A sermon preached before the lords spiritual and temporal in the Abey-Church at Westminster, the 30th of January, 1691/2 by ... Richard Lord Bishop of Bath and Wells.
Matth. XXIII. 35. That upon you may come all the righteous bloud shed upon the Earth, from the bloud of righteous Abel, unto the bloud of Zacharias, the Son of Barachias, whom ye slew between the Temple and the Altar.
Matthew XXIII. 35. That upon you may come all the righteous blood shed upon the Earth, from the blood of righteous Abel, unto the blood of Zacharias, the Son of Barachiah, whom you slew between the Temple and the Altar.
WE find our Blessed Saviour, in the foregoing parts of this Chapter, denouncing several Woes against the Scribes and Pharisees. I shall look no farther back than to the 29th. Verse of this Chapter.
WE find our Blessed Saviour, in the foregoing parts of this Chapter, denouncing several Woes against the Scribes and Pharisees. I shall look no farther back than to the 29th. Verse of this Chapter.
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There we find our Lord severely denouncing against the Hypocrisy of the Scribes and Pharisees, in pretending great honour for the departed Saints, when they were maliciously bent against the living ones; A piece of Hypocrify which they were guilty of,
There we find our Lord severely denouncing against the Hypocrisy of the Scribes and Pharisees, in pretending great honour for the departed Saints, when they were maliciously bent against the living ones; A piece of Hypocrify which they were guilty of,
They professed great respect for the departed Saints, in building their Tombs, and garnishing their Sepulchres, (v. 29.) and declaring against their Forefather's impiety;
They professed great respect for the departed Saints, in building their Tombs, and garnishing their Sepulchres, (v. 29.) and declaring against their Forefather's impiety;
First, In that they continued in their own wickedness, and yet applauded the Saints departed. They should have imitated their Vertues; but content themselves with garnishing their Sepulchres. They keep their Sins, and magnifie the Saints; As if they could atone for their own Sins by praising the Vertues,
First, In that they continued in their own wickedness, and yet applauded the Saints departed. They should have imitated their Virtues; but content themselves with garnishing their Sepulchres. They keep their Sins, and magnify the Saints; As if they could atone for their own Sins by praising the Virtues,
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There are too many like him who pleased himself that he had a Levite for his Priest, tho' he had an Idol for his God. 'Tis egregious Hypocrisy to cry up the Saints and Herd with the wicked: If the Saints did well,
There Are too many like him who pleased himself that he had a Levite for his Priest, though he had an Idol for his God. It's egregious Hypocrisy to cry up the Saints and Heard with the wicked: If the Saints did well,
Secondly, In professing a profound respect for the Saints departed, when they were for persecuting them that were alive. They professed that they would not have done as their Fathers did,
Secondly, In professing a profound respect for the Saints departed, when they were for persecuting them that were alive. They professed that they would not have done as their Father's did,
and persecute them from City to City, (v. 31.) Thus at the same time they extoll the Saints departed, and are maliciously bent on the oppressing the living. Virtutem incolumem odimus.
and persecute them from city to city, (v. 31.) Thus At the same time they extol the Saints departed, and Are maliciously bent on the oppressing the living. Virtutem incolumem odimus.
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They who have magnified the Martyrs, and preserve their Memory in their Dypticks, solemn Offices and Kalendars, have also added to their number and shed their bloud.
They who have magnified the Martyrs, and preserve their Memory in their Dyptics, solemn Offices and Kalendars, have also added to their number and shed their blood.
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Thirdly, In taking a false measure of their love to the Saints departed, from their building their Tombs and garnishing their Sepulchres. 'Tis not to be thought that they are reproved barely for this care of their Tombs.
Thirdly, In taking a false measure of their love to the Saints departed, from their building their Tombs and garnishing their Sepulchres. It's not to be Thought that they Are reproved barely for this care of their Tombs.
Our Saviour requires St. Peter to shew his Love to Him, by his tender care of his Sheep, John 21.17. Our Saviour lets the Jews know that he would lay open their Hypocrisy.
Our Saviour requires Saint Peter to show his Love to Him, by his tender care of his Sheep, John 21.17. Our Saviour lets the jews know that he would lay open their Hypocrisy.
But then it is to be remembred that the Particle NONLATINALPHABET in St. Luke (which in St. Matthew is expressed by NONLATINALPHABET) does not always import the End or final Cause, but the Effect or Consequent. And in this latter sense it is to be understood in this place.
But then it is to be remembered that the Particle in Saint Lycia (which in Saint Matthew is expressed by) does not always import the End or final Cause, but the Effect or Consequent. And in this latter sense it is to be understood in this place.
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That Particle is sometimes to be understood as Causal, sometimes as Consequential onely. And in this latter sense 'tis to be taken here, and elsewhere also.
That Particle is sometime to be understood as Causal, sometime as Consequential only. And in this latter sense it's to be taken Here, and elsewhere also.
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Secondly, It will be a matter of greater difficulty to determine who was this Zacharias the Son of Barachias, who was slain between the Temple and the Altar. There are several Opinions about it.
Secondly, It will be a matter of greater difficulty to determine who was this Zacharias the Son of Barachiah, who was slave between the Temple and the Altar. There Are several Opinions about it.
2. That it is to be understood of Zacharias, the Father of John Baptist. This would well agree with the Context, had we sufficient reason to believe the matter of fact.
2. That it is to be understood of Zacharias, the Father of John Baptist. This would well agree with the Context, had we sufficient reason to believe the matter of fact.
'Twas a detestable crime to murther him, considering his innocence, his birth and character; and greater still to doe it when he was in the execution of his Office,
'Twas a detestable crime to murder him, considering his innocence, his birth and character; and greater still to do it when he was in the execution of his Office,
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First, That the person mentioned, 2 Chron. 24. is said to be the Son of Jehojada, this in my Text the Son of Barachias. This is by a Jewish. Writer urged as an Error in the Text of St. Matthew, and such an one also as will admit of no salvo.
First, That the person mentioned, 2 Chronicles 24. is said to be the Son of Jehoiada, this in my Text the Son of Barachiah. This is by a Jewish. Writer urged as an Error in the Text of Saint Matthew, and such an one also as will admit of no salvo.
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But the Jews, of all Men, have no reason to make this objection against the authority of the Text. Such pretences may be brought against some Books of the Old Testament, which yet can be of no force to destroy their authority.
But the jews, of all Men, have no reason to make this objection against the Authority of the Text. Such pretences may be brought against Some Books of the Old Testament, which yet can be of no force to destroy their Authority.
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No man doubts of the Psalmist 's authority, because he calls the same man Abimilech, whom another sacred Writer calls Achish. The same man is called Ner in one place, who in another is called Abiel, 1 Sam. 9.1. with 1 Chron. 8.32. One sacred Writer calls him Ammiel, whom another calls Eliam, 2 Sam. 11.3. with 1 Chron. 3.5.
No man doubts of the Psalmist is Authority, Because he calls the same man Abimelech, whom Another sacred Writer calls Achish. The same man is called Ner in one place, who in Another is called Abiel, 1 Sam. 9.1. with 1 Chronicles 8.32. One sacred Writer calls him Ammiel, whom Another calls Eliam, 2 Sam. 11.3. with 1 Chronicles 3.5.
And him Chileab, whom another calls Daniel, 2 Sam. 3.3. with 1 Chron. 3.1. The same woman is said to be the daughter of Elon, and in the same book called the daughter of Ismael, Gen. 26.34. with Chap. 36. v. 3. Reuel, Jethro and Hobab are by the Jews allowed to be the several Names of the same person.
And him Chileab, whom Another calls daniel, 2 Sam. 3.3. with 1 Chronicles 3.1. The same woman is said to be the daughter of Elon, and in the same book called the daughter of Ishmael, Gen. 26.34. with Chap. 36. v. 3. Revel, Jethro and Hobab Are by the jews allowed to be the several Names of the same person.
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Nothing being more common than for the same man to have divers Names, and for that cause no man in his wits can impeach the sacred Writers for using this variety.
Nothing being more Common than for the same man to have diverse Names, and for that cause no man in his wits can impeach the sacred Writers for using this variety.
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And St. Hierom tells us expresly, that in that Hebrew Copy which the Nazarens used, it was Jojada, where we now reade Barachias. We have no reason to doubt of one or of the other.
And Saint Hieronymus tells us expressly, that in that Hebrew Copy which the Nazarens used, it was Jehoiada, where we now read Barachiah. We have no reason to doubt of one or of the other.
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For Jehojada and and Berachiah being names of the very same import and signification in the Hebrew (as Eliakim and Jehojakim are, which belonged to the same person,) and,
For Jehoiada and and Berachiah being names of the very same import and signification in the Hebrew (as Eliakim and Jehoiakim Are, which belonged to the same person,) and,
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Secondly, It may likewise be objected, that 'tis not likely that the Zacharias in my Text should refer to the Son of Jehojada, because our Saviour beginning as high as Abel, 'tis not to be supposed he should descend no lower than that Son of Jehojada, who was slain Eight hundred years before these words were spoken.
Secondly, It may likewise be objected, that it's not likely that the Zacharias in my Text should refer to the Son of Jehoiada, Because our Saviour beginning as high as Abel, it's not to be supposed he should descend no lower than that Son of Jehoiada, who was slave Eight hundred Years before these words were spoken.
4. That there is another Zacharias, mentioned by Josephus, that was slain by the Jews a-while before the destruction and dissolution of the Jewish Polity. Him he calls NONLATINALPHABET.
4. That there is Another Zacharias, mentioned by Josephus, that was slave by the jews awhile before the destruction and dissolution of the Jewish Polity. Him he calls.
And then our Saviour's words are proleptical; and being a Prophecy of what was shortly to come to pass, no wonder that they are expressed in such terms, (a thing very usual in the old Prophets,) as if the thing had already been fulfilled.
And then our Saviour's words Are proleptical; and being a Prophecy of what was shortly to come to pass, no wonder that they Are expressed in such terms, (a thing very usual in the old prophets,) as if the thing had already been fulfilled.
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And if the words of Jesus refer to this person, then are they so far from affording an Objection against the truth of the Gospel-history, that they do confirm it.
And if the words of jesus refer to this person, then Are they so Far from affording an Objection against the truth of the Gospel history, that they do confirm it.
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they remembred not the multitude of thy mercies, but provoked him at the Sea, even at the red Sea. And God promiseth Mercy to them who confess their iniquity,
they remembered not the multitude of thy Mercies, but provoked him At the Sea, even At the read Sea. And God promises Mercy to them who confess their iniquity,
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and the iniquity of their Fathers, Levit. 26.40. Josiah was a good King, but descended from Menasseh, a very wicked person, upon his account Judah is afflicted.
and the iniquity of their Father's, Levit. 26.40. Josiah was a good King, but descended from Manasseh, a very wicked person, upon his account Judah is afflicted.
because of all the provocations that Menasseh had provoked him withall, 2 Kings 29.2. This is enough to justifie our Church, when she directs us to pray, Remember not our iniquities, nor the iniquities of our Forefathers.
Because of all the provocations that Manasseh had provoked him withal, 2 Kings 29.2. This is enough to justify our Church, when she directs us to pray, remember not our iniquities, nor the iniquities of our Forefathers.
First, How it is to be understood that the Children are obnoxious upon the account of their Fathers Sin. And that in the following particulars. 1. It must not be understood of Eternal punishment.
First, How it is to be understood that the Children Are obnoxious upon the account of their Father's Sin. And that in the following particulars. 1. It must not be understood of Eternal punishment.
The Children of those that murmured and lusted in the Wilderness, were admitted into the promised Land. The Daughters of Zelophehad are not deprived of their Inheritance,
The Children of those that murmured and lusted in the Wilderness, were admitted into the promised Land. The Daughters of Zelophehad Are not deprived of their Inheritance,
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However his Bloud be tainted, or his Goods diminished, his Life cannot be touched. 2. Where the Children continue in their Father's crimes, there is no injustice in punishing them.
However his Blood be tainted, or his Goods diminished, his Life cannot be touched. 2. Where the Children continue in their Father's crimes, there is no injustice in punishing them.
There is no injustice in punishing the nocent, what-ever the impulsive cause may be. 3. For Temporal Evils they may be, without any shadow of injustice, the lot and portion of the best of Men.
There is no injustice in punishing the nocent, whatever the impulsive cause may be. 3. For Temporal Evils they may be, without any shadow of injustice, the lot and portion of the best of Men.
For besides their Conscience, and their warning by their Prophets from time to time, they had among them an account in writing of their Fathers crimes and plagues;
For beside their Conscience, and their warning by their prophets from time to time, they had among them an account in writing of their Father's crimes and plagues;
To this purpose it hath been well observed, that tho' Murther was forbid as a capital Crime to the Sons of Noah, as well as to the Jews; And there was no sacrifice of Expiation allowed for that Sin by the Law of Moses, yet Cain, the first Murtherer, was exempted from Death by God himself.
To this purpose it hath been well observed, that though Murder was forbid as a capital Crime to the Sons of Noah, as well as to the jews; And there was no sacrifice of Expiation allowed for that since by the Law of Moses, yet Cain, the First Murderer, was exempted from Death by God himself.
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2. Because they repeated the same Sins, and persisted in them to the last. To repeat our folly, and persist in it, is always a great aggravation of it.
2. Because they repeated the same Sins, and persisted in them to the last. To repeat our folly, and persist in it, is always a great aggravation of it.
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This does mightily enhance their guilt, and call for their destruction. Their iniquity is now ripe and full, when they condemn and practice the same thing.
This does mightily enhance their guilt, and call for their destruction. Their iniquity is now ripe and full, when they condemn and practice the same thing.
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No sin is greater than that which is acted under the disguise of Piety. No Wolf is more ravenous and formidable than he that lurks under Sheep's-cloathing.
No since is greater than that which is acted under the disguise of Piety. No Wolf is more ravenous and formidable than he that lurks under Sheep's-clothing.
If they did well, why should they declaim against them? If ill, why should they imitate them? These Men are without all excuse, they practice in contradiction to themselves,
If they did well, why should they declaim against them? If ill, why should they imitate them? These Men Are without all excuse, they practice in contradiction to themselves,
This is such an aggravation as (added to the rest) does abundantly shew the Justice of this denunciation. III. I shall now proceed to the Use and Application of what hath been said, with a particular Reflection upon the sad Occasion that brings us together this Day.
This is such an aggravation as (added to the rest) does abundantly show the justice of this denunciation. III. I shall now proceed to the Use and Application of what hath been said, with a particular Reflection upon the sad Occasion that brings us together this Day.
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And tho' we gave no explicit consent to this barbarous Murther, and perhaps with the Jews have said, That if we had been in the days of our Forefathers, we would not have been partakers with them;
And though we gave no explicit consent to this barbarous Murder, and perhaps with the jews have said, That if we had been in the days of our Forefathers, we would not have been partakers with them;
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We find that the Jews kept a Fast a long time for the slaughter of Gedaliah, Zech. 7.5. with Jer. 41.1, 2. called by the Prophet the Fast of the seventh Month: We have greater reason for this.
We find that the jews kept a Fast a long time for the slaughter of Gedaliah, Zechariah 7.5. with Jer. 41.1, 2. called by the Prophet the Fast of the seventh Monn: We have greater reason for this.
For neither did those Jews that kept that Fast consent to the Murther of Gedaliah, Deut. 21. We know what the Law required in case of an uncertain Murther:
For neither did those jews that kept that Fast consent to the Murder of Gedaliah, Deuteronomy 21. We know what the Law required in case of an uncertain Murder:
And, Thou desirest not Sacrifice, else would I give it — The Sacrifices of God are a broken Spirit — The Wickedness committed this day was premeditated and studied, coloured with a pretence of Law and Justice, practiced under the cloak of Religion and disguise of Piety.
And, Thou Desirest not Sacrifice, Else would I give it — The Sacrifices of God Are a broken Spirit — The Wickedness committed this day was premeditated and studied, coloured with a pretence of Law and justice, practiced under the cloak of Religion and disguise of Piety.
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As we would avoid the plagues of this and the next life, let us retire our selves from this World and all its amusements, enter into our Closets and examin our State towards God,
As we would avoid the plagues of this and the next life, let us retire our selves from this World and all its amusements, enter into our Closets and examine our State towards God,
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so great a decay of Piety and real Goodness, contempt of God and Religion, we must not think that a cold confessing our Sins will serve our turn, we must abhor them and be greatly humbled for them.
so great a decay of Piety and real goodness, contempt of God and Religion, we must not think that a cold confessing our Sins will serve our turn, we must abhor them and be greatly humbled for them.
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If they did these things to the green tree, what shall be done to the dry? We are all concerned in this day's work, to bewail the Wickedness of Men and improve the amazing Providence of God.
If they did these things to the green tree, what shall be done to the dry? We Are all concerned in this day's work, to bewail the Wickedness of Men and improve the amazing Providence of God.
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and what the Jews say of the Calf in the Wilderness, that there is something of it in all their after-sufferings, may with as much truth be said of the barbarous Murther of this day:
and what the jews say of the Calf in the Wilderness, that there is something of it in all their after-sufferings, may with as much truth be said of the barbarous Murder of this day:
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And grant that neither the splendor of any thing that is great, nor the conceit of any thing that is good in us may any way withdraw our eyes from looking upon our selves as sinfull dust and ashes.
And grant that neither the splendour of any thing that is great, nor the conceit of any thing that is good in us may any Way withdraw our eyes from looking upon our selves as sinful dust and Ashes.
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But that (according to the example of thy Blessed Martyr) we may press forward toward the prize of the high calling that is before us in faith and patience, humility and meekness, mortification and self-denial, charity and constant perseverance unto the end.
But that (according to the Exampl of thy Blessed Martyr) we may press forward towards the prize of the high calling that is before us in faith and patience, humility and meekness, mortification and self-denial, charity and constant perseverance unto the end.
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