31 vbds dt j n1 cc dt j, av pn31|vbz dt n1 pp-f n1 np1 p-acp np1 cc np1 p-acp pn31:
The Division of the former is somewhat like Saint Johns Tricotomize, &c. referring all in the world to the Eye, the Flesh, and Life, according to the usuall distinction of sinnes, into those of the Heart, Fact, and Custome. The first ex Ignorantiâ, the second ex Infirmitate, the third ex Studio. As this sinfull condition by nature is a dead estate, you may perceive three degrees of it, according to a distinction of Saint Augustines. The first ( Blindnesse ) is like the man dead in his Bed. The second ( Darknesse ) put into his Coffin. The third ( Ʋnder the power of Satan ) layd in his Grave. Three such our Saviour raysed to life.
The Division of the former is somewhat like Saint Johns Trichotomize, etc. referring all in the world to the Eye, the Flesh, and Life, according to the usual distinction of Sins, into those of the Heart, Fact, and Custom. The First ex Ignorantiâ, the second ex Infirmity, the third ex Study. As this sinful condition by nature is a dead estate, you may perceive three Degrees of it, according to a distinction of Saint Augustine's. The First (Blindness) is like the man dead in his Bed The second (Darkness) put into his Coffin. The third (Ʋnder the power of Satan) laid in his Grave. Three such our Saviour raised to life.
dt n1 pp-f dt j vbz av j n1 np1 vvi, av vvg d p-acp dt n1 p-acp dt n1, dt n1, cc n1, vvg p-acp dt j n1 pp-f n2, p-acp d pp-f dt n1, n1, cc n1. dt ord fw-la fw-la, dt ord fw-la vvb, dt ord fw-la n1. p-acp d j n1 p-acp n1 vbz dt j n1, pn22 vmb vvi crd n2 pp-f pn31, vvg p-acp dt n1 pp-f n1 njp2. dt ord (n1) vbz av-j dt n1 j p-acp po31 n1 dt ord (n1) vvd p-acp po31 n1. dt ord (vvb dt n1 pp-f np1) vvd p-acp po31 j. crd d po12 n1 vvn p-acp n1.
all were miracles, but the last the greatest. Such severall Degrees of sinners is Saint Paul here sent to rayse from the death of sinne, to the life of Grace, to the last degree of which (to magnifie GODS mercy the more) was this our Brother fallen, and raysed againe by repentance.
all were Miracles, but the last the greatest. Such several Degrees of Sinners is Saint Paul Here sent to raise from the death of sin, to the life of Grace, to the last degree of which (to magnify GOD'S mercy the more) was this our Brother fallen, and raised again by Repentance.
d vbdr n2, cc-acp dt ord dt js. d j n2 pp-f n2 vbz n1 np1 av vvd pc-acp vvi p-acp dt n1 pp-f n1, p-acp dt n1 pp-f n1, p-acp dt ord n1 pp-f r-crq (pc-acp vvi npg1 n1 dt av-dc) vbds d po12 n1 vvn, cc vvd av p-acp n1.
1. The first Degree of our wretched estate before Conversion is set out by a Blindnesse (to open their eyes, therfore blind before) which indeed is like his, John 9.1. from our very birth. And yet in many things, this of the Soule is worse than that of the Body.
1. The First Degree of our wretched estate before Conversion is Set out by a Blindness (to open their eyes, Therefore blind before) which indeed is like his, John 9.1. from our very birth. And yet in many things, this of the Soul is Worse than that of the Body.
crd dt ord n1 pp-f po12 j n1 p-acp n1 vbz vvn av p-acp dt n1 (pc-acp vvi po32 n2, av j a-acp) r-crq av vbz av-j png31, np1 crd. p-acp po12 j n1. cc av p-acp d n2, d pp-f dt n1 vbz jc cs d pp-f dt n1.
He that is blind in body is glad of a guide, these often scorne instruction, the former thinkes them happy that see and desires it, These despise such, and will not see though they might.
He that is blind in body is glad of a guide, these often scorn instruction, the former thinks them happy that see and Desires it, These despise such, and will not see though they might.
pns31 cst vbz j p-acp n1 vbz j pp-f dt n1, d av vvb n1, dt j vvz pno32 j cst vvb cc vvz pn31, d vvb d, cc vmb xx vvi cs pns32 vmd.
as we are borne at first, voyd of all good ( Rom. 7.18.) Darkenesse in the Ʋnderstanding, Confusion in the Affections, and Conscience. And there is some similitude between them.
as we Are born At First, void of all good (Rom. 7.18.) Darkness in the Ʋnderstanding, Confusion in the Affections, and Conscience. And there is Some similitude between them.
c-acp pns12 vbr vvn p-acp ord, j pp-f d j (np1 crd.) n1 p-acp dt vvg, n1 p-acp dt n2, cc n1. cc pc-acp vbz d n1 p-acp pno32.
First a man in Darkenesse is subject to errour, so are such to go astray, resembled in the lost Groate and Sheepe. Secondly, subject to stumbling, so are these to dangerous fals and scandals in their lives, till they slip at last into that Pit of darknesse. Thirdly, insensible of any evill before them.
First a man in Darkness is Subject to error, so Are such to go astray, resembled in the lost Groat and Sheep. Secondly, Subject to stumbling, so Are these to dangerous falls and scandals in their lives, till they slip At last into that Pit of darkness. Thirdly, insensible of any evil before them.
ord dt n1 p-acp n1 vbz j-jn p-acp n1, av vbr d pc-acp vvi av, vvn p-acp dt vvd n1 cc n1. ord, j-jn p-acp vvg, av vbr d p-acp j vvz cc n2 p-acp po32 n2, c-acp pns32 vvb p-acp ord p-acp d n1 pp-f n1. ord, j pp-f d j-jn p-acp pno32.
Lastly, subject to feares and frights, such is the Case of those, who live in the works of darkenesse, they have many horrours and scarres within their Consciences, especially if they fall into any danger of death, by sicknesse,
Lastly, Subject to fears and frights, such is the Case of those, who live in the works of darkness, they have many horrors and scars within their Consciences, especially if they fallen into any danger of death, by sickness,
ord, j-jn p-acp n2 cc vvz, d vbz dt n1 pp-f d, r-crq vvb p-acp dt n2 pp-f n1, pns32 vhb d n2 cc n2 p-acp po32 n2, av-j cs pns32 vvb p-acp d n1 pp-f n1, p-acp n1,
3. Thirdly, by a slavery, and the worst of any (omni malo & exitio peior) under the power or thraldome of Satan (2 Tim. 2.26.) An Emblem of it ye have in Sampson, who had his eyes first pul'd out by the Philistines, and then bound in fetters, and made to grinde in the Prison, tis so expressed, Esay 42.7 ▪ To open the blinde eyes, to bring out the prisoners from the prison-house.
3. Thirdly, by a slavery, and the worst of any (omni Malo & Exitio peior) under the power or thraldom of Satan (2 Tim. 2.26.) an Emblem of it you have in Sampson, who had his eyes First pulled out by the philistines, and then bound in fetters, and made to grind in the Prison, this so expressed, Isaiah 42.7 ▪ To open the blind eyes, to bring out the Prisoners from the Prison house.
crd ord, p-acp dt n1, cc dt js pp-f d (fw-la fw-la cc fw-la fw-la) p-acp dt n1 cc n1 pp-f np1 (crd np1 crd.) dt n1 pp-f pn31 pn22 vhb p-acp np1, r-crq vhd po31 n2 ord vvd av p-acp dt njp2, cc av vvn p-acp n2, cc vvd pc-acp vvi p-acp dt n1, pn31|vbz av vvn, np1 crd ▪ pc-acp vvi dt j n2, pc-acp vvi av dt n2 p-acp dt n1.
Signified somewhat by the Jsraelites miserable estate in the Aegyptian bondage. They were in a strange Countrey, and so the more helpelesse, hopelesse.
Signified somewhat by the Israelites miserable estate in the Egyptian bondage. They were in a strange Country, and so the more helpless, hopeless.
vvd av p-acp dt np1 j n1 p-acp dt jp n1. pns32 vbdr p-acp dt j n1, cc av dt av-dc j, j.
Pharoah commands to have their children killed in the birth, and so doth Satan endeavour daily to crush the very first motions and beginnings of any spirituall birth in us,
Pharaoh commands to have their children killed in the birth, and so does Satan endeavour daily to crush the very First motions and beginnings of any spiritual birth in us,
np1 vvz pc-acp vhi po32 n2 vvn p-acp dt n1, cc av vdz np1 vvi av-j pc-acp vvi dt j ord ng1 cc n2 pp-f d j n1 p-acp pno12,
And yet heerin as Anselme observes by some Circumstances the Schollar exceeds the Master, the sinnes of men may be greater than Satans (saith he) He sinnes against GOD reprobating him, Man against GOD recalling him.
And yet herein as Anselm observes by Some circumstances the Scholar exceeds the Master, the Sins of men may be greater than Satan (Says he) He Sins against GOD reprobating him, Man against GOD recalling him.
cc av av c-acp np1 vvz p-acp d n2 dt n1 vvz dt n1, dt n2 pp-f n2 vmb vbi jc cs npg1 (vvz pns31) pns31 n2 p-acp np1 vvg pno31, n1 p-acp np1 vvg pno31.
If any should question us, whether the word we preach be CHRISTS, we may reply as our Saviour to the like from John by his Disciples, Goe, tell him the blinde see, the lame walke, &c. My workes testifie of me.
If any should question us, whither the word we preach be CHRIST, we may reply as our Saviour to the like from John by his Disciples, Go, tell him the blind see, the lame walk, etc. My works testify of me.
As tis not all the outward light in the Sunne will make a man see if there be wanting the light in the eye within. So all outward admonitions availe not, without the seconding of them by his Spirit. The first thing made in the Creation was light, and so it is in the regeneration, the lightning of the Conscience, which Salomon cals the Candle of the LORD, searching all the inward parts of the heart, (and this was it that gave the first token of spirituall life in this our Brother. )
As this not all the outward Light in the Sun will make a man see if there be wanting the Light in the eye within. So all outward admonitions avail not, without the seconding of them by his Spirit. The First thing made in the Creation was Light, and so it is in the regeneration, the lightning of the Conscience, which Solomon calls the Candle of the LORD, searching all the inward parts of the heart, (and this was it that gave the First token of spiritual life in this our Brother.)
c-acp pn31|vbz xx d dt j j p-acp dt n1 vmb vvi dt n1 vvb cs pc-acp vbi vvg dt j p-acp dt vvb a-acp. av d j n2 vvi xx, p-acp dt vvg pp-f pno32 p-acp po31 n1. dt ord n1 vvd p-acp dt n1 vbds n1, cc av pn31 vbz p-acp dt n1, dt n1 pp-f dt n1, r-crq np1 vvz dt n1 pp-f dt n1, vvg d dt j n2 pp-f dt n1, (cc d vbds pn31 cst vvd dt ord n1 pp-f j n1 p-acp d po12 n1.)
The people that sate in darkenesse saw great light, and by it (to omit divers others) is especially signified Comfort, as the contrary is usually meant by darknesse. Observe hence;
The people that sat in darkness saw great Light, and by it (to omit diverse Others) is especially signified Comfort, as the contrary is usually meant by darkness. Observe hence;
That Conversion puts a man into a lightsome and cheerfull condition. See Psal. 97.11. Luk. 1.79. Matth. 9.2. be of good cheere, &c. Obiect. It doth not seeme so, but rather that wicked men have the merriest lives.
That Conversion puts a man into a lightsome and cheerful condition. See Psalm 97.11. Luk. 1.79. Matthew 9.2. be of good cheer, etc. Object. It does not seem so, but rather that wicked men have the merriest lives.
cst n1 vvz dt n1 p-acp dt j cc j n1. vvb np1 crd. np1 crd. np1 crd. vbb pp-f j n1, av n1. pn31 vdz xx vvi av, cc-acp av-c d j n2 vhb dt js vvz.
If like Jonas his Gourd it come up in one night, it withers the next, usually like that creature the Naturalist speakes off, which dies the same day it is brought forth.
If like Jonah his Gourd it come up in one night, it withers the next, usually like that creature the Naturalist speaks off, which die the same day it is brought forth.
Nabal can bee merry enough at his drunken feast ore night, but a little ill newes told him in the Morning makes his heart to sinke within him like a stone. While the play lasts the sensualist laughs, when t'is done hee is in his dumps againe.
Nabal can be merry enough At his drunken feast over night, but a little ill news told him in the Morning makes his heart to sink within him like a stone. While the play lasts the sensualist laughs, when It is done he is in his dumps again.
Whil'st the Gamester winnes, hee is well pleased, but when the game once turnes, and hee hath made all away, hee is ready to make away himselfe. For the fruite of it, tell mee you that give your selves to pleasure all the day, doth not a heavie heartednesse conclude it in the Evening? Doth not usually such sensuall mirth goe out like a Candle? leaves the stinke of a snuffe behinde it, damps and sore griefes within your Consciences.
Whilst the Gamester wins, he is well pleased, but when the game once turns, and he hath made all away, he is ready to make away himself. For the fruit of it, tell me you that give your selves to pleasure all the day, does not a heavy heartedness conclude it in the Evening? Does not usually such sensual mirth go out like a Candle? leaves the stink of a snuff behind it, damps and soar griefs within your Consciences.
cs dt n1 vvz, pns31 vbz av vvn, cc-acp c-crq dt n1 a-acp vvz, cc pns31 vhz vvn d av, pns31 vbz j pc-acp vvi av px31. p-acp dt n1 pp-f pn31, vvb pno11 pn22 cst vvb po22 n2 p-acp n1 d dt n1, vdz xx dt j n1 vvi pn31 p-acp dt n1? vdz xx av-j d j n1 vvi av av-j dt n1? vvz dt n1 pp-f dt n1 p-acp pn31, n2-jn cc j n2 p-acp po22 n2.
I am sure it was that which this our Brother often acknowledged, and it had beene said by Solamon before him, Prover. 14.13. In their laughter their heart is sorrowfull.
I am sure it was that which this our Brother often acknowledged, and it had been said by Solomon before him, Prover. 14.13. In their laughter their heart is sorrowful.
pns11 vbm j pn31 vbds d r-crq d po12 n1 av vvn, cc pn31 vhd vbn vvn p-acp np1 p-acp pno31, n1. crd. p-acp po32 n1 po32 n1 vbz j.
(See the shortnesse) and the end of their mirth is heavinesse, (See the issue:) One sitly compares it to lightning, which as it is but a Flash and away,
(See the shortness) and the end of their mirth is heaviness, (See the issue:) One sitly compares it to lightning, which as it is but a Flash and away,
(vvb dt n1) cc dt n1 pp-f po32 n1 vbz n1, (vvb dt n1:) pi av-j vvz pn31 p-acp n1, r-crq c-acp pn31 vbz p-acp dt n1 cc av,
so the fruit of it is but a blast upon the heart, and as after a lightning often followes a Thunder. So after this flashy mirth, loud cryes and tempests in the Conscience, take one with the other,
so the fruit of it is but a blast upon the heart, and as After a lightning often follows a Thunder. So After this flashy mirth, loud cries and tempests in the Conscience, take one with the other,
av dt n1 pp-f pn31 vbz p-acp dt n1 p-acp dt n1, cc c-acp p-acp dt n1 av vvz dt vvb. av p-acp d j n1, j n2 cc n2 p-acp dt n1, vvb pi p-acp dt n-jn,
But this spirituall joy adds no such sorrow with it, and even though sorrowing, yet alwayes rejoycing, The poore condition of the former, see Isaiah 24.7, 8. and the magnanimitie of the latter, Hab. 3.17. of both which, having so lately tasted, how savoury have I heard this our Brother thus to distinguish.
But this spiritual joy adds no such sorrow with it, and even though sorrowing, yet always rejoicing, The poor condition of the former, see Isaiah 24.7, 8. and the magnanimity of the latter, Hab. 3.17. of both which, having so lately tasted, how savoury have I herd this our Brother thus to distinguish.
p-acp d j n1 vvz dx d n1 p-acp pn31, cc av cs vvg, av av vvg, dt j n1 pp-f dt j, vvb np1 crd, crd cc dt n1 pp-f dt d, np1 crd. pp-f d r-crq, vhg av av-j vvn, c-crq j vhb pns11 vvn d po12 n1 av pc-acp vvi.
3. Thirdly by a setting at libertie (from the power of Satan) so 'tis expressed (Luke 4.18.) to preach deliverance, and setting at libertie them that were bruised.
3. Thirdly by a setting At liberty (from the power of Satan) so it's expressed (Lycia 4.18.) to preach deliverance, and setting At liberty them that were Bruised.
crd ord p-acp dt j-vvg p-acp n1 (p-acp dt n1 pp-f np1) av pn31|vbz vvn (av crd.) pc-acp vvi n1, cc vvg p-acp n1 pno32 cst vbdr vvn.
What little freedome of will wee have naturally to any saving good, this our Brother would sufficiently testifie in himselfe, Who for a long time, (though he wanted no apprehension of his miserie) continued stupid and senselesse, heavily complaining for the want of a spirit of Compunction. Well he was once held with the Cords of his owne sinnes, in the snare of the Divell, taken captive of him at his will, but Blessed be the Lord that hath not given him as a prey unto his teeth, his soule is escaped as a Bird out of the snare of the Fouler, the snare is broken, and he is delivered.
What little freedom of will we have naturally to any Saving good, this our Brother would sufficiently testify in himself, Who for a long time, (though he wanted no apprehension of his misery) continued stupid and senseless, heavily complaining for the want of a Spirit of Compunction. Well he was once held with the Cords of his own Sins, in the snare of the devil, taken captive of him At his will, but Blessed be the Lord that hath not given him as a prey unto his teeth, his soul is escaped as a Bird out of the snare of the Fowler, the snare is broken, and he is Delivered.
Let us in Conclusion take a short view of the Latitude of Gods mercy to him (which stands alwayes wide open to penitent sinners,) in the Third and last part of the Text, The happy fruit of all, in his receiving forgivenesse.
Let us in Conclusion take a short view of the Latitude of God's mercy to him (which Stands always wide open to penitent Sinners,) in the Third and last part of the Text, The happy fruit of all, in his receiving forgiveness.
For the doctrine hence observeable, that wheresoever there is true repentance given, there is forgivenesse attained. I shall not neede to enter into any further declaration,
For the Doctrine hence observable, that wheresoever there is true Repentance given, there is forgiveness attained. I shall not need to enter into any further declaration,
p-acp dt n1 av j, cst c-crq pc-acp vbz j n1 vvn, pc-acp vbz n1 vvn. pns11 vmb xx vvi pc-acp vvi p-acp d jc n1,
Onely let mee ▪ say thus much, that if Saint Paul were the first upon whom Jesus Christ did shew forth all long suffering and mercy for a Patterne for them that should be hereafter, this our Brother might be a second in whom GODS mercy hath beene infinitely magnified.
Only let me ▪ say thus much, that if Saint Paul were the First upon whom jesus christ did show forth all long suffering and mercy for a Pattern for them that should be hereafter, this our Brother might be a second in whom GOD'S mercy hath been infinitely magnified.
j vvb pno11 ▪ vvb av av-d, cst cs n1 np1 vbdr dt ord p-acp ro-crq np1 np1 vdd vvi av d j n1 cc n1 p-acp dt n1 p-acp pno32 cst vmd vbi av, d po12 n1 vmd vbi dt ord p-acp ro-crq npg1 n1 vhz vbn av-j vvn.
In his owne judgement hee censured himselfe above all former presidents whatsoever, even of Manasses himselfe, who hee thought had not that knowledge, was not trusted with that function, and incurred not that scandall. And yet,
In his own judgement he censured himself above all former Presidents whatsoever, even of Manasses himself, who he Thought had not that knowledge, was not trusted with that function, and incurred not that scandal. And yet,
p-acp po31 d n1 pns31 vvn px31 p-acp d j n2 r-crq, av pp-f np1 px31, r-crq pns31 vvd vhd xx d n1, vbds xx vvn p-acp d n1, cc vvd xx d n1. cc av,
for this particular, hee had it not onely by evident arguments made apparent to him, but also by a rare measure of spirituall refreshings sealed within him.
for this particular, he had it not only by evident Arguments made apparent to him, but also by a rare measure of spiritual refreshings sealed within him.
c-acp d j, pns31 vhd pn31 xx av-j p-acp j n2 vvd j p-acp pno31, p-acp av p-acp dt j n1 pp-f j n2 vvd p-acp pno31.
'Tis true he was but an Infant for his time, ('twas his owne speech, hee reckoned himselfe but a weeke old, ) now for Infants the Father sometimes smile more upon them, take them oftner in their Armes,
It's true he was but an Infant for his time, ('twas his own speech, he reckoned himself but a Week old,) now for Infants the Father sometime smile more upon them, take them oftener in their Arms,
than afterwards. ( Exod. 13.17.) More mirth was made at the very returne of the Prodigall, than had beene for the other brother, that had never so offended.
than afterwards. (Exod 13.17.) More mirth was made At the very return of the Prodigal, than had been for the other brother, that had never so offended.
cs av. (np1 crd.) n1 n1 vbds vvn p-acp dt j n1 pp-f dt j-jn, av vhd vbn p-acp dt j-jn n1, cst vhd av-x av vvn.
That eyther they follow some deepe humiliation (Esay 66.2.) I will looke to him that is of a contrite spirit, &c. Or as a reward after a Conflict with victory. (Revel. 2.17.) To him that overcommeth will I give of the hidden Manna, &c. Sometimes it is accompanied with Satans malice, like Saint Paul after his revelations, had the messenger Satan buffeting him, (2 Cor. 12.7.) The effects are some extraordinary spirit of prayer. (Romans 8.15, 26.) A further abasement of the party himselfe,
That either they follow Some deep humiliation (Isaiah 66.2.) I will look to him that is of a contrite Spirit, etc. Or as a reward After a Conflict with victory. (Revel. 2.17.) To him that Overcometh will I give of the hidden Manna, etc. Sometime it is accompanied with Satan malice, like Saint Paul After his revelations, had the Messenger Satan buffeting him, (2 Cor. 12.7.) The effects Are Some extraordinary Spirit of prayer. (Romans 8.15, 26.) A further abasement of the party himself,
like Saint Paul, after his •aptures, wishing to be dissolved (Philip. 1.23.) And for the •ime 'tis observed usually to be against some heavy tryall, a vi•ticum against the approach of death, or the like.
like Saint Paul, After his •aptures, wishing to be dissolved (Philip. 1.23.) And for the •ime it's observed usually to be against Some heavy trial, a vi•ticum against the approach of death, or the like.
j n1 np1, p-acp po31 n2, vvg pc-acp vbi vvn (n1. crd.) cc p-acp dt n1 pn31|vbz vvn av-j pc-acp vbi p-acp d j n1, dt fw-la p-acp dt n1 pp-f n1, cc dt j.
His sorrow was deepe, his conflicts many, the effects were to my admiration, and the time very seasonable, being deferred till that very Morning before his execution, (the cause I beleeve of his so undaunted a spirit at the sight of it.) Well, you see how fitly repentance may be tearmed a NONLATINALPHABET the roote is bitter, but the fruite sweete, 'tis a stormy voyage,
His sorrow was deep, his conflicts many, the effects were to my admiration, and the time very seasonable, being deferred till that very Morning before his execution, (the cause I believe of his so undaunted a Spirit At the sighed of it.) Well, you see how fitly Repentance may be termed a the root is bitter, but the fruit sweet, it's a stormy voyage,
but a rich returne, a sharpe medicine, but very soveraigne. At the entrance 'tis like our Saviours draught of Gall, and vinegar, but the conclusion is like the end of Jonathons rod dipped in a Hony-combe, the end of that man is in peace and joy.
but a rich return, a sharp medicine, but very sovereign. At the Entrance it's like our Saviors draught of Gall, and vinegar, but the conclusion is like the end of Jonathons rod dipped in a Honeycomb, the end of that man is in peace and joy.
Poure out as many teares upon thy selfe offering to God, a• Elijah did water the second and third time upon his sacrifice at Mount Carmel, The fire o• GODS Spirit shall descend,
Pour out as many tears upon thy self offering to God, a• Elijah did water the second and third time upon his sacrifice At Mount Mount carmel, The fire o• GOD'S Spirit shall descend,
vvb av p-acp d n2 p-acp po21 n1 vvg p-acp np1, n1 np1 vdd vvi dt ord cc ord n1 p-acp po31 n1 p-acp vvb np1, dt n1 n1 npg1 n1 vmb vvi,
This holy water drawne at this spirituall marriage, will Christ turne into Wine indeed, give such the garments of gladnesse for the spirit of heavinesse.
This holy water drawn At this spiritual marriage, will christ turn into Wine indeed, give such the garments of gladness for the Spirit of heaviness.
d j n1 vvn p-acp d j n1, vmb np1 vvb p-acp n1 av, vvb d dt n2 pp-f n1 p-acp dt n1 pp-f n1.
If wee consider it, in these three things. Hee hath peace with God. Peace of Conscience. Peace with Death. The two latter, are consequences of the first.
If we Consider it, in these three things. He hath peace with God. Peace of Conscience. Peace with Death. The two latter, Are consequences of the First.
1. First, hee hath peace with God, Rom. 5.1. They report some Fires nothing will quench them but Blood. 'Tis true of the wrath of GOD for sinne, nothing but the blood of Christ can appease.
1. First, he hath peace with God, Rom. 5.1. They report Some Fires nothing will quench them but Blood. It's true of the wrath of GOD for sin, nothing but the blood of christ can appease.
Let it be the prayse of Italy to be the Garden of the world: It is a Christians happinesse, to be the Garden of God, that the Tree of life is in the midst of him, that God is at peace with him.
Let it be the praise of Italy to be the Garden of the world: It is a Christians happiness, to be the Garden of God, that the Tree of life is in the midst of him, that God is At peace with him.
2. Hee hath peace of Conscience. The Earth no outward weight can moove, yet the stirring of a few unruly vapours within, will make some parts to quake: There are some men, no outward Crosses can trouble,
2. He hath peace of Conscience. The Earth no outward weight can move, yet the stirring of a few unruly vapours within, will make Some parts to quake: There Are Some men, no outward Crosses can trouble,
crd pns31 vhz n1 pp-f n1. dt n1 dx j n1 vmb vvi, av dt n-vvg pp-f dt d j n2 a-acp, vmb vvi d n2 p-acp vvi: pc-acp vbr d n2, dx j n2 vmb vvi,
Some when they are disquieted in their minds, do as David wished hee could doe (Psalm. 55.7.) When fearefulnesse and horrour overwhelmed him, Oh, that J had wings like a Dove, then would J flie away and be at rest, Goe travell,
some when they Are disquieted in their minds, do as David wished he could do (Psalm. 55.7.) When fearfulness and horror overwhelmed him, O, that J had wings like a Dove, then would J fly away and be At rest, Go travel,
d c-crq pns32 vbr vvn p-acp po32 n2, vdb c-acp np1 vvd pns31 vmd vdi (n1. crd.) c-crq n1 cc n1 vvn pno31, uh, cst pns11 vhd n2 av-j dt n1, av vmd pns11 vvi av cc vbb p-acp n1, vvb n1,
The Marriners in that mighty tempest, rowed hard to get the Ship to land, but no meanes would do, till Jonas was cast out, and then presently the Sea ceased from her raging, I have beene a witnesse of strong tempests raysed within his Conscience,
The Mariners in that mighty tempest, rowed hard to get the Ship to land, but no means would do, till Jonah was cast out, and then presently the Sea ceased from her raging, I have been a witness of strong tempests raised within his Conscience,
when he first grew sensible, but after he had disburdn'd it, and out with those pressing sinnes, in such salt and overflowing teares, in Confession and Repentance, he soone found the fruit of that call of our Saviour.
when he First grew sensible, but After he had disburdened it, and out with those pressing Sins, in such salt and overflowing tears, in Confessi and Repentance, he soon found the fruit of that call of our Saviour.
c-crq pns31 ord vvd j, cc-acp c-acp pns31 vhd vvd pn31, cc av p-acp d vvg n2, p-acp d n1 cc j-vvg n2, p-acp n1 cc n1, pns31 av vvd dt n1 pp-f cst vvb pp-f po12 n1.
and the happinesse of the other (which he had so lately exchanged) how sensibly have I heard him expresse, apprehending in the deepest degree of his humiliation, more true content,
and the happiness of the other (which he had so lately exchanged) how sensibly have I herd him express, apprehending in the Deepest degree of his humiliation, more true content,
And therefore as we give that which is Cesars to Cesar, so he exhorts, to give this which is Gods to GOD: and a good Conscience before GOD and man, 'tis the richest pearle, the most invaluable treasure under Heaven, Saint Pauls glory and joy (1 Corinth. 1.12. Acts 23.1.)
And Therefore as we give that which is Caesars to Cesar, so he exhorts, to give this which is God's to GOD: and a good Conscience before GOD and man, it's the Richest pearl, the most invaluable treasure under Heaven, Saint Paul's glory and joy (1 Corinth. 1.12. Acts 23.1.)
cc av c-acp pns12 vvb d r-crq vbz npg1 p-acp np1, av pns31 vvz, pc-acp vvi d r-crq vbz npg1 p-acp np1: cc dt j n1 p-acp np1 cc n1, pn31|vbz dt js n1, dt av-ds j n1 p-acp n1, n1 npg1 n1 cc vvb (vvd np1. crd. np1 crd.)
What a measure of this Christian valour was found in this our Brother after this spirituall sealing, hath been manifested before many witnesses, and needs not any repetition here.
What a measure of this Christian valour was found in this our Brother After this spiritual sealing, hath been manifested before many Witnesses, and needs not any repetition Here.
q-crq dt vvb pp-f d njp n1 vbds vvn p-acp d po12 n1 p-acp d j vvg, vhz vbn vvd p-acp d n2, cc vvz xx d n1 av.
Only observe what this blessed change in him, had wrought in others, of him. He once wept much by himself in private, when the tongues of men with good cause were open against him in publike ;
Only observe what this blessed change in him, had wrought in Others, of him. He once wept much by himself in private, when the tongues of men with good cause were open against him in public;
Now teares of all sorts are shed for him publikely, when he had Comforts within himself secretly. He that was hated at his Condemnation, is lov'd at his Execution. Such as were grieved at his life, are comforted at his Death ▪ He began with his owne teares, he departs with the sobs of others. And I doubt not,
Now tears of all sorts Are shed for him publicly, when he had Comforts within himself secretly. He that was hated At his Condemnation, is loved At his Execution. Such as were grieved At his life, Are comforted At his Death ▪ He began with his own tears, he departs with the sobs of Others. And I doubt not,
Unto which God of his mercy bring us all, for the merits of his deare Sonne. To whom with the Father and the holy Spirit, be all honour and glory new and evermore, Amen. FINIS.
Unto which God of his mercy bring us all, for the merits of his deer Son. To whom with the Father and the holy Spirit, be all honour and glory new and evermore, Amen. FINIS.
p-acp r-crq n1 pp-f po31 n1 vvb pno12 d, c-acp dt n2 pp-f po31 j-jn n1. p-acp ro-crq p-acp dt n1 cc dt j n1, vbb d n1 cc n1 j cc av, uh-n. fw-la.
Laushumana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitari possūt, Aug. de serm: Domini in monte.
Laushumana non appeti à rectè faciente, sed subsequi debet rectè facientem, ut illi proficiant, qui etiam imitari possūt, Aug. de sermon: Domini in monte.
Vide orat. de vita eius per Greg. presb: & poema eius de vitâ sua scrip ad popul: Cōstātinop. deplorantibus universis mortem corporis, ipse interitum animimetuebat: Mors ex aqua imminens salutem ex aqua Baptismi ātevertēbat.
Vide Orat. de vita eius per Greg. Presbytery: & poem eius de vitâ sua scrip ad Popul: Cōstātinop. deplorantibus universis mortem corporis, ipse Interitum animimetuebat: Mors ex aqua imminens salutem ex aqua Baptism antevertembat.
Apud Deum non valet mensura tempori•, sed doloris, nō temporis longitudine, sed affectus sinceritate poenitudo pēsatur. Latro ille in Cruce non eguit prolixitate temporis, intra enim unum momentum totius vitae sceleribus absolutus, praecedit etiam ipsos Apostolos ad Paradisum Chrys. Poenitentia nō ' mensium cursu pensatur, sed profunditate luctus, & lachrymarum, qua homo mortificatur, Isidor: de sum bon.
Apud God non valet Mensura tempori•, sed doloris, nō Temporis Longitude, sed affectus sinceritate poenitudo pēsatur. Latro Isle in Cruce non eguit prolixitate Temporis, intra enim Unum momentum totius vitae sceleribus Absolutus, precedes etiam ipsos Apostles ad Paradisum Chrys. Penitence nō ' mensium cursu pensatur, sed profunditate Luctus, & lachrymarum, qua homo mortificatur, Isidore: the sum bon.
Ibid. NONLATINALPHABET, as 2 Cor. 4.1. NONLATINALPHABET, often in Scripture taken for such an officer, who hath authority to commit one to prison, Mat 5. •5 NONLATINALPHABET, &c. And such is our Office spiritually, by excommunication, so to commit incorrigible sinners, till they repent, 2 Corinth. 10.6. Wee have in a readinesse vengeance to execute, &c.
Ibid, as 2 Cor. 4.1., often in Scripture taken for such an officer, who hath Authority to commit one to prison, Mathew 5. •5, etc. And such is our Office spiritually, by excommunication, so to commit incorrigible Sinners, till they Repent, 2 Corinth. 10.6. we have in a readiness vengeance to execute, etc.
np1, c-acp crd np1 crd., av p-acp n1 vvn p-acp d dt n1, r-crq vhz n1 pc-acp vvi pi p-acp n1, n1 crd n1, av cc d vbz po12 n1 av-j, p-acp n1, av pc-acp vvi j n2, c-acp pns32 vvb, crd np1. crd. pns12 vhb p-acp dt n1 n1 pc-acp vvi, av
2 Corinth. 8. 2•. To be Christi Vicarius is not Antichristian, but to claime a title of generalis Episcopus, vicarius Domini est ▪ Ambr Comment, in Epist: Cor. cap. 11.
2 Corinth. 8. 2•. To be Christ Vicar is not Antichristian, but to claim a title of generalis Episcopus, Vicar Domini est ▪ Ambrose Comment, in Epistle: Cor. cap. 11.
O verè sal terrae! quo precordia nostra ne possint seculi vanescere errore condiuntur. O lucerna! dignè sapta Candelabrum Ecclesiae p•fita, quae latè Catholicis orbibus lucem effandens, &c. Paul: ad Aug: Epist. 31.
O verè sal terrae! quo precordia nostra ne possint Seculi vanescere Error condiuntur. O Lucerne! dignè sapta Candelabrum Ecclesiae p•fita, Quae latè Catholics orbibus lucem effandens, etc. Paul: and Aug: Epistle 31.
Nihil est in hoc saeculo excellentius sacerdotibus, sublimius Episcopis, si nomen congruat actioni, & actio respondeat nomini. Si non nomen inane, & crimen immane. Ambide dignitate sacerdot.
Nihil est in hoc saeculo excellentius sacerdotibus, Sublimius Episcopis, si Nome congruat actioni, & actio respondeat nomini. Si non Nome inane, & crimen immane. Ambide dignitate Sacerdot.
fw-la fw-la p-acp fw-la fw-la fw-la fw-la, fw-la np1, fw-mi fw-la fw-la fw-la, cc fw-la fw-la fw-la. fw-mi fw-fr fw-la n1, cc fw-la j. vvb fw-la fw-la.
Non omnium Epistolis respondeba•, nisi si quid tractarent ad Religionis pertinens negotium, Et si rogatus à nonnullis, in temporalibu• causi, Epist•las dabat, hanc suā à melioribus rebus occupatione••, tanquam angariam deputabat, & illis dispositis, tanquā â rebus mordacibus, & molestis, animi recursum ad interiora mortis, & superiora faciebat, suavem semper habens de ijs quae Dei sunt ••ocutionem, vel collocutionem Possido, de vitá August.
Non omnium Epistles respondeba•, nisi si quid tractarent ad Religion pertinens Negotium, Et si Rogatus à nonnullis, in temporalibu• causi, Epist•las dabat, hanc suā à melioribus rebus occupatione••, tanquam angariam deputabat, & illis dispositis, tanquā â rebus mordacibus, & molestis, animi recursum ad interiora mortis, & superiora faciebat, suavem semper habens de ijs Quae Dei sunt ••ocutionem, vel collocutionem Posido, de vitá August.
Vbi aliquid suspicabitur exoriturum litis, saepè totam causam cesserit adversario, pro magno lucro ducens, si qui etem animi rei dispendio redemis•et. Erasm in Epist. ad Arch. Tol. aut op. August. Haec non eò commemoro, quod existimem horum temporum Episcopos ad hanc imaginem compellendos, sed ut, declarem quaetopere sanctissimi huius praesulis animus abhorruerit à solitis i•iba •. Ibid.
Vbi Aliquid suspicabitur exoriturum litis, saepè Whole Causam cesserit adversario, Pro magno lucro ducens, si qui etem animi rei dispendio redemis•et. Erasmus in Epistle and Arch. Tol. Or open. August. Haec non eò commemoro, quod existimem horum Temporum Episcopos ad hanc imaginem compellendos, sed ut, declarem quaetopere sanctissimi Huius Praesulis animus abhorruerit à solitis i•iba •. Ibid
N•n est minas verbum Dei, quam corpus Christi, & ideo non minus reus qui verbum Dei negligenter audiverit, quā ille qui corpus Christi in terram negligentiâ suà cadere permisit. Aug.
N•n est minas verbum Dei, quam corpus Christ, & ideo non minus Rhesus qui verbum Dei Negligently audiverit, quā Isle qui corpus Christ in terram negligentiâ suà Cadere permisit. Aug.
Quaerit anima verbum, cui cōsentit ad correctionē, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, &c.
Query anima verbum, cui cōsentit ad correctionē, cui imitetur ad virtutem, quo reformetur ad sapientiam, cui conformetur ad decorum, cui maritetur ad foecunditatem, etc.
Augustino Presbytero, potestatem dedit Valerius Episcopus coram se in Ecclesia Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) nonnulli Episcop• detra••bant, Possida: de vitâ Aug.
Augustine Presbytero, potestatem dedit Valerius Episcopus coram se in Ecclesia Evangelium praedicandi, & frequentissimè tractandi, contra usum & consuetudinem Africanarum Ecclesiarum, unde ei (viz. Valerio) Nonnulli Episcop• detra••bant, Possida: de vitâ Aug.
Et postea occurrente & volante huiusmodi fama & bono precedente exemplo, accepta ab Episcopis potestate, Presbyteri nonnulli, coram, Episcopis, populis tractare coeperun• verbum Dei, Ib. See a differēce betweē a Bishop & a Presbyter.
Et postea occurrente & volante huiusmodi fama & Bono precedent exemplo, accepta ab Episcopis potestate, Presbyteries Nonnulli, coram, Episcopis, populis tractare coeperun• verbum Dei, Ib. See a difference betweme a Bishop & a Presbyter.
At { que } Episcopatu suscepto multo instantius ac ferventius, malore authoritate, non adhuc in una tantum regione, sed ubicunque rogatus, venisset, verbum falutis aeternae, alacriter, & sua•iter, pullulante at { que } crescente Domini Ecclesia, praedicabat. Paratus semper reddere poscentibus rationem de fide, &c. Possido: de vitâ Augustin.
At { que } Episcopatu suscepto Much instantius ac ferventius, malore authoritate, non Adhoc in una Tantum region, sed ubicunque Rogatus, venisset, verbum falutis aeternae, alacriter, & sua•iter, pullulante At { que } crescente Domini Ecclesia, praedicabat. Ready semper reddere poscentibus rationem de fide, etc. Posido: de vitâ Augustin.
In qua urbe (viz. Mediolan) tum Episcopatū administrabat e•imius Ambrosius, verbi Dei Praedicator frequentissimas, cuiusdis putationibus Augustinus adstans in populo, sensim & paulatim conversus fuit, Ibid.
In qua City (viz. Mediolanum) tum Episcopatū administrabat e•imius Ambrosius, verbi Dei Preacher frequentissimas, cuiusdis putationibus Augustine adstans in populo, Gradually & Gradually Conversus fuit, Ibid
Ep•scopi proptiū munus esse docere populū; eff•gere non possumus officium docēdi, quod nobis refugientibus imposuit necessitudo, Ambros: •fficior: lib: 1.
Ep•scopi proptiū munus esse docere populū; eff•gere non possumus officium docēdi, quod nobis refugientibus imposuit necessitudo, Ambos: •fficior: lib: 1.
Episcopum necesse est in singulos dies sementem sacere, ut ipsa saltem assuetudine doctrinae, sermonem auditorum animi retinere possunt, Chrysost. de sacerd: lib. 6.
Bishop Necessary est in singulos dies sementem sacere, ut ipsa Saltem assuetudine Doctrine, sermonem auditorum animi retinere possunt, Chrysostom the Sacred: lib. 6.
Episcopus imitetur Mosen, imitetur & Aaron, quid enim dicitur de iis, quod non discedunt à Tabernaculo Domini. Duo sunt Pontificis opera, aut à Deo d•scat legendo, aut populum Dei docet ▪ praedicando, Hier. in Levit.
Episcopus imitetur Moses, imitetur & Aaron, quid enim dicitur de iis, quod non discedunt à Tabernaculo Domini. Duo sunt Pontiff opera, Or à God d•scat legendo, Or Populum Dei docet ▪ Preaching, Hier. in Levit.
Quomodo mercedē obsequimur, & tamē operarii nequaquā sumusfructus Ecclesiae in quotidiano stipendio percipimus, & pro Ecclesia in praedicatione non laboramus. Pensemus quid est sine labore percipire mercodem laboris, Hieronym
Quomodo merceden obsequimur, & tamē Operarii nequaquā sumusfructus Ecclesiae in quotidiano stipendio percipimus, & Pro Ecclesia in predication non laboramus. Pensemus quid est sine labour percipire mercodem Laboris, Jerome
Tanta ab illo dictata & edita sunt, tanta { que } in Ecclesia disputata, adversus diversos Haereticos, conscripta, ex canonicis libils exposita, utea omnia vix qu•squam studioforum nosse, & pertegere posset. Possid: in vitd August.
Tanta ab illo dictata & Edita sunt, tanta { que } in Ecclesia disputata, Adversus diversos Haereticos, conscripta, ex canonicis libils exposita, utea omnia vix qu•squam studioforum nosse, & pertegere posset. Possid: in vitd August.
Ye are the Lords Messengers, Watchmen, Pastours, Stewards, to teach, to premonish, to feed, to provide for the Lords family. See book of ordination, in the exhort.
You Are the lords Messengers, Watchmen, Pastors, Stewards, to teach, to premonish, to feed, to provide for the lords family. See book of ordination, in the exhort.
That hee may have grace to be evermore ready, to spread abroad the Gospell, and as a faithfull servant to ▪ give Gods family their meat in due season. See booke of consecratiō.
That he may have grace to be evermore ready, to spread abroad the Gospel, and as a faithful servant to ▪ give God's family their meat in due season. See book of consecration.
Libenter nos praedicare, & gratanter opus Dei facere manifestum est. Sed vi demus plures è fr••ribus pig•ius ad Ecclesiam convenire: inviti loquimur, & tamen tacere n•n possumus, Ambros. serm - 1, de grano Sinapis.
Libenter nos praedicare, & gratanter opus Dei facere Manifest est. Said vi Demos plures è fr••ribus pig•ius ad Church Convenire: inviti loquimur, & tamen tacere n•n possumus, Ambos sermon - 1, de grano Sinapis.
Oh quam pu•end•m, si delectat labor, ut fera capiatur, & non ut ani•a capiatu•! Onerosi non sunt lab••es amantum, nam in eo quod labor amatur, non labor atur. Aug, de bon. vidui•.
O quam pu•end•m, si delectat labour, ut fera capiatur, & non ut ani•a capiatu•! Onerosi non sunt lab••es amantum, nam in eo quod labour amatur, non labour atur. Aug, de bon. vidui•.
Docebat ille privatim in domo, & publicè in Ecclesiâ, sacram lectionem adhibebat mensae, unde de quadam frugiserâ Cōmentabatur & compertis terū opportunitatibus, divinae legis partes eis inculcabat, & ut speculator Domini, admonebat, praedicans opportunè, importunè arguens, &c. Et praecipuè operam dans eos instruere qui essent ico•ei alios docere. Possidon.
Docebat Isle Privately in domo, & publicè in Ecclesiâ, Sacrament lectionem adhibebat mensae, unde de Quadam frugiserâ Cōmentabatur & compertis terū opportunitatibus, Divinae Legis parts eis inculcabat, & ut speculator Domini, admonebat, praedicans opportunè, importunè arguens, etc. Et praecipuè Operam dans eos instruere qui essent ico•ei Alioth docere. Poseidon.
fw-la fw-la av p-acp fw-la, cc fw-la p-acp fw-la, fw-la fw-la fw-la fw-la, fw-la fw-fr fw-fr fw-la fw-la cc n2 fw-la fw-mi, fw-la fw-la n2 fw-la fw-la, cc fw-la n1 fw-la, fw-la, fw-la fw-la, fw-la fw-la, av fw-fr fw-fr n1 fw-fr fw-la fw-la fw-la n-jn n1 n2 fw-la. np1.
2 Cor 1.7, 18, 19. Vpon which S. Ambrose id est non aliud agit quā scit agendū, sic praedicatores, non aliud faciant quam sciant, ut solent adulatores, ne homines of sendant.
2 Cor 1.7, 18, 19. Upon which S. Ambrose id est non Aliud agit quā scit agendum, sic Preachers, non Aliud faciant quam sciant, ut solent Adulterers, ne homines of sendant.
Verbum Dei usq́ue ad suam ipsam extremam aegritudinem, alacriter, & sortiter, sanâ mente, sano { que } consili• in Ecclesià praedicavit; & vixit annis septuaginta sex, Possidon.
Verbum Dei usq́ue ad suam ipsam extremam aegritudinem, alacriter, & sortiter, sanâ mente, Sano { que } consili• in Ecclesià praedicavit; & vixit Annis Septuagint sex, Poseidon.
Sit praedicator prius orator, quam doctor, magis prodesse populum pietare orationum, quà facultate oratoris. Aug. de doctrin. Christ. lib. 4. Aperio• tuum, sed prius ut aperiatur implora, Hier -
Fit Preacher prius orator, quam Doctor, magis Profits Populum pietare orationum, quà facultate Oratoris. Aug. de Doctrine. christ. lib. 4. Aperio• tuum, sed prius ut aperiatur Implora, Higher -
Qui ordināt indignos iisdē subiacēt poenis, quibus illi qui indigni sunt ordinati, si dicunt, se eos ignorasse, ideo gravius crimen efficitur, quoniā promoverūt, quem ignorabant, ista excusatio, fiat accusatio Chrysost: in 1 Tim: 5.
Qui ordinant indignos iisden subjacent Phoenicians, quibus illi qui Indigni sunt Ordinatio, si dicunt, se eos ignorasse, ideo Gravius crimen efficitur, quoniā promoverunt, Whom ignorabant, ista excusatio, fiat accusatio Chrysostom: in 1 Tim: 5.
Redemptor noster, cum sit coeli Conditor, Angelorum doctor ante tricēnale tempus in terrâ noluit doctor fieri hominū perfectae vitae gratiam, non nisi in perfecta aetate praedicavit, Gregor: super Ezek: ho : 2.
Redemptor Noster, cum sit coeli Conditor, Angels Doctor ante tricēnale Tempus in terrâ noluit Doctor fieri hominū perfectae vitae gratiam, non nisi in perfecta Age praedicavit, Gregory: super Ezekiel: ho: 2.
Apes illa sapiens cum aeris motus suspectos habet, lapillis saepè sublatis per inania se librat nubila nè leve alarū remigium praecipitent flabra ventorum, Ambr: de Virg: lib: 3
Apes illa sapiens cum aeris motus suspectos habet, lapillis saepè Sublatis per inania se librat nubila nè leave alarū Remigium praecipitent flabra Ventorum, Ambrose: de Virg: lib: 3
Lachrymae auditorū laudes tuae sunt, docēte te in Ecclesiâ gemitus suscitetur, ille est Doctor Ecclesiasticus, qui lachrymas non risum movet, Hieron: ad nepot.
Lachrymae auditorū laudes tuae sunt, Docente te in Ecclesiâ gemitus suscitetur, Isle est Doctor Ecclesiasticus, qui lachrymas non Laughter Movet, Hieron: ad Nepotism.
Quomodo potest praeses Ecclesiae offerre malum de medi• ejus, qui in delictum simile corruit. Antiquâ libertate peccantem corripere potest, cum tacitus ille sibi respondet, eadem se admisisse, quae corripit: Hier: in Epist: ad Tit.
Quomodo potest praeses Ecclesiae offer malum de medi• His, qui in delictum simile Corruit. Antiquâ Libertate peccantem corripere potest, cum tacitus Isle sibi Respondet, Same se admisisse, Quae corripit: Higher: in Epistle: and Tit.
Quid est peccatum, si cum Domini misericordia conferatur, tela araneae ventus flat, & disr•mpitur. Deus vult, & peccatum dissol•itur. Chrys. in Psal. 5.
Quid est peccatum, si cum Domini misericordia conferatur, Tela araneae ventus flat, & disr•mpitur. Deus vult, & peccatum dissol•itur. Chrys. in Psalm 5.
Qui verba Deiloquitur, ex vitâ suā colligar, quid & qualiter dicat, ille loqui veraciter novit, qui prius benefacere didicit, Greg: sup: Evāg. Sermo non habet dulcedinem, cum vita reprobare-mordet conscientiā, Id : Qui maledictus est, quomodo potest benedicere cū in Christi corpore non sunt, quomodo popu•o postunt Christi corpus tradere ▪ Idē : Cuius vita despicitur, eius doctrina contemnatur Hier ▪
Qui verba Deiloquitur, ex vitâ suā colligar, quid & qualiter dicat, Isle loqui Veraciter Novit, qui prius benefacere Didicat, Greg: sup: Evangelist. Sermon non habet dulcedinem, cum vita reprobare-mordet conscientiam, Id: Qui Maledictus est, quomodo potest benedicere cū in Christ corpore non sunt, quomodo popu•o postunt Christ corpus Tradere ▪ Idē: Cuius vita despicitur, eius Doctrina contemnatur Higher ▪
1 Tim : 4.12. Tit : 2.71 Pet : 5.3. Tanta debet esse conversatio Pontificis, •tomnis metus & egressus & universa eius opera sint exemplaria, & quicquid agat, quicquid loquitur, doctrina fit populorū, Hieron.
1 Tim: 4.12. Tit: 2.71 Pet: 5.3. Tanta debet esse Conversation Pontiff, •tomnis metus & egressus & universa eius opera sint Exemplaria, & quicquid agat, quicquid loquitur, Doctrina fit populorū, Hieron.
Episcopus ut cūctos inspicias, sic cunctorii oculi in illum respiciunt. Nulli iamiā illicitum esse videatur, quod ab Episcopo quasi licitum perpetratur. Ergo quia ita est, cur te velut tetrum speculum universorum oculis demonstias, ut non possent obscuritate tua se comptius exornare, Ambr. de degnit sacerdot.
Episcopus ut cūctos inspicias, sic cunctorii oculi in Ilum respiciunt. None iamiā illicitum esse Videatur, quod ab Bishop quasi licitum perpetratur. Ergo quia ita est, cur te velut tetrum speculum universorum oculis demonstias, ut non possent obscuritate tua se comptius exornare, Ambrose de degnit Sacerdot.
Si oculus nequam est, totum corpus tuum tenebi osum est, id est, si Episcopus qui videbatur Corperi subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est ocu•orum, Amb. ibid.
Si oculus nequam est, totum corpus tuum tenebi osum est, id est, si Episcopus qui Videbatur Corperi subdito lucem praebere obnubilatur nequitiae caecitate, quid facient caetera membra, quibus lux adempta est ocu•orum, Ambassadors Ibid.
Tit. 1.6. 1 Tim 3.7. Phil. •. 8. Augustinus parum esse iudicaret Episcopi pudicitiam esse integram, nisi & famam haberet illibatam, nec satis, si suam u•ins famam à sinist•is i•moribus praestitisset, nisi clericos etiam haberet in egri nominis, Erasm: de vitâ August.
Tit. 1.6. 1 Tim 3.7. Philip •. 8. Augustine Parum esse iudicaret Bishops pudicitiam esse integram, nisi & famam haberet illibatam, nec satis, si suam u•ins famam à sinist•is i•moribus praestitisset, nisi Clerics etiam haberet in egri Nominis, Erasmus: de vitâ August.
Sic praedicatores antequam alies movent, se pri•s in sanctis actionibus exercēt, se prius excutiant, & tunc alios sollicitos reidunt, prius sua puniri fieribus curant, & tūc quae •iiorum sunt punieda d•nunciant. Gregor.
Sic Preachers antequam allies movent, se pri•s in sanctis actionibus exercent, se prius excutiant, & tunc Alioth sollicitos reidunt, prius sua puniri fieribus Curant, & tūc Quae •iiorum sunt punieda d•nunciant. Gregory.
Si benè docueris & benè •ixeris, omnium iudex es: si benè docueris & malè vixeris, tui solius. Priore inst•uis populum quomodo debet vivere, postetiore Deum, quomodo debet te cōdemnare, Hier.
Si benè docueris & benè •ixeris, omnium Judge es: si benè docueris & malè vixeris, tui Solius. Priore inst•uis Populum quomodo debet vivere, postetiore God, quomodo debet te cōdemnare, Hier.
Mar. 16.7. Fidelior factus est Petrus, postquā fidem se perdidisse deflevit, at { que } ideo majorem gratiam reperitquam amifit •mb. in serm, de vincul.
Mar. 16.7. Fidelior factus est Peter, postquā fidem se perdidisse deflevit, At { que } ideo majorem gratiam reperitquam amifit •mb. in sermon, de vincul.
Non temerè dico, sed ut affectus sum, & sentio, non arbitr•r inter sacerdo•es mult•s esse qui salvisiāt, sed multos esse qui per cant, g•orificemur ali quando apud homines & tamen 〈 ◊ 〉 d•mar ap•d De•m quia cul•••que mul••m •atur, multum quan••m no to, & non solum reddituri sint rationem suor•m d• 〈 ◊ 〉, •um, sed & aliorum, Chrysostom. 3. homil•n Act. Apost ▪ & 〈 ◊ 〉 •i•erdot. lib 6.
Non temerè dico, sed ut affectus sum, & sentio, non arbitr•r inter sacerdo•es mult•s esse qui salvisiant, sed multos esse qui per Cant, g•orificemur ali quando apud homines & tamen 〈 ◊ 〉 d•mar ap•d De•m quia cul•••que mul••m •atur, multum quan••m no to, & non solum reddituri sint rationem suor•m d• 〈 ◊ 〉, •um, sed & Aliorum, Chrysostom. 3. homil•n Act. Apost ▪ & 〈 ◊ 〉 •i•erdot. lib 6.
fw-fr fw-la fw-la, fw-la fw-la fw-la fw-la, cc fw-la, fw-fr fw-fr fw-la fw-la fw-la fw-la fw-la n1, fw-la fw-la fw-la fw-la fw-la fw-mi, fw-la fw-la fw-la fw-la fw-la cc fw-la 〈 sy 〉 jc fw-la fw-la fw-la fw-la fw-la fw-la, fw-la n1 dx p-acp, cc fw-la fw-la fw-la fw-la fw-la fw-la n1 〈 sy 〉, uh-j, fw-la cc fw-la, np1. crd vvn n1 np1 ▪ cc 〈 sy 〉 vmbx. n1 crd
Tribus gradibus ad peccatum pe•venitur, in corde, in facto, in consuetudine, tanquamtres mortes, una quasi in dōo, altera quasi prolata extra portum, tertia quasi in sepulchro iam putresceus, Quae tria gene•a mortuorum Dominum suscitasse, quisquis Evangelium legit, agnoscit, August: sermon: in Mont.
Tribus gradibus ad peccatum pe•venitur, in cord, in facto, in Consuetudine, tanquamtres mortes, una quasi in dōo, altera quasi prolata extra portum, tertia quasi in Sepulchro iam putresceus, Quae tria gene•a Mortuorum Dominum suscitasse, quisquis Evangelium legit, agnoscit, August: sermon: in Mont.
Satan peccat Deo reprobante, ego Deo revocanto, ille obduraturad punientem, ego ad blandientem, ille peccat cōtra non requirentem se, ego contra morientem• pro me, ecce cuius imaginem horrebam, horrorem in multis aspiciome horribiliorē, Anselm. in lib. de casu Diaboli.
Satan peccat God reprobante, ego God revocanto, Isle obduraturad punientem, ego ad blandientem, Isle peccat cōtra non requirentem se, ego contra morientem• Pro me, ecce cuius imaginem horrebam, horrorem in multis aspiciome horribiliorē, Anselm. in lib. de casu Diaboli.
Ex Egypto Israelitis exeuntibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas ostenditur, ne in ipsa teneretudi• ne tu•bari, &c. Sic prius suavitatem sentiunt cōversi, pacis quiete nutriuntur, &c, idem Greg.
Ex Egypt Israelites exeuntibus à vicino bello per viam terrae Philistim subtrahuntur, & tranquilitas Ostenditur, ne in ipsa teneretudi• ne tu•bari, etc. Sic prius suavitatem sentiunt cōversi, pacis quiet nutriuntur, etc., idem Greg.
Ad videndum lumen internae bonitatis, pollutâ dudum conscientiâ lachrvmis, debet baptizari, quo uberiùs culpa fletur, eo altius agnitio veritatis attingitur, Gregor. in Moral.
Ad videndum lumen internae bonitatis, pollutâ Dudum conscientiâ lachrvmis, debet Baptizari, quo uberiùs culpa fletur, eo Highly agnitio veritatis attingitur, Gregory. in Moral.
