The soules solace A sermon preached at the solemne funerall of William Favvcit gent. in the parish-church of West-ham in Essex, May 18. 1631. and since enlarged. By Edmund Layfielde Bachelour in Divinity, preacher of St Leonards-Bromley in Midlesex, by Stratford-bow.
Publisher: Printed by M F lesher for G Gibbs and are to be sold at his shop at the signe of the Flowre de luce at the little south doore of St Pauls Church
even to such as are of a cleane heart, Vers. 1. A sweet entrance into the third booke of Psalmes, a meet exordium, by proposall of his owne goodnes for a reward, to incourage us to persevere in goodnes,
even to such as Are of a clean heart, Vers. 1. A sweet Entrance into the third book of Psalms, a meet exordium, by proposal of his own Goodness for a reward, to encourage us to persevere in Goodness,
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Heare, and behold ( yee tenderly beloved bowels of Christ ) in these few Graines: 1. Gods Indulgence toward the ungodly for a momēt, in the Prologue :
Hear, and behold (ye tenderly Beloved bowels of christ) in these few Grains: 1. God's Indulgence towards the ungodly for a moment, in the Prologue:
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Surely thou didst set them in slippery places, thou castedst them downe into destruction v. 17. &c. 3. The profit accruing to the righteous by Gods ordinances & afflictions, their Profession to adhere to God alone:
Surely thou didst Set them in slippery places, thou castedst them down into destruction v. 17. etc. 3. The profit accrueing to the righteous by God's ordinances & afflictions, their Profession to adhere to God alone:
Without God, heaven to me is earth, Angels to me are men, Men to me are no better then beasts, beasts then devills, the Earth then hell. But with my God, the creatures are delicacies, Men are Comforts, Saints are Angels, the Earth a pleasant Paradise .
Without God, heaven to me is earth, Angels to me Are men, Men to me Are no better then beasts, beasts then Devils, the Earth then hell. But with my God, the creatures Are delicacies, Men Are Comforts, Saints Are Angels, the Earth a pleasant Paradise.
earth to my sorrow, heaven to my joy: yet nor in my sorrow, nor in my joy, nor in heaven, nor in the earth, is there any thing my soule is satisfied with, longeth to enjoy, save God alone, who is the health of my countenance and my God . Psal. 43. ω
earth to my sorrow, heaven to my joy: yet nor in my sorrow, nor in my joy, nor in heaven, nor in the earth, is there any thing my soul is satisfied with, Longeth to enjoy, save God alone, who is the health of my countenance and my God. Psalm 43. ω
Embrace the text under this title, The Soules Solace; wherein are remarkeable two things: 1. her Cōfidence , Whom have I in heavē but thee? whom have I there to beleeve in, adore, feare, depend upon,
Embrace the text under this title, The Souls Solace; wherein Are remarkable two things: 1. her Confidence, Whom have I in heaven but thee? whom have I there to believe in, adore, Fear, depend upon,
None unto whom my heart devotes her self, vowes to love, obey, delight in, set up her whole contentment, and take true Complacency in, save thee O Lord alone. He beleeves his God is in earth to regard him,
None unto whom my heart devotes her self, vows to love, obey, delight in, Set up her Whole contentment, and take true Complacency in, save thee Oh Lord alone. He believes his God is in earth to regard him,
Without all doubt, that omnipotent and all - sufficient God, who fills heavē and earth, whom the heaven of heavens is not able to containe , is able to preserve, sanctifie, feed, thorowly fill, and satisfie all the emptie and thirstie faculties and functions of my soule, to hold and uphold me with his right hand, to guide me with his counsell,
Without all doubt, that omnipotent and all - sufficient God, who fills heaven and earth, whom the heaven of heavens is not able to contain, is able to preserve, sanctify, feed, thoroughly fill, and satisfy all the empty and thirsty faculties and functions of my soul, to hold and uphold me with his right hand, to guide me with his counsel,
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So that, might sinfull-flesh vent such an ambitious wish, or presuming to wish, prove so happie as to obtaine; my hearts desire and vote should bee to have none (O Lord) in Heaven but thee,
So that, might sinful-flesh vent such an ambitious wish, or presuming to wish, prove so happy as to obtain; my hearts desire and vote should be to have none (Oh Lord) in Heaven but thee,
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and inestimably prefers it to the whole world . The worlds created, by the heire of the world , Heb. 1.2. are either the Periods of time, whereby all things are measured , or els heaven and earth, Gen. 1.1. that, the glorious tabernacle of Angels, & triumphant Saints; this, the habitation of miserable mortals, and irrational creatures.
and inestimably prefers it to the Whole world. The world's created, by the heir of the world, Hebrew 1.2. Are either the Periods of time, whereby all things Are measured, or Else heaven and earth, Gen. 1.1. that, the glorious tabernacle of Angels, & triumphant Saints; this, the habitation of miserable mortals, and irrational creatures.
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The glory of this world is so great, so sweete a baite, an entisement so delitious and attractive, that the devill gave his owne hopes some incouragement, therewith to ensnare the very Sonne of God :
The glory of this world is so great, so sweet a bait, an enticement so delicious and Attractive, that the Devil gave his own hope's Some encouragement, therewith to ensnare the very Son of God:
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yet when the Prophet had exactly poized all these, and waighed the Creature cloathed with its several excellencies, he cast them all aside, turned from the faire fabrik of Heaven and earth , placed them on his left hand, that he might offer his right hand unto God,
yet when the Prophet had exactly poised all these, and weighed the Creature clothed with its several excellencies, he cast them all aside, turned from the fair fabric of Heaven and earth, placed them on his left hand, that he might offer his right hand unto God,
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So the sinfull-sorie-soule hovering upon the wing of desire to finde some solid contentment and sufficiency in the Creature, wearied either with the confusion and miserie wherewith it is covered,
So the sinfull-sorie-soule hovering upon the wing of desire to find Some solid contentment and sufficiency in the Creature, wearied either with the confusion and misery wherewith it is covered,
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so the soule esteeming the creatures too meane a banquet for her excellency, takes her repast on Christ, the seede of Abraham, the food of saints, the Sonne of God.
so the soul esteeming the creatures too mean a banquet for her excellency, Takes her repast on christ, the seed of Abraham, the food of Saints, the Son of God.
and the Gratious-Soule builds not her nest in the dust, where the winde of vanitie will peirce it, rests not upon the Creature, which is a broken & peircing Reede,
and the Gratious-Soule builds not her nest in the dust, where the wind of vanity will pierce it, rests not upon the Creature, which is a broken & piercing Reed,
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here is nothing created, whence divine providence drawes not unto man a singular benefit , the center earth, is as a fruitfull mother to nourish our fraile bodies with the sugred milke and norishment of her breasts ;
Here is nothing created, whence divine providence draws not unto man a singular benefit, the centre earth, is as a fruitful mother to nourish our frail bodies with the sugared milk and nourishment of her breasts;
The waters of Siloam. The cleare-streames of Kishon will wash away corporeall pollution; and fresh fountaines refresh the thirsty, and wearie Pilgrims .
The waters of Siloam. The cleare-streames of Kishon will wash away corporeal pollution; and fresh fountains refresh the thirsty, and weary Pilgrim's.
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A sweete & wholesom ayre conduceth to a continuance of strength, and health , the clouds labour to water the earth , the Lord bindeth up the waters in his thicke cloudes,
A sweet & wholesome air conduceth to a Continuance of strength, and health, the Clouds labour to water the earth, the Lord binds up the waters in his thick Clouds,
the sweet influences of the Pleiades , renew the Delicacies, and pleasures of the spring, revive the countenance, warme and increase the blood, bring the brids from farre to sing Anthems; mould the earth anew, into a delightfull Paradise.
the sweet influences of the Pleiades, renew the Delicacies, and pleasures of the spring, revive the countenance, warm and increase the blood, bring the brids from Far to sing Anthems; mould the earth anew, into a delightful Paradise.
his senses are not seldome drown'd in such profound contemplations, yet never satisfied: his reading is wearisome to the flesh, the more he drinkes, the more his thirst increaseth;
his Senses Are not seldom drowned in such profound contemplations, yet never satisfied: his reading is wearisome to the Flesh, the more he drinks, the more his thirst increases;
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his eare with hearing of his mercy & truth; his hands with handling his admirable goodnesse; his intellect with saving knowledge; his memorie with lovely promises;
his ear with hearing of his mercy & truth; his hands with handling his admirable Goodness; his intellect with Saving knowledge; his memory with lovely promises;
and Angels, the glorie of trāsitorie, and worldly cōtentmēts, after which men with eagernesse of spirit hunt , are not primarie, permanent, boundlesse, and eternall, but onely lent-talents, gifts of God, beames of that sunne , a candle from that lampe of light and life, twigs of that branch; upon which so long as the dewe of his blessing descends, we enjoy a comfortable use of the creatures;
and Angels, the glory of transitory, and worldly contentment's, After which men with eagerness of Spirit hunt, Are not primary, permanent, boundless, and Eternal, but only lent-talents, Gifts of God, beams of that sun, a candle from that lamp of Light and life, twigs of that branch; upon which so long as the dew of his blessing descends, we enjoy a comfortable use of the creatures;
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Pharohs chariot-wheeles breake in his greatest neede, the heavens become brasse , the sun withdraw its light, the earth denies her plentie, and annoints her breasts with Gall, when God shall turne the darke-side of the cloud towards us.
Pharaohs Chariot wheels break in his greatest need, the heavens become brass, the sun withdraw its Light, the earth Denies her plenty, and anoints her breasts with Gall, when God shall turn the darke-side of the cloud towards us.
Who then preferres not the Ocean, to the streame? The roote, to the flower? the Sunne, to the euening-starre? the fountaine to the cisterne? the liberall doner of all good blessings, to the ofsprings which may bee lopt away? Other things are in part-sufficient for man, but onely God is all-sufficient ;
Who then prefers not the Ocean, to the stream? The root, to the flower? the Sun, to the Evening-star? the fountain to the cistern? the liberal doner of all good blessings, to the ofsprings which may be lopped away? Other things Are in part-sufficient for man, but only God is All-sufficient;
Seeing then I am affraid, whiles I begg many things at the hands of God, I may aske amisse , following his steps, who prayed aright, One things I will desire of the Lord, and but that one thing will I seeke after;
Seeing then I am afraid, while I beg many things At the hands of God, I may ask amiss, following his steps, who prayed aright, One things I will desire of the Lord, and but that one thing will I seek After;
when all other comforts faile? the world is a Sea, mās life the ship, richly loaden with varietie of the blessings of Gods left hand, sicknesse is a storme, death a leake, which first makes the marriners throw all their loading overboard, in hope of safety, and then sinkes the vessell;
when all other comforts fail? the world is a Sea, men life the ship, richly loaded with variety of the blessings of God's left hand, sickness is a storm, death a leak, which First makes the Mariners throw all their loading overboard, in hope of safety, and then sinks the vessel;
the soule is the passenger; Christ the Rocke, upon which if she can, with the saile of love, the oare of wisedome, in the long-boate of faith, cast the anker of hope, & take fast hold, she shall abide safe.
the soul is the Passenger; christ the Rock, upon which if she can, with the sail of love, the oar of Wisdom, in the longboat of faith, cast the anchor of hope, & take fast hold, she shall abide safe.
which when the windes of frailtie and age blow violently from the shoare of mortalitie, and the surges of sorrow beate against the body of clay, the fort wherein they are preserved wil,
which when the winds of frailty and age blow violently from the shore of mortality, and the surges of sorrow beat against the body of clay, the fort wherein they Are preserved will,
4 Finally the sweete relish the soule hath of Gods goodnesse in Christ, makes her mount upon the wings of love, soare higher then the moone, build her nest in the skies, & overlooke all things below, to embrace and enioy him whose habitation is in the highest heavens. This pure affection was euer the crowne and honour of the Saints;
4 Finally the sweet relish the soul hath of God's Goodness in christ, makes her mount upon the wings of love, soar higher then the moon, built her nest in the skies, & overlook all things below, to embrace and enjoy him whose habitation is in the highest heavens. This pure affection was ever the crown and honour of the Saints;
and whatsoeuer els his soule desired, with a thousand fold advantage in God his father and friend. T'was this made S. Paul account all things dung and drosse in comparison of Christ .
and whatsoever Else his soul desired, with a thousand fold advantage in God his father and friend. Was this made S. Paul account all things dung and dross in comparison of christ.
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This mov'd those Canonized-Pilgrims contentedly to wander up and downe, meanely clad, poorely fed, persecuted by Monarkes , scorned by Pezants, vnworthily handled of all, tho the world was not worthy of them;
This moved those Canonized-Pilgrims contentedly to wander up and down, meanly clad, poorly fed, persecuted by Monarchs, scorned by Peasants, unworthily handled of all, though the world was not worthy of them;
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In aword , this made all those vessels of Election, whose names are written in the booke of life, to long only after the Lord of life, making him unto themselves in the Church Militant, as he wilbe to them with others in the Church Triumphant, all in all .
In award, this made all those vessels of Election, whose names Are written in the book of life, to long only After the Lord of life, making him unto themselves in the Church Militant, as he will to them with Others in the Church Triumphant, all in all.
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In Eden a tree of life , in a deluge an arke , in the desert, a brazen Serpent , in hunger Mannah , in thirst, water from the rocke, in danger Zoar, in persecution a Caue, in povertie riches, in death life, our Temple, Sunne, Moone, day, our all. For as light is to be prefered to darkenesse , libertie to the loathsome dungeon; so God, of whose fulnesse we receive, to all things in Heaven and earth.
In Eden a tree of life, in a deluge an Ark, in the desert, a brazen Serpent, in hunger Manna, in thirst, water from the rock, in danger Zoar, in persecution a Cave, in poverty riches, in death life, our Temple, Sun, Moon, day, our all. For as Light is to be preferred to darkness, liberty to the loathsome dungeon; so God, of whose fullness we receive, to all things in Heaven and earth.
Having (I hope) caused the scales of ignorance to fall from your eyes, enlightned your understanding, I may now conceive the better hope to worke upon your affections, and prevaile with you to embrace this truth in the power thereof, craving entertainement, in the conscionable application. T'is but a little text,
Having (I hope) caused the scales of ignorance to fallen from your eyes, enlightened your understanding, I may now conceive the better hope to work upon your affections, and prevail with you to embrace this truth in the power thereof, craving entertainment, in the conscionable application. it is but a little text,
and like that little stone, it serves first to breake in peeces that Golden-Image of the heathen gods , whom blinded Pagans, and Idolatrous infidels ignorant of the true God, made to themselves, adoring Many Gods, and many Lords , some the chiefe, and others of inferior ranke , whom they placed, some in Heaven ,
and like that little stone, it serves First to break in Pieces that Golden-Image of the heathen God's, whom blinded Pagans, and Idolatrous Infidels ignorant of the true God, made to themselves, adoring Many God's, and many lords, Some the chief, and Others of inferior rank, whom they placed, Some in Heaven,
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& others in Earth, against the expresse practice of David, and letter of the text; I am the Lord, thy God, thou shalt have no other gods before me. Exod. 20.3. Every Pagan cloathed with humanitie acknowledges a Deitie .
& Others in Earth, against the express practice of David, and Letter of the text; I am the Lord, thy God, thou shalt have no other God's before me. Exod 20.3. Every Pagan clothed with humanity acknowledges a Deity.
and when they saw the sun, and the moone, and the starrs, even all the host of heaven, were drawne to worship thē, which the Lord God had divided to all nations under heaven.
and when they saw the sun, and the moon, and the Stars, even all the host of heaven, were drawn to worship them, which the Lord God had divided to all Nations under heaven.
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Yea they dedicated horses and chariots to the Sunne , and offered incense to the Queene of Heaven . Ier. 44.17. unto these they coupled the Elements, as the Persians the fire, the Egyptians worshipped the water .
Yea they dedicated Horses and chariots to the Sun, and offered incense to the Queen of Heaven. Jeremiah 44.17. unto these they coupled the Elements, as the Persians the fire, the egyptians worshipped the water.
They bended the knees and lift up their hands to birds of the ayre, beasts of the field, fish in the Sea, consecrating the Eagle to Iupiter, the Dove to Venus, Peacocke to Iuno, Raven to Phoebus, Batt to Minerva .
They bent the knees and lift up their hands to Birds of the air, beasts of the field, Fish in the Sea, consecrating the Eagl to Iupiter, the Dove to Venus, Peacocke to Iuno, Raven to Phoebus, Batt to Minerva.
The Egyptians worshipped generally the beasts, which the Hebrewes sacrificed to their God . Apis, Isis, Osiris , sheepe and bullocks, a Calfe, an Oxe, Vultures, Crocodiles;
The egyptians worshipped generally the beasts, which the Hebrews sacrificed to their God. Apis, Isis, Osiris, sheep and bullocks, a Calf, an Ox, Vultures, Crocodiles;
The Syrians and Phecenians a fish, the Persians a Dragon, thus they corrupted themselves, worshipping the likenesse of male and female, the likenesse of the beast that is on the earth,
The Syrians and Phecenians a Fish, the Persians a Dragon, thus they corrupted themselves, worshipping the likeness of male and female, the likeness of the beast that is on the earth,
Deut. 4.16 17, 18. And to declare whither Idolatry will bring him that forsakes God, they had their infernall gods, Manes, Pluto, Proserpina, sacrificing to the very devills .
Deuteronomy 4.16 17, 18. And to declare whither Idolatry will bring him that forsakes God, they had their infernal God's, Manes, Pluto, Proserpina, sacrificing to the very Devils.
There was such a monstrous spawn of their Imaginarie and fictitious gods, that one of their owne prophets wrote a booke of their multiplication and generation, and in one verse mentions thirtie thousand gods to be adored among them .
There was such a monstrous spawn of their Imaginary and fictitious God's, that one of their own Prophets wrote a book of their multiplication and generation, and in one verse mentions thirtie thousand God's to be adored among them.
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But here was the miserie, that even Gods-chosen-People, unto whom he was clearely revealed, in the word, became foolishly-besotted, after the manner of the Heathens. They had their chambers of Imagery, wherein Ezekiel beheld every forme of creeping things, and abominable beasts,
But Here was the misery, that even Gods-chosen-People, unto whom he was clearly revealed, in the word, became foolishly-besotted, After the manner of the heathens. They had their chambers of Imagery, wherein Ezekielem beheld every Form of creeping things, and abominable beasts,
neither shall there be after him. Isa. 43.10.11. that he is the first and the last, & besides him there is no God. Esay 44.6. Whom to know, with and in Christ, is eternall life, Ioh. 17.3. A jealous God, who will not give his glory unto another. Isay 42.8.
neither shall there be After him. Isaiah 43.10.11. that he is the First and the last, & beside him there is no God. Isaiah 44.6. Whom to know, with and in christ, is Eternal life, John 17.3. A jealous God, who will not give his glory unto Another. Saiah 42.8.
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and serve him onely, 1. Sam. 7.3. The Larke praiseth the God of heaven in the morning, the Thrush at mid-day, the Nightingall in the evening, setting onely the tune for man to praise his God.
and serve him only, 1. Sam. 7.3. The Lark Praiseth the God of heaven in the morning, the Thrush At midday, the Nightingale in the evening, setting only the tune for man to praise his God.
The wisemen left all to worship Christ: and whosoever is wise following the bright sunshine of the Gospell, will set up no Deity upon Gods throne, fall downe before no Majestie but his, who made heaven and earth.
The Wise men left all to worship christ: and whosoever is wise following the bright sunshine of the Gospel, will Set up no Deity upon God's throne, fallen down before no Majesty but his, who made heaven and earth.
Seeing we have heard thy voice, I am the Lord, and there is none else, there is no God besides mee, Esay 45.5. Let other people walke every one in the name of his god, but wee will walke in the name of the Lord our God for ever and ever: Mic. 4.5.
Seeing we have herd thy voice, I am the Lord, and there is none Else, there is no God beside me, Isaiah 45.5. Let other people walk every one in the name of his god, but we will walk in the name of the Lord our God for ever and ever: Mic. 4.5.
And whatsoever Gods or Devils Pagans reverence, (for all the gods of the Nations are Idols, vanities, and devils ) the God of Abraham shall be my God, my All in heaven, and earth.
And whatsoever God's or Devils Pagans Reverence, (for all the God's of the nations Are Idols, vanities, and Devils) the God of Abraham shall be my God, my All in heaven, and earth.
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As David rejected all those (together with searching after, and dependance upon Starre-gazers , and constellations, for the regulating of his actions and conversation) so now also hee turnes out of his thoughts Saints and Angels, that hee may directly,
As David rejected all those (together with searching After, and dependence upon Star-gazers, and constellations, for the regulating of his actions and Conversation) so now also he turns out of his thoughts Saints and Angels, that he may directly,
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they are Multipotent , but not omnipotent; not omniscient, though multiscient. The heresie of the Angelists , long since buried in the grave of oblivion, is raised againe to life by the Iesuites in a voluntary humility, and worshipping of Angels, intruding into those things which they have not seene, vainly puft up by their fleshly minde, Coloss. 2.18.
they Are Multipotent, but not omnipotent; not omniscient, though multiscient. The heresy of the Angelists, long since buried in the grave of oblivion, is raised again to life by the Iesuites in a voluntary humility, and worshipping of Angels, intruding into those things which they have not seen, vainly puffed up by their fleshly mind, Coloss. 2.18.
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Not much unlike the superstitious Iewes, and Simon Magus , that child of the devill, who forsaking the Head Christ, heathenishly invented, and eagerly promoted, adoration, and invocation of those glorious Spirits, as Mediators next to God.
Not much unlike the superstitious Iewes, and Simon Magus, that child of the Devil, who forsaking the Head christ, heathenishly invented, and eagerly promoted, adoration, and invocation of those glorious Spirits, as Mediators next to God.
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Which stinking water he drew up frō Plato's puddle , and by the secret pipes of corrupt mindes hath carried it into the Vatican conduit, whence the Rhemish Tanker-bearers, would furnish the emptie cisternes of the world;
Which stinking water he drew up from Plato's puddle, and by the secret pipes of corrupt minds hath carried it into the Vatican conduit, whence the Rhemish Tanker-bearers, would furnish the empty cisterns of the world;
whose solemne practice and profession was , (excluding all others in heaven and earth ) to have recourse in all her wants and supplications, immediately, plainly, and directly unto the Throne of Grace, for favour, and reliefe from God: Give care unto my words O Lord, consider my meditation, hearken unto the voice of my crie, my King and my God:
whose solemn practice and profession was, (excluding all Others in heaven and earth) to have recourse in all her Wants and supplications, immediately, plainly, and directly unto the Throne of Grace, for favour, and relief from God: Give care unto my words Oh Lord, Consider my meditation, harken unto the voice of my cry, my King and my God:
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I shewed before him my trouble, Psalm. 142.1.2. The Sonne of God prayed alone unto his father, and taught his servants both by precept and patterne to pray alone to Our Father which is in heaven.
I showed before him my trouble, Psalm. 142.1.2. The Son of God prayed alone unto his father, and taught his Servants both by precept and pattern to pray alone to Our Father which is in heaven.
But is not this rashnesse, to croud into Gods presence without an usher, seeing subjects with more humilitie, enter into the Kings presence ? Where there is a Command to come, there needes no other mediation unto Christ then sincere devotion .
But is not this rashness, to crowd into God's presence without an usher, seeing subject's with more humility, enter into the Kings presence? Where there is a Command to come, there needs no other mediation unto christ then sincere devotion.
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He is ever at the right hand of God, who also makes intercession for us , Wherefore hee is able also to save them to the uttermost, that come unto God by him, seeing hee ever liveth to make intercession for them .
He is ever At the right hand of God, who also makes Intercession for us, Wherefore he is able also to save them to the uttermost, that come unto God by him, seeing he ever lives to make Intercession for them.
Whatsoever you shall aske the Father in my name , he will give it you. Iohn 16.23. There is one Mediator betwixt God and Man, and but that one, the Man Iesus Christ . 1. Tim. 2.5. Hee is God, and therefore meete to speake for us unto his Father;
Whatsoever you shall ask the Father in my name, he will give it you. John 16.23. There is one Mediator betwixt God and Man, and but that one, the Man Iesus christ. 1. Tim. 2.5. He is God, and Therefore meet to speak for us unto his Father;
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he is Man, and thereby compassionate, and fit to convey mercies unto Man from his Father, the onely Mediatour of Redemption, Salvation, Intercession betwixt God and Man, seeing he partakes of both .
he is Man, and thereby compassionate, and fit to convey Mercies unto Man from his Father, the only Mediator of Redemption, Salvation, Intercession betwixt God and Man, seeing he partakes of both.
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Thirdly, who, not daring to believe in any other but God, dare invocate any besides God? How then shall they call on him in whom they have not beleeved? Rom. 10.14. . Nor doth the finger of Faith point to any but one individuall Christ in whom we have boldnesse and accesse, with confidence by the faith of him. Ephes 3.12. . his devotion is an abomination, which is not presented unto Christ, by Christ the Author & finisher of our Salvation :
Thirdly, who, not daring to believe in any other but God, Dare invocate any beside God? How then shall they call on him in whom they have not believed? Rom. 10.14.. Nor does the finger of Faith point to any but one Individu christ in whom we have boldness and access, with confidence by the faith of him. Ephesians 3.12.. his devotion is an abomination, which is not presented unto christ, by christ the Author & finisher of our Salvation:
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Fourthly, the glorious Angels, and blessed Saints in Heaven will no way allow, patronize, and accept this honour from the Church on earth, which they refused, being tendered, (whiles they were conversant among us) as derogatory from the honour and Majestie of God, to whom such worship alone belongs .
Fourthly, the glorious Angels, and blessed Saints in Heaven will no Way allow, patronise, and accept this honour from the Church on earth, which they refused, being tendered, (while they were conversant among us) as derogatory from the honour and Majesty of God, to whom such worship alone belongs.
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because we are no Romish. Collyridians , and go not awhoring with them unto their Canoniz'd Saints, from under our God. Hos. 4.12. making according to the number of their Cities, the number of their gods. Ier. 2.28.
Because we Are no Romish. Collyridians, and go not awhoring with them unto their Canonized Saints, from under our God. Hos. 4.12. making according to the number of their Cities, the number of their God's. Jeremiah 2.28.
Pouring out, even that sacred Prayer of our Lord , unto them who are Servants, which was composed by the Sonne, to the honour of the Father; directing every petition, portion, and letter in it to Him who is our Father in heaven,
Pouring out, even that sacred Prayer of our Lord, unto them who Are Servants, which was composed by the Son, to the honour of the Father; directing every petition, portion, and Letter in it to Him who is our Father in heaven,
We honour the Angels and Saints departed , but dare not, to honour them rob God of his honour, wherof he is so jealous, that he wil not part with it to another.
We honour the Angels and Saints departed, but Dare not, to honour them rob God of his honour, whereof he is so jealous, that he will not part with it to Another.
God hath spoken once; twice have heard this, that power belongs unto God, also unto thee O Lord, belongeth mercy, Psalm. 62.11. Mercy and Power, mans onely comfort, belong both to God;
God hath spoken once; twice have herd this, that power belongs unto God, also unto thee Oh Lord, belongeth mercy, Psalm. 62.11. Mercy and Power, men only Comfort, belong both to God;
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mercy to heare, power to helpe; mercy to pitie, power to performe. Till Heaven by Letters Patents convey away these Royall rights to Saints, I charge thee, O my Soule, wait thou upon God, for from him commeth my Salvation. Psal. 62.1. We honour thee, O blessed Virgin, as the Mother and Servant of Christ in earth;
mercy to hear, power to help; mercy to pity, power to perform. Till Heaven by Letters Patents convey away these Royal rights to Saints, I charge thee, Oh my Soul, wait thou upon God, for from him comes my Salvation. Psalm 62.1. We honour thee, Oh blessed Virgae, as the Mother and Servant of christ in earth;
Remember thē which have the rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their Conversation. Heb. 13.7. Those matchlesse worthies, Heb. 11. are recorded for our instruction, consolation, and imitation, not for our invocation and adoration :
remember them which have the Rule over you, who have spoken unto you the word of God, whose faith follow, considering the end of their Conversation. Hebrew 13.7. Those matchless worthies, Hebrew 11. Are recorded for our instruction, consolation, and imitation, not for our invocation and adoration:
Their memory is blessed , their rest is glorious, their death was honourable, their portion is happinesse, their repose in heavenly Mansions, their companions Angels, their Crowne Life, their feasts, at Christs owne table; yet must wee not Deifie them, to blemish him, whom with covered faces they adore, at whose glorious feet they cast downe their regall Diadems. Wee honour them in Charitie, but serve them not;
Their memory is blessed, their rest is glorious, their death was honourable, their portion is happiness, their repose in heavenly Mansions, their Sodales Angels, their Crown Life, their feasts, At Christ own table; yet must we not Deify them, to blemish him, whom with covered faces they adore, At whose glorious feet they cast down their regal Diadems. we honour them in Charity, but serve them not;
nor let the Idolatrix wipe her mouth with this conceit , saying she is cleane, seeing shee bowing downe to Saints, doth not exclude and turne away from God;
nor let the Idolatrix wipe her Mouth with this conceit, saying she is clean, seeing she bowing down to Saints, does not exclude and turn away from God;
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that water could not wash the Iews from a Curse, who supposing they, in the Idol, honoured God, whom they called Baal, Hos. 2.16. are branded when they worshipped Baalim, to bee evill doers, forsakers of God, and followers of other gods to their owne destruction. Iudges 2.11.12.
that water could not wash the Iews from a Curse, who supposing they, in the Idol, honoured God, whom they called Baal, Hos. 2.16. Are branded when they worshipped Baalim, to be evil doers, forsakers of God, and followers of other God's to their own destruction. Judges 2.11.12.
Vse 3. Those Curious and inquisitive heads, who so much busie themselves to understand and finde out distinctly what cleare knowledge they shall have of their friends and acquaintance in Heaven, seeme to come farre short of Davids holy affection to God, expressed in this Text. The truth is, 'tis somewhat more then probable, that we shall distinctly know our friends, and other the glorified Saints in the Kingdome of Heaven.
Use 3. Those Curious and inquisitive Heads, who so much busy themselves to understand and find out distinctly what clear knowledge they shall have of their Friends and acquaintance in Heaven, seem to come Far short of Davids holy affection to God, expressed in this Text. The truth is, it's somewhat more then probable, that we shall distinctly know our Friends, and other the glorified Saints in the Kingdom of Heaven.
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Former ages have delivered this Opinion unto vs, from the mouthes of venerable Sages, whose Pietie, and profound knowledge in the mysteries of Godlinesse, have taught us to embrace their solid Iudgement with due reverence .
Former ages have Delivered this Opinion unto us, from the mouths of venerable Sages, whose Piety, and profound knowledge in the Mysteres of Godliness, have taught us to embrace their solid Judgement with due Reverence.
and told of Christs departure and death, which he should accomplish at Ierusalem, Luk. 9.31. So shall we in the Kingdome of heaven be knowne, and know one another.
and told of Christ departure and death, which he should accomplish At Ierusalem, Luk. 9.31. So shall we in the Kingdom of heaven be known, and know one Another.
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Nor can wee so farre under-valew the blessed estate of the Saints, as to conceive that knowledge shall be denied them as a blessing which shall bee granted and confer'd upon the Reprobate as a Curse, and augmentation of their misery, to see Abraham, Isaak, Iacob , and all the Prophets in the Kingdome of God,
Nor can we so Far undervalue the blessed estate of the Saints, as to conceive that knowledge shall be denied them as a blessing which shall be granted and conferred upon the Reprobate as a Curse, and augmentation of their misery, to see Abraham, Isaac, Iacob, and all the prophets in the Kingdom of God,
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So when we awake in the day of resurrection out of the bed of the grave, from the sleepe of death, by vertue of the same perfected and glorious Image, wee shall know our fellow Saints, who were taken out of the side of the second Adam, when hee fell asleepe upon the crosse, and gave up the Ghost.
So when we awake in the day of resurrection out of the Bed of the grave, from the sleep of death, by virtue of the same perfected and glorious Image, we shall know our fellow Saints, who were taken out of the side of the second Adam, when he fell asleep upon the cross, and gave up the Ghost.
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Howsoever modesty will not easily vary from reason , and Authority , yet if any man see just cause to thinke otherwise, I contend not with him , upon condition, that whiles hee waves the question, hee will make his Election sure, and certaine , and worke out his salvation with feare and trembling , that Christ may know,
Howsoever modesty will not Easily vary from reason, and authority, yet if any man see just cause to think otherwise, I contend not with him, upon condition, that while he waves the question, he will make his Election sure, and certain, and work out his salvation with Fear and trembling, that christ may know,
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and acknowledge him before his Father in the kingdome of heaven ; To prove himselfe whether he be in faith; 2. Cor. 13.5. To know God, and whom he hath sent Iesus Christ, which is life eternall. Iohn 17.3. Blessed are the pure in heart, for they shall see God; Mat. 5.8. and whosoever hath this hope in him, purgeth himselfe; as God is pure. 1. Iohn 3.3. This is for every Christian a duty of necessity ;
and acknowledge him before his Father in the Kingdom of heaven; To prove himself whither he be in faith; 2. Cor. 13.5. To know God, and whom he hath sent Iesus christ, which is life Eternal. John 17.3. Blessed Are the pure in heart, for they shall see God; Mathew 5.8. and whosoever hath this hope in him, Purgeth himself; as God is pure. 1. John 3.3. This is for every Christian a duty of necessity;
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which if it be not bounded, and banked with moderation, & humility, will greedily devour both many pretious houres, and at length, eate out the very heart of saving knowledge.
which if it be not bounded, and banked with moderation, & humility, will greedily devour both many precious hours, and At length, eat out the very heart of Saving knowledge.
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Its the forbidden tree, which none may touch without danger : Secret things belong to God, the things revealed to us, and our children. Deut. 29.29.
Its the forbidden tree, which none may touch without danger: Secret things belong to God, the things revealed to us, and our children. Deuteronomy 29.29.
yet to uphold the decayed credit of their vulgar latine translation in greater errors, and matters of more moment then this comes to, supporting himselfe upon the Septuagint , hee saith this reading, What have I in heaven? is rather to be allowed, followed and kept.
yet to uphold the decayed credit of their Vulgar latin Translation in greater errors, and matters of more moment then this comes to, supporting himself upon the septuagint, he Says this reading, What have I in heaven? is rather to be allowed, followed and kept.
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and that he takes so slender an occasion to justifie the mother of errours by the wilfull forsaking the fountaine of Living waters , digging to himselfe pits that will hold no water, its not out of the way to discover the sandy foundations whereon hee builds.
and that he Takes so slender an occasion to justify the mother of errors by the wilful forsaking the fountain of Living waters, digging to himself pits that will hold no water, its not out of the Way to discover the sandy foundations whereon he builds.
Vse 5. Now seeing it is the houre of sorrow , I cannot but spend a teare upon the living corps, of those dead soules, that minde earthly things: who making gold to be their god in heaven,
Use 5. Now seeing it is the hour of sorrow, I cannot but spend a tear upon the living corpse, of those dead Souls, that mind earthly things: who making gold to be their god in heaven,
being as farre distant from King Davids holy affection expressed in this text, as the East is from the West. There are not a few in the world, who so be it they may have pleasure for their breakefast, and the world to their dinner, feare not to sit with the devill at supper. Their hope of heaven,
being as Far distant from King Davids holy affection expressed in this text, as the East is from the West. There Are not a few in the world, who so be it they may have pleasure for their breakfast, and the world to their dinner, Fear not to fit with the Devil At supper. Their hope of heaven,
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What is that you hunt after, and pursue with such greedinesse? is it the splendor, and beauty of gold that drawes your affections? O then how much more paines should thy soule imploy to purchase his favour, whose incomparable beautie fills the heavens,
What is that you hunt After, and pursue with such greediness? is it the splendour, and beauty of gold that draws your affections? O then how much more pains should thy soul employ to purchase his favour, whose incomparable beauty fills the heavens,
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and splendor dazles the eye of Angels ? Were the object of thy desires bread that never perisheth, & durable riches , to rise earely, sit up late, crie so loud, ride and runne so fast , to take counsell, charge thy head, burden thy memory, beate thy braines, teare thy flesh,
and splendour dazzles the eye of Angels? Were the Object of thy Desires bred that never Perishes, & durable riches, to rise early, fit up late, cry so loud, ride and run so fast, to take counsel, charge thy head, burden thy memory, beat thy brains, tear thy Flesh,
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were both necessary & commendable: but seeing that which thy soule graples is no other but a cloud, a meere shadow, a vanishing nothing; this great care and cost is both lamentable and damnable .
were both necessary & commendable: but seeing that which thy soul grapples is no other but a cloud, a mere shadow, a vanishing nothing; this great care and cost is both lamentable and damnable.
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Whosoever attempts to walke, will sinke, and drowne with Peter , unlesse Christ lend a miraculous hand of deliverance from that Sacrilege. She is a bottomlesse depth of iniquitie; And when her favorites are lifted up to heaven upon her swelling surges, she in a moment , carries them downe to hell;
Whosoever attempts to walk, will sink, and drown with Peter, unless christ lend a miraculous hand of deliverance from that Sacrilege. She is a bottomless depth of iniquity; And when her favorites Are lifted up to heaven upon her swelling surges, she in a moment, carries them down to hell;
their cares and feares are so multiplied, there is such variation of their compasse , as their soules melt away for trouble, they reele to and fro, are at their wits end,
their Cares and fears Are so multiplied, there is such variation of their compass, as their Souls melt away for trouble, they reel to and from, Are At their wits end,
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And when the weather-beaten fleete of their insatiable mindes returnes, is it loaden with any other merchandise then thicke clay ? doth the raging sea of the world cast up ought save myre and dirt? Were it a sea of yce, men might with greater facilitie,
And when the Weather-beaten fleet of their insatiable minds returns, is it loaded with any other merchandise then thick clay? does the raging sea of the world cast up ought save mire and dirt? Were it a sea of ice, men might with greater facility,
but seeing it is but a sea of glasse, where can the most expert mariner cast anker? what safety can hee promise to himselfe in so brittle a harbour? what consolation,
but seeing it is but a sea of glass, where can the most expert mariner cast anchor? what safety can he promise to himself in so brittle a harbour? what consolation,
or happinesse can he exhale from that, which is broken and shiver'd in pieces with every knocke? What light of joy can shine thorow it into the chambers of his soule, thorough whose transparencie hee can behold nothing but vanitie and vexation of spirit ? The christall glasse of Scripture, wherein the anticke postures, and monstrous shapes of sinne are to every pure eye discernable, presents the love of the world to our full view vested in such hellish weedes, as may make us runne from her as from an infernall furie, and is able to fire it out of our soules: 1. For the nature and roote of it, its Idolatry, and Adultery. 2. For the fruit and blossome of it, it permits not the love of God to grow or thrive neere it. 3. for the body and bulke of it, its prepared to be cut downe,
or happiness can he exhale from that, which is broken and shivered in Pieces with every knock? What Light of joy can shine thorough it into the chambers of his soul, through whose transparency he can behold nothing but vanity and vexation of Spirit? The crystal glass of Scripture, wherein the antic postures, and monstrous shapes of sin Are to every pure eye discernible, presents the love of the world to our full view vested in such hellish weeds, as may make us run from her as from an infernal fury, and is able to fire it out of our Souls: 1. For the nature and root of it, its Idolatry, and Adultery. 2. For the fruit and blossom of it, it permits not the love of God to grow or thrive near it. 3. for the body and bulk of it, its prepared to be Cut down,
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and thrown into hell fire. 1. The love of the world, and the things of the world, is Idolatrie: Mortifie therefore your members which are upon the earth, fornication,
and thrown into hell fire. 1. The love of the world, and the things of the world, is Idolatry: Mortify Therefore your members which Are upon the earth, fornication,
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yet the holy Ghost gives this character of it, that it is a sinne so great and odious as it is not fit to be once named, much lesse nourished and practised among Christians .
yet the holy Ghost gives this character of it, that it is a sin so great and odious as it is not fit to be once nam, much less nourished and practised among Christians.
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Covetousnesse, let it not be once named among you, as becommeth Saints. Ephes. 5.3. There is a twofold idolatry; the first internall, prohibited in the first Commandement .
Covetousness, let it not be once nam among you, as becomes Saints. Ephesians 5.3. There is a twofold idolatry; the First internal, prohibited in the First Commandment.
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The abomination whereof is transparent. 1. From the catalogue of other, even the foulest transgressions; in the thickest crowd whereof its placed , Fornication, uncleannesse, inordinate affection, evill concupiscence, filthinesse, foolish talking, jesting, whoredome .
The abomination whereof is transparent. 1. From the catalogue of other, even the Foulest transgressions; in the thickest crowd whereof its placed, Fornication, uncleanness, inordinate affection, evil concupiscence, filthiness, foolish talking, jesting, whoredom.
when hee should goe to the Temple to sanctifie the Sabbath, hee goes to his Tent to safeguard his silver. When hee should offer up his heart a sacrifice to God, hee sacrificeth it to his gold: when hee should retire to his chamber to pray, he casts his eyes upon his neighbors inheritance,
when he should go to the Temple to sanctify the Sabbath, he Goes to his Tent to safeguard his silver. When he should offer up his heart a sacrifice to God, he Sacrificeth it to his gold: when he should retire to his chamber to pray, he Cast his eyes upon his neighbours inheritance,
and glories in the favour and attendance of his new master: his Syrian god Mammon: Mat. 6.24. 2. He puts his confidence in Mammon, withdrawing his affiance from God .
and Glories in the favour and attendance of his new master: his Syrian god Mammon: Mathew 6.24. 2. He puts his confidence in Mammon, withdrawing his affiance from God.
How hard is it for them that trust in riches to enter into the kingdome of God? Mark. 10.24. No shelter like the silver shield, no wall of defence like the wedge of gold.
How hard is it for them that trust in riches to enter into the Kingdom of God? Mark. 10.24. No shelter like the silver shield, no wall of defence like the wedge of gold.
This is the difference betwixt the righteous and the wicked rich man. The name of the Lord is a strong towre, the righteous runneth into it, and is safe;
This is the difference betwixt the righteous and the wicked rich man. The name of the Lord is a strong tower, the righteous Runneth into it, and is safe;
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Behold what vast, and monstrous conceits rich fellowes have of themselves, and their wealth, he fancies that his riches is not onely a house, but a citie, not a citie unwalled but a frontier towne, a place of defence: Fenced with high wals, gates and barres, Deut. 3.5. Hee dreames hee is not onely within a hedge, or pale, but within some Canaanitish city, great and walled up to heaven. Deut. 1.28.
Behold what vast, and monstrous conceits rich Fellows have of themselves, and their wealth, he fancies that his riches is not only a house, but a City, not a City unwalled but a frontier town, a place of defence: Fenced with high walls, gates and bars, Deuteronomy 3.5. He dreams he is not only within a hedge, or pale, but within Some Canaanitish City, great and walled up to heaven. Deuteronomy 1.28.
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hee sets his hands by his side, lookes bigge, speakes with a majestie, answers roughly , walkes like an Emperour, thinkes himselfe one of the sonnes of Anak, all other inferiours to be in comparison of himselfe but Grashoppers , that he is secure, and none able to stand before him.
he sets his hands by his side, looks big, speaks with a majesty, answers roughly, walks like an Emperor, thinks himself one of the Sons of Anak, all other inferiors to be in comparison of himself but Grasshoppers, that he is secure, and none able to stand before him.
Riches profit not in the day of wrath, but righteousnesse delivereth from death. Prov. 11.4. His shield is departed from him: Numb. 14.9. ; he imagineth his goods, wherein hee glories, overshadowes him ;
Riches profit not in the day of wrath, but righteousness Delivereth from death. Curae 11.4. His shield is departed from him: Numb. 14.9.; he imagineth his goods, wherein he Glories, overshadows him;
whereas the shadow of Gods protection, like Sampsons strength is departed from him. This affiance in the creature springs from diffidence in the Creator ;
whereas the shadow of God's protection, like Sampsons strength is departed from him. This affiance in the creature springs from diffidence in the Creator;
as though hee whose power made man, had not a providēce to provide for man : or as if he that in mercy feeds the yong ravens when they crie. Psal. 147.9.
as though he whose power made man, had not a providence to provide for man: or as if he that in mercy feeds the young Ravens when they cry. Psalm 147.9.
Thirdly, hee stoutly and manfully fights for his wealth, as those Idolaters for their gods. Iudg. 6.30. hee hides it as closely-safe, as Achan his cursed wedge of gold, and Babylonish garment: Ioshuah. 7.21. hee findes and faines as many ungodly, unmannerly sleights to keepe it, as Rachel to conceale her fathers Idols, Gen. 31.35.
Thirdly, he stoutly and manfully fights for his wealth, as those Idolaters for their God's. Judges 6.30. he hides it as closely-safe, as achan his cursed wedge of gold, and Babylonish garment: Joshua. 7.21. he finds and feigns as many ungodly, unmannerly sleights to keep it, as Rachel to conceal her Father's Idols, Gen. 31.35.
or turned with Lots wise into a pillar of salt, and exclaimes, hee is unwoven and undone. Thus hee is ever thirsting after the golden fountaine: , venturing for the golden fleece, and prayes not so much for the second comming of Christ, as for the returne of the golden world. Whereas other sinners neglect God, yet trust not in their sinnes ,
or turned with Lots wise into a pillar of salt, and exclaims, he is unwoven and undone. Thus he is ever thirsting After the golden fountain:, venturing for the golden fleece, and prays not so much for the second coming of christ, as for the return of the golden world. Whereas other Sinners neglect God, yet trust not in their Sins,
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The second abomination unto which its resembled is adultery. Ye adulterers and adulteresses, know yee not that the friendship of the world is enmity with God. Iames. 4.4. Covetous persons are an adulterous generation :
The second abomination unto which its resembled is adultery. the Adulterers and Adulteresses, know ye not that the friendship of the world is enmity with God. James 4.4. Covetous Persons Are an adulterous generation:
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Adultery dishonors the whole Sacred Trinity; The blessed Father, whose covenant is broken , and forgotten, the blessed Sonne, whose members are rent from him to be made the members of Harlots , the blessed Spirit whose Temple is defiled .
Adultery dishonours the Whole Sacred Trinity; The blessed Father, whose Covenant is broken, and forgotten, the blessed Son, whose members Are rend from him to be made the members of Harlots, the blessed Spirit whose Temple is defiled.
God is angrie with other sinnes, but the adulterer the soule of the Lord abhors, Prover. 22.14. for other sinnes, the just judge of heaven hath powred downe smaller judgements, but upon this wickednesse, hee showred downe the most terrible and greatest. For the sinne of adultery, the world was drowned .
God is angry with other Sins, but the adulterer the soul of the Lord abhors, Prover. 22.14. for other Sins, the just judge of heaven hath poured down smaller Judgments, but upon this wickedness, he showered down the most terrible and greatest. For the sin of adultery, the world was drowned.
and seeing among men this sinne is not either knowne, or else favoured , and smothered, the Lord hath reserved the sharpe sentence against it to his owne tribunall, whoremongers, and adulterers God will judge. Heb. 13.4.
and seeing among men this sin is not either known, or Else favoured, and smothered, the Lord hath reserved the sharp sentence against it to his own tribunal, whoremongers, and Adulterers God will judge. Hebrew 13.4.
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shall play fast and loose with her bridegrome, and embrace the stinking rotten corps of this present evill world , Hee that weds a virgin honourable by birth, of feature beautifull, of person comely, richly attyr'd, with faire fortunes endowed, will not allow her to turne adulteresse :
shall play fast and lose with her bridegroom, and embrace the stinking rotten corpse of this present evil world, He that weds a Virgae honourable by birth, of feature beautiful, of person comely, richly attired, with fair fortune's endowed, will not allow her to turn adulteress:
how much lesse can the Lord of heaven endure the covetous filthinesse of thy soule, which hee betrothed after he saved from perishing, free'd from bondage, washt from filthinesse, covered thy nakednes beautified, thy uncomelines, enriched thy poverty, brought thee to honour, to enjoy thee himselfe? Christ Iesus was crucified for us, that wee might be crucified unto the world, and the world unto us, Gal. 6.14.
how much less can the Lord of heaven endure the covetous filthiness of thy soul, which he betrothed After he saved from perishing, freed from bondage, washed from filthiness, covered thy nakedness beautified, thy uncomeliness, enriched thy poverty, brought thee to honour, to enjoy thee himself? christ Iesus was Crucified for us, that we might be Crucified unto the world, and the world unto us, Gal. 6.14.
Secondly, it is the bitter fruit of covetousnesse: which purgeth out of the soule, the love of God. Whosoever therefore will be a friend of the world is the enemie of God. Iam. 4.4. Love not the world, neither the things that are in the world, if any man love the world, the love of the Father is not in him. 1. Ioh. 2.15. No man can serve two masters:
Secondly, it is the bitter fruit of covetousness: which Purgeth out of the soul, the love of God. Whosoever Therefore will be a friend of the world is the enemy of God. Iam. 4.4. Love not the world, neither the things that Are in the world, if any man love the world, the love of the Father is not in him. 1. John 2.15. No man can serve two Masters:
for what fellowship hath righteousnesse with unrighteousnesse? and what communion hath light with darkenesse? 2. Cor. 6.14. The Lord is so farre from acquainting himselfe with the world, and worldlings, as he will not so much as shew himselfe unto them , Ioh. 14.22.
for what fellowship hath righteousness with unrighteousness? and what communion hath Light with darkness? 2. Cor. 6.14. The Lord is so Far from acquainting himself with the world, and worldlings, as he will not so much as show himself unto them, John 14.22.
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they may see Christ with externall eyes, but not with the internall, with temporall, not with eternall. The Sonne of righteousnesse shall put himselfe under a bushell, and suffer an eclipse in their horizon: as the eye of man cannot at one and the same time looke up directly to heaven, and downe to the earth:
they may see christ with external eyes, but not with the internal, with temporal, not with Eternal. The Son of righteousness shall put himself under a bushel, and suffer an eclipse in their horizon: as the eye of man cannot At one and the same time look up directly to heaven, and down to the earth:
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But to love the world & God together is impossible. There is a care for the salvation of the soule, this is absolutely necessary & honorable; there is a conscionable care for the sustentatiō of the body , this also is necessary & commendable :
But to love the world & God together is impossible. There is a care for the salvation of the soul, this is absolutely necessary & honourable; there is a conscionable care for the sustentation of the body, this also is necessary & commendable:
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diffidence in the mercy and blessing of God upon thy diligence, and the lawfull meanes God abhorres; as that which shoulders out, both his love and his law .
diffidence in the mercy and blessing of God upon thy diligence, and the lawful means God abhors; as that which shoulders out, both his love and his law.
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Cast all your care upon him, for hee careth for you: 1 Peter, 5.7. He doth not here command idlenesse in thy calling, but confidence in Gods promise: that hee will withhold nothing that is good from them that feare him. Psal. 34.9. Take no thought for your life, what ye shall eate. Matt. 6.25. hee forbids not labouring in thy calling, but carefulnesse joyned with distrust, and unquietnesse of spirit: he saith not, till thy ground no more;
Cast all your care upon him, for he Careth for you: 1 Peter, 5.7. He does not Here command idleness in thy calling, but confidence in God's promise: that he will withhold nothing that is good from them that Fear him. Psalm 34.9. Take no Thought for your life, what you shall eat. Matt. 6.25. he forbids not labouring in thy calling, but carefulness joined with distrust, and unquietness of Spirit: he Says not, till thy ground no more;
Is not the life more then meat, and the body then rayment? are yee not much better then the fowles of the aire, whom your heavenly father feedeth ? And which of you by taking thought, can adde one cubit unto his stature? Matt. 6.27.
Is not the life more then meat, and the body then raiment? Are ye not much better then the fowls of the air, whom your heavenly father feeds? And which of you by taking Thought, can add one cubit unto his stature? Matt. 6.27.
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But the vigilant hand of mercy, sends in those blessings to his saints when they sleepe in the assurance of his love which the moiling and toiling hand,
But the vigilant hand of mercy, sends in those blessings to his Saints when they sleep in the assurance of his love which the moiling and toiling hand,
And others of them, seing that worth, and wealth, vertue, and riches did very seldome or never set their horses together , meete in one man, and long accord, have, to retaine and increase their vertues, cast away their goods.
And Others of them, sing that worth, and wealth, virtue, and riches did very seldom or never Set their Horses together, meet in one man, and long accord, have, to retain and increase their Virtues, cast away their goods.
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Shall Philosophers cast the world out of their favour, and Christians entertaine it into house, harbour and heart? shall Pagans contemne vanishing pelfe, and Christians covet it? will a disciple of Paul come short of Platoes schollers? a follower of Christ do lesse to mortifie worldly affections,
Shall Philosophers cast the world out of their favour, and Christians entertain it into house, harbour and heart? shall Pagans contemn vanishing pelf, and Christians covet it? will a disciple of Paul come short of plato's Scholars? a follower of christ do less to mortify worldly affections,
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and throwne into the fire, which is the third and last thing observable, how hardly shall they that have riches enter into the kingdome of God? Marke 10.24. How hard is it for them that trust in riches to enter into the kingdome of God:
and thrown into the fire, which is the third and last thing observable, how hardly shall they that have riches enter into the Kingdom of God? Mark 10.24. How hard is it for them that trust in riches to enter into the Kingdom of God:
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vers. 25. the case is very difficult in the former, but in the latter desperate: yet with God all things are possible, vers. 27. the words are worthy to be weighed in the ballance for resolution of doubts, & solving of questions:
vers. 25. the case is very difficult in the former, but in the latter desperate: yet with God all things Are possible, vers. 27. the words Are worthy to be weighed in the balance for resolution of doubts, & solving of questions:
David desirous to build the Lords house, conferres of the intention with the Prophet Nathan ; Abijah being very sicke, Ieroboam sends to the Prophet Ahijah :
David desirous to built the lords house, confers of the intention with the Prophet Nathan; Abijah being very sick, Jeroboam sends to the Prophet Ahijah:
This yonker (as S. Matthew cals him ) being a yong gallant newly come to his lands , (as S. Luke stiles him, having beene in Christs companie, at the confirmation of the children , hearing of so sweete a promise made unto them as the kingdome of heaven (which is not once expressely mentioned in the old Testament ) seing Christ leaving the place, he being loath to lose so faire an opportunity, he came running unto him in haste, kneeled downe to him, in humble reverence,
This younker (as S. Matthew calls him) being a young gallant newly come to his Lands, (as S. Lycia stile him, having been in Christ company, At the confirmation of the children, hearing of so sweet a promise made unto them as the Kingdom of heaven (which is not once expressly mentioned in the old Testament) sing christ leaving the place, he being loath to loose so fair an opportunity, he Come running unto him in haste, kneeled down to him, in humble Reverence,
and asked him, good Master, what shall I doe, that I may inherit eternall life ? A question meete for such a Doctor, and favours more of a minde desirous to learne the way,
and asked him, good Master, what shall I do, that I may inherit Eternal life? A question meet for such a Doctor, and favours more of a mind desirous to Learn the Way,
The Lord that hee might discover unto himselfe the deceitfulnesse of his owne heart, and unto the whole company and Colledge of Disciples the deceitfulnesse of riches, exhorts him to the contempt of the world, by two forcible arguments, the love of perfection, and the gaine of eternall happinesse :
The Lord that he might discover unto himself the deceitfulness of his own heart, and unto the Whole company and College of Disciples the deceitfulness of riches, exhorts him to the contempt of the world, by two forcible Arguments, the love of perfection, and the gain of Eternal happiness:
The sound of these words, sell all, and give away to the poore, no sooner came to his eare, but presently his heart was wounded with the dart of sorrow, which at the very instant shewed it selfe, not onely in his face, but in his feete also,
The found of these words, fell all, and give away to the poor, no sooner Come to his ear, but presently his heart was wounded with the dart of sorrow, which At the very instant showed it self, not only in his face, but in his feet also,
hee who drew their eyes unto him, drawes them after him: he who seems ambitious of heaven, now leaves it behinde him being proffer'd: hee who came with joy, returnes with sorrow, whose by-your-leave, was civill, his farewell unmannerly:
he who drew their eyes unto him, draws them After him: he who seems ambitious of heaven, now leaves it behind him being proffered: he who Come with joy, returns with sorrow, whose by-your-leave, was civil, his farewell unmannerly:
he slunke away, as repenting his presence, and loath to be seene, he had a prize in his hand, but the foole had no heart , to get wisedome. That one thing wanting in him , declared plainly, that all things were wanting in him, saving wealth:
he slunk away, as repenting his presence, and loath to be seen, he had a prize in his hand, but the fool had no heart, to get Wisdom. That one thing wanting in him, declared plainly, that all things were wanting in him, Saving wealth:
And this was it which grieved him, & grieved him so farre, as hee was for the time distracted with sorrow, forgetting Christ, himselfe, Heaven, and whatsoever appertained either to piety, or humanity: which Melancholicke fit, the Evangelists set out to life ;
And this was it which grieved him, & grieved him so Far, as he was for the time distracted with sorrow, forgetting christ, himself, Heaven, and whatsoever appertained either to piety, or humanity: which Melancholic fit, the Evangelists Set out to life;
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saying he was sorrowfull, sad & grieved, yea very sorrowfull: as if they wanted language to expresse his indignation arising from his griefe, menacing a Tempest against Christ:
saying he was sorrowful, sad & grieved, yea very sorrowful: as if they wanted language to express his Indignation arising from his grief, menacing a Tempest against christ:
when he went away, as Murtherous Caine did, resolving revenge upon his righteous brother Abel. And the cause of all this passion was, he was rich, and was unwilling to leave his possessions for heaven .
when he went away, as Murderous Cain did, resolving revenge upon his righteous brother Abel. And the cause of all this passion was, he was rich, and was unwilling to leave his possessions for heaven.
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As he turn'd his backe on Christ, Christ turned his face to his disciples, and looking round about, to eye the observance men made of this passage, and to gaine attention to his ensuing instruction, hee breakes out into admiration, verily I say unto you,
As he turned his back on christ, christ turned his face to his Disciples, and looking round about, to eye the observance men made of this passage, and to gain attention to his ensuing instruction, he breaks out into admiration, verily I say unto you,
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how hardly shall a rich man enter into the kingdome of heaven? Here he declares three things. 1 that its hard: 2 most hard: 3 in some sort impossible for a rich landed-man, a moneyed-man to get to heaven.
how hardly shall a rich man enter into the Kingdom of heaven? Here he declares three things. 1 that its hard: 2 most hard: 3 in Some sort impossible for a rich landed-man, a moneyed-man to get to heaven.
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If this young man, who scarce attained to the yeares of a man , newly enter'd into the world, was so farre in love with his gold , that for the enjoyment of it, he forsooke his God, how hardly will they be converted unto God, who are waxen so old in the world,
If this young man, who scarce attained to the Years of a man, newly entered into the world, was so Far in love with his gold, that for the enjoyment of it, he forsook his God, how hardly will they be converted unto God, who Are waxed so old in the world,
as their minde failes in all things, but the world, and have no memory, but for their money? If hee who onely held his owne possessions could not follow Christ,
as their mind fails in all things, but the world, and have no memory, but for their money? If he who only held his own possessions could not follow christ,
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It is easier for a camell, to goe thorow the eye of a needle, then for a rich man to enter into the kingdome of God, Mat. 19.24 . which elegancie of Christ hath tortured many of the learned to expound and expresse:
It is Easier for a camel, to go thorough the eye of a needle, then for a rich man to enter into the Kingdom of God, Mathew 19.24. which elegancy of christ hath tortured many of the learned to expound and express:
some whereof levell at a mysterie in the words, others adhering to the history, nor are they certaine themselves, who hits the marke, or who misseth the mysterie.
Some whereof level At a mystery in the words, Others adhering to the history, nor Are they certain themselves, who hits the mark, or who misses the mystery.
Some by the camell, understand Christ our Saviour who bore our burden for us, the eye of the needle, the bitternesse of his passion, and the sense to be, its easier for the god of the world to suffer for worldlings, then for worldlings to convert and turne to God :
some by the camel, understand christ our Saviour who boar our burden for us, the eye of the needle, the bitterness of his passion, and the sense to be, its Easier for the god of the world to suffer for worldlings, then for worldlings to convert and turn to God:
were this all, the disciples question were not materiall, who then can be saved? Matt. 19.25. nay rather, who can be saved otherwise, then by Christs death and passion, which hee did undergoe for oursinnes? Others referre it to the Gentiles :
were this all, the Disciples question were not material, who then can be saved? Matt. 19.25. nay rather, who can be saved otherwise, then by Christ death and passion, which he did undergo for oursinnes? Others refer it to the Gentiles:
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whose humble entrance thorow the needle of repentance , was more easie unto Christ then that of the proud Iewes: who were swolne with the pride of their Primogeniture and parentage :
whose humble Entrance thorough the needle of Repentance, was more easy unto christ then that of the proud Iewes: who were swollen with the pride of their Primogeniture and parentage:
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and needed nothing, but knew not that they were wretched, and miserable, poore, blinde, and naked. Rev. 3.17. sooner may a camel go thorow the eye of a needle, then such proud Pharisies enter into heaven .
and needed nothing, but knew not that they were wretched, and miserable, poor, blind, and naked. Rev. 3.17. sooner may a camel go thorough the eye of a needle, then such proud Pharisees enter into heaven.
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And lastly, some interpret Christs words of Iudas Iscariot in particular , who selling his master for a price sold also therewith his soule to the devill.
And lastly, Some interpret Christ words of Iudas Iscariot in particular, who selling his master for a price sold also therewith his soul to the Devil.
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Some have found out a certaine gate in Hierusalem, called by the name of the needles eye, which was so low and straite that no camell could passe into the citie thorow it till hee was unburdened,
some have found out a certain gate in Jerusalem, called by the name of the needles eye, which was so low and strait that no camel could pass into the City thorough it till he was unburdened,
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But this story of the new found gate, wee leave in the mid'st, as a needlesse conceit. Others expound the camell to be a cable, the needle, the Anchor :
But this story of the new found gate, we leave in the midst, as a needless conceit. Others expound the camel to be a cable, the needle, the Anchor:
nor would the Disciples so greatly have wondred, as though few rich men could bee saved, seeing some of them being Fishermen, had often performed that worke;
nor would the Disciples so greatly have wondered, as though few rich men could be saved, seeing Some of them being Fishermen, had often performed that work;
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and the Pillars and Lights of the Church haue ever closely stucke unto the letter of the text, vnderstanding thereby that Creature which is called properly a Camell; wee are not easily to be withdrawn from their sweet harmony.
and the Pillars and Lights of the Church have ever closely stuck unto the Letter of the text, understanding thereby that Creature which is called properly a Camel; we Are not Easily to be withdrawn from their sweet harmony.
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The words then used by Christ, are an Adage, or Proverbiall kinde of speech, declaring the wonderfull difficulty of the thing, whereof it's used, or rather the impossibility .
The words then used by christ, Are an Adage, or Proverbial kind of speech, declaring the wonderful difficulty of the thing, whereof it's used, or rather the impossibility.
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No Elephant can goe thorow the eye of a Needle , and hee rather mentions the Camel, then the Elephant, because the Camel was a Creature better knowne in Syria to the Iewes, & the scope of the Proverb was no whit altered by the change of the name, but rather strengthened .
No Elephant can go thorough the eye of a Needle, and he rather mentions the Camel, then the Elephant, Because the Camel was a Creature better known in Syria to the Iewes, & the scope of the Proverb was no whit altered by the change of the name, but rather strengthened.
Nor is it to purpose to make inquirie how a Camell can goe thorow the eye of a needle, seeing the more absurd and impossible the phrase seemeth, the greater Emphasie it beareth ,
Nor is it to purpose to make inquiry how a Camel can go thorough the eye of a needle, seeing the more absurd and impossible the phrase seems, the greater Emphasis it bears,
and more confirmes this truth, that there is nothing in the world harder then for a rich man to attaine happinesse and salvation, which is the onely ayme and levell of this hyperbolicall exaggeration :
and more confirms this truth, that there is nothing in the world harder then for a rich man to attain happiness and salvation, which is the only aim and level of this hyperbolical exaggeration:
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like the army of the Midianites, as Grashoppers in multitude, like their Camels without number, and as the Sand which is by the Sea side for multitude :
like the army of the midianites, as Grasshoppers in multitude, like their Camels without number, and as the Sand which is by the Sea side for multitude:
whereas the Rich in every place are few, and like Gedeons army a very handfull. Thereby they both discover the spreading leprosie of Avarice, which over-runs all, poore and rich, and also the fearfull dangers, whereinto they plunge themselves that desire and would faine bee rich ,
whereas the Rich in every place Are few, and like Gedeons army a very handful. Thereby they both discover the spreading leprosy of Avarice, which overruns all, poor and rich, and also the fearful dangers, whereinto they plunge themselves that desire and would feign be rich,
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Wherefore, seeing from the least of them unto the greatest, every one is given unto covetousnes , & all deale falsly, not without cause of admiration was this quaere broached, Who then can be saved ? Where comes the third and last branch to our eye, the Impossibilitie of the rich covetous mans Salvation.
Wherefore, seeing from the least of them unto the greatest, every one is given unto covetousness, & all deal falsely, not without cause of admiration was this quaere broached, Who then can be saved? Where comes the third and last branch to our eye, the Impossibility of the rich covetous men Salvation.
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Heare their sentence from the mouth of the Iudge; Neither Theeves, nor Covetous shall inherite the Kingdome of God, 1. Cor. 6.9. for this ye know, that no covetous person hath any inheritance in the Kingdome of Christ and of God, Ephes. 5.5. A hard Sentence, but this is our hope, it will never be executed saith flesh and blood. Bee not deceived (saith the Spirit.
Hear their sentence from the Mouth of the Judge; Neither Thieves, nor Covetous shall inherit the Kingdom of God, 1. Cor. 6.9. for this you know, that no covetous person hath any inheritance in the Kingdom of christ and of God, Ephesians 5.5. A hard Sentence, but this is our hope, it will never be executed Says Flesh and blood. Bee not deceived (Says the Spirit.
1. The rich man relies upon no other meanes for Salvation, but his Christ, his Coyne is preferred before Christ , How hard is it for them that trust in riches, to enter into the Kingdome of God? Marke 10.24. 2. He loves his worldly goods, before his God, and is more sorrowfull to part with his heapes then with Heaven. This yong mans great possessions put him into his great passions; Hee went away sorrowfull, for he had great possessions, Mat. 19.22. hee was very rich, Luk. 18.23. , the old vessel of his soule being rotten with the puddle water, and rust of his wealth, burst in pieces with the new wine Christ put into it.
1. The rich man relies upon no other means for Salvation, but his christ, his Coin is preferred before christ, How hard is it for them that trust in riches, to enter into the Kingdom of God? Mark 10.24. 2. He loves his worldly goods, before his God, and is more sorrowful to part with his heaps then with Heaven. This young men great possessions put him into his great passion; He went away sorrowful, for he had great possessions, Mathew 19.22. he was very rich, Luk. 18.23., the old vessel of his soul being rotten with the puddle water, and rust of his wealth, burst in Pieces with the new wine christ put into it.
but when the storme of adversitie makes him a looser, his sorrow for his losses proclaimes, where his treasure was, there was his heart. The world never wanted such richmen ,
but when the storm of adversity makes him a looser, his sorrow for his losses proclaims, where his treasure was, there was his heart. The world never wanted such Rich men,
so that he beholds him a farre off, his great Babel having made him a very bruit beast. He is weighed in the balance, found too light; the Kingdome of Heaven is taken from him,
so that he beholds him a Far off, his great Babel having made him a very bruit beast. He is weighed in the balance, found too Light; the Kingdom of Heaven is taken from him,
Seing he refused the Kingdome of God with sorrow, which is righteousnesse, and peace, and joy in the holy Ghost , hee should dwell in the sorrowes of an eternall night. Many are destroyed by reason of gold,
Sing he refused the Kingdom of God with sorrow, which is righteousness, and peace, and joy in the holy Ghost, he should dwell in the sorrows of an Eternal night. Many Are destroyed by reason of gold,
Secondly, in the nature of money, two things enlarge the impossibility. First, it's Chooke-weede and thornes that over-top and destroy the life of saving Grace ;
Secondly, in the nature of money, two things enlarge the impossibility. First, it's Chooke-weede and thorns that overtop and destroy the life of Saving Grace;
So Riches, as they dead the love of God, so they enflame the heart with a love of of themselves, which increaseth as riches doe increase: Nor are they halfe so deare and neare unto the heart,
So Riches, as they dead the love of God, so they inflame the heart with a love of of themselves, which increases as riches do increase: Nor Are they half so deer and near unto the heart,
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yea, the greedy mind is as much tormented at the losse of a Groat, as with the paine of a Gut, and if it bee required to dispence somthing before his death, he answeres with the Daemoniacke, art thou come to torment mee before the time ? Hee that hath one pound in his purse, covets a talent; when he enjoyes that, he desires a thousand, ten thousand after that,
yea, the greedy mind is as much tormented At the loss of a Groat, as with the pain of a Gut, and if it be required to dispense something before his death, he answers with the Demoniac, art thou come to torment me before the time? He that hath one pound in his purse, covets a talon; when he enjoys that, he Desires a thousand, ten thousand After that,
forget not Christs sweete mitigation of his dreadfull commination : The things which are unpossible with men , are possible with God. Luke 18.27. Hee that is able of stones to raise up children unto Abraham, is also able to melt a stonie, worldly heart, that it may bring forth fruits worthy of repentance. Luke 3.8.
forget not Christ sweet mitigation of his dreadful commination: The things which Are unpossible with men, Are possible with God. Luke 18.27. He that is able of stones to raise up children unto Abraham, is also able to melt a stony, worldly heart, that it may bring forth fruits worthy of Repentance. Luke 3.8.
Hee is able to bring downe the mountaine of pride in wealth, and fill the valley of the heart with grace, to make the crookednesse of covetousnesse straight,
He is able to bring down the mountain of pride in wealth, and fill the valley of the heart with grace, to make the crookedness of covetousness straight,
Hee who hath the hearts of all men in his hands, and turnes them as rivers of water which way hee pleaseth , can turne the affections of worldlings to trust in the everliving God. 1. Tim. 6.17. Goodnesse it selfe, can make them do good, become rich in good workes, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternall life: vers. 18.19 . Not many wise men after the flesh, not many mighty are called. 1. Cor. 1.26.
He who hath the hearts of all men in his hands, and turns them as Rivers of water which Way he Pleases, can turn the affections of worldlings to trust in the everliving God. 1. Tim. 6.17. goodness it self, can make them do good, become rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good Foundation against the time to come, that they may lay hold on Eternal life: vers. 18.19. Not many wise men After the Flesh, not many mighty Are called. 1. Cor. 1.26.
and by the spirit of our God. 1. Cor. 6.11. Hee with whom all things are possible, Mat. 19.26. can make the black-moore white, and cause the Leopard to change his spots:
and by the Spirit of our God. 1. Cor. 6.11. He with whom all things Are possible, Mathew 19.26. can make the blackamoor white, and cause the Leopard to change his spots:
and though it be harder to convert a mucke-worme, then create a world , yet hee that can draw a camell out as smal as a silken thread, that it may passe thorow the eye of a needle, can draw a worldling unto himselfe , make him use the world, as though he used it not, be ready, not only to cast their crownes at Christs feete,
and though it be harder to convert a mucke-worme, then create a world, yet he that can draw a camel out as small as a silken thread, that it may pass thorough the eye of a needle, can draw a worldling unto himself, make him use the world, as though he used it not, be ready, not only to cast their crowns At Christ feet,
and how to abound, to be full, and to be hungry, both to abound and suffer neede: Philip. 4.11, 12 . Riches are the blessing of the Lord , and not to be contemned;
and how to abound, to be full, and to be hungry, both to abound and suffer need: Philip. 4.11, 12. Riches Are the blessing of the Lord, and not to be contemned;
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But the pietie, and patience of that man found mercy, and the mercilesse pride, and contempt of the other, was rewarded with condigne severity. Heaven was never offended with any man,
But the piety, and patience of that man found mercy, and the merciless pride, and contempt of the other, was rewarded with condign severity. Heaven was never offended with any man,
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The divine all-searching eye is pleased better with the poverty in spirit, then penury or vacuitie in the purse. Behold we have forsaken all (saith Peter of himselfe and his fellow-disciples) and followed thee, what shall wee have therefore? Mat. 19.27. a great all!
The divine All-searching eye is pleased better with the poverty in Spirit, then penury or vacuity in the purse. Behold we have forsaken all (Says Peter of himself and his Fellow-disciples) and followed thee, what shall we have Therefore? Mathew 19.27. a great all!
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and the poore fisher man may be as covetous in his pinnace, as the potentate in his lordly palace; The widowes mite, as gratefull to Gods treasurie, as the worldlings million. So that the Apostles forsooke all,
and the poor fisher man may be as covetous in his pinnace, as the potentate in his lordly palace; The Widows mite, as grateful to God's treasury, as the worldlings million. So that the Apostles forsook all,
whiles the rich become poore in spirit , and the camels bunch of their worldly affection is eaten off, that they may enter in at the straite gate of salvation .
while the rich become poor in Spirit, and the Camels bunch of their worldly affection is eaten off, that they may enter in At the strait gate of salvation.
And as the Hebrewes passed thorow the red sea in safety with the riches, and jewels of the Egyptians, into the land of Canaan; in like manner the same hand is able to carry the rich and mighty men of this world:
And as the Hebrews passed thorough the read sea in safety with the riches, and Jewels of the egyptians, into the land of Canaan; in like manner the same hand is able to carry the rich and mighty men of this world:
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Let not the rich man despaire , hearing of the difficultie, but rather strive to increase in holinesse and righteousnesse, as his riches increase, that he may inherit durable happinesse. For as the multitude of camels, which did bring gold and incense, entered into the city of Hierusalem; Esay. 60.6.
Let not the rich man despair, hearing of the difficulty, but rather strive to increase in holiness and righteousness, as his riches increase, that he may inherit durable happiness. For as the multitude of Camels, which did bring gold and incense, entered into the City of Jerusalem; Isaiah. 60.6.
and after that bring those laden camels thorow the needles eye of a holy life, unto the treasures of Gods right hand, where are pleasures for evermore.
and After that bring those laden Camels thorough the needles eye of a holy life, unto the treasures of God's right hand, where Are pleasures for evermore.
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then comes death to drive them out with the shaking blade of Gods indignation, and then whose shall those things be? And as this yong man went away sorrowfull from Christ,
then comes death to drive them out with the shaking blade of God's Indignation, and then whose shall those things be? And as this young man went away sorrowful from christ,
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but Christians (alas!) and substantiall professours, even these day-birds feed on carion, part the hoofe, but chew not the cud , divide their affections, as the strumpet the child , betwixt God and the world. Covet the shadow of the world with Esops dog,
but Christians (alas!) and substantial professors, even these day-birds feed on carrion, part the hoof, but chew not the cud, divide their affections, as the strumpet the child, betwixt God and the world. Covet the shadow of the world with Esops dog,
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and like the Triton , or mare-maide, would live both in the sea, and upon the sand, in the waters, and in the woods, in the medowes, and in the maine, in heaven and in earth, in one part like a Saint, in another like a sinfull worldling.
and like the Triton, or mare-maid, would live both in the sea, and upon the sand, in the waters, and in the woods, in the meadows, and in the main, in heaven and in earth, in one part like a Saint, in Another like a sinful worldling.
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because as the messinger of the Gods he was one while in heaven, and anon in hell. Now their face is toward the heavenly Hierusalem, and within a while their eyes, affections and mindes, are fixed upon the world with the reprobate multitude .
Because as the Messenger of the God's he was one while in heaven, and anon in hell. Now their face is towards the heavenly Jerusalem, and within a while their eyes, affections and minds, Are fixed upon the world with the Reprobate multitude.
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or hearing a devout sermon once a weeke extraordinary, is a just compensation for their base worldlinesse, as Iuno conceited, her washing once a yeare in the fountaine Canatho renewed her virginity, and made her a perfect maid, as at the first.
or hearing a devout sermon once a Week extraordinary, is a just compensation for their base worldliness, as Iuno conceited, her washing once a year in the fountain Canatho renewed her virginity, and made her a perfect maid, as At the First.
But whatsoever they dreame, when Mammon hath rocked them asleepe, when they are thorowly awakened, they shall finde inward terrors of conscience, scandals to the Gospell, universall deadnesse in religion, stupefaction and lethargie of grace spring,
But whatsoever they dream, when Mammon hath rocked them asleep, when they Are thoroughly awakened, they shall find inward terrors of conscience, scandals to the Gospel, universal deadness in Religion, stupefaction and lethargy of grace spring,
and without out preventing mercy a dilapidation of the soule, and turning out of the warme sunne of Gods favour, into the chill shadow of Gods indignation, scarcely to be recovered .
and without out preventing mercy a dilapidation of the soul, and turning out of the warm sun of God's favour, into the chill shadow of God's Indignation, scarcely to be recovered.
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when the great Shepheard will thrust these goatish worldlings out of his celestiall fold. King David checkes himself for coveting temporals, seeing eternals were provided for hin .
when the great Shepherd will thrust these goatish worldlings out of his celestial fold. King David Checks himself for coveting temporals, seeing eternals were provided for hin.
Why should hee crave things common with the wicked, seeing peculiar mercies were treasured up for him among the elect? who will petition a Prince for a menstruous ragge upon the dunghill,
Why should he crave things Common with the wicked, seeing peculiar Mercies were treasured up for him among the elect? who will petition a Prince for a menstruous rag upon the dunghill,
when hee may obtaine with the same breath the best carkanet in his jewel-house? Man who is greater then the creatures, but a little lower then the angels , crowned with glory and honour, should not so farre debauch and debase himselfe,
when he may obtain with the same breath the best carkanet in his Jewelhouse? Man who is greater then the creatures, but a little lower then the Angels, crowned with glory and honour, should not so Far debauch and debase himself,
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to teach succeeding generations to trample the world under their feete, and not to lodge it in their heart , seing man is made to have dominion over the workes of Gods hands, who hath put all things under his feete .
to teach succeeding generations to trample the world under their feet, and not to lodge it in their heart, sing man is made to have dominion over the works of God's hands, who hath put all things under his feet.
Temporall blessings enjoyed in Christ, and with Christ , are very sweete mercies, but when God sets the world in mans heart: the Throne of his owne holy spirit,
Temporal blessings enjoyed in christ, and with christ, Are very sweet Mercies, but when God sets the world in men heart: the Throne of his own holy Spirit,
What soule espoused to Christ, which ever tasted the joyes of the marriage bed, scornes not to picke up rootes and nettles, to defile herselfe with the bread of fooles, and the dung of beasts? David having made some deviation in his affection from God towards the world, brings in his owne accusation, So foolish was I and ignorant, vers. 22. I was as a beast before thee.
What soul espoused to christ, which ever tasted the Joys of the marriage Bed, scorns not to pick up roots and nettles, to defile herself with the bred of Fools, and the dung of beasts? David having made Some deviation in his affection from God towards the world, brings in his own accusation, So foolish was I and ignorant, vers. 22. I was as a beast before thee.
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The way to immortality and glory, is to contemne this earthly trumpery and vanity, and the path to eternall rest , is not to rest in the delectable acquisition of earth, earth, earth, wherein no rest is found.
The Way to immortality and glory, is to contemn this earthly trumpery and vanity, and the path to Eternal rest, is not to rest in the delectable acquisition of earth, earth, earth, wherein no rest is found.
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Apollo to unveile the law for their humiliation, Paul to reveale the Gospell for their consolation: Cephas to lend the light of example, the world to enrich them, life to comfort them, death to crowne them, things present to feed thē, things future to fill them, all theirs to serve Christ, and with him to honour the father. 1. Cor. 3.22.
Apollo to unveil the law for their humiliation, Paul to reveal the Gospel for their consolation: Cephas to lend the Light of Exampl, the world to enrich them, life to Comfort them, death to crown them, things present to feed them, things future to fill them, all theirs to serve christ, and with him to honour the father. 1. Cor. 3.22.
If reproofes please you not, I will silence them, to gaine your eares to exhortation: my taske were ended, could I once heare you repeate the text with Davids heart;
If reproofs please you not, I will silence them, to gain your ears to exhortation: my task were ended, could I once hear you repeat the text with Davids heart;
There is none upon earth that I desire besides thee; or another which is a commentary upon the text, Thou art my portion, O Lord: Psal. 119.57. In earth thou art my All, & my All in heaven n. Behold thine owne promise:
There is none upon earth that I desire beside thee; or Another which is a commentary upon the text, Thou art my portion, Oh Lord: Psalm 119.57. In earth thou art my All, & my All in heaven n. Behold thine own promise:
let men deride my simplicitie, because I refuse to rise upon the steps of impiety: this is my rest, and this my rise, to make God my part and my portion for ever :
let men deride my simplicity, Because I refuse to rise upon the steps of impiety: this is my rest, and this my rise, to make God my part and my portion for ever:
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In Christs garden my soule delights to walk, her desire is to sit upon his throne, to sleepe in his bed, to stand by his fire, to leane on his bosome, to become wholly his:
In Christ garden my soul delights to walk, her desire is to fit upon his throne, to sleep in his Bed, to stand by his fire, to lean on his bosom, to become wholly his:
and set her delight in him. 2 The meanes whereby God becomes the soules whole contentment. 3 the markes and rules of triall, whereby she may know she is not deceived in her choice. The perswading motives are foure.
and Set her delight in him. 2 The means whereby God becomes the Souls Whole contentment. 3 the marks and rules of trial, whereby she may know she is not deceived in her choice. The persuading motives Are foure.
The all-sufficient God, loved where he found cause of hatred, the world an enemie, no friend, he so loved that he gave, his gift was a Sonne, his owne Sonne, not one adopted, his onely begotten Sonne, not one of many, not for himselfe,
The All-sufficient God, loved where he found cause of hatred, the world an enemy, no friend, he so loved that he gave, his gift was a Son, his own Son, not one adopted, his only begotten Son, not one of many, not for himself,
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The Sunne lends the light by day, the Moone her borrowed beames by night, the earth beares the fruit, the sea brings the fish, the heavens drop her honey dewes, the cloudes shade thee in the heate, the birds make thee musicke,
The Sun lends the Light by day, the Moon her borrowed beams by night, the earth bears the fruit, the sea brings the Fish, the heavens drop her honey dews, the Clouds shade thee in the heat, the Birds make thee music,
and all creatures serve thee, with lectures of love instruct thee to love the Lord thy God, with all thy heart, with all thy soule, and with all thy might . Deut. 6.5. where God layes claime to all, he leaves for the creature nothing at all:
and all creatures serve thee, with Lectures of love instruct thee to love the Lord thy God, with all thy heart, with all thy soul, and with all thy might. Deuteronomy 6.5. where God lays claim to all, he leaves for the creature nothing At all:
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and according to the multitude of his loving kindnesses: Esay 63.7. The second is, the meditation as well of thy misery, as of the necessity to be at one with God:
and according to the multitude of his loving Kindnesses: Isaiah 63.7. The second is, the meditation as well of thy misery, as of the necessity to be At one with God:
without whose favour, were thy bones full of marrow, thy barnes of wheate, thy banquetting house of mirth, thy bed of rest, thy house of children, thy name of honour, yet thy condition is fearefull, and more despicable then the silly being of the bruit beast :
without whose favour, were thy bones full of marrow, thy Barns of wheat, thy banqueting house of mirth, thy Bed of rest, thy house of children, thy name of honour, yet thy condition is fearful, and more despicable then the silly being of the bruit beast:
nor shall be charged for devouring fruitfull Egypt: but man is borne to serve his God, raised to a stewardship, renders an account of his actions at his death ,
nor shall be charged for devouring fruitful Egypt: but man is born to serve his God, raised to a stewardship, renders an account of his actions At his death,
and reapes a proportionable recompence, in so much as thrice happie are they that kisse the Sonne , are one with the father, have the spirit for their pledge of mercie,
and reaps a proportionable recompense, in so much as thrice happy Are they that kiss the Son, Are one with the father, have the Spirit for their pledge of mercy,
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and the consistorie of heaven sits to eye and observe, the bent of thy affections , and to crowne thy happy choice, and love of him who loved us first.
and the consistory of heaven sits to eye and observe, the bent of thy affections, and to crown thy happy choice, and love of him who loved us First.
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Nor is the third consideration lesse forcible, drawne from the survey of Gods ineffable excellencie, and all sufficiencie to relieve us in all conditions,
Nor is the third consideration less forcible, drawn from the survey of God's ineffable excellency, and all sufficiency to relieve us in all conditions,
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as one corner fills, another empties it selfe of its former delight, but the heire of heavē is like the ayre which fils all things it findes emptie, replenisheth every heart, emptied of the love of the world,
as one corner fills, Another empties it self of its former delight, but the heir of heaven is like the air which fills all things it finds empty, replenisheth every heart, emptied of the love of the world,
In want, his clemencie is wealth, in woe thy weale, in sorrow consolation , in hunger hee is meate; in thirst, drinke; in sicknesse, physicke; in all things all,
In want, his clemency is wealth, in woe thy weal, in sorrow consolation, in hunger he is meat; in thirst, drink; in sickness, physic; in all things all,
but hee who enjoyes not the all-sufficient God, what helper sufficient can hee finde in his labours? what sufficient defence in dangers? what counsell in his doubts? what comforter in his sorrowes? what refuge sufficient in his temptations to yeeld him shelter,
but he who enjoys not the All-sufficient God, what helper sufficient can he find in his labours? what sufficient defence in dangers? what counsel in his doubts? what comforter in his sorrows? what refuge sufficient in his temptations to yield him shelter,
the earth saith, I am his footestoole, or at most the garden of God watered to yeeld thee a posie of flowers; the winds say, we are the breath of his nostrils, the clouds say, wee are his chariots; the fire saith, I am his furnace to perfect and purge his metals; the starres, wee are his torchlight; the heaven saith, I am his throne; the angels say, we are his messengers, the creatures say, they are but provision for the men of Gods houshold; so that,
the earth Says, I am his footstool, or At most the garden of God watered to yield thee a posy of flowers; the winds say, we Are the breath of his nostrils, the Clouds say, we Are his chariots; the fire Says, I am his furnace to perfect and purge his metals; the Stars, we Are his torchlight; the heaven Says, I am his throne; the Angels say, we Are his messengers, the creatures say, they Are but provision for the men of God's household; so that,
1 As children receive portions by their parents free love, and great liberality, not their proper merit: so the interest they have in the Lord, springs not from their desert, but his free grace & mercy in Iesus Christ :
1 As children receive portions by their Parents free love, and great liberality, not their proper merit: so the Interest they have in the Lord, springs not from their desert, but his free grace & mercy in Iesus christ:
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2 As the heire hath the best proprietie, & title unto his inheritance, so the Saints the most right to Christ; God is their portion: and they are Gods portion:
2 As the heir hath the best propriety, & title unto his inheritance, so the Saints the most right to christ; God is their portion: and they Are God's portion:
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for the Lords portion is his people: Iacob is the lot of his inheritance. Deut. 32.9. My chiefe treasure: Exod. 19.5. though all the earth be mine.
for the lords portion is his people: Iacob is the lot of his inheritance. Deuteronomy 32.9. My chief treasure: Exod 19.5. though all the earth be mine.
Hee saith unto the wicked Lo-ammi, for ye are not my People, and I will not be your God, Hos. 1.9. 3 In respect of fertility & fruitfulnesse: For as he gave the Hebrewes store of all things ,
He Says unto the wicked Lo-ammi, for you Are not my People, and I will not be your God, Hos. 1.9. 3 In respect of fertility & fruitfulness: For as he gave the Hebrews store of all things,
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as well for Charitie, their honour and dignitie, delicacie, and conveniencie, as for necessitie; houses to dwell in, wine to glad the heart, oyle to cheare and cleare the countenance, milke to nourish them, honey to delight them, wells to wash in, valleyes for Corne, mountains for brasse, yron, and stone:
as well for Charity, their honour and dignity, delicacy, and conveniency, as for necessity; houses to dwell in, wine to glad the heart, oil to cheer and clear the countenance, milk to nourish them, honey to delight them, wells to wash in, valleys for Corn, Mountains for brass, iron, and stone:
and my Cup runneth over. Psal. 23.1.5. . 4. In regard of his Al-sufficiencie; for as it was Iudahs Blessing, that his hands should be sufficient for him, Deut. 33.7.
and my Cup Runneth over. Psalm 23.1.5.. 4. In regard of his All-sufficiency; for as it was Judas Blessing, that his hands should be sufficient for him, Deuteronomy 33.7.
So 'tis the blessing of Gods right hand, upon all those who lift up both their hands unto his testimonies , that the hands of God shall be sufficient for them, in all conditions to provide all Comforts, and to help them from their Enemies, his hands can enlarge a scantie portion unto a competencie, unto a sufficiencie, and make him that hath nothing, to possesse all things, 2. Cor. 6.10. Lastly, the Inheritance is the heyres Contentation and whole delight.
So it's the blessing of God's right hand, upon all those who lift up both their hands unto his testimonies, that the hands of God shall be sufficient for them, in all conditions to provide all Comforts, and to help them from their Enemies, his hands can enlarge a scanty portion unto a competency, unto a sufficiency, and make him that hath nothing, to possess all things, 2. Cor. 6.10. Lastly, the Inheritance is the Heirs Contentation and Whole delight.
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The fourth and last motive to make the Lord the whole joy and delight of our Soules, is the happie knowledge of the world of comfort and inward peace arising thence unto us in life and death.
The fourth and last motive to make the Lord the Whole joy and delight of our Souls, is the happy knowledge of the world of Comfort and inward peace arising thence unto us in life and death.
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There can no storme arise, but this Harbour will refresh thee, no danger appeare, but the covert of his wings will shadow thee , no misery assault thee,
There can no storm arise, but this Harbour will refresh thee, no danger appear, but the covert of his wings will shadow thee, no misery assault thee,
None of his members suffers, but his eye observes them, his heart pities them , his hand saves them, his Spirit comforts them, his presence goes before them, his blessing followes them, his Consolations crowne them .
None of his members suffers, but his eye observes them, his heart pities them, his hand saves them, his Spirit comforts them, his presence Goes before them, his blessing follows them, his Consolations crown them.
Though the Sea rage, the Earth tremble, the yles shake, the mountaines leape into the Ocean, the Inhabitants of the world be tumultuous, the mighty Monarkes menace; yea,
Though the Sea rage, the Earth tremble, the Isles shake, the Mountains leap into the Ocean, the Inhabitants of the world be tumultuous, the mighty Monarchs menace; yea,
and Hell open her mouth to swallow us alive or dead, and Sathan encampe against us with his yron chariots, yet the Lord thy God reigneth, hee is cloathed with majestie and strength; the Lord on high is mightier,
and Hell open her Mouth to swallow us alive or dead, and Sathan encamp against us with his iron chariots, yet the Lord thy God Reigneth, he is clothed with majesty and strength; the Lord on high is Mightier,
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semblably, the more the Sea of affliction swels, the more the Lord maketh his consolations to abound, and raiseth the sanctified affections towards the enjoyment of heaven.
semblably, the more the Sea of affliction Swells, the more the Lord makes his consolations to abound, and Raiseth the sanctified affections towards the enjoyment of heaven.
First, the constant and conscionable Hearing, reading, and meditation of the sacred Word of God , whereby (his backe-parts and admirable beauty, his mercy , goodnesse, love and kindnesse, with all other his incomparable excellencies being laid open to the view ) the Soule becomes so enamoured of him, that she is sicke of love, and needs Flaggons of wine to give her comfort .
First, the constant and conscionable Hearing, reading, and meditation of the sacred Word of God, whereby (his Back parts and admirable beauty, his mercy, Goodness, love and kindness, with all other his incomparable excellencies being laid open to the view) the Soul becomes so enamoured of him, that she is sick of love, and needs Flaggons of wine to give her Comfort.
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and their apparell, and his Cup-bearers, and his ascent by which he went up unto the house of the Lord, fell into admiration, insomuch as for joy, love and delightfull content, there was no more spirit in her ,
and their apparel, and his Cup-bearers, and his ascent by which he went up unto the house of the Lord, fell into admiration, insomuch as for joy, love and delightful content, there was no more Spirit in her,
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The promise of mercy and pardon in Gods right hand, Heaven in his left, Christ Iesus courting his fathers subjects (but with better affection) then once Absolon courted Davids, ) the Spirit of Christ Cloathing us with puritie, Angels triumphing at our Reconciliation, Mansions and Crownes prepared for us, our Soules are wounded with one of his eyes ,
The promise of mercy and pardon in God's right hand, Heaven in his left, christ Iesus courting his Father's subject's (but with better affection) then once Absalom courted Davids,) the Spirit of christ Clothing us with purity, Angels triumphing At our Reconciliation, Mansions and Crowns prepared for us, our Souls Are wounded with one of his eyes,
The more the heart dives into the cleare Fountaines of the Word, the more it's enflam'd, and thirsts after Christ, the water of life. The more acquaintance thou hast with the Word of God, the more thou wilt dayly hunger after acquaintance with God himselfe ,
The more the heart dives into the clear Fountains of the Word, the more it's inflamed, and thirsts After christ, the water of life. The more acquaintance thou hast with the Word of God, the more thou wilt daily hunger After acquaintance with God himself,
2. The second meanes, (if examples can perswade) is the patterne of the Saints, who like innocent Doves take their flight from the highest pinacle of worldly prosperity,
2. The second means, (if Examples can persuade) is the pattern of the Saints, who like innocent Dove take their flight from the highest pinnacle of worldly Prosperity,
Those who have conquered enemies, gotten riches , wonne renowne, obtained Crownes, governed Kingdomes, have in the end unladen their vessels, and divested themselves of all to have communion and fellowship with God.
Those who have conquered enemies, got riches, won renown, obtained Crowns, governed Kingdoms, have in the end unladen their vessels, and divested themselves of all to have communion and fellowship with God.
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and made a fourefold restitution, to give satisfaction where his finger had searched, or his tongue lashed, by oppression or false accusation. Rich Abraham with contempt of his Coine, purchased a place of rest , where hee buried his dead, in assured hope of resurrection to an incorruptible Crowne. Iob was not dismayed with losse of all ,
and made a fourfold restitution, to give satisfaction where his finger had searched, or his tongue lashed, by oppression or false accusation. Rich Abraham with contempt of his Coin, purchased a place of rest, where he buried his dead, in assured hope of resurrection to an incorruptible Crown. Job was not dismayed with loss of all,
but made his Patience proclaime that his joyes and chiefe contentments were above upon that God, who hath power to give and take at his pleasure, who is better then all.
but made his Patience proclaim that his Joys and chief contentment's were above upon that God, who hath power to give and take At his pleasure, who is better then all.
Saint Paul, that vessell of Election, whose blindnesse gave sight to the whole world , after once the scales fel from his eyes, sought nothing, lov'd nothing, knew nothing, car'd for nothing, desir'd to know nothing, embrace nothing but Iesus Christ, and him crucified .
Saint Paul, that vessel of Election, whose blindness gave sighed to the Whole world, After once the scales fell from his eyes, sought nothing, loved nothing, knew nothing, cared for nothing, desired to know nothing, embrace nothing but Iesus christ, and him Crucified.
and the rest of the Apostles were his fellow-Soldiers. Behold, we have forsaken all and followed thee. Mat. 19.27. That all was no great possessions, yet to forsake their all was great devotion, and gave sufficient testimonie of their heavenly affections .
and the rest of the Apostles were his fellow-Soldiers. Behold, we have forsaken all and followed thee. Mathew 19.27. That all was no great possessions, yet to forsake their all was great devotion, and gave sufficient testimony of their heavenly affections.
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his Fishing poole, as a Parke; his boate, as their barnes; his lines, as their land; his wyre, as their woods: yet whatsoever it was they left, it was deare unto them,
his Fishing pool, as a Park; his boat, as their Barns; his lines, as their land; his wire, as their woods: yet whatsoever it was they left, it was deer unto them,
for whose names sake, they desired not to have any name among these, nor yet once to name them, in assurance to have their names written in the booke of life.
for whose names sake, they desired not to have any name among these, nor yet once to name them, in assurance to have their names written in the book of life.
3. As the strong man which keepes Christ out of the heart, is selfe-love: So the key that opens the everlasting gates of the Soule to receive the King of glory in, is Mortification and selfe-deniall; take away the blind and lame corruptions harboured in the fortresses of our hearts ,
3. As the strong man which keeps christ out of the heart, is Self-love: So the key that Opens the everlasting gates of the Soul to receive the King of glory in, is Mortification and self-denial; take away the blind and lame corruptions Harboured in the fortresses of our hearts,
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then shall our David reigne over vs. But as the Fort of Sion was not won without some danger, no more can this Conquest over a mans selfe be obtained without some difficulty .
then shall our David Reign over us But as the Fort of Sion was not wone without Some danger, no more can this Conquest over a men self be obtained without Some difficulty.
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denie the truth, as Gehasi; his Iourney is not more easie then common and customary: but to deny a Mans selfe, is an Herculean labour, yea, which is more, a Christians hard taske , thorow which hee can never wade,
deny the truth, as Gehazi; his Journey is not more easy then Common and customary: but to deny a men self, is an Herculean labour, yea, which is more, a Christians hard task, thorough which he can never wade,
Yet what's more equall, then for thy Soule to deny her selfe and all terrestrials, to embrace her naked Saviour, seeing the Saviour of the world humbled himselfe, below men, yea, below birds and beasts for thy Salvation. The Foxes have holes,
Yet what's more equal, then for thy Soul to deny her self and all terrestrials, to embrace her naked Saviour, seeing the Saviour of the world humbled himself, below men, yea, below Birds and beasts for thy Salvation. The Foxes have holes,
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, if a poore man will not follow Christ, because he's very poore, how hardly will a rich man become poore to become the Disciple of Christ? What meanes the visitation of his Temple, his ejection of all them that sold and bought therein, the overthrow of the tables of the money-changers,
, if a poor man will not follow christ, Because he's very poor, how hardly will a rich man become poor to become the Disciple of christ? What means the Visitation of his Temple, his ejection of all them that sold and bought therein, the overthrow of the tables of the money-changers,
and to prepare and preserve them as holy temples, dedicated to the Lord, reserved for his blessed inhabitation. And as the Levites by the command of Moses put every man his sword by his side, went in and out from gate to gate thorow the Campe,
and to prepare and preserve them as holy Temples, dedicated to the Lord, reserved for his blessed inhabitation. And as the Levites by the command of Moses put every man his sword by his side, went in and out from gate to gate thorough the Camp,
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Outward profession of religion is not sufficient to Salvation, without this inward circumcision. Christ healed the Lepers, and the Sicke of severall infirmities,
Outward profession of Religion is not sufficient to Salvation, without this inward circumcision. christ healed the Lepers, and the Sick of several infirmities,
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such must his members be, better then they appeare to bee, the inside of mortification be every whit as good or better then the outside of profession. Abrahams circumcision of the fore-skin of his flesh , was an outward manifestation of inward amputation of his inbred Corruptions that cleaved so fast unto him, Heb. 12.1. Hee that offered up his Sonne a lively Sacrifice unto God , teacheth us to Crucifie our Sins, to enjoy the favour of God.
such must his members be, better then they appear to be, the inside of mortification be every whit as good or better then the outside of profession. Abrahams circumcision of the foreskin of his Flesh, was an outward manifestation of inward amputation of his inbred Corruptions that cleaved so fast unto him, Hebrew 12.1. He that offered up his Son a lively Sacrifice unto God, Teaches us to Crucify our Sins, to enjoy the favour of God.
That Great Baptist, in making the wildernesse his pulpit, teacheth as well by conversation , as Doctrine, all his Auditors that desire to embrace Christ, to flye from the vanities of this world, by leaving the great Cities, the Theaters of wickednesse.
That Great Baptist, in making the Wilderness his pulpit, Teaches as well by Conversation, as Doctrine, all his Auditors that desire to embrace christ, to fly from the vanities of this world, by leaving the great Cities, the Theaters of wickedness.
He preached not in the Temples, not in the streets, in the Cities, in the high-wayes, where he should have met with multitudes, but in the wildernesse, to call,
He preached not in the Temples, not in the streets, in the Cities, in the highways, where he should have met with Multitudes, but in the Wilderness, to call,
Nor is the Service of Christ so burdensome to a Sonne, as the service of Sin is heavy and grievous to the Sinner: the transgressor hath more torture and vexation in a day,
Nor is the Service of christ so burdensome to a Son, as the service of since is heavy and grievous to the Sinner: the transgressor hath more torture and vexation in a day,
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And if the very shadow of Mortification, receives a temporary recompence , how great shall the reward of true selfe-denyall be? The excellencie and greatnesse of the wages, will fully reward the difficultie of the worke;
And if the very shadow of Mortification, receives a temporary recompense, how great shall the reward of true self-denial be? The excellency and greatness of the wages, will Fully reward the difficulty of the work;
and hee that loveth Sonne or daughter more then him, is not worthy of him. Mat. 10.37. Seeing God requires nothing at thy hands save thy Coate of corruption, let him have thy cloake of hypocrisie also ;
and he that loves Son or daughter more then him, is not worthy of him. Mathew 10.37. Seeing God requires nothing At thy hands save thy Coat of corruption, let him have thy cloak of hypocrisy also;
seeing the Law requires thy obedience for a mile, let the bond of love constraine thee to goe with him twaine: Leave all thy selfe for his love, who gave himselfe for thee ,
seeing the Law requires thy Obedience for a mile, let the bound of love constrain thee to go with him twaine: Leave all thy self for his love, who gave himself for thee,
and with Levi observe his Word, keepe his Covenant, know not thy owne children, nor acknowledge thy brethren, say to thy Father and mother I have not seene you ;
and with Levi observe his Word, keep his Covenant, know not thy own children, nor acknowledge thy brothers, say to thy Father and mother I have not seen you;
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The indurance whereof, and his share therein, had wrought his patient minde to that resolution, that howsoever the affaires of the Church went, were it prosperitie or miserie , hee was contented, nothing should remove him from his God.
The endurance whereof, and his share therein, had wrought his patient mind to that resolution, that howsoever the affairs of the Church went, were it Prosperity or misery, he was contented, nothing should remove him from his God.
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Davids afflictions were a burning furnace to purifie his affections, and make them adhere , more to the Lawgiver, and the Law. Whilest Moab was at ease,
Davids afflictions were a burning furnace to purify his affections, and make them adhere, more to the Lawgiver, and the Law. Whilst Moab was At ease,
Lessons hardly learn'd are long kept in memory, when once learnd. And as the flowers which open with the winter winde, are very beautifull and pleasant;
Lessons hardly learned Are long kept in memory, when once learned. And as the flowers which open with the winter wind, Are very beautiful and pleasant;
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All this is come upon us: yet have wee not forgotten thee, neither have wee dealt falsly in thy covenant. Psal. 44.17, 18, 19. The fifth and last meanes is fervent prayer unto God.
All this is come upon us: yet have we not forgotten thee, neither have we dealt falsely in thy Covenant. Psalm 44.17, 18, 19. The fifth and last means is fervent prayer unto God.
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and that his soule may be even ravished and filled with the love of God in and above all, shall speede, if so be his supplication be faithfull, humble, and fervent. Hee never replies with, It is not mine to give :
and that his soul may be even ravished and filled with the love of God in and above all, shall speed, if so be his supplication be faithful, humble, and fervent. He never replies with, It is not mine to give:
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It is not many words , nor eloquent phrases that do prevaile, but deepe sighs , a broken heart, great groanes, strong faith, a lively hope, and love unfained that speed.
It is not many words, nor eloquent phrases that do prevail, but deep sighs, a broken heart, great groans, strong faith, a lively hope, and love unfeigned that speed.
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If a sonne shall aske bread of any of you, that is a father, will hee give him a stone? or if he aske a fish, will hee for a fish give him a serpent? or if hee shall aske an egge, will hee offer him a scorpion? Luke 11.11. faith is as the fish, hope as the egge, love as the bread ;
If a son shall ask bred of any of you, that is a father, will he give him a stone? or if he ask a Fish, will he for a Fish give him a serpent? or if he shall ask an egg, will he offer him a scorpion? Luke 11.11. faith is as the Fish, hope as the egg, love as the bred;
as the child comes unto the father for these, so must wee approach to our heavenly father with these. The old serpent perswades us to doubt of Gods love,
as the child comes unto the father for these, so must we approach to our heavenly father with these. The old serpent persuades us to doubt of God's love,
but faith broacheth our praiers without wavering, and keepes them and us, as the fresh fish in the salt waters, untainted in this evill and wicked world.
but faith broacheth our Prayers without wavering, and keeps them and us, as the fresh Fish in the salt waters, untainted in this evil and wicked world.
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Hope makes us forget what is behinde, and presse forward toward the promises, and not turne tale with the Scorpion, and when wee are out of Sodome looke backe, pray and distrust.
Hope makes us forget what is behind, and press forward towards the promises, and not turn tale with the Scorpion, and when we Are out of Sodom look back, pray and distrust.
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that when wee pray to the father in his name, his intercession may obraine our consolation. And wee have Christs words, a most perfect pattern of prayer to lead us:
that when we pray to the father in his name, his Intercession may obraine our consolation. And we have Christ words, a most perfect pattern of prayer to led us:
Enlarge thy heart from East to West, from North to South, from earth to heaven: aske of him, whose promise was once to give whatsoever could be desired: were thy desires unlimited, they are here both limited and comprehended: wee may use with this some other expression of our wants,
Enlarge thy heart from East to West, from North to South, from earth to heaven: ask of him, whose promise was once to give whatsoever could be desired: were thy Desires unlimited, they Are Here both limited and comprehended: we may use with this Some other expression of our Wants,
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what will importunity effect at the hands of our maker , who never slumbers nor sleepes: Luke 11.8. If ye then being evill, know how to give good gifts unto your children:
what will importunity Effect At the hands of our maker, who never slumbers nor sleeps: Luke 11.8. If you then being evil, know how to give good Gifts unto your children:
how much more shall your heavenly father, give the holy spirit to them that aske him , Luke 11.13. The third and last branch of the exhortation is the rule of triall, whether the soule be deceived in her choice:
how much more shall your heavenly father, give the holy Spirit to them that ask him, Lycia 11.13. The third and last branch of the exhortation is the Rule of trial, whither the soul be deceived in her choice:
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Hee knowes the childs hand on earth, can effect nothing, without the fathers hand in heaven , his paines without Gods providence, his backe and belly can nor fat, nor fill without his blessing, that his wellfare depends on Gods good will: whereupon hee bindes himselfe to stand and fall to Gods arbitration, and recommends whatsoever hee dare call his in heaven and earth into the hands of the Lord.
He knows the child's hand on earth, can Effect nothing, without the Father's hand in heaven, his pains without God's providence, his back and belly can nor fat, nor fill without his blessing, that his welfare depends on God's good will: whereupon he binds himself to stand and fallen to God's arbitration, and recommends whatsoever he Dare call his in heaven and earth into the hands of the Lord.
he labours, yet his care is not burdensome, because hee hath cast his burden upon the Lord who will sustaine him ▪ Psal. 55.22. Hee who covereth the heaven with clouds, who prepareth raine for the earth, who maketh grasse to grow upon the mountaines, will cloath him with his mercy.
he labours, yet his care is not burdensome, Because he hath cast his burden upon the Lord who will sustain him ▪ Psalm 55.22. He who Covereth the heaven with Clouds, who Prepareth rain for the earth, who makes grass to grow upon the Mountains, will cloth him with his mercy.
and his lawfull desires brought to passe. Psalm. 37.5. The worldling seldome acquaints God with his wayes, or if he be content hee should know of them, he dare not commit the ordering of them unto his providence, or if he allow God to be a Committee, yet he trusts him not without a pledge: his unstable minde covets to recall them out of his hands;
and his lawful Desires brought to pass. Psalm. 37.5. The worldling seldom acquaints God with his ways, or if he be content he should know of them, he Dare not commit the ordering of them unto his providence, or if he allow God to be a Committee, yet he trusts him not without a pledge: his unstable mind covets to Recall them out of his hands;
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but the righteous acquaints, trusts, and commits all to his God, whose care effectuates whatsoever is good for them, upon which premises they ever conclude, we know not what to doe,
but the righteous acquaints, trusts, and commits all to his God, whose care effectuates whatsoever is good for them, upon which premises they ever conclude, we know not what to do,
but our eyes are towards thee. 2. Cron. 20.12. 2 Hee is wholly guided by the counsell of the Lord in his word, as Hushai's course was steared by Davids compasse .
but our eyes Are towards thee. 2. Cron. 20.12. 2 He is wholly guided by the counsel of the Lord in his word, as Hushai's course was steered by Davids compass.
and we must ever have an open breast to receive counsell from the divine Oracles, and a right hand stretched out to put in execution what we embrace and beleeve: that wee may be a chosen generation and a Royall priesthood. 1. Peter 2.9. Christians are Kings, before whose eyes the booke of the Law must ever lye open, to sway their negotiations, and confine their most weightie affaires .
and we must ever have an open breast to receive counsel from the divine Oracles, and a right hand stretched out to put in execution what we embrace and believe: that we may be a chosen generation and a Royal priesthood. 1. Peter 2.9. Christians Are Kings, before whose eyes the book of the Law must ever lie open, to sway their negotiations, and confine their most weighty affairs.
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and surrender our selves and actions to be tutor'd and wholly ordered by divine directions; we are called out of darkenesse into the light , that wee may put off the workes and wayes of darkenesse, and in the darke Egypt of this world, follow that path in all things, whereunto we are directed by the Lanthorne of the word. Wicked men ever have sinister and bywayes,
and surrender our selves and actions to be tutored and wholly ordered by divine directions; we Are called out of darkness into the Light, that we may put off the works and ways of darkness, and in the dark Egypt of this world, follow that path in all things, whereunto we Are directed by the Lanthorn of the word. Wicked men ever have sinister and byways,
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and ends of their owne to compasse their desires, without Gods knowledge and approbation: they stand not upon the way leading to their ends, be it good or bad.
and ends of their own to compass their Desires, without God's knowledge and approbation: they stand not upon the Way leading to their ends, be it good or bad.
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In this colluctation hee despised his Lady, to honor and obey his Lord, he leaves the wanton among his masters goods wherewith he was put in trust, and leanes unto the law of his God.
In this colluctation he despised his Lady, to honour and obey his Lord, he leaves the wanton among his Masters goods wherewith he was put in trust, and leans unto the law of his God.
Small sinnes are like water-rats, that make but a small hole in the banke, yet occasion the breaking in of the maine ocean to overflow the marches: like little theeves, who creepe in thorow the casement to open the doores of the house for the sturdy pilferer. Consider not so much what is prohibited, as the Majestie of him from whom the commandement proceeded :
Small Sins Are like water-rats, that make but a small hold in the bank, yet occasion the breaking in of the main Ocean to overflow the marches: like little thieves, who creep in thorough the casement to open the doors of the house for the sturdy pilferer. Consider not so much what is prohibited, as the Majesty of him from whom the Commandment proceeded:
remembring this maxime: that the contempt of the least thing in the law is a crying crime, and drawes after it the guilt of breaking the whole law of God .
remembering this maxim: that the contempt of the least thing in the law is a crying crime, and draws After it the guilt of breaking the Whole law of God.
They glory more to be called the children of Abraham for their resemblance in obedience, then in circumcision, nature, or name. The father of the faithfull cannot be theirs any longer,
They glory more to be called the children of Abraham for their resemblance in Obedience, then in circumcision, nature, or name. The father of the faithful cannot be theirs any longer,
The terme of slave, would make us sluggish, but the title of a Prince, friend, and sonne, spurres our sleepie mindes to ready and cheerefull obeysance.
The term of slave, would make us sluggish, but the title of a Prince, friend, and son, spurs our sleepy minds to ready and cheerful obeisance.
Whose service is our freedome, whose yoake is a Crowne, whose hests our honour, and whose obedience is both our reward, and a pledge of a farre greater recompence. The very name of Prophet, Priest, King, and Sonne (our titles of honour) are loud Allarum's to awaken us, that with young Samuel we may at every call, runne , with this resolution.
Whose service is our freedom, whose yoke is a Crown, whose hests our honour, and whose Obedience is both our reward, and a pledge of a Far greater recompense. The very name of Prophet, Priest, King, and Son (our titles of honour) Are loud Allarum's to awaken us, that with young Samuel we may At every call, run, with this resolution.
Base Shemei stones a most noble Prince; this dog snarles, & hurles also at all his servants, this cursed wretch curseth the Lords annointed, in the presence of his men of warre; hee scornfully reproacheth him,
Base Shimei stones a most noble Prince; this dog snarls, & hurls also At all his Servants, this cursed wretch Curseth the lords anointed, in the presence of his men of war; he scornfully Reproacheth him,
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These sorrowes, yea farre lesse then these will trie a good mans patience; yet seing he espied thorow this obscure cloud, a beame of Gods loving correction, he stayed the hands of Abishai armed with courage to revenge, with, Let him alone, this comes from the Lord;
These sorrows, yea Far less then these will try a good men patience; yet sing he espied thorough this Obscure cloud, a beam of God's loving correction, he stayed the hands of Abishai armed with courage to revenge, with, Let him alone, this comes from the Lord;
but I said, Truly this is a griefe, and I must beare it . Ier. 10.19. A borrowed expression from a greater Seer: hath God forgotten to be gratious? hath hee in anger shut up his tender mercies ? And I said, this is mine infirmity:
but I said, Truly this is a grief, and I must bear it. Jeremiah 10.19. A borrowed expression from a greater Seer: hath God forgotten to be gracious? hath he in anger shut up his tender Mercies? And I said, this is mine infirmity:
Though thou be cast upon the left hand for a day, or a yeare, comfort thy soule with the remembrance of those joyes and yeares to be enjoyed at his right hand, when dayes and yeares are no more.
Though thou be cast upon the left hand for a day, or a year, Comfort thy soul with the remembrance of those Joys and Years to be enjoyed At his right hand, when days and Years Are no more.
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as I have loved you, that ye also love one another: Iohn 13.34. To love one another is common: but to love one another, as Christ loved us, is rare but marvellous.
as I have loved you, that you also love one Another: John 13.34. To love one Another is Common: but to love one Another, as christ loved us, is rare but marvellous.
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This is the excellencie of true love, to delight in the Saints as they are Saints, for the excellencie of their graces wherewith they are beautified in the kingdome of grace. Psal. 16.3.
This is the excellency of true love, to delight in the Saints as they Are Saints, for the excellency of their graces wherewith they Are beautified in the Kingdom of grace. Psalm 16.3.
To give them the heart and hand of fellowship, because of their adoption and sanctification, whereby the favour of God hath wonderfully enobled them, is a noble part, and a noble love. To love persons, beloved of God, both satisfieth others,
To give them the heart and hand of fellowship, Because of their adoption and sanctification, whereby the favour of God hath wonderfully ennobled them, is a noble part, and a noble love. To love Persons, Beloved of God, both Satisfieth Others,
and assures our owne soules that wee belong to God, and truly love God. Every one that loveth him that begate , loveth him also that is begotten of him. 1. Iohn 5.1. Hee that honoureth Our father which is in heaven, loveth our fellow brethren which are on earth.
and assures our own Souls that we belong to God, and truly love God. Every one that loves him that begat, loves him also that is begotten of him. 1. John 5.1. He that Honoureth Our father which is in heaven, loves our fellow brothers which Are on earth.
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By this shall all men know, that ye are my disciples, if ye have love one to another. Ioh. 13.35. The true lovers knot in the Primitive Church , was such a badge of Christianity, as drew both approbation, and admiration from the very Gentiles, and Pagans, who shewed one another with astonishment;
By this shall all men know, that you Are my Disciples, if you have love one to Another. John 13.35. The true lovers knot in the Primitive Church, was such a badge of Christianity, as drew both approbation, and admiration from the very Gentiles, and Pagans, who showed one Another with astonishment;
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They acknowledged every Christian for their brother or sister; every Saint, for a cittizen of the heavenly Hierusalem , a companion of Angels, a fellow member, a co-heire, a pilgrim on earth,
They acknowledged every Christian for their brother or sister; every Saint, for a citizen of the heavenly Jerusalem, a Companion of Angels, a fellow member, a coheir, a pilgrim on earth,
and embraced them with such cordiall affections, and courteous behaviour, as suted with the entertainment of strangers: which shold ever be most sincere, favourable, and friendly:
and embraced them with such cordial affections, and courteous behaviour, as suited with the entertainment of Strangers: which should ever be most sincere, favourable, and friendly:
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was any fallen into some sin ? thy endevoured his reformation: was any poore? they administred to his necessities: was any weake? they did strengthen him:
was any fallen into Some since? thy endeavoured his Reformation: was any poor? they administered to his necessities: was any weak? they did strengthen him:
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was any under persecution? they encouraged him, to endure for the name of Christ: and hee that was able no wayes to be beneficiall, became a liberall contributer of his love,
was any under persecution? they encouraged him, to endure for the name of christ: and he that was able not ways to be beneficial, became a liberal contributer of his love,
and faithfull prayer, for the good of the whole Church. It was not their habit, nor their society, 'twas not their feasting, and talking together, declared them to be Christians ,
and faithful prayer, for the good of the Whole Church. It was not their habit, nor their society, 'twas not their feasting, and talking together, declared them to be Christians,
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Wee know that wee have passed from death unto life, because wee love the brethren. 1 Iohn 3.14. No man can love the member, but he must also love the head, and none can love the head, but by reflection of the beames of Gods first love unto himselfe:
we know that we have passed from death unto life, Because we love the brothers. 1 John 3.14. No man can love the member, but he must also love the head, and none can love the head, but by reflection of the beams of God's First love unto himself:
How doth hee love his soule, that defiles it, and pollutes it? and how can hee love his religious brother, that renounceth both religion and his owne soule ? Because there is none equall with God, there can be no patterne how to love God :
How does he love his soul, that defiles it, and pollutes it? and how can he love his religious brother, that Renounceth both Religion and his own soul? Because there is none equal with God, there can be no pattern how to love God:
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the measure of loving him, must be without measure, with all our heart, soule and strength, not only as our selves, but more then our selves, above all wee have :
the measure of loving him, must be without measure, with all our heart, soul and strength, not only as our selves, but more then our selves, above all we have:
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how large a Portion is prepared for them in Heaven, appeares by that abundance of Temporall blessings he showers downe upon them that hate him, his, and one another .
how large a Portion is prepared for them in Heaven, appears by that abundance of Temporal blessings he showers down upon them that hate him, his, and one Another.
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When S. Iohn the Euangelist was growne so old and feeble at Ephesus, that he was carried in the armes of his Disciples and hearers to the Church and Pulpit; severall dayes one after another hee preached neither longer nor other Sermon but this;
When S. John the Evangelist was grown so old and feeble At Ephesus, that he was carried in the arms of his Disciples and hearers to the Church and Pulpit; several days one After Another he preached neither longer nor other Sermon but this;
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Little Children, love one another . 1. Iohn 4.7. they wondring thereat, & wearied with the often repetition of the selfe-same Doctrine, desired him to unfold the reason of his frequent inculcation. Whō he thus satisfied.
Little Children, love one Another. 1. John 4.7. they wondering thereat, & wearied with the often repetition of the selfsame Doctrine, desired him to unfold the reason of his frequent inculcation. Whom he thus satisfied.
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Vse. 8. Nor may I forget in the conclusion of this Text, the very maine scope of text and Psalme, which were written for the singular consolation of all such as depend wholly upon God,
Use. 8. Nor may I forget in the conclusion of this Text, the very main scope of text and Psalm, which were written for the singular consolation of all such as depend wholly upon God,
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but in such perillous times, this and the like Psalmes are to bee read as consolations for the godly, that we may abide the hammer; if we suffer not, all our Religion is not worth a hawe.
but in such perilous times, this and the like Psalms Are to be read as consolations for the godly, that we may abide the hammer; if we suffer not, all our Religion is not worth a hawe.
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If the Lord of Heaven be thy All, and thou abide stedfast in his love, be of good cheare, thou hast enough, a crowne of Comfort belongs unto thee , into what misery soever providence-divine hath cast thee.
If the Lord of Heaven be thy All, and thou abide steadfast in his love, be of good cheer, thou hast enough, a crown of Comfort belongs unto thee, into what misery soever providence-divine hath cast thee.
what comfort, joy or happinesse is wanting to that man, who hath learned, and in practice retaines the vigour, juice, and power of them? Being tossed upon the billowes of discontent in the fore-part of the Psalme, he arrives safely in the harbour of Comfort ;
what Comfort, joy or happiness is wanting to that man, who hath learned, and in practice retains the vigour, juice, and power of them? Being tossed upon the billows of discontent in the forepart of the Psalm, he arrives safely in the harbour of Comfort;
Why should we so much please our selves in prosperitie, seeing the very reprobates prosper? Why should adversity so much distract us, seeing it prepares us for the fruition of heavenly joyes? Let's a while ballance thy sorrowes, and solaces, thy crosses and thy Comforts together.
Why should we so much please our selves in Prosperity, seeing the very Reprobates prosper? Why should adversity so much distract us, seeing it prepares us for the fruition of heavenly Joys? Let's a while balance thy sorrows, and solaces, thy Crosses and thy Comforts together.
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hast thou lost all thy goods with patient Iob, and art become poore? so long as the internall graces of the minde remaine, thou still remainest rich in thy God .
hast thou lost all thy goods with patient Job, and art become poor? so long as the internal graces of the mind remain, thou still remainest rich in thy God.
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The holy Apostle gives God thankes in Iesus Christ, for their grace , and worth, not for their Wealth, Rom. 1.8. for the flourishing of their faith, more then their fields, the increase of their grace, not of their gold. When the Gentiles upbraided and scorned the Christians, because they were poore, answer was made;
The holy Apostle gives God thanks in Iesus christ, for their grace, and worth, not for their Wealth, Rom. 1.8. for the flourishing of their faith, more then their fields, the increase of their grace, not of their gold. When the Gentiles upbraided and scorned the Christians, Because they were poor, answer was made;
Seeing when wee were enemies , hee sent his sonne to die for us, how can he now, being made his children, deny us any thing that is good? But our care is to obtaine Chastitie, Charitie, Patience and innocencie, wherewith whosoever is furnished, cannot be properly counted poore, seeing hee wants nothing that is rich in God.
Seeing when we were enemies, he sent his son to die for us, how can he now, being made his children, deny us any thing that is good? But our care is to obtain Chastity, Charity, Patience and innocence, wherewith whosoever is furnished, cannot be properly counted poor, seeing he Wants nothing that is rich in God.
but hee hath no gold nor money in his purse: thou beholdest another poorely arrayed, newly come from labouring in Pharohs Brick-kills, but his pockets are full of Iewels and Pearles; which of these dost thou account the richer man? the poore Christian hath a rich inside ,
but he hath no gold nor money in his purse: thou Beholdest Another poorly arrayed, newly come from labouring in Pharaohs Brickkills, but his pockets Are full of Jewels and Pearls; which of these dost thou account the Richer man? the poor Christian hath a rich inside,
though his outside be inglorious. The Carnalist hath a beggerly soule, though his out-side-shew be pompous. If the Grace of Faith, Hope, or Charitie were to be purchased with money, how many thousand would the soule, that desires salvation by Christ, give for them? Seeing then God hath given them unto his Saints freely, and for nothing,
though his outside be inglorious. The Carnalist hath a beggarly soul, though his out-side-shew be pompous. If the Grace of Faith, Hope, or Charity were to be purchased with money, how many thousand would the soul, that Desires salvation by christ, give for them? Seeing then God hath given them unto his Saints freely, and for nothing,
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how rich are they in that Treasure, which no riches can possibly compasse? Speake, O my Soule , is there any thing so rich as God? is there ought so pleasing to God,
how rich Are they in that Treasure, which no riches can possibly compass? Speak, Oh my Soul, is there any thing so rich as God? is there ought so pleasing to God,
Hast thou borne the heavy yoake of unjust infamie? hath thy innocent name beene pursued with groundlesse surmises, and tortured upon the cruell-racke of Calumnie? These are the Cognisance of vertue, the colours under which a Christian soldier fights , Such Liveries the world liberally gives to all the Saints to weare:
Hast thou born the heavy yoke of unjust infamy? hath thy innocent name been pursued with groundless surmises, and tortured upon the cruell-racke of Calumny? These Are the Cognisance of virtue, the colours under which a Christian soldier fights, Such Liveries the world liberally gives to all the Saints to wear:
Art thou compassed about with the very terrours of death? is the racke shewed thee? art thou menaced with dens of Lyons, dungeons, darknesse, & formidable torments? feare none evill;
Art thou compassed about with the very terrors of death? is the rack showed thee? art thou menaced with dens of Lyons, dungeons, darkness, & formidable torments? Fear none evil;
if hee would not without delay conforme himselfe, and subscribe unto the Religion of his Master Valens the Arian Emperour: the Bishop intreated him not to change his minde concerning the execution of those Torments, saying, he should do him a very great pleasure; to make him lose his Carkeis in the blessed quarrell of Christ: wherein death would prove, both a pleasure and advantage unto him .
if he would not without Delay conform himself, and subscribe unto the Religion of his Master Valens the Arian Emperor: the Bishop entreated him not to change his mind Concerning the execution of those Torments, saying, he should do him a very great pleasure; to make him loose his Carkes in the blessed quarrel of christ: wherein death would prove, both a pleasure and advantage unto him.
Earthly potencie may make us walke upon Scorpions , passe thorow the fier, and cast us downe to the place of dragons, rob us of all worldly Comforts: but it's not in their power to deprive us of peace of conscience, nor of Christ , the Prince of peace, whom whiles we enjoy, what harme can the arme of flesh do unto us?
Earthly potency may make us walk upon Scorpions, pass thorough the fire, and cast us down to the place of dragons, rob us of all worldly Comforts: but it's not in their power to deprive us of peace of conscience, nor of christ, the Prince of peace, whom while we enjoy, what harm can the arm of Flesh do unto us?
The Greatnesse of Tyrants breathing out furie, troubled him no more, then the change of the weather; his Chaines hee esteemed as Crownes, his sorrowes as quiet rest, his dungeon as Paradise, as winged hee preached over the world;
The Greatness of Tyrants breathing out fury, troubled him no more, then the change of the weather; his Chains he esteemed as Crowns, his sorrows as quiet rest, his dungeon as Paradise, as winged he preached over the world;
so Christian Pilgrims resolutely sustaine the insufferable miseries and maladies wherewith they are compassed in this life in confidence to enjoy the presence of God,
so Christian Pilgrim's resolutely sustain the insufferable misery's and maladies wherewith they Are compassed in this life in confidence to enjoy the presence of God,
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They may denude us of somewhat which would separate us from eternall happinesse, but our happinesse and comfort in our God they cannot possibly separate from us .
They may denude us of somewhat which would separate us from Eternal happiness, but our happiness and Comfort in our God they cannot possibly separate from us.
Wherfore, as the woman prepares with care and diligence to entertaine and wade thorow her inutterable paines in Childe-birth with patient cheerefulnesse , in the eagernesse of her desire to be crown'd with the honour of a Mother: So in the assured hope to live and reigne with our God, let's under-goe the pangs and throwes, which the world throwes upon us with humble meekenesse. The fire and ayre doe overthrow mountaines, rend up rocks,
Wherefore, as the woman prepares with care and diligence to entertain and wade thorough her inutterable pains in Childbirth with patient cheerfulness, in the eagerness of her desire to be crowned with the honour of a Mother: So in the assured hope to live and Reign with our God, let's undergo the pangs and throws, which the world throws upon us with humble meekness. The fire and air do overthrow Mountains, rend up Rocks,
teaching us to breake thorow all impediments, throw off all cloggs, breake all chaines, make way thorow the very thickest crowd of all Creatures, to hasten unto the bosome of our beloved God.
teaching us to break thorough all impediments, throw off all clogs, break all chains, make Way thorough the very thickest crowd of all Creatures, to hasten unto the bosom of our Beloved God.
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So learne to over-looke and forget the sorrowes and anguish of this life, thorow the full assurance shortly to possesse the things which God hath prepared for them that love him;
So Learn to overlook and forget the sorrows and anguish of this life, thorough the full assurance shortly to possess the things which God hath prepared for them that love him;
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which are such things as eye hath not seene , nor eare heard, neither have entred into the heart of man, 1. Cor. 2.9. and who are those that love him? but such as can truely professe with David, Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee .
which Are such things as eye hath not seen, nor ear herd, neither have entered into the heart of man, 1. Cor. 2.9. and who Are those that love him? but such as can truly profess with David, Whom have I in Heaven but thee? and there is none upon earth that I desire beside thee.
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should I silence his worth, and shovell it with the Sacred ashes into his Grave: nor can I satisfie it without some dash of Ambition , who thereby am capable to receive more honour by his memoriall, than this vanishing breath can confer upon him ;
should I silence his worth, and shovel it with the Sacred Ashes into his Grave: nor can I satisfy it without Some dash of Ambition, who thereby am capable to receive more honour by his memorial, than this vanishing breath can confer upon him;
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Yet seeing vertue cannot either be alwayes free'd from Envie , or confin'd within so narrow a compasse; let's gratifie others with the shadow of his large spreading worth. Wherein (to stop Momus mouth) expect no Panegyricall Oration ,
Yet seeing virtue cannot either be always freed from Envy, or confined within so narrow a compass; let's gratify Others with the shadow of his large spreading worth. Wherein (to stop Momus Mouth) expect no Panegyrical Oration,
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WILLIAM FAVCIT, late of VPTON in the Parish of West-Ham, in the Countie of Essex, Gentleman, was born in ARNCLIFFE in York-shire, of honest Parents, Persons of good worth and note in their Countrey.
WILLIAM FAVCIT, late of UPTON in the Parish of West-Ham, in the County of Essex, Gentleman, was born in ARNCLIFFE in Yorkshire, of honest Parents, Persons of good worth and note in their Country.
His Second-birth qualifie him more then his first birth, whereby hee became the very Top and Honour of all his kindred. His principall education & chiefe abode was in the famous Cities of Norwich, & London, where it pleased God, so to prosper his estate, and especially worke upon his heart, in the powerfull Ministery of the Word, that he became an experienced, conscionable, and noble Christian .
His Second-birth qualify him more then his First birth, whereby he became the very Top and Honour of all his kindred. His principal education & chief Abided was in the famous Cities of Norwich, & London, where it pleased God, so to prosper his estate, and especially work upon his heart, in the powerful Ministry of the Word, that he became an experienced, conscionable, and noble Christian.
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His acute wit , faithfull memory, working head, and great experience in the affaires of this life, together with his good repute and power among his friends, he imployed rather to the good of others, where it might bee beneficiall to Church, or common-wealth, then to the advantage of his owne ends or estate. All men have some infirmities ,
His acute wit, faithful memory, working head, and great experience in the affairs of this life, together with his good repute and power among his Friends, he employed rather to the good of Others, where it might be beneficial to Church, or commonwealth, then to the advantage of his own ends or estate. All men have Some infirmities,
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his care being so to live here on earth, as one that beleeved hee should live with Christ in Heaven. Hee was happie in his Marriage, and in the hopefull fruit of the honourable undefiled-Bed. But the fruit of his Body being nip't with the early frost of death,
his care being so to live Here on earth, as one that believed he should live with christ in Heaven. He was happy in his Marriage, and in the hopeful fruit of the honourable undefiled-Bed. But the fruit of his Body being nipped with the early frost of death,
Where also having built a free-Schoole, and endowed it for ever with a liberall allowance, hee hath happily provided for the education of Posterity, and the instruction & consolation of their Parents; so that young and old may thus honour his memoriall;
Where also having built a free-Schoole, and endowed it for ever with a liberal allowance, he hath happily provided for the education of Posterity, and the instruction & consolation of their Parents; so that young and old may thus honour his memorial;
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Some he educated at the most famous Vniversitie of Cambridge: For others, he builded houses, and bestowed the dormitaries, and competent allowance upon the desolate .
some he educated At the most famous university of Cambridge: For Others, he built houses, and bestowed the dormitaries, and competent allowance upon the desolate.
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For others, hee made Garments, and encreased the Salarie of severall indigent Pastors. Thus, what oyle others vainly and profusely, yea often prophanely wast, on birds and beasts, and Prostitutes worse then beasts; lavish out upon sottish pleasures, hang upon their proud backs, or pamper their full-fed paunches withall, he powred into Gods Lampe , to kindle and keep alive the fire of Grace and goodnesse in the Living Temples of the Lord.
For Others, he made Garments, and increased the Salary of several indigent Pastors. Thus, what oil Others vainly and profusely, yea often profanely wast, on Birds and beasts, and Prostitutes Worse then beasts; lavish out upon sottish pleasures, hang upon their proud backs, or pamper their full-fed paunches withal, he poured into God's Lamp, to kindle and keep alive the fire of Grace and Goodness in the Living Temples of the Lord.
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Whereby it appeared hee sought the Glory of God; and not the praise of men. His left hand of vaine-glory never knew what his right hand of Charitie dispensed .
Whereby it appeared he sought the Glory of God; and not the praise of men. His left hand of vainglory never knew what his right hand of Charity dispensed.
It delighted him fully to remember that Iudgement shall produce to publique view, what Mercie stores up in secret. Vprightnesse, the Crowne of Religiousnesse did cloathe his Actions as a Garment .
It delighted him Fully to Remember that Judgement shall produce to public view, what Mercy stores up in secret. Uprightness, the Crown of Religiousness did cloth his Actions as a Garment.
were true ensignes, and ornaments in him of Grace and vertue. Hypocrisie is no affecter of hidden secrecie in duties of Pietie and pitty. The Strumpet loves to heare the shrill-sound of the Trumpet, winging her own praise unto the remotest parts of the world .
were true ensigns, and Ornament in him of Grace and virtue. Hypocrisy is no affecter of hidden secrecy in duties of Piety and pity. The Strumpet loves to hear the shrill-sound of the Trumpet, winging her own praise unto the Remotest parts of the world.
His greatest Imployment at home was Reading, Meditation, and Prayer, joyned with resolution to practise the will of his Master, as it was imparted unto him .
His greatest Employment At home was Reading, Meditation, and Prayer, joined with resolution to practise the will of his Master, as it was imparted unto him.
To silence his care of, and religious behaviour in trayning up his familie, he had his limited-houres and times apart, to fast, pray, and make all his accounts right and strait with his God.
To silence his care of, and religious behaviour in training up his family, he had his limited-houres and times apart, to fast, pray, and make all his accounts right and strait with his God.
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Whereof marke and remarke this one singular instance, found in his Closet after his death, to cleare all dubitation. For the Space of this ten yeeres last past, his Custome was at the yeeres end to take a Survey of his Temporall estate, which hee having briefly summ'd up in a sheete of Paper;
Whereof mark and remark this one singular instance, found in his Closet After his death, to clear all dubitation. For the Molle of this ten Years last passed, his Custom was At the Years end to take a Survey of his Temporal estate, which he having briefly summed up in a sheet of Paper;
he made a godly Prayer , and thanksgiving, which he annexed unto his account *, and left in writing yet to be seene. One whereof for thy satisfaction and example of Imitation , I have verbatim transcribed,
he made a godly Prayer, and thanksgiving, which he annexed unto his account *, and left in writing yet to be seen. One whereof for thy satisfaction and Exampl of Imitation, I have verbatim transcribed,
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or say what would rather trouble then reforme others, being moderate in his owne cause, and couragious as a Lyon in Gods. His tongue was seasoned so thorowly with the Salt of the Sanctuary, and his heart had waded thorow the deepe waters of long-afflictions, that his conference seasoned others with whom he conversed. No Societie so satisfied his divine minde,
or say what would rather trouble then reform Others, being moderate in his own cause, and courageous as a lion in God's His tongue was seasoned so thoroughly with the Salt of the Sanctuary, and his heart had waded thorough the deep waters of long-afflictions, that his conference seasoned Others with whom he conversed. No Society so satisfied his divine mind,
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as the Ministers of Christ, wherein he never found sacietie. Whose common neglect in the world, he so took to heart; whose necessities he so seriously weighed, and seasonably relieved: as none whom hee embraced returned from him, un-honoured, or ungratified .
as the Ministers of christ, wherein he never found satiety. Whose Common neglect in the world, he so took to heart; whose necessities he so seriously weighed, and seasonably relieved: as none whom he embraced returned from him, unhonoured, or ungratified.
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As by his constant frequencie in hearing the Word, (whereby hee put also much heart and life into others to draw them to the house of God ) and conference with Preachers, he gained comfort to his soule :
As by his constant frequency in hearing the Word, (whereby he put also much heart and life into Others to draw them to the house of God) and conference with Preachers, he gained Comfort to his soul:
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so his study was day and night, how by comfort, friendly counsell, countenance, and care, he might repay their spirituals which he received, by the aduancement of them with his Temporals .
so his study was day and night, how by Comfort, friendly counsel, countenance, and care, he might repay their spirituals which he received, by the advancement of them with his Temporals.
Sicknesse summons him to prepare, and death tels him he will admit, neither deniall, nor delay. With what ioy, contentation, and meekenesse hee embraced the message of the one,
Sickness summons him to prepare, and death tells him he will admit, neither denial, nor Delay. With what joy, contentation, and meekness he embraced the message of the one,
Having clearely testified his unfained love, by his bounty unto his deare-wife and friends, and recommended his hearty respects, to be by her continued for ever unto his friends in Generall, and to some others by name , (whom he resigned with charge unto her Christian affections, for his sake, as our Lord did his mother unto his beeloved Iohn. Woman, behold thy sonne; sonne, behold thy Mother;
Having clearly testified his unfeigned love, by his bounty unto his deare-wife and Friends, and recommended his hearty respects, to be by her continued for ever unto his Friends in General, and to Some Others by name, (whom he resigned with charge unto her Christian affections, for his sake, as our Lord did his mother unto his beeloved John. Woman, behold thy son; son, behold thy Mother;
Leaving sorrow among his beloved ones for his losse, but mingled with abundance of ioy for his happie life, and comfortable departure in the Lord. Thus what Heaven and Earth, shall suffer, hee suffered;
Leaving sorrow among his Beloved ones for his loss, but mingled with abundance of joy for his happy life, and comfortable departure in the Lord. Thus what Heaven and Earth, shall suffer, he suffered;
as Elias his cloake; for the example of the Church, and consolation of surviving Friends. Which hungry time , that hath morseld many generations; and yet gapes for more:
as Elias his cloak; for the Exampl of the Church, and consolation of surviving Friends. Which hungry time, that hath morseld many generations; and yet gapes for more:
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Hymni, laudes Dei cum cantico; si sit laus, & non sit Dei, non est hymnus; si sit & laus, & Dei laus, & non cantetur, non est hymnus: oportet ergo ut habeat hac tria, & laudem, & Dei, & Canticum. Qui cantat laudem, non solum cantat, sed et amat cum quem cantat: In laude confitentis est praedicatio, in cantico, amantis affectio. S. Aug. in Psal. 72.
Hymni, laudes Dei cum Cantico; si sit laus, & non sit Dei, non est Hymn; si sit & laus, & Dei laus, & non cantetur, non est Hymn: oportet ergo ut habeat hac tria, & Laudem, & Dei, & Canticum. Qui cantat Laudem, non solum cantat, sed et amat cum Whom cantat: In laud confitentis est Predication, in Cantico, Amantis affectio. S. Aug. in Psalm 72.
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2 Cron. 29.30. & 1 Cron. 15.16, 17, 19. 1 Cron. 25.1, 2. Asaph interpret. congregans. S. Hieron. de nominibus Hebr. Vox ergo Synagogae est; loquitur in hoc psalmo Synagoga, cur deue dat impijs tantam felicitatem, et au fert eam servientibus sibi? S. Aug. in loc. Asaph nobilu Cantor Davidis tempore à quundecim bi psalmi eodem titulo inscripti, sunt compositi, aut illi traditi sunt decantandi: Maoriana in loc.
2 Cron. 29.30. & 1 Cron. 15.16, 17, 19. 1 Cron. 25.1, 2. Asaph interpret. congregans. S. Hieron. de nominibus Hebrew Vox ergo Synagogae est; loquitur in hoc Psalm Synagoga, cur deue that impijs Tantam felicitatem, et au fert eam servientibus sibi? S. Aug. in loc. Asaph nobilu Cantor Davidis tempore à quundecim by Psalms Eodem Titulo inscripti, sunt compositi, Or illi traditi sunt decantandi: Maoriana in loc.
Ps. 36. & 37. & 49. Iob. 12.6.21.7. Ier. 12.1. Nunquid et in meam mentem non hic saepius fluctus illiditur? quare senes impij, saeculi divitijs perf•uuntur? quare adoles•entia rudis, et fine peccato pueritia, immaturo flore metitur? quid causae est, ut saepe hibuli, t•imuli { que } et ubera materna lactentes, à daemonio corripiantur repleantur Lepra, morbo regio devorentur? Et è cōtrario Impij, adulteri homicidae, sacrilegi, •egeti, atque securi, de sua Sanitate in Deum blasphement? Sed cum haec cogitarem, statim didici, bonus est deus, & omnia quae bonus facit, bona fint, necesse est. S. Hieron. Tom. 1. ep. 25. Audirecordantem, et poenitentem qui erraverat, putando deum non bonum, quidat bona terrena malis, et aufert illa servis suis, hoc modo erumpentem. Quā bonus deus Israel, rectis corde? v. 1.8. Aug, in loc: Quam multa enim habeant Impij in hac vita muner•, et dona gratuita ab illo quē contemnunt, enumerare quis potest• S. Aug. ep. 87. Tom. 2.
Ps. 36. & 37. & 49. Job 12.6.21.7. Jeremiah 12.1. Whether et in meam mentem non hic Saepius Fluctus illiditur? quare senes Impij, Saeculi divitijs perf•uuntur? quare adoles•entia rudis, et fine Peccato pueritia, immaturo flore metitur? quid causae est, ut saepe hibuli, t•imuli { que } et ubera materna lactentes, à daemonio corripiantur repleantur Lepra, morbo Regio devorentur? Et è cōtrario Impij, Adulteri Homicidae, Sacrilegious, •egeti, atque Security, de sua Sanitate in God blasphement? Said cum haec cogitarem, Immediately didici, bonus est deus, & omnia Quae bonus facit, Bona fint, Necessary est. S. Hieron. Tom. 1. Epistle. 25. Audirecordantem, et poenitentem qui erraverat, putando God non bonum, quidat Bona Terrena malis, et Aufert illa servis suis, hoc modo erumpentem. Quā bonus deus Israel, rectis cord? v. 1.8. Aug, in loc: Quam Multa enim habeant Impij in hac vita muner•, et dona gratuita ab illo quē contemnunt, enumerare quis potest• S. Aug. Epistle. 87. Tom. 2.
Erudit adversus pharisaei scandala mund: quae mentes homi•um sape movere solent. Cum videant florere malos, et crescere rebao, cladibus afflictos omnibus esse pios. Concilio intuleris superûm coeloque locaris! Quem sequar in coelo, te sine nullus erit. Reddideris terrae, t•rras donaveris omnes, Quem sequar in caelo, te sine nullus erit. H. Rob. •. Hessus. Psalmus NONLATINALPHABET, •ei ••ovidentiam in pijs servandis, et impijs, ad extremum perdendis enarra•: dividi potest, in NONLATINALPHABET. 2 NONLATINALPHABET. 3. NONLATINALPHABET. Theodorus Zuingerus. Tremel.
Erudit Adversus Pharisees Scandal mund: Quae mentes homi•um sape movere solent. Cum See florere Malos, et crescere rebao, cladibus afflictos omnibus esse Pios. Concilio intuleris superûm Coeloque locaris! Whom sequar in coelo, te sine nullus erit. Reddideris terrae, t•rras donaveris omnes, Whom sequar in caelo, te sine nullus erit. H. Rob. •. Hessus. Psalm, •ei ••ovidentiam in pijs servandis, et impijs, ad extremum perdendis enarra•: dividi potest, in. 2. 3.. Theodorus Zuingerus. Tremel.
Dicam ut possum, sed date veniam, accipi•e conatum meum, devotionē intendēdi, nam explicandi nulla facultas est. S Aug. in loc. De Scriptures sanctis disputanti, non tam necessaria sunt verba, quam sensus. S. Hieron. Ep. 130. Marcellae. Est quidē sermo compositus, et gallicano cothurno fluens, Sed quid ad interpretem? cuius professio est non quoipse disertus appareat, sed quo eum, qui lecturus est, sic faciat intelligere, quomodo ipse intellexit, qui scripsit. S. Hieron. Ep. 133. de Rhaetij commentarijs in Cant. Canticorum. Sed cum tantares esset, quae cogitando non tam quid de ea sentiendum, dicendūve esset, quam quonam modo persuadendum ijs qui diversa fentirent, fieret difficilior, finem aliquando dilationi adhibendum putavi, sperans divinum adjutorium magis mihi scribenti, quam differenti adfuturum. Quamobrem primum mihi videtur, plus valere in hac inquisitione vivendi, quam loquendi modum. S. Aug. Tom. 2. Ep. 112. Paul nae. Dicam si potero, adiuvante misericordia demini, et orationibus vestris. S. Aug. in Psal. 26. Si tamen exposui, quod volui, exposi•i autem quantum potui, etsi non quantum volui, adiuvat me dominus et intentio cordis vestri, ab eodem domino inspirata. id. ibid.
Dicam ut possum, sed date veniam, accipi•e conatum meum, devotionē intendēdi, nam explicandi nulla facultas est. S Aug. in loc. De Scriptures sanctis disputanti, non tam necessaria sunt verba, quam sensus. S. Hieron. Epistle 130. Marcellae. Est quidē sermon compositus, et Gallicano cothurno fluens, Said quid ad interpretem? cuius professio est non quoipse disertus appareat, sed quo Eum, qui lecturus est, sic Faciat intelligere, quomodo ipse intellexit, qui scripsit. S. Hieron. Epistle 133. de Rhaetij commentarijs in Cant Canticorum. Said cum tantares esset, Quae cogitando non tam quid de ea sentiendum, dicendūve esset, quam quonam modo persuadendum ijs qui diversa fentirent, fieret difficilior, finem aliquando dilationi adhibendum putavi, sperans Divinum Adjutorium magis mihi scribenti, quam differenti adfuturum. Therefore primum mihi videtur, plus Valere in hac inquisition vivendi, quam loquendi modum. S. Aug. Tom. 2. Epistle 112. Paul nae. Dicam si potero, adjuvant misericordia demini, et orationibus vestris. S. Aug. in Psalm 26. Si tamen exposui, quod volui, exposi•i autem quantum potui, Though non quantum volui, adiuvat me dominus et Intentio Cordis Yours, ab Eodem domino inspirata. id. Ibid.
Cuius dicti veritas quamvis satis ad omniū intelligentiam, ipsa sui luceat claritate, mihi tamen nescio quomodo, in praesenti causa, propius innotuit. S. Hier. ep. 14. ad Celantiam. modo non sit Paulini.
Cuius dicti veritas Quamvis satis ad omniū intelligentiam, ipsa sui luceat claritate, mihi tamen nescio quomodo, in praesenti causa, propius Innotuit. S. Hier. Epistle. 14. ad Celantiam. modo non sit Paulini.
Haec, haec est vox fidei, vox filiorum Dei. Abrah. Scultetus, in loc. Fides mea id veretur, Mariana in loc. In spiritu laeto, fidem profitetur suam, quod in solo Deo confidat, neglectis omnibus creaturis, etiam in Cruce. Christoph. Cornerus, in loc. Eodem, modo, Oecolampadius, in loc. per Iohan. Gastium latinitate donatus. Jtem Musculus. Aynsworth in loc.
Haec, haec est vox fidei, vox Filiorum Dei. Abraham. Scultetus, in loc. Fides mea id veretur, Mariana in loc. In spiritu laeto, fidem profitetur suam, quod in solo God Confidant, neglectis omnibus Creaturis, etiam in Cruce. Christoph. Coroners, in loc. Eodem, modo, Oecolampadius, in loc. per John Gastium latinitate donatus. Item Musculus. Ainsworth in loc.
Nihil in coelo mihi erit, sine tuo cōsortio iucundum, nihil in terra, in cōiunctione tuae benignitatis acerbum. Hieron. Osorius to. 3. in loc. Nihil creatum invenio, quod mihi satisfaciat, nihil in quo cor meum penitus acquiescat, ne { que } in coelo neque in terra. Bellar. in loc.
Nihil in coelo mihi erit, sine tuo cōsortio iucundum, nihil in terra, in conjunction tuae benignitatis acerbum. Hieron. Osorius to. 3. in loc. Nihil Creatum Invenio, quod mihi satisfaciat, nihil in quo cor meum penitus acquiescat, ne { que } in coelo neque in terra. Bellar in loc.
Iob 38.31. NONLATINALPHABET ad verbum delicias pleiadum. Arias Montanus. Fructus delicatos Vergiliarum Pagnin. in rad. NONLATINALPHABET ex R. Moseh. Num ligabis fructus & bona stellae Chimab, quae est è stellis Aquilonaribus? R. Abraham, ibidem. NONLATINALPHABET. Sept. Nurquid coniungere valebis micantes stellas Pleiades? S. Hieron. Num & Astrologia perscrutanda est ad cognoscendum proprietates isterum siderum, vt hunc locum intelligere possimus. Miror & si hoc congruit sermoninostro: & certe nimis longum est, transeamus ergo ad alia. S. August. tom. 4. in loc. Amicum hoc Sydus Hebr. dicitur NONLATINALPHABET ex rad. NONLATINALPHABET i. e. coniunctio stellarum. R. Jonah. His ergo Graeci, quod multae simul essent, nomen ab ipsa multitudine posuerunt: NONLATINALPHABET enim multitudo dicitur, & inde derivatum est, vt Pleiades appellentur. S. Hieron. in loc. Job. Pleiades appellat stellas, quae iunctae, velut septemesse monstrantur, idem Pleiades sunt septem stellae NONLATINALPHABET naivgare, quod ortu suo felix tempus navigationis ostendunt, e•si sex tantum lucidè appareant. Pleiades incipiunt humeros relevare paternos: quae septem dici, sex tamen esse solent. Ovid. lib. 4 Fastor. Latinè Vergiliae dicuntur, quia verissunt nunciae, signum calidum, quod maturet & fructus calefacial. Aben-ezra, ex Mercer. in Iob 9.9. Hoc est quod Delitias appellat Iob 38.31. generali nomine, verni temporis amaenitatem & pulchritudinem. Mercerus in loc. S. Hieronym. Iob 9.9. vertit Chimah Hyadas, NONLATINALPHABET, pluere, quia ortu pluvias inducit, ut flores, herbae, & fructus terrae emergere incipiant. Arcturum, pluviasquè, Hyadas, geminosque Triones. Ʋirgil. Georg. 3. NONLATINALPHABET. Homer. Iliad. 6. Habuit Atlas, vt fama est, è Pleione vxore septem filias, quas Iupiter inter sidera collocavit; quarum nomina recensuit Aratus in Astronom. Natal. Comes lib. 4. cap. 7. Ovid. Fastor. 4. Nequoquam sermo veritatis vanas Arati fabulas sequitur, haec quippe astrorum nomina à cultoribus sapientiae carnalis inventa sunt: sed Scriptura sacra idcirco eisdem vocabulis utitur, ut res quas insinuare appetit, nositia usitatae appellationis exprimantur. Odo Cluniacens. Moral. in Job lib. 9. Bibl. Patrum tom. 10. pag. 277.
Job 38.31. ad verbum Delicias pleiadum. Arias Montanus. Fructus delicatos Vergiliarum Pagnin. in read. ex R. Moses. Num ligabis fructus & Bona Star Chimab, Quae est è Stellis Aquilonaribus? R. Abraham, ibidem.. Sept Nurquid coniungere valebis micantes stellas Pleiades? S. Hieron. Num & Astrologia perscrutanda est ad cognoscendum proprietates isterum siderum, vt hunc locum intelligere possimus. Mirror & si hoc congruit sermoninostro: & certain nimis Longum est, transeamus ergo ad Alias. S. August. tom. 4. in loc. Amicum hoc Sydus Hebrew dicitur ex read. i. e. Coniunctio Stellarum. R. Jonah. His ergo Greeks, quod Multitude simul essent, Nome ab ipsa multitudine posuerunt: enim multitudo dicitur, & inde derivatum est, vt Pleiades appellentur. S. Hieron. in loc. Job. Pleiades appellate stellas, Quae iunctae, velut septemesse monstrantur, idem Pleiades sunt September Star naivgare, quod ortu Sue felix Tempus navigationis ostendunt, e•si sex Tantum lucidè appareant. Pleiades incipiunt humeros relevare paternos: Quae September dici, sex tamen esse solent. Ovid. lib. 4 Fastor. Latinè Vergiliae dicuntur, quia verissunt nunciae, signum Calidum, quod maturet & fructus calefacial. Aben-ezra, ex Mercer. in Job 9.9. Hoc est quod Delitias appellate Job 38.31. generali nomine, verni Temporis amaenitatem & pulchritudinem. Mercerus in loc. S. Jerome. Job 9.9. Vertit Chimah Hyades,, pluere, quia ortu pluvias Inducit, ut flores, herbae, & fructus terrae emergere incipiant. Arcturum, pluviasquè, Hyades, geminosque Triones. Ʋirgil. George 3.. Homer. Iliad. 6. Habuit Atlas, vt fama est, è Pleione vxore September filias, quas Iupiter inter sidera collocavit; Whom nomina recensuit Aratus in Astronomer. Natal. Comes lib. 4. cap. 7. Ovid. Fastor. 4. Nequoquam sermon veritatis Vanas Arati fabulas sequitur, haec quip astrorum nomina à cultoribus sapientiae Carnalis inventa sunt: sed Scripture sacra Idcirco eisdem vocabulis utitur, ut Rest quas insinuare appetit, nositia usitatae appellationis exprimantur. Odo Cluniacens. Moral. in Job lib. 9. Bible Patrum tom. 10. page. 277.
Felix es talia feliciter cogitando, ama ido felicior, & ideo eris etiam felicissima consequendo. S. Aug. ep. 206. Oculo cordis in gloriam illam defixo. ver. 24. ita raptus à spiritu est, ut iam omnia creata despiciat. Bellar. in loc. Desiderio Gloriae accensus, erumpit in votum. Quis oratio est optantis. 2. Sam. 23 15. Ps. 4.6. Quis mihi det, ut sim in coelo, & coelestibus bonis perfrui possim? Moller. in loc. Qui coelestis vitae dulcedinem, perfecte cogneverit, ea quae in terris amaverat, libenter cuncta derelinquit. Greg. ex Hugone in loc. Nulla creatura, neque in coelo, neque in terrame unquam avocabit à te. Rom. 8.38. Pomeranus in loc. Westmerus in loc. Quid amplius quaerendum in caelo, nisi gloriam quam das iustis? & in terrae, nisi gratiam ad bene operandum, quam das adhaerentibus tibi, & invocantibus te? Iacob. de Valentia in loc. Iam valedictis rebus omnibus, te unum sitio; te ardeo, quem video vnum & esse, & largiri universa. Ier. 27.5. Aretius Felinus, in loc. A te solo pendeo, in te uno, sunt omnia mea subsidia, in te uno, omnis mea prudentia & industria, in te solum recumbo. Vatablus in loc.
Felix es Talia feliciter cogitando, ama ido felicior, & ideo eris etiam felicissima consequendo. S. Aug. Epistle. 206. Oculo Cordis in gloriam Illam defixo. ver. 24. ita raptus à spiritu est, ut iam omnia Created despiciat. Bellar in loc. Desire Glory accensus, erumpit in Votum. Quis oratio est optantis. 2. Sam. 23 15. Ps. 4.6. Quis mihi debt, ut sim in coelo, & coelestibus bonis perfrui possim? Moller. in loc. Qui coelestis vitae dulcedinem, perfect cogneverit, ea Quae in terris amaverat, Libenter Everything derelinquit. Greg. ex Hugo in loc. Nulla creatura, neque in coelo, neque in terrame unquam avocabit à te. Rom. 8.38. Pomeranian in loc. Westmerus in loc. Quid Amplius quaerendum in caelo, nisi gloriam quam das Justis? & in terrae, nisi gratiam ad bene operandum, quam das adhaerentibus tibi, & invocantibus te? Iacob. de Valentia in loc. Iam valedictis rebus omnibus, te Unum Sicily; te ardeo, Whom video One & esse, & largiri universa. Jeremiah 27.5. Aretius Felinus, in loc. A te solo pendeo, in te Uno, sunt omnia mea Subsidia, in te Uno, omnis mea Prudence & Industria, in te solum recumbo. Vatablus in loc.
Iustorum beatitudo in solo Deo consistit. Ayguanus in loc. Felicitas hominis vera, in coniunctione cū Deo sita est. Gualter in loc. Vnas nobis ipse sufficit. Caluin. in loc. Omnis copia, quae Deus meus non est, egestas mihi est. S. Aug.
Just beatitudo in solo God consistit. Ayguanus in loc. Felicity hominis vera, in conjunction cū God sita est. Gualter in loc. Unas nobis ipse sufficit. Calvin. in loc. Omnis copia, Quae Deus meus non est, egestas mihi est. S. Aug.
Est hominis Christiani NONLATINALPHABET non Stoica, ut quitibet in scipso habeat omnia reposita, non indigeat alio, sed in solo Deo recondita. Es mihi instar omniū ubique, solus, & unus mihi sufficis; ab omnibus desertus, ad te confugio. Barthol. Coppen. in loc. Philip. 1.21. Tu solus sitim sedas, tu solus famem depellis, &c. Qui isto praesidio destituti, quem habeant in laboribus adiutorem? quem in periculis defensorem? quem in rebus dubi•s consiliarium? quem in duloribus consolatorem? quod in tentationibus perfugium? cuius contemplatione pascantur? cuius doctrina erudiantur? &c. Schipinus in loc. 1. Gen. 8.9.
Est hominis Christians non Stoica, ut quitibet in scipso habeat omnia reposita, non indigeat Alio, sed in solo God recondita. Es mihi instar omniū ubique, solus, & Unus mihi sufficis; ab omnibus desertus, ad te confugio. Bartholomew. Copper. in loc. Philip. 1.21. Tu solus sitim sedas, tu solus Famem depellis, etc. Qui isto Praesidio destituti, Whom habeant in laboribus adiutorem? Whom in Periculis defensorem? Whom in rebus dubi•s consiliarium? Whom in duloribus consolatorem? quod in tentationibus perfugium? cuius contemplation pascantur? cuius Doctrina erudiantur? etc. Schipinus in loc. 1. Gen. 8.9.
Noah interpr. Requies. S. Hier. de nominibus Hebr. Typus Christi, qui solus iustus inventus est; nec alio, sanctitatis quaesivit exempla, sed ipse praebuit. S. Hieron. Tom. 9. ep. 1. Noah arcam, sic Christus formavit Ecclesiam, intra quam salvamur. Noe dictum est, requiem dabit. Gen. 5.29. Sed Christus solus aufert maleledictionem. S. Origen in Gen. Hom. 2. In arca Noe pauci servati sunt, in Ecclesia pauci salvantur. In illa omnium animalium genera; in hac vniuersarum & gentium, & morum homines sunt. Periclitata est Arca in diluvio, periclitatur Ecclesia in mundo. Egressus Noe vineam plantavit, & inebriatus est; natus quoque in carne Christus, Ecclesiam plantavit, & passus est. Nadatum patrem irrisit maior filius, & minor texit: & Deum crucifixum illuserunt Judaei, & honora verunt Gentiles, &c. S. Hieron. Tom. 1. ep. 58. cap. 8. Arca figura est peregrinantis Ecclesiae, quae fit salua per lignum, in quo pependit mediator Dei & hominum homo Christus Iesus. S. Aug. Civit. lib. 15. cap. 26. Cuius figura erat Noe, Noe vero à peccatis quietos non fecit, sed in Christum prophetavit Lamech, in quo quietus est factus pater, & sanctus eius spiritus, & omnes sancti homines in ipso quieti facti sunt, quiescentes à peccatis. Epiphan. lib. 1. tom. 2. Haeres. 30. Vt egressus ab Arca accepit benedictionem à Deo cum filiis; Typus est Christi & discipulorum eius post resurrectionem, qui replevit terram gratia, verbo, & spiritu. Hieron. Lauretus in verbo Noe.
Noah Interpret. Requies. S. Hier. de nominibus Hebrew Typhus Christ, qui solus Justus inventus est; nec Alio, sanctitatis quaesivit exempla, sed ipse praebuit. S. Hieron. Tom. 9. Epistle. 1. Noah Ark, sic Christus formavit Church, intra quam salvamur. Noah dictum est, requiem Dabit. Gen. 5.29. said Christus solus Aufert maleledictionem. S. Origen in Gen. Hom. 2. In arca Noah Pauci Servati sunt, in Ecclesia Pauci salvantur. In illa omnium Animals genera; in hac vniuersarum & gentium, & morum homines sunt. Periclitata est Arca in Diluvio, periclitatur Ecclesia in mundo. Egressus Noah vineam plantavit, & inebriatus est; Born quoque in Carnem Christus, Church plantavit, & passus est. Nadatum patrem irrisit maior filius, & minor texit: & God crucifixum illuserunt Judaei, & Honor verunt Gentiles, etc. S. Hieron. Tom. 1. Epistle. 58. cap. 8. Arca figura est peregrinantis Ecclesiae, Quae fit salua per lignum, in quo pependit Mediator Dei & hominum homo Christus Iesus. S. Aug. Civit lib. 15. cap. 26. Cuius figura erat Noah, No vero à peccatis quietos non fecit, sed in Christ prophetavit Lamech, in quo quietus est factus pater, & Sanctus eius spiritus, & omnes sancti homines in ipso Quieti facti sunt, quiescentes à peccatis. Epiphanius. lib. 1. tom. 2. Haeres. 30. Vt egressus ab Arca accepit benedictionem à God cum filiis; Typhus est Christ & Discipulorum eius post resurrectionem, qui Replevit terram Gratia, verbo, & spiritu. Hieron. Lauretus in verbo Noah
Dicam breviter ut valeo, & verborum utar simplicitate cōmunium: quia causa de qua agimus talis est, qua disertioribus facundiae sermonibus nequaquam debeat obscurari, sed simplicioribus eloquentiae narrationibus pandi. S. Hier. Tom. 9. ep. 14
Dicam Briefly ut valeo, & verborum utar Simplicity cōmunium: quia causa de qua agimus Talis est, qua disertioribus facundiae sermonibus Nequaquam debeat obscurari, sed simplicioribus eloquentiae narrationibus pandi. S. Hier. Tom. 9. Epistle. 14
Jn corpore corruptibili anima constituta terrena quadam contagione constringitur, & tali onere quodammodo depressa curvatur, ut in imo multa, quam in summo vnam, facilius concupiscat & cogitet. S. Aug. ep. 156.
John corpore corruptibili anima Constituted Terrena Quadam contagion constringitur, & tali onere quodammodo Depressed curvatur, ut in imo Multa, quam in Summo vnam, Facilius concupiscat & cogitet. S. Aug. Epistle. 156.
Beatus vir, qui non abiit in consilio impiorum. Ps. 1.1. vide ubi beatus appelleris, O homo. Non in divitiis, non in potestatibus & honoribus, non in nobilitate generis, aut decore, & pulchritudine, non in corporis salubritate: in quibus nihil naturae est bonum, denique non solum facilem commutationem habent in connaria, verum etiam ministerium ad culpam exhibent ei, qui uti his nesciat. Quis enim iustus propter pecuniam? quis humilis in potestatibus? quis misericors propter nobilitatem? quis castus propter decorem? illecebrosa haec magis sunt ad peccatum, quam fructuosa ad virtutis profectum. S. Ambr. in Psalm. 1.
Beatus vir, qui non Abiit in consilio Impious. Ps. 1.1. vide ubi beatus appelleris, O homo. Non in divitiis, non in potestatibus & honoribus, non in nobilitate Generis, Or decore, & pulchritudine, non in corporis salubritate: in quibus nihil naturae est bonum, denique non solum facilem commutationem habent in connaria, verum etiam ministerium ad Fault exhibent ei, qui uti his nesciat. Quis enim Justus propter pecuniam? quis Humilis in potestatibus? quis misericors propter nobilitatem? quis Chaste propter decorem? illecebrosa haec magis sunt ad peccatum, quam fructuosa ad virtue profectum. S. Ambrose in Psalm. 1.
Ad illam ergo vnam vitam, qua cum Deo, & de Deo viuitur, catera quae vtiliter & decenter optantur, sine dubio referenda sunt. Neque enim in tempore utiliter vivitur, nisi ad comparandum meritum quo in aeternitate vivatur. In eo quippe nosmetipsos diligimus, si Deum diligimus: Deum diligimus propter scipsum, & nos ac proximos propter ipsum. Quomodo iam beate vivimus, eum illud adhuc desit propter quod unum bene vivimus. S. Aug. to. 2. ep. 121. cap. 7.
Ad Illam ergo vnam vitam, qua cum God, & de God viuitur, catera Quae vtiliter & Decenter optantur, sine dubio referenda sunt. Neque enim in tempore utiliter vivitur, nisi ad comparandum Merit quo in aeternitate vivatur. In eo quip nosmetipsos diligimus, si God diligimus: God diligimus propter scipsum, & nos ac proximos propter ipsum. Quomodo iam beat vivimus, Eum illud Adhoc desit propter quod Unum bene vivimus. S. Aug. to. 2. Epistle. 121. cap. 7.
Ʋelle quod non deceat, idem ipsum miserrinum: nec tam miserum est nō adipisci quod velis, quam adipisci velle quod non oporteat. S. Aug ibid. cap. 5. Divitiae quip•e atque fastigia dignitatum, caeteraque huiusmodi quibus se felices esse putant mortales, verae illius felicitatis ex pertes, quid afferunt consolationis, cum sit eis indigere quam eminere praestantius, quae plus excruciant adepta timore amissionis, quam concupita adeptionis ardore? Talibus bonis non fiunt homines boni, sed aliunde boni, facti bene, utendo faciunt ut ista sint bona. Non sunt in iis vera solatia, sed ibi potius ubi vera vita. Nam inde necesse est, vt fiat homo beatus, vnde fit bonus: idem cap. 2.
Ʋelle quod non deceat, idem ipsum miserrinum: nec tam miserum est nō adipisci quod velis, quam adipisci velle quod non oporteat. S. Aug Ibid. cap. 5. Divitiae quip•e atque Fastigia dignitatum, caeteraque huiusmodi quibus se Felices esse Putant mortales, Verae Illius felicitatis ex pertes, quid afferunt consolationis, cum sit eis indigere quam eminere praestantius, Quae plus excruciant adepta Timore amissionis, quam concupita adeptionis ardore? Talibus bonis non Fluent homines boni, sed aliunde boni, facti bene, utendo faciunt ut ista sint Bona. Non sunt in iis vera solatia, sed There potius ubi vera vita. Nam inde Necessary est, vt fiat homo beatus, vnde fit bonus: idem cap. 2.
Nulla gens est, neque tam immansueta, neque tam sera, que non, etiamsi ignoret, qualem habere Deum deceat, tamen habendum sciat. Cicero lib. 1. de Leg. 54.
Nulla gens est, neque tam immansueta, neque tam sera, que non, Even if ignoret, qualem habere God deceat, tamen habendum sciat. Cicero lib. 1. de Leg. 54.
Onusta incedis auro, latro tibi vitandur est, stadium est haec vita mortalibus: hic contendimus, ut alibi coronemur. Nemo interserpentes & scorpiones securus ingreditur; magnis inimicorum circumdamur ag• inibus, hostium plena sunt omnia. Caro fragilis, & emis futura post modicum, pugnat sola cum pluribus. S. Hier. ep. 22. Non quaerit diabolus homines infideles, non eos qui foris sunt, de Ecclesia Christi rapere festinat, idem ibid.
Onusta Incedis auro, Latro tibi vitandur est, stadium est haec vita mortalibus: hic contendimus, ut alibi coronemur. Nemo interserpentes & scorpiones Secure ingreditur; magnis Enemies circumdamur ag• inibus, Enemies plena sunt omnia. Caro fragilis, & Emis futura post modicum, Pugnat sola cum Pluribus. S. Hier. Epistle. 22. Non Query diabolus homines infideles, non eos qui Foris sunt, de Ecclesia Christ Rapier Festinat, idem Ibid.
Quid enim in hoc mundo stabile, quid vero firmum est? quale istud bonum est, quod semper timeas amittere? quod vel auferendum abs te metuas, vel à te relinquendum scias? S. Hieron. Tom. 9. ep. 1.
Quid enim in hoc mundo stabile, quid vero Firmum est? quale istud bonum est, quod semper timeas amittere? quod vel auferendum abs te Metuas, vel à te relinquendum scias? S. Hieron. Tom. 9. Epistle. 1.
Si enim nihil intulimus in mundum veniendo, & nihil auferre poterimus abcundo, falso aliquid nostrum hic esse dicimus, ubi nobis totus pene mundus alienus est. S. Hieron. Tom. 9. ep. 3.
Si enim nihil intulimus in Mundum veniendo, & nihil Auferre poterimus abcundo, False Aliquid nostrum hic esse dicimus, ubi nobis totus pene World alienus est. S. Hieron. Tom. 9. Epistle. 3.
Dabo illis solatium verum, sine quo solatio quecunque sunt terrena solatia, magis in eis desolatio, quam consolatio reperitur. S. Aug. Tom. 2. ep. 121. cap. 2.
Dabo illis solatium verum, sine quo solatio quecunque sunt Terrena solatia, magis in eis desolatio, quam consolatio reperitur. S. Aug. Tom. 2. Epistle. 121. cap. 2.
Lingua maledica, sanctos carpere solita est, in solatium delinquendi. S. Hier. ep. 27. Tantorum odia, insectationemquè pertulerit, quantos vitae suae dissimilitudine castigarit. Castigare enim alium videtur, qui ab eius cōversatione dissentit. Nam quae maior iniusto iniuria esse potest, quam vitae iustitiae? S. Hier. Tom. 9. ep. 5.
Lingua maledica, sanctos carpere solita est, in solatium delinquendi. S. Hier. Epistle. 27. Tantorum Odia, insectationemquè pertulerit, Quantos vitae suae dissimilitudine castigarit. Castigate enim Alium videtur, qui ab eius Conversation dissentit. Nam Quae maior iniusto Iniuria esse potest, quam vitae iustitiae? S. Hier. Tom. 9. Epistle. 5.
R. David instituit comparationem. Reges aliorum populorum adorant solem, alia { que } astra, ego te solum: non posui tibisocium, nec coelo, nec terra. Per terram in tel•igit quatuor clementa, & alia corpora ex iliis constantia, i. e. mundum inferiorem; sunt enim, ait, qui adorant aquas, aerem, terram. Barth. Coppen. in loc. & Lor. in loc. Tecum socium nō volui in terra, ut doceat se nō deflexisse ad peregrinos Deos & religiones. Genebrard. in loc. Non enim pereunt, nisi hi qui longe se faciunt à Deo conservatore suo: & ipse non perdet, nisi illos qui fornicantur ab illo: i. e. quorum anima ducit Deū, aut alterum à veritatis coniugio, se falsitate cōmiscet. Arnob. in loc. Bibl. Patrum tom. 5. pars 3 pag. 267. Erant qui coelestes Deos adorarent, & cum illos summo loco ponerent, terrestres etiam quasi secundi ordinis colerent: ego vero (inquit) NONLATINALPHABET. Theodor. in loc.
R. David Instituit comparationem. Reges Aliorum populorum adorant solemn, Alias { que } Astra, ego te solum: non Posui tibisocium, nec coelo, nec terra. Per terram in tel•igit quatuor clementa, & Alias corpora ex iliis constantia, i. e. Mundum Inferiorem; sunt enim, ait, qui adorant Aquas, aerem, terram. Barth. Copper. in loc. & Lord in loc. Tecum Socium nō volui in terra, ut doceat se nō deflexisse ad Peregrinos Gods & Religiones. Genebrard. in loc. Non enim pereunt, nisi him qui long se faciunt à God conservatore Sue: & ipse non Perdet, nisi Illos qui fornicantur ab illo: i. e. quorum anima Ducit Deū, Or alterum à veritatis coniugio, se falsitate cōmiscet. Arnob in loc. Bible Patrum tom. 5. pars 3 page. 267. Erant qui coelestes Gods adorarent, & cum Illos Summo loco ponerent, terrestres etiam quasi secundi Order colerent: ego vero (inquit). Theodorus. in loc.
Anton. Eremita, ob librorum penuriam à Philosopho quodam reprehensus respondebat, Liber meus, O Philosophe, est NONLATINALPHABET; in eis, cum mihi visum est, oracula Dei legere licet. Niceph lib. 11. cap. 43. NONLATINALPHABET. Theodoret. Graec. affection. curat. ser. 3. Inter omnes omnium gentium sententia constat; omnibus enim innatum est, & in animo quasi insculptum, esse Deos Quales sint varium est, esse nemo negat. Cicero de Natura Deorum lib. 2. NONLATINALPHABET. Iustin. Martyr. de Ethnicis.
Anton Eremita, ob librorum penuriam à Philosopher Quodam reprehensus respondebat, Liber meus, Oh Philosophe, est; in eis, cum mihi visum est, oracula Dei Legere licet. Niceph lib. 11. cap. 43.. Theodoret Greek affection. curate. ser. 3. Inter omnes omnium gentium sententia constat; omnibus enim innatum est, & in animo quasi insculptum, esse Gods Quales sint Varium est, esse nemo negate. Cicero de Nature Gods lib. 2.. Justin Martyr. de Ethnicis.
Deut. 4 19. exercitus. Sic nominantur stellae, quatenus certo ordine sunt dispositae. Piscat. in loc. Contra haec Plato, in Epinomide, astra esse Deos, male facere legislatorem, cum eis cultum & sacrificia detrahit. Mosen sugillare videtur, eius suppresso nomine. Mariana in loco.
Deuteronomy 4 19. Exercitus. Sic nominantur Star, quatenus certo Order sunt Dispositae. Physical. in loc. Contra haec Plato, in Epinomide, Astra esse Gods, male facere legislatorem, cum eis cultum & Sacrifice detrahit. Moses sugillare videtur, eius suppresso nomine. Mariana in loco.
Reginam coeli, fortunam esse ait Philaster. Sed te Nos facimus, Fortuna, Deam, coelo { que } locamus. Juvenal. Sed melius alij Lunam intelligunt, quae sic vocatur ob magnitudinem & splendorem, sicut Sol est Rex. Mariana in Ier. 7.18.
Regina coeli, fortunam esse ait Philaster. Said te Nos facimus, Fortuna, Dream, coelo { que } locamus. Juvenal. Said Better alij Lunam Intelligunt, Quae sic vocatur ob magnitudinem & splendorem, sicut Sol est Rex. Mariana in Jeremiah 7.18.
Dr. Willet. in Exod. 20. pag. 32•. Stoici Deum dicunt esse mentem, quae est vniversae huius visibilis molis, coeli, terrae, & aliarum rerum, velut in corpore anima. Partiuntur autem vnam deitatem in multas partiales essentias, in Solem, & Lunam, & sidera, in animam & aerem & alia. Epiph. contra Haeres. lib. 1. Tom. 1. haeres. 5.
Dr. Willet. in Exod 20. page. 32•. Stoici God dicunt esse mentem, Quae est Universae Huius visibilis Molis, coeli, terrae, & aliarum rerum, velut in corpore anima. Partiuntur autem vnam deitatem in multas partiales essentias, in Solemn, & Lunam, & sidera, in animam & aerem & Alias. Epiphany contra Haeres. lib. 1. Tom. 1. haeres. 5.
Epiph. li. 1. Tom. 1. Levit. 17.7. Et non sacrificabunt ultra sacrificia sut NONLATINALPHABET daemonibus, & 2. Cro. 11.15. vocant horrentibus, & pilosis, vocant hoc nomine Hebraei satyros, & exponunt daemones: qui hi•corum similitudine appareant credentibus in illos; addit Aben-Ezra, quod phantasmate suo homines exhorrere faciant, sen horripilare. Isay. 34.14. & 13.21. Pagnin. Thesaur. in radice Sagnar. Formidare.
Epiphany li. 1. Tom. 1. Levit. 17.7. Et non sacrificabunt ultra Sacrifice Suit daemonibus, & 2. Cro. 11.15. Vocant horrentibus, & pilosis, Vocant hoc nomine Hebrews satyros, & exponunt daemons: qui hi•corum Similitude appareant credentibus in Illos; Addit Aben-ezra, quod phantasmate Sue homines exhorrere faciant, sen horripilare. Saiah 34.14. & 13.21. Pagnin. Thesaur. in radice Sagnar. Formidare.
Quot hominum linguae, tot nomina decrum. Cicero de natura deorum. lib. 1. pag. 287. Quando autem possint uno loco libri hujus commemorari omnia nomina deorum, & dearum, qua illi grandibus voluminibus vix comprehendere potuerunt, singulis rebus propria dispertientes officia numinum S. Aug. civit. lib. 4. cap. 8. Non tamen satis fuit hominibus deorum NONLATINALPHABET amantibus, ut anima misera damoniorum turba prostitueretur, unius dei veri castum dedignata complexum &c. idem. ibid. Varro supra triginta deorum millia collegit ideo dicitur Roma a Leone Papa, omnium gentium servivisse erroribus. Coquaeus in locum Aug. citat. Roma quanto major sacta est, sicut navis nautas, tanto plures adhibendos esse deos putavit. S. Aug. civit. lib. 3. cap. 12.
Quot hominum linguae, tot nomina decrum. Cicero de Nature Gods. lib. 1. page. 287. Quando autem possint Uno loco Libri hujus commemorari omnia nomina Gods, & dearum, qua illi grandibus voluminibus vix comprehendere potuerunt, Singulis rebus propria dispertientes Offices numinum S. Aug. Civit. lib. 4. cap. 8. Non tamen satis fuit hominibus Gods amantibus, ut anima Miseram damoniorum turba prostitueretur, unius dei very Chastum dedignata complexum etc. idem. Ibid. Varro supra Triginta Gods millia collegit ideo dicitur Roma a Leone Papa, omnium gentium servivisse erroribus. Coquaeus in locum Aug. citat. Roma quanto Major sacta est, sicut navis nautas, tanto plures adhibendos esse Gods putavit. S. Aug. Civit. lib. 3. cap. 12.
Nec factum est unquam, ut qui hos colit, etiam Deum coluerit; neque enim fieri potest, quoniam si honos idem tribuitur alijs, ipse omnino non colitur, cujus religio est illum esse unum ac solum Deum credere: ita spreto uno ac vero Deo, tot vana numina sacrilege venerabantur. Lactant. lib. 1. cap. 19.
Nec factum est unquam, ut qui hos colit, etiam God coluerit; neque enim fieri potest, quoniam si honos idem tribuitur Alijs, ipse Omnino non colitur, cujus Religio est Ilum esse Unum ac solum God Believe: ita spreto Uno ac vero God, tot Vana numina sacrilege venerabantur. Lactant. lib. 1. cap. 19.
Eusebius hist. lib. 2. cap. 2. Tertullian: adversus gentes Apologet. cap. 5. Vetus erat decretum, ne qui Deus ab Imperatore consecraretur, nisi a Senatu probatus; sic apud illos, de humano arbitratu divinitas pensitatur, nisi homini Deus plicuerit, Deus nonerit. homo jam Deo propitius esse debebit. Tiberius ergo veritate• divinitatis Christi detulit ad Senatum cum prerogativa suffragij sui &c. Apud vos quodvis colere jus est praeter verum Deum, quasi non hic magis omnium sit Deus cujus omnes sumus. Tertul. apolog. cap 24.
Eusebius hist. lib. 2. cap. 2. Tertullian: Adversus gentes Apologet cap. 5. Vetus erat decretum, ne qui Deus ab Imperator consecraretur, nisi a Senatu probatus; sic apud Illos, de Human arbitratu divinitas pensitatur, nisi Homini Deus plicuerit, Deus nonerit. homo jam God Propitius esse debebit. Tiberius ergo veritate• divinitatis Christ detulit ad Senatum cum prerogativa suffragij sui etc. Apud vos quodvis colere jus est praeter verum God, quasi non hic magis omnium sit Deus cujus omnes sumus. Tertulian apologue. cap 24.
Quod colimus nos Deus unus est, qui NONLATINALPHABET, verbo quo jussit, ratione qua deposuit, virtute qua potuit, de nihilo expressit in ornamentum majestatis suae. Tertul. Apolog. cap. 17. Deut. 6.4. Mark. 12.29.
Quod We worship nos Deus Unus est, qui, verbo quo Jussit, ratione qua He threw off, virtute qua Potuit, de nihilo expressit in ornamentum majestatis suae. Tertulian Apology cap. 17. Deuteronomy 6.4. Mark. 12.29.
Deut. 4.35. Ante Saturnum, Deus penes vos nemo est; ab illo census totius, vel potioris vel no•toris divinitatis. Tertul. Apol. cap. 10. Quid erratis? Prior est quibusdam dij. suis sylvestris Roma; ante regnavit, quam tantum ambitum C•pitolij extrueretur, &c. ibid. cap. 26. Sed Dei Christianorum, est & orbis qui regnatur, & homo ipse qui regnat, ne ille vites dominationum ipsis temporibus in seculo ordinarit, qui ante omne tempus fuit, & seculum corpus temporum fecis, ibid.
Deuteronomy 4.35. Ante Saturnum, Deus penes vos nemo est; ab illo census totius, vel potioris vel no•toris divinitatis. Tertulian Apollinarian cap. 10. Quid Erratus? Prior est Some dij. suis sylvestris Roma; ante regnavit, quam Tantum ambitum C•pitolij extrueretur, etc. Ibid. cap. 26. said Dei Christians, est & Orbis qui regnatur, & homo ipse qui Reigneth, ne Isle vites dominationum Ipse temporibus in seculo ordinarit, qui ante omne Tempus fuit, & seculum corpus Temporum fecis, Ibid.
Vt Oremus, Credamus, & ut ipsa non defiriat fides qua oramus, oremus. Fides fundit orationem, fusa oratio fidei impetrat firmitatem. S. Aug. Sermon. 36. de verbis dom. secund. Lucam. Tom. 10.
Vt Oremus, Credamus, & ut ipsa non defiriat fides qua oramus, oremus. Fides fundit orationem, Fusa oratio fidei impetrate firmitatem. S. Aug. Sermon. 36. de verbis dom. secund. Luke. Tom. 10.
Magi, eos morbos, per quos aliquid aut cupimus, aut metuimus, aut dolemus; velut ante pietatis aeram & misericordiae altare foderunt: ut vel in auro, avaritia: vel in thure, Idololatria: vel in myrrha fieret domino subjecta mortalitas: & in hanc petram, & sacra pecuniae cupiditas, & prophana errorum superstitio, & amara mortalitatis conditio velut illaesae morerentur. S. Hieron. Tom. 9. ep. 20.
Magi, eos Morbos, per quos Aliquid Or cupimus, Or metuimus, Or Dolemus; velut ante pietatis aeram & Mercy altar foderunt: ut vel in auro, avaritia: vel in thure, Idolatry: vel in Myrrha fieret domino subjecta mortalitas: & in hanc Petram, & sacra pecuniae Cupiditas, & Prophane Errorum Superstition, & Amara mortalitatis Condition velut illaesae morerentur. S. Hieron. Tom. 9. Epistle. 20.
Psal. 96.5. Idola non sunt NONLATINALPHABET Elobim, i. e. dij; sed NONLATINALPHABET Elilim i.e. non dij vel vanitates, deastri, nihilitates: Dei tantum quaedam umbra, quod nomine, & ficto cultu, deum referat, sed revera nullam opem ferre potens nomen contemptim, & per para nomasiam apte idolu tribuitur. Pagnin. in rad. alal.
Psalm 96.5. Idola non sunt Elobim, i. e. dij; sed Elilim i.e. non dij vel vanitates, deastri, nihilitates: Dei Tantum quaedam umbra, quod nomine, & ficto cultu, God referat, sed Indeed Nullam opem Far potens Nome contemptim, & per para nomasiam apt idolu tribuitur. Pagnin. in read. alal.
Ipse in aethere sit Jupiter ipse, in aere Juno, ipse in mari Neptunus, in inferioribus maris ipse solacia, in terra Pluto, in terra inferiore Proserpina, in facis domesticis Vesta, in fabrorum fornace Vulcanus, in sideribus Sol, Luna, & Stellae, in divinantibus Apollo, in merce Mercurius, in Jano initiator, in termino Terminator, Saturnus in tempore, Mars & Bellona in bellis, Liber in vineis, Ceres in frumentu, Diana in silvis, Minerva in Jngenijs. Haec si ita sint, quid perderent (gentes) si unum Deum corerent prudentiore cōpēdio, S. Au. ci. l. 4. c. 11.
Ipse in aethere fit Jupiter ipse, in Air Juno, ipse in Mary Neptunus, in inferioribus maris ipse solacia, in terra Pluto, in terra inferiore Proserpina, in facis domesticis Vesta, in fabrorum furnace Vulcanus, in sideribus Sol, Luna, & Star, in divinantibus Apollo, in merce Mercurius, in Janus initiator, in termino Terminator, Saturnus in tempore, Mars & Bellona in bellis, Liber in vineis, Ceres in Frumentum, Diana in silvis, Minerva in Jngenijs. Haec si ita sint, quid perderent (gentes) si Unum God corerent prudentiore cōpēdio, S. Au. ci. l. 4. c. 11.
Muscuius, Calvin, Occolampad. in loc. Nec flocci papistarū insaniam reputetis, qui invocationem sanctorum inculcant: angelis nō nitor, nō sūt pars mea; fide unius Dei non cōtenti, angelos, et sanctos mortuos invocant, colunt, & adorant.
Muscuius, calvin, Occolampad. in loc. Nec flocci papistarū insaniam reputetis, qui invocationem sanctorum inculcant: Angels nō nitor, nō sūt pars mea; fide unius Dei non cōtenti, Angels, et sanctos Mortuos invocant, colunt, & adorant.
Seipsum culpat Propheta, quod visus esset quaerere, quid ageret secundum coeli dispositionem, astra vel fatum, hic asserere, quod nihilominus vellet in terra cum deo consentire in omnibus factis suis. Trevetus in loc. Hac interrogatione excludit Numina coelestia, & dispositionem, seu fatum astrorum; lege. S. Ambros. serm. 82. de defectione Luna. Sapiens permanebit cum sole. Psalm. 72.17. cum constantia fidei permanet cum salvatore. idem. Perfecta charitas solum sitit, quod summum est, Ber. Ser. 9. in Psal. Qui habitat.
Seipsum culpat Propheta, quod visus esset quaerere, quid ageret secundum coeli dispositionem, Astra vel fatum, hic asserere, quod nihilominus vellet in terra cum God consentire in omnibus factis suis. Trevetus in loc. Hac interrogatione excludit Numina coelestia, & dispositionem, seu fatum astrorum; lege. S. Ambos sermon. 82. de defection Luna. Sapiens permanebit cum sole. Psalm. 72.17. cum constantia fidei permanent cum Savior. idem. Perfecta charitas solum sitit, quod summum est, Ber. Ser. 9. in Psalm Qui habitat.
Angelici, in angelorum cultum inclinati. S. Aug. Tom. 6. de Haeres. ad Quod vult. deum. cap. 39. Quos jam omnino defecisse testatur Epiphan. Tom. 6. haeres. 60: lib. 1.
Angelici, in Angels cultum inclinati. S. Aug. Tom. 6. de Haeres. ad Quod vult. God. cap. 39. Quos jam Omnino defecisse testatur Epiphanius. Tom. 6. haeres. 60: lib. 1.
Acts 8.9. Simonis Magi prima est haeresis quae à Christo initium accepit. Nomina quaedam supponit principatuum, & potestatum, non posse vero aliter servari aliquem, nisi sua sacrificia Patri universorum per eos principatus ac potestates offerret. Epiphan. haeres. 21.
Acts 8.9. Simonis Magi prima est Heresy Quae à Christ Initium accepit. Nomina quaedam supponit principatuum, & potestatum, non posse vero aliter servari aliquem, nisi sua Sacrifice Patri universorum per eos Principatus ac potestates offerret. Epiphanius. haeres. 21.
Platonici, si non evanescerent in cogitationibus suis, profecto cōfiterentur, & illis immortalibus ac beatis & nobis mortalibus ac miseris, ut immortales ac beati esse possimus, u•• Deum deorum colendu qui & noster est, & illorum. S. Au. ci. l. 10. c. 3. Daemones (i. e. bonos angelos) in aere medios inter aethereum coelum terram { que } constituens, utquoniam nullus Deus miscetur homini, quod Platonem dixisse perhibent, isti ad Deos perserant preces hominum, & inde ad homines impetrata quae poscunt. idem civ. lib. 8. c. 18. Quem invenirem, qui me reconciliaret tibi? an cundum mihi fuit ad angelos? qua prece? quibus sacramentis? multi conantes ad te redire, ne { que } per seipsos valentes, sicut audio, •entaverunt hac & inciderunt in desiderium curiosarum visionum, & digni habiti sunt illu sionibus. S. Aug. Tom. 1. confessionum l. 10. c. 42.
Platonici, si non evanescerent in cogitationibus suis, profecto cōfiterentur, & illis immortalibus ac beatis & nobis mortalibus ac miseris, ut immortales ac Beati esse possimus, u•• God Gods colendu qui & Noster est, & Illorum. S. Au. ci. l. 10. c. 3. Daemons (i. e. bonos Angels) in Air medios inter aethereum coelum terram { que } constituens, utquoniam nullus Deus miscetur Homini, quod Platonem dixisse perhibent, Isti ad Gods perserant preces hominum, & inde ad homines impetrata Quae poscunt. idem civ. lib. 8. c. 18. Whom invenirem, qui me reconciliaret tibi? an cundum mihi fuit ad Angels? qua prece? quibus sacramentis? multi conantes ad te Redire, ne { que } per seipsos valentes, sicut audio, •entaverunt hac & inciderunt in desiderium curiosarum visionum, & Worthy habiti sunt illu sionibus. S. Aug. Tom. 1. Confession l. 10. c. 42.
Annot. in Coloss. 2.18. Sanctos suppliciter invocare, & ad eorum orationes, opem, auxilium { que } confugere bonum, atque utile est. Concil. Trident. Session, 25. Sancti regandi, tum ut pro nobis apud Deum intercedant, tum ut ipsi nobis opitulentur; Coflerus in Enchirid. Tit. de venerat. Sanct. Sancti sunt velut ostia, per quae nobis ad Sancta Sanctorum coelestia aditus aperitur; Viega Iesuita in Apocal. Quia per sanctorum intercessionem omnia bona nobis largitur Deus, sicut Reges per familiares suos. Osorius. Tom. 3. concionum.
Annot in Coloss. 2.18. Sanctos suppliciter Invocare, & ad Their orationes, opem, auxilium { que } confugere bonum, atque utile est. Council. Trident. Session, 25. Sancti regandi, tum ut Pro nobis apud God intercedant, tum ut ipsi nobis opitulentur; Coflerus in Enchiridion Tit. the venerat. Sanct. Sancti sunt velut ostia, per Quae nobis ad Sancta Sanctorum coelestia aditus aperitur; Viega Jesuit in Apocalypse Quia per sanctorum intercessionem omnia Bona nobis largitur Deus, sicut Reges per familiares suos. Osorius. Tom. 3. concionum.
Studeamus & nos ad ipsum per eam ascendere, qui per ipsum ad nos descendit: per eam venire in gratiam ipsius, qui per eam in nostram miseriam venit, per te accessum habeamus ad filium, O benedicta inventrix gratiae, genetrix vitae, mater salutis, domina nostra, mediatrix nostra, advocata nostra, tuo filio nos reconcilia, nos commenda, representa, fac per prerogativam quam meruisti, ut qui te mediante sieri dignatus est, particeps miseriae nostra, te quoque intercedente participes faciat nos gloria & beatitudinis sua. Bernard. de adventu dom. Sect. 2. ad finem.
Studeamus & nos ad ipsum per eam ascendere, qui per ipsum ad nos descendit: per eam venire in gratiam Himself, qui per eam in nostram Miseriam venit, per te accessum habeamus ad Son, O Benedicta inventrix Gratiae, genetrix vitae, mater Salutis, domina nostra, mediatrix nostra, Advocate nostra, tuo filio nos reconcilia, nos commenda, representa, fac per prerogativam quam meruisti, ut qui te Mediante sieri dignatus est, particeps miseriae nostra, te quoque intercedente participes Faciat nos gloria & beatitudinis sua. Bernard. de adventu dom. Sect. 2. ad finem.
Ecclesia, nec invocation•bus angelicis faciat aliquid — Sed munde, & pure, & manifeste orationes dirigens ad Dominum, qui omnia fecit, & nomen Domini nostri Iesu Christi invocans &c. Irenaeus adversus Haer. lib. 2. cap. 57.
Ecclesia, nec invocation•bus Angelicis Faciat Aliquid — Said munde, & pure, & manifest orationes dirigens ad Dominum, qui omnia fecit, & Nome Domini Our Iesu Christ invocans etc. Irnaeus Adversus Haer lib. 2. cap. 57.
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Nos autem, non dico Ma•yrum reliquias, sed ne solem quidem & lunam, non angelos, non archangelos, non cherubim, non seraphim, & omne nomen quod nominatur, & in praesenti seculo, & in futuro colimus & adoramus, ne serviamus creaturae potius quam creatori, qui est benedictus in saecula. S. Hieron. Tom. 2. adversus Vigilantium, epist. 53. Quis enim, O insanum caput, aliquando martyres adoravit? quis hominem putavit Deum? Apostoli sciderunt vestimenta sua, ne sub gentilitatis errore honor eis, Deo debitus, deferretur; idem ad eundem ep. proxima.
Nos autem, non dico Ma•yrum Reliquias, sed ne solemn quidem & lunam, non Angels, non Archangels, non cherubin, non seraphim, & omne Nome quod nominatur, & in praesenti seculo, & in futuro We worship & Adoramus, ne serviamus creaturae potius quam creatori, qui est benedictus in saecula. S. Hieron. Tom. 2. Adversus Vigilant, Epistle. 53. Quis enim, O insanum caput, aliquando Martyrs adoravit? quis hominem putavit God? Apostles sciderunt vestimenta sua, ne sub gentilitatis Error honour eis, God Debitus, deferretur; idem ad eundem Epistle. proxima.
Oratio tua locutio est ad Deum; quando legis, Deus tibi loquitur; quando oras cum Deo loqueris. S. Aug. in Psal. 85. cum legis crudiris de Christo, orans vero, familiare cum ipso seris colloquium. Gillebertus in Cant. Canticor. Ser. 7. Sit tibi vel oratio assidua, vel lectio: nunc cum Deo loquere, nunc Deus tecum. Cyprian. ep. 7.
Oratio tua Locution est ad God; quando Legis, Deus tibi loquitur; quando oras cum God loqueris. S. Aug. in Psalm 85. cum Legis crudiris de Christ, orans vero, familiar cum ipso seris colloquium. Gillebertus in Cant Canticor. Ser. 7. Fit tibi vel oratio assidua, vel Lectio: nunc cum God Speak, nunc Deus tecum. Cyprian. Epistle. 7.
Domine, non est arbitrij mei, orem ne, an non orem? tu praecepisti, agnosco igitur me debere parere tibi; si indignus sum, at praeceptum & voluntas tua digna est, cui paream: promissio tua digna est, in qua confidam. Oro itaque in dignitate non mea, non Mariae, non Petri, sed in dignitate nominis Iesu, & Dei praecipientis & mandantis, Luther. Psal. 120.
Domine, non est arbitrij mei, Orem ne, nias non Orem? tu praecepisti, agnosco igitur me Debere parere tibi; si Indignus sum, At Precept & Voluntas tua Digna est, cui paream: Promissio tua Digna est, in qua confidam. Oro itaque in dignitate non mea, non Mary, non Petri, said in dignitate Nominis Iesu, & Dei praecipientis & mandantis, Luther. Psalm 120.
Nam ideo ad Regem per Tribunos, aut Comites itur, quia home utique est Rex, & nescit quibus debeat rempichlicam credere, ad Deum autem promerendum (quem utique nihil latet) suffragatore non opus est, sed mente devota. Age, nunquid tam demens est aliquiis, aut salutis suae immemor, ut honorificentiam Regis vindicet comiti, cum dehac re, si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis? S. Ambros. in Rom. cap. 1.
Nam ideo ad Regem per Tribunos, Or Comites itur, quia home Utique est Rex, & nescit quibus debeat rempichlicam Believe, ad God autem promerendum (Whom Utique nihil latet) suffragatore non opus est, sed mente devota. Age, Whether tam Demons est aliquiis, Or Salutis suae immemor, ut honorificentiam Regis vindicet Comity, cum dehac re, si qui etiam tractare fuerint inventi, jure ut rei damnentur majestatis? S. Ambos in Rom. cap. 1.
1 Iohn 2.1. Nolo authoritatem meam sequaris, ut ideo putes, tibi aliquid necesse esse credere quoniam à me dic tur: sed scripturis canonicis oredas. S. Aug. epist. 112. Alio nobis non opus ofliario, vel Mediatore, vel ministro. Chrysost. in Matt. Nec instar regis est, qui uno inclusus loco aliorum utitur opere & ministe•io, unus abundè omnibus sufficit per servatorem Dei silium. Origen. lib. 5. contra Celsum.
1 John 2.1. Nolo authoritatem meam sequaris, ut ideo putes, tibi Aliquid Necessary esse Believe quoniam à me Die tur: sed Scriptures canonicis oredas. S. Aug. Epistle. 112. Alio nobis non opus ofliario, vel Mediatore, vel Minister. Chrysostom in Matt. Nec instar regis est, qui Uno inclusus loco Aliorum utitur Opere & ministe•io, Unus abundè omnibus sufficit per servatorem Dei silium. Origen. lib. 5. contra Celsum.
Christus orat pro nobis, ut Sacerdos noster; oratia nobis, ut caput nostrum; oratur à nobis, ut Deus noster. Agnoscamus ergo & in illo vocis nostras, & voces ejus in nobis. Oramus ergo ad illum, per illum, in illo. S. Aug. enarrat. in Psal. 85.
Christus Orat Pro nobis, ut Sacerdos Noster; oratia nobis, ut caput nostrum; oratur à nobis, ut Deus Noster. We recognize ergo & in illo Vocis nostras, & voces His in nobis. Oramus ergo ad Ilum, per Ilum, in illo. S. Aug. Enarrat. in Psalm 85.
Mediator inter Deum &. homines, oporrebat vt haberet aliquid simite Deo, aliquid simile hominibus, ne in utroque hominibus similis, longe esset a deo; aut in utro { que } Deo similis, longe esset ab hominibus; at { que } ita mediator non esset. — Sed Iesus inter mortales peccatores, & immortalem justum apparuit; mortalis cum hominibus, justus cum Deo. S. Aug. To. 1. Conf. lib. 10. cap. 42.43.
Mediator inter God &. homines, oporrebat vt haberet Aliquid simite God, Aliquid simile hominibus, ne in utroque hominibus Similis, long esset a God; Or in utro { que } God Similis, long esset ab hominibus; At { que } ita Mediator non esset. — Said Iesus inter mortales Peccatores, & immortalem Justum He appeared; Mortalis cum hominibus, justus cum God S. Aug. To. 1. Confutation lib. 10. cap. 42.43.
Psal 109.7.8. Oratio ejus fiat peccatum, quoniam non est justa oratio, nisi •er Christum. Oratio autem quae non fit per Christum, non solum non potest delere peccatum, fed etiam ipsa fit in peccatum. S. Aug. in loc. Oratio fit in peccatum, quia non fit per mediatorem Dei & hominum, hominem Iesum Christum, & Sucerdotem magnum in aeternum. idem Exposit. in loc.
Psalm 109.7.8. Oratio His fiat peccatum, quoniam non est Justa oratio, nisi •er Christ. Oratio autem Quae non fit per Christ, non solum non potest delere peccatum, fed etiam ipsa fit in peccatum. S. Aug. in loc. Oratio fit in peccatum, quia non fit per mediatorem Dei & hominum, hominem Jesus Christ, & Sucerdotem magnum in aeternum. idem Exposit. in loc.
Sed quid dicitis? Angelos cutimus, Angelos habemus deos, non plane nostis Angelos. Angeli enim unum deum colunt, nec favent hominibus, qui volunt colere Angelos, & non Deum. S. August. Psal 85. Jpsi Sancti vel homines, vel angeli, exhiberi sibi nolunt, quod soli deo deberi norant; ista sibi planè supérbi spiritus exigunt, Diabolus & Angeli ejus. Sicut per omnia templa & sacra gentilium. S. Aug. Tom. 6. adversus Faustum Manichaeum. li. 20. cap. 21. Quod ergo cosit summus Angelus, id colendum est etiam ab homine ultimo, quia ipsa hominis natura, id non colendo facta est ultima. ipsi vellent Angeli, ut unum cum ipsis colamus Deum, cujus contemplatione beati sunt. S. Aug. Tom. 1. de vera relig. cap. 55.
said quid dicitis? Angels cutimus, Angels habemus Gods, non plane Nostis Angels. Angeli enim Unum God colunt, nec favent hominibus, qui volunt colere Angels, & non God. S. August. Psalm 85. Jpsi Sancti vel homines, vel angeli, exhiberi sibi Nolunt, quod soli God deberi norant; ista sibi planè supérbi spiritus exigunt, Diabolus & Angeli His. Sicut per omnia templa & sacra Gentilium. S. Aug. Tom. 6. Adversus Faustum Manichaean. li. 20. cap. 21. Quod ergo cosit Summus Angelus, id colendum est etiam ab homine ultimo, quia ipsa hominis Nature, id non Colendo facta est ultima. ipsi vellent Angeli, ut Unum cum Ipse colamus God, cujus contemplation Beati sunt. S. Aug. Tom. 1. de vera relic. cap. 55.
Epiphan. haeres. 79. Antidico marianitae visipendant sanctam virginem, Collyridiani ultra decorum glorificent, offerunt in nomen Mariae, haeresis ipsa ridicula est, ac ludibrij plena apud prudentes reperitur.
Epiphanius. haeres. 79. Antidico marianitae visipendant Sanctam virginem, Collyridians ultra decorum glorificent, offerunt in Nome Mary, Heresy ipsa Ridicula est, ac ludibrij plena apud prudentes reperitur.
Orationem Dominicam fundimus sanctis, ut sancte Gereon Pater noster qui es in coelis. Sed hanc debet habere sententiam, quod cupimus Sanctorum manibus orationem illam ad Deum deferri, in Censura Coloniensi. Quod certe, quantum malum sit, intelligentiae potius dimitto tuae, quam longo sermone moliar explicare, S. Aug. tom. 2. ep. 6.
Orationem Dominicam fundimus sanctis, ut sancte Gereon Pater Noster qui es in Coelis. Said hanc debet habere sententiam, quod cupimus Sanctorum manibus orationem Illam ad God deferri, in Censure Coloniensi. Quod certain, quantum malum sit, intelligentiae potius dimitto tuae, quam longo sermon moliar explicare, S. Aug. tom. 2. Epistle. 6.
Reddere deb mus illis honorificentiam, qui nobis salutem profusione sui sarguinis pepererunt, qui tam sacrata hostia pro nostra propitiatione Domino sunt oblati. S. Ambros. Ser de Margarita, loquens de morte Martyr. Salua nos omnes qui te glorificant; papistarum oratio ad Deiparam.
Reddere deb mus illis honorificentiam, qui nobis salutem profusion sui sarguinis pepererunt, qui tam sacrata Hostia Pro nostra propitiatione Domino sunt oblati. S. Ambos Ser de Margarita, Speaking de morte Martyr. Salua nos omnes qui te glorificant; Papistarum oratio ad Deipara.
Angeli nos mortales & miseros, ut immortales, beati { que } simus, mise•icorditer diligunt, nolu•t nos sibi sacrifi•are, sed ei, cujus & ipsi nobiscum sacrificium se esse noverant. S. Aug. Civit. lib. 10. cap. 7.
Angeli nos mortales & miseros, ut immortales, Beati { que } Simus, mise•icorditer Love, nolu•t nos sibi sacrifi•are, sed ei, cujus & ipsi nobiscum Sacrificium se esse noverant. S. Aug. Civit lib. 10. cap. 7.
Jd mihi credible facit credentium multitudo. Vt docerem quod didicera, nō à meipso, id est, praesumptione pessimo praeceptore, sed ab illustribus ecclesiae viris. S. Hieron. Ep. 27. Quaerendo dicimus, non sententiam praecipitamus. S. Aug. Tom. 10. de vorbis domini. Secund. Math. Ser. 22. Nobis amici in coelo erunt quanto notiores, tanto ubi { que } chariores, Cum venerit dominus & illuminaverit abscondita tenebrarum tunc nihil latebit proximum in proximo, nec erit quod fuis quis { que }, aperiat, abscondat alienis, ubi nullus erit alienus. S. Aug. Tom. 2. Ep. 6. Italicae viduae, consolans illam super obitu mariti. Putas me solam? habeo pro te Mariam, matrem domini; multas hic video, quas ante nesciebam, O quanto melior est iste comitatus: habeo Annam, quondam in Evangelio prophetantem. Sic inducit Blesillam filiam mortuam, Matri Paulae lugenti, de coelo loquentem, per Prosopopoeiam, S. Hieron. Tom. 1. Ep. 25. Nihil notum in terra, nihil ignotum in coelo. Aug.
Judah mihi credible facit credentium multitudo. Vt docerem quod didicera, nō à meipso, id est, presumption pessimo praeceptore, sed ab illustribus ecclesiae Viris. S. Hieron. Epistle 27. Quaerendo dicimus, non sententiam praecipitamus. S. Aug. Tom. 10. de vorbis domini. Secund. Math. Ser. 22. Nobis Friends in coelo erunt quanto notiores, tanto ubi { que } chariores, Cum venerit dominus & illuminaverit abscondita tenebrarum tunc nihil latebit Proximum in proximo, nec erit quod fuis quis { que }, aperiat, abscondat alienis, ubi nullus erit alienus. S. Aug. Tom. 2. Epistle 6. Italicae viduae, consolans Illam super obitu Mariti. Putas me Solam? habeo Pro te Mary, matrem domini; multas hic video, quas ante nesciebam, O quanto melior est iste comitatus: habeo Annam, quondam in Evangelio prophetantem. Sic Inducit Blesillam Daughter mortuam, Matri Paulae lugenti, de coelo loquentem, per Prosopopoeiam, S. Hieron. Tom. 1. Epistle 25. Nihil notum in terra, nihil ignotum in coelo. Aug.
Mat. 12.48. Quid aliud nos doceus, nisi carnali c•gnationi genus nostrum spirituale praeponere. — Beatior ergo Maria percipiendo fidem Christi, quam concipiendo carnem Christi — Materna propinquitas nihil Mariae profuisset, nisi felicius Christum corde, quam carne gestasset. S. Aug. To 6. de Sancta virginit. lib. c. 3. Hoc in Matre magnificavit filius, quia fecit voluntatem patris, non quia caro genuit carnem. — Mater mea, quam appell•stis felicem, inde felix, quia verbum dei custodivit, non quia in illa ver•um caro factum est, S. Aug. Tom. 9 in Ioh. tract. 10. NONLATINALPHABET. Sit in honore Maria, sed pater, & filius, & spiritus Sanctus a toretur. Mariam nemo adoret, Deo debetur hoc mysterium, ne { que } angeli talem glorificationem accipiunt. Epiphan. haeres. 79. NONLATINALPHABET. Revera Sanctum erat corpus Mariae, non tamen deus, erat virgo & honorata, sed non ad adorationem nobis data, sed ipsa adorans eum, qui ex ipsa carne genitus est, de coelis vero ex Sinibus paternis accessit. — Quid mihi & tibi mulier? mulierem appellavit, velut prophetans, quae futura essent in terra, sectarum ac haeres. NONLATINALPHABET gratia. Epiphan. haeres. 79.
Mathew 12.48. Quid Aliud nos doceus, nisi carnali c•gnationi genus nostrum spiritual praeponere. — Beatior ergo Maria percipiendo fidem Christ, quam concipiendo Carnem Christ — Materna propinquitas nihil Mary profuisset, nisi Felicius Christ cord, quam Carnem gestasset. S. Aug. To 6. de Sancta virginity. lib. c. 3. Hoc in Matre magnificavit filius, quia fecit voluntatem patris, non quia Caro genuit Carnem. — Mater mea, quam appell•stis felicem, inde felix, quia verbum dei custodivit, non quia in illa ver•um Caro factum est, S. Aug. Tom. 9 in John tract. 10.. Fit in honore Maria, sed pater, & filius, & spiritus Sanctus a toretur. Mary nemo adoret, God debetur hoc mysterium, ne { que } angeli talem glorificationem accipiunt. Epiphanius. haeres. 79.. Indeed Sanctum erat corpus Mary, non tamen deus, erat virgo & honorata, sed non ad adorationem nobis data, sed ipsa adorans Eum, qui ex ipsa Carnem Genitus est, de Coelis vero ex Sinibus paternis accessit. — Quid mihi & tibi mulier? mulierem appellavit, velut prophetans, Quae futura essent in terra, sectarum ac haeres. Gratia. Epiphanius. haeres. 79.
Qui illos contemnit, qui pro Christo & in Christo mortui sunt, deum ipsum contemnit. Sed ne { que } Elias adorandus est, ne { que } Johannes, ne { que } Thecla, ne { que } quisquam Sanctus adoratur. Epiphan. ibid.
Qui Illos contemnit, qui Pro Christ & in Christ Deads sunt, God ipsum contemnit. Said ne { que } Elias adorandus est, ne { que } Johannes, ne { que } Thecla, ne { que } quisquam Sanctus adoratur. Epiphanius. Ibid.
Populus Christianus memorias Martyrum religiosa sanctitate concelebrat, ad excitardam imitationem. Colimus Martyres eo cultu dilectionis & societatis, quo & in hac vita c•luntur Sancti homines dei. S. Aug. Tom. 6. adversus Paustum Manichaeum. lib. 20. cap. 21. Sanctos Martyres nec deos esse dicimus, ne { que } adorare consuevimus•, laudamus eos potius summis honoribus, quod pro veritate strenuè certârunt, — proinde non est indignum, imo etiam necessarium, eos qui tam claris operibus gloriosi sunt, perpetuis laudibus honorari, Cyrill. lib. 6 ad Julian. Revel. 12.11.
Populus Christian memorias Martyrs religiosa Sanctitude concelebrat, ad excitardam imitationem. We worship Martyrs eo cultu dilectionis & societatis, quo & in hac vita c•luntur Sancti homines dei. S. Aug. Tom. 6. Adversus Paustum Manichaean. lib. 20. cap. 21. Sanctos Martyrs nec Gods esse dicimus, ne { que } adorare consuevimus•, Laudamus eos potius Summis honoribus, quod Pro veritate strenuè certârunt, — Therefore non est indignum, imo etiam Necessary, eos qui tam Claris operibus gloriosi sunt, perpetuis laudibus honorari, Cyril. lib. 6 and Julian. Revel. 12.11.
NONLATINALPHABET — sed non decet colere Sanctos vltra decorum, sed honorare ipsorum Dominum. Epiphan. lib 3. Tom. 2. Haeres. 78. Honoramus eos charitate, non servitute, nec eis templa construimus, nolunt enim se sic honorari a nobis, quia nos ipsos, cum boni sumus, templa summi Dei esse noverunt. S. Aug. Tom. 1: de vera religione, cap. 55.
— sed non Deceit colere Sanctos vltra decorum, sed honorare Ipsorum Dominum. Epiphanius. lib 3. Tom. 2. Haeres. 78. Honoramus eos charitate, non servitute, nec eis templa construimus, Nolunt enim se sic honorari a nobis, quia nos ipsos, cum boni sumus, templa summi Dei esse noverunt. S. Aug. Tom. 1: de vera Religion, cap. 55.
Non sit nobis religio, cultus hominum mortuorum, quia si p•e vixerunt, non sic habentur, ut tales quaerant honores, sed illum à nobis coli volunt, quo illuminante, laetantur •eriti sui nos esse consortes. Honorandi sunt propter imitationem, non adorandi propter religionem idem ibid.
Non sit nobis Religio, cultus hominum Mortuorum, quia si p•e vixerunt, non sic habentur, ut tales Quaerant honores, sed Ilum à nobis coli volunt, quo illuminante, laetantur •eriti sui nos esse consorts. Honorandi sunt propter imitationem, non adorandi propter religionem idem Ibid.
Religet ergo nos Religio, uni, omnipotenti deo, quia inter mentem nostram, qua illum intelligimus patrem, & veritatem, id est, lucem interiorem per quam illum intelligimus, nulla interposita Creatura est. S. Aug. Tom. 1. de vera religione, cap. 55.
Religet ergo nos Religio, uni, omnipotenti God, quia inter mentem nostram, qua Ilum intelligimus patrem, & veritatem, id est, lucem interiorem per quam Ilum intelligimus, nulla interposita Creatura est. S. Aug. Tom. 1. de vera Religion, cap. 55.
Recte hinc colligitur, nos in vita aeterna, depositis omnibus ignorantiae, & caecitatis nebulis, etiam nos invicem, & omnes Sanctos, quos nunquam vidimus, agnituros. Chymnitius, in Mat. 7.4. Harmon. cap. 87. Quod cogniti sint, Moses & Elias, ab Apostolis, ostendit vitae beatae perfectionem, illud etiam habere, ut Sanctise invicem agnoscant; videbimus ergo de facie ad faciem Christum, & simul Sanctos omnes, quos agnoscemus distincte, quemadmodum hic Eliam a Mose, Mosen ab Elia, utrum { que } a Christo poluerunt discernere. Aretius in Mat. 17.3.4. Sic & nos in beatitudine cognoscemus omnes quos voluerimus, quamvis antea non viderimus eos, tu { que } qui nunquam vidisti patrem tuum, quia antequam in lucem fuisses editus, • vita migravit, cum jucunde feliciter { que } in gloria conspicies, at { que } probe cognosces. Stella in Luke 9.30.31.
Recte hinc colligitur, nos in vita aeterna, Depositis omnibus ignorantiae, & caecitatis nebulis, etiam nos invicem, & omnes Sanctos, quos Never vidimus, agnituros. Chymnitius, in Mathew 7.4. Harmon. cap. 87. Quod cogniti sint, Moses & Elias, ab Apostles, ostendit vitae Beatae perfectionem, illud etiam habere, ut Sanctise invicem Agnoscant; videbimus ergo de fancy ad Face Christ, & simul Sanctos omnes, quos agnoscemus distinct, quemadmodum hic Eliam a Mose, Moses ab Elia, utrum { que } a Christ poluerunt discernere. Aretius in Mathew 17.3.4. Sic & nos in Beatitude cognoscemus omnes quos voluerimus, Quamvis Antea non viderimus eos, tu { que } qui Never Vidisti patrem tuum, quia antequam in lucem fuisses editus, • vita migravit, cum jucunde feliciter { que } in gloria conspicies, At { que } probe cognosces. Stella in Luke 9.30.31.
Respondet Euthymius in antiquis hebraeorum libris eorum sormas fuisse descriptas, vel extraditione cognitum fuisse vulgo, qua forma fuissent. Sed hoc improbat Tertullianus. Nec enim Imagines eorum, vel statuas populus habuisset, & similitudines lege prohibente. Tertull. lib. 4. contra Marcion. cap. 22.
Respondet Euthymius in antiquis Hebrews Books Their sormas Fuisse descriptas, vel extraditione cognitum Fuisse vulgo, qua forma fuissent. Said hoc improbat Tertullian. Nec enim Imagines Their, vel statuas populus habuisset, & similitudines lege prohibente. Tertul lib. 4. contra Marcion. cap. 22.
Quomodo Mosen & Eliam cognovisscet nisi in spiritu? Tertull. contra Marcion. lib. 4. cap. 22. Fieri potest ut interni dei inspiratione cognoverint. Maldonat. in Matt. 17.3. Sic Calv. in Matt. 17.3.
Quomodo Moses & Eliam cognovisscet nisi in spiritu? Tertul contra Marcion. lib. 4. cap. 22. Fieri potest ut interni dei inspiration cognoverint. Maldonatus. in Matt. 17.3. Sic Calvin in Matt. 17.3.
Duxit Apostolos in montem, ut ostenderet ipsis regnum suum ante mortem suam: & potentiam ac gloriam suam ante ignominiam &c. Ephraem. Syrus, orat. de Transfigurat. Christi, tom. 3. In qua transfiguratione, quid aliud, quam resurrectionis ultimae gloria nunciatur? Gregor. Mag. lib. 32. Moral. cap. 5. Tranfiguratio Christi NONLATINALPHABET. Isiod. Pelusiot. lib. 1. epistolarum 239. ep.
Duxit Apostles in montem, ut ostenderet Ipse Kingdom suum ante mortem suam: & potentiam ac gloriam suam ante ignominiam etc. Ephraem. Syrus, Orat. de Transfigurat. Christ, tom. 3. In qua transfiguratione, quid Aliud, quam resurrectionis ultimae gloria nunciatur? Gregory. Mag. lib. 32. Moral. cap. 5. Tranfiguratio Christ. Isiod. Pelusiot. lib. 1. Epistolae 239. Epistle.
Sancti erunt sicut Angeli in coelis. Non natura & substantia corporum tollitur, sed gloriae magnitudo monstratur, ubi similitudo promittitur, veritas denegatur, erunt similes angelorum, ergo homines esse non definent, ut Apostolus, Apostolus sit, & Maria, Maria. S. Hieron. To. ep. 29. Transfiguratus est ante eos, nemo putet pristinam eam formam & faciem perdidisse, vel amisisse corporis veritatem, ubi splendor faciei ostenditur, & candor describitur vestium, non substantia tollitur, sed gloria commutatur. Transformatio splendorem addidit, faciem non subtraxit. Certe transformatus est Dominus in eam gloriam, qua venturus est postea in regno suo. S. Hieron. in Matt. 17.3.
Sancti erunt sicut Angeli in Coelis. Non Nature & Substance corporum tollitur, sed Glory magnitudo monstratur, ubi similitudo promittitur, veritas denegatur, erunt similes Angels, ergo homines esse non definent, ut Apostles, Apostles fit, & Maria, Maria. S. Hieron. To. Epistle. 29. Transfigured est ante eos, nemo putet pristinam eam formam & Face perdidisse, vel amisisse corporis veritatem, ubi splendour faciei Ostenditur, & candor describitur Vestium, non Substance tollitur, sed gloria commutatur. Transformatio splendorem addidit, Face non subtraxit. Certain transformatus est Dominus in eam gloriam, qua Coming est postea in regno Sue. S. Hieron. in Matt. 17.3.
Si enim Adamus, virtute Imaginis divina concreatae ei — quomodo nos non etiam, secundum eandem Imaginem transmutati de gloria in gloriam, a domini spiritu, sanctos & beatos ejusdem corporis membra agnosceremus? Chy••nit, Harmon. in Matt. 17.3. Tum enim omnes, ut Nazianzenus habet, NONLATINALPHABET, pura illuminatione Sanctae Trinitatis fulgebimus, erimusque NONLATINALPHABET, juxtae promissinem salvatoris. Iohn 6.45. ibid.
Si enim Adamus, virtute Imaginis Divine concreatae ei — quomodo nos non etiam, secundum eandem Imaginem transmutati de gloria in gloriam, a domini spiritu, sanctos & Beatos ejusdem corporis membra agnosceremus? Chy••nit, Harmon. in Matt. 17.3. Tum enim omnes, ut Nazianzenus habet,, Pura illumination Sanctae Trinitatis fulgebimus, erimusque, juxtae promissinem Salvatoris. John 6.45. Ibid.
Tene mecum, sancti viri Ambrosij sententiam, jam non ejus authoritate, sed ipsa veritate firmatam. Aug. ep. 112. cap. 23. Has sententias de re tanta virorum tantorum non ob hoc interponere volui, ut cujusquam homini sensum tanquam Scripturae canonicae authoritatem sequendum arbitreris: sed ut illi qui aliter sapiunt conentur mente videre, quod verum est, ne tam doctos divinorum eloquiorum tractatores temere reprehendant. S. Aug. ep. 112. Hucusque Origines: cujus nos maluimus in hac disputatione duntaxat peritiam sequi, quam stuliam habere scientiam noscientium. S. Hieron. ep. 138. Quid igitur faciam? tantum virum, & temporibus suis disertissimum reprehendere non auder, qui & confessionis suae merito, & vitae industria, & eloquentiae clariate, ubicunque Romanum nomen est, praedicatur. S. Hiron. 141. de Hilario. Sed ne quis me vim facere Scripturae putet, & amare opinionem, ut historia auferam veritatem: — ut quia novitia musta contemnis, saltem veteris vini authoritate ducaris. S. Hier. ep. 138.
Tene mecum, sancti viri Ambrosius sententiam, jam non His authoritate, sed ipsa veritate firmatam. Aug. Epistle. 112. cap. 23. Has sententias de re tanta virorum Tantorum non ob hoc interponere volui, ut cujusquam Homini sensum tanquam Scriptures Canonicae authoritatem sequendum arbitreris: sed ut illi qui aliter sapiunt conentur mente To see, quod verum est, ne tam doctos Divinorum eloquiorum tractatores Temere reprehendant. S. Aug. Epistle. 112. Hucusque Origines: cujus nos maluimus in hac disputation duntaxat peritiam sequi, quam stuliam habere scientiam noscientium. S. Hieron. Epistle. 138. Quid igitur faciam? Tantum virum, & temporibus suis disertissimum reprehendere non auder, qui & confessionis suae merito, & vitae Industria, & eloquentiae clariate, ubicunque Romanum Nome est, praedicatur. S. Hiram. 141. de Hilary. Said ne quis me vim facere Scriptures putet, & amare opinionem, ut History Auferam veritatem: — ut quia novitia musta contemnis, Saltem veteris Wine authoritate ducaris. S. Hier. Epistle. 138.
Eligat unusquisque quod vult, & studiosumme magis, quam malevolum probet. S. Hieron. To. 3. ep. 113. Cavendum ne dum altercando quaerimus vestigare quomodo possit videri Deus, ipsam pacem sanctificationem { que } perdamus, sine qua nemo possit videre Deum. S. Aug; ep. 112 c. 21.
Elegant unusquisque quod vult, & studiosumme magis, quam malevolum He may prove. S. Hieron. To. 3. Epistle. 113. Cavendum ne dum altercando Seeking vestigare quomodo possit videri Deus, ipsam pacem sanctificationem { que } perdamus, sine qua nemo possit To see God. S. Aug; Epistle. 112 c. 21.
Plus valet in hac inquisitione viven••, quam loquendi modus. Nam qui didicerunt à Domino Iesu Christo mites esse, & humiles corde, plus cogitando & orando proficium, quam legendo, & audiendo. S. Aug. to•. 2. ep. 112.
Plus valet in hac inquisition viven••, quam loquendi modus. Nam qui didicerunt à Domino Iesu Christ mites esse, & Humiles cord, plus cogitando & Praying proficium, quam legendo, & audiendo. S. Aug. to•. 2. Epistle. 112.
Augustinus scripsit epistolam Evodio, de quaestionibus ad salutem non necessariis. S. Aug. 10. 2. ep. 102. Multae quaestiones sunt, in quibus salva fide, qua Christiani sumus, aut ignoratur quid verum sit, & sententia definitiva suspenditur, aut aliter quam res est, humana & infirma suspicione conjicitur. S. Aug. Praestat dubitare de occultis, quam litigare de incertis. idem.
Augustine scripsit Epistolam Evodio, de quaestionibus ad salutem non necessariis. S. Aug. 10. 2. Epistle. 102. Multitude Quaestiones sunt, in quibus Salva fide, qua Christians sumus, Or ignoratur quid verum sit, & sententia definitiva suspenditur, Or aliter quam Rest est, Humana & infirma suspicion conjicitur. S. Aug. Praestat dubitare de occultis, quam litigare de Incertis. idem.
Aut si non est, qui possit exponere melius, est aliquid nescire secure, quam cum periculo discere. S. Hieron. ep. 22. cap. 13. Priculosa sunt, tam loquentibus, quam audientibus. S Hieron. tom. 1. ep. 11.
Or si non est, qui possit exponere Better, est Aliquid Not know secure, quam cum periculo discere. S. Hieron. Epistle. 22. cap. 13. Priculosa sunt, tam loquentibus, quam audientibus. S Hieron. tom. 1. Epistle. 11.
Duobus modis peccat avarus. 1. ea quae Dei sunt, sibi usurpat, & honorificentiam Dei creaturae vindicat. 2. & recondit avarus, ut quae usibus omnium concessit communiter, avaritia deneget. S. Ambr. Ephes. 5.
Duobus modis peccat Avarus. 1. ea Quae Dei sunt, sibi usurpat, & honorificentiam Dei creaturae Vindicates. 2. & recondit Avarus, ut Quae usibus omnium concessit Communiter, avaritia deneget. S. Ambrose Ephesians 5.
Et tu si dignus fueris, videbis, 2. B. Cowper in Revel. cap. 6 v. 9. Thesbi solvet dura, nodos & quaestiones, Proverb. Drusius Praeterit. lib. 1. ad Matt. 17.11. Te quoque hoc ipsum orare non dubito, ut inter nos contena•ntes veritas superet, non enim tuam quaris gloriam, sed Christi, cumque tu viceris, & ego vincam si meum errorem intellexero, & è contrario, me vincente, tu superas S. Hieron. Aug. ep. 89.
Et tu si Dignus fueris, You will see, 2. B. Cowper in Revel. cap. 6 v. 9. Thesbi Solution dura, nodos & Quaestiones, Proverb. Drusius Preterit. lib. 1. and Matt. 17.11. Te quoque hoc ipsum orare non dubito, ut inter nos contena•ntes veritas superet, non enim tuam quaris gloriam, sed Christ, cumque tu viceris, & ego vincam si meum errorem intellexero, & è contrario, me vincente, tu superas S. Hieron. Aug. Epistle. 89.
Alij sunt qui tenent pastorales cathedras, ut Christi gregibus consulant, alij vero ut suis honoribus temporalibus, & commodis secularibus gaudeant, sua quaerentes, non quae Jesu Christi. S. Aug. tom. 2. ep. 209. Sed quia ist • futura praedicta sunt, mirandum non est quod exurgant, sed vigilandum est ne noceant. S. Aug. ep. 141. Comparant sibi quidem illi sua voluntate perversa, & praesentis meritum caecitatis & futuri aeterni supplicij: si per contumaciam indociles fuerint, seque cum in hac vita sunt, corrigere at { que } emendare neglexerint, idem ibid.
Alij sunt qui tenent pastorales cathedras, ut Christ gregibus consulant, alij vero ut suis honoribus Temporalibus, & commodis secularibus Gaudeant, sua quaerentes, non Quae Jesu Christ. S. Aug. tom. 2. Epistle. 209. said quia ist • futura praedicta sunt, Mirandum non est quod exurgant, sed Vigilandum est ne noceant. S. Aug. Epistle. 141. Comparant sibi quidem illi sua voluntate perversa, & praesentis Merit caecitatis & Future aeterni supplicij: si per contumaciam indociles fuerint, Seek cum in hac vita sunt, corrigere At { que } emendare neglexerint, idem Ibid.
Ieremiah. 2.13. multi enim superstitionibus vanis pertinaciter inharentes obdurant se contra manifestam veritatem, non tam de suis religionibus, quas prave asserunt bene meriti, quam de se mal•: qui cum habeant iter rectum, devios sequuntur anfractus, planum deserunt, ut per praecipitium labantur: lucem relinquunt, ut in tenebris caeci, ac debiles jaceant. His consulendum est, ne contra se pugnen•: velintque se tandem ab inveteratis erroribus liberari. Lactant. de salsa religion. lib. 1. cap. 1.
Jeremiah. 2.13. multi enim superstitionibus vanis pertinaciter inharentes obdurant se contra manifestam veritatem, non tam de suis religionibus, quas brave asserunt bene Merit, quam de se mal•: qui cum habeant iter rectum, devios sequuntur anfractus, Planum deserunt, ut per praecipitium labantur: lucem relinquunt, ut in tenebris Caeci, ac debiles jaceant. His consulendum est, ne contra se pugnen•: velintque se tandem ab inveteratis erroribus liberari. Lactant. de salsa Religion. lib. 1. cap. 1.
Nihil est, quod non sit momenti magni in Scripturis sacris, utcunque nobis parvum, aut nihil esse videtur. S. Basil. ad Amphilochium. Quae minima, sunt in lege, contemnenda non sunt, quia plena sunt Sacramentis. S. Hilar. ex Sylva Allegor. in verbo iota.
Nihil est, quod non sit Momenti magni in Scriptures sacris, utcunque nobis parvum, Or nihil esse videtur. S. Basil. and Amphilochium. Quae minima, sunt in lege, contemnenda non sunt, quia plena sunt Sacramentis. S. Hilar. ex Sylva Allegory. in verbo iota.
Fratres cogitate: omnia ista quae videtis pulchra, quae amatis, ipse fecit, si haec pulchra sunt, quid est ipseīsi haec magna sunt, quantus est ipse? ergo ex istis quae hic amamus, illum magis desideremus, & contemnentes ista illum diligamus: ut ipsa dilectione per fidem cor mundemus, & mundatum cor nostrum inveniat aspectus illius. S. Aug. in Psal. 84.
Brothers cogitate: omnia ista Quae Videtis Beautiful, Quae amatis, ipse fecit, si haec Beautiful sunt, quid est ipseīsi haec Magna sunt, quantus est ipse? ergo ex istis Quae hic amamus, Ilum magis desideremus, & contemnentes ista Ilum diligamus: ut ipsa dilectione per fidem cor mundemus, & mundatum cor nostrum inveniat Aspect Illius. S. Aug. in Psalm 84.
Est quidem in coelo, sancta Ecclesia, sunt Trophaea Apostolorum, & Martyrum, est Christi vera confessio, & Apostolorum praedicata fides. S. Hieron. ep. 18.
Est quidem in coelo, sancta Ecclesia, sunt Trophaea Apostolorum, & Martyrs, est Christ vera confessio, & Apostolorum praedicata fides. S. Hieron. Epistle. 18.
Matt. 14.31. Fides ambulavit in Apostolo non caro: fides titubabit, & caro cepit sentire naufragium. S. Ambr. Sine ulla dubitatione, Petrus ad verbum jubentis, ad praesentiam sustentantis, ad prasentiam regentis, sine ulla cunctatio••• desiluit in aqu••, & ambulare cepit: potuit quod dominus, non in se, sed in Domino: fide valuit, quod humana infirmitas non vcleret. S. Aug. tom. 10. serm. 13. de veris Domini. cap. 3.
Matt. 14.31. Fides ambulavit in Apostle non Caro: fides titubabit, & Caro cepit sentire Shipwreck. S. Ambrose Sine ulla dubitatione, Peter ad verbum jubentis, ad praesentiam sustentantis, ad prasentiam Regentis, sine ulla cunctatio••• desiluit in aqu••, & Ambulare cepit: Potuit quod dominus, non in se, sed in Domino: fide valuit, quod Humana Infirmitas non vcleret. S. Aug. tom. 10. sermon. 13. de veris Domini. cap. 3.
Avaritiae tibi quoque vitandum est malum, non ut aliena non appetas, sed quo tua, quae tibi sunt aliena non serves. S Hieron. ep. 22. ad Eustochium, cap. 14. Aliena nobis auri, argentique sunt pondera, nostra possessio spiritualis est: redemptio animae viri propriae divitiae. ib.
Avaritiae tibi quoque vitandum est malum, non ut Aliena non appetas, sed quo tua, Quae tibi sunt Aliena non serves. S Hieron. Epistle. 22. and Eustochium, cap. 14. Aliena nobis auri, argentique sunt pondera, nostra possessio spiritualis est: redemptio Spirits viri propriae divitiae. ib.
Quid mihi est cum volūptate, quae brevi perit? quid cum hoc dulci & mort fero carmine Sirenarum? S: Hieron. loc. cit. Si quae tamen est mundi gloria, praeterit jocunditas non reditura, & manet anxietas, non relictura: S. Ber. ep. 113.
Quid mihi est cum volūptate, Quae brevi perit? quid cum hoc Dulce & Murder Fero carmine Sirenarum? S: Hieron. loc. cit. Si Quae tamen est mundi gloria, Preterit jocunditas non reditura, & manet Anxietas, non relictura: S. Ber. Epistle. 113.
Quid aliud quotidie in mundo quam pugna adversus diabolum geritur? quam adversus j•cula ejus assiduis conflictationibus dimicatur? cum avaritia nobis, cum impudicitia, cum ira, cum ambitione congressio est, cum carnalibus vitijs, cum illecebris secularibus assidua & molesta luctatio est, obsessa mens hominis undique, vix occurrit singulis & resistit: si avaritia prostrata est, exurgit libido: si libido compressa est, succedit ambitio, ira exasperat, inflat superbia &c. S. Cyprian. de Mortal.
Quid Aliud quotidie in mundo quam pugna Adversus Diabolum geritur? quam Adversus j•cula His assiduis conflictationibus dimicatur? cum avaritia nobis, cum impudicitia, cum ira, cum ambition congressio est, cum carnalibus vitijs, cum illecebris secularibus assidua & molesta luctatio est, obsessa Mens hominis undique, vix occurrit Singulis & resistit: si avaritia prostrata est, exurgit libido: si libido compressa est, succedit ambitio, ira exasperat, inflat superbia etc. S. Cyprian. de Mortal.
Quae nomine turpia & indigna, pijs usu quoque foeda sunt. Aret. in loc. Apostoli. Decet sanctos, à vitijs esse immunes, & a nota infamiae. Ansel. in loc. Apost.
Quae nomine Turpia & indigna, pijs usu quoque foeda sunt. Aret. in loc. Apostles. Deceit sanctos, à vitijs esse immunes, & a nota infamiae. Ansel. in loc. Apost.
Quam gravis res sit avaritia, cum fornicationi, & immunditiae comparatur, animadvertendum est, & tamē nobis videtur, quasi quaedam culpa nullius momenti, cum sit grave peccatum. S. Ambros: in loc. Ephes.
Quam gravis Rest sit avaritia, cum fornicationi, & immunditiae comparatur, animadvertendum est, & tamē nobis videtur, quasi quaedam culpa Nullius Momenti, cum sit grave peccatum. S. Ambos: in loc. Ephesians
Vt avaritiam rem periculosam esse doceret, Idololatriam hanc nuncupat, qua nullum peccatum majus est. S. Amb. in loc. Avaritiam Idololatriae comparavit, ut nihil illa scelestius demonstraret. S. Ambros. in Colos. 3.
Vt avaritiam remembering periculosam esse doceret, Idolatry hanc nuncupat, qua nullum peccatum Majus est. S. Ambassadors in loc. Avaritiam Idolatry comparavit, ut nihil illa scelestius demonstraret. S. Ambos in Colos 3.
Nam gentili Syrorum l•ngua Mammona divitiae nuncupantur. S. Hieron. ep. 22. c. 14. Mammon (quae vox Chaldaeis & Syris opum congeriem, lingua Punica, Augustino & Ambrosio lucrum significat) quasi Idolum quoddam Deo opponitur. Pelargus in cap. 6. 24. Matthaei.
Nam Gentile Syrians l•ngua Mammon divitiae nuncupantur. S. Hieron. Epistle. 22. c. 14. Mammon (Quae vox Chaldean & Syriac opum congeriem, lingua Punica, Augustine & Ambrosio lucrum significat) quasi Idolum Quoddam God opponitur. Pelargus in cap. 6. 24. Matthew.
Est autem avaritia inordinata & insatiabilis plus semper habendi cupido: quae ex diffidentia erga Deum, & nimio amore rerum terrenarum proficiscitur. Tossan. loc. citat.
Est autem avaritia inordinata & insatiabilis plus semper habendi Cupido: Quae ex diffidentia Erga God, & nimio amore rerum terrenarum proficiscitur. Tossan. loc. citat.
Proverb. 18.11. NONLATINALPHABET i. e. in imaginatione sua, radix autem est NONLATINALPHABET aspicere, & pingere, quod rem pictam homines aspiciant. Hinc pro imaginatione quae in mente caelatur. Dum est in domo ejus, iustrata lapidibus pavimenti. Rabbi Selomoth.
Proverb. 18.11. i. e. in imagination sua, radix autem est aspicere, & pingere, quod remembering pictam homines aspiciant. Hinc Pro imagination Quae in mente caelatur. Dum est in domo His, iustrata lapidibus pavimenti. Rabbi Selomoth.
In domo conspectus, aut prospectus reputabit •pes suas tanquam murum cl•vatum. Rab. Abrah•m, & Aben. Ezra. Pagnin. Thesaur. singuae sancta in Rad. cit. Mercerus in loc. cit.
In domo conspectus, Or prospectus reputabit •pes suas tanquam murum cl•vatum. Rab. Abrah•m, & Ben Ezra. Pagnin. Thesaur. singuae sancta in Rad. cit. Mercerus in loc. cit.
At dicis, Puella sum delicata, & quae manibus meis laborare non possum: si ad senectam venero, Si egrotare caepero; quis mei miserebitur? audi Apostolis loquentem Jesum: Mat. 6.25. ne cogitetis quid manducetis &c. Si vestis defuerit, lilia proponantur. S. Hieron. tom. 1. ep. 22. cap. 14.
At Say, Puella sum Delicatam, & Quae manibus meis laborare non possum: si ad senectam venero, Si egrotare caepero; quis mei miserebitur? audi Apostles loquentem Jesus: Mathew 6.25. ne cogitetis quid manducetis etc. Si Clothing defuerit, Lilia proponantur. S. Hieron. tom. 1. Epistle. 22. cap. 14.
Quae est ista aviditas concupiscentia, cum & ipsae belluae habeant modum? quae est ill animorum insania, appetere aurum, & an ittere coelum. S. Aug. de verbis dom. NONLATINALPHABET Mendicantium sacculi semper inanes. Erasmus Adag. i.e. Avaris nihil est satis. Lucri bonus est odor, ex re qualibet. Juvenal. vox erat Vespasiani, homo turpiter avidus ex lotio vectigal faceret: alij è turpibus velut e lenocinio, quaestu { que } corporis. Probro datum est Romanis principibus, quod suffossi• Corinthiorum monumentis aera NONLATINALPHABET sustulerunt.
Quae est ista aviditas Concupiscence, cum & ipsae belluae habeant modum? Quae est ill animorum insania, appetere aurum, & an ittere coelum. S. Aug. de verbis dom. Mendicant sacculi semper inanes. Erasmus Adag. i.e. Avaris nihil est satis. Lucri bonus est odour, ex re qualibet. Juvenal. vox erat Vespasian, homo Turpiter avidus ex lotio vectigal faceret: alij è turpibus velut e lenocinio, quaestu { que } corporis. Probro datum est Romans principibus, quod suffossi• Corinthians monumentis Era sustulerunt.
1 Timoth. 6.10. NONLATINALPHABET. Phocill. Crescentem sequitur cura pecuniam Quo enim affectu possideamus aliquid docemur cum id amittimus: & cupiditatem fruendi, carendi dolor pr•dit, quem qui in carendo non habuit in possidendo quonam modo habuit. S. Hieron. tom. 9. ep. 1.
1 Timothy 6.10.. Phocill. Crescentem sequitur Cure pecuniam Quo enim affectu possideamus Aliquid docemur cum id amittimus: & cupiditatem fruendi, carendi dolour pr•dit, Whom qui in carendo non Habuit in possidendo quonam modo Habuit. S. Hieron. tom. 9. Epistle. 1.
Psal. 50.18. Nonne portionem tuam cum illo qui fecit, laudando posuisti? hoc est enim concurrere cum fure — quia etsi non facis, & laudas quod fit, astipulator et facti, quoniam laudatur peccator in desiderijs animae suae. S. Aug. in loc. Psal. Quod citò se non emandaverint, & eis fruct•osa poenitentia non subvenerit: & sic subito de hac lucerapti fuerint, aterna illos flamma, sine ullo remedio cruciabit: S. Aug. tom. 10. de Tempore. ser. 243. Si enim fidem haberent, utique Deo crederent, & venturum judicium cum tremo•e metuerent. probaturaenim, quia hominibus credunt, & De• non credunt, ut publice ubi homines vident adulteria timeant, & secrete ubi Deus videt omnino non timeant. idem •oc. ci•. Lege Gregorij Richteri, axiomatum historicorum partem 2: axiom. 177. quomodo adulteros judicat Deus.
Psalm 50.18. Nonne portionem tuam cum illo qui fecit, laudando posuisti? hoc est enim concurrere cum fure — quia Though non facis, & laudas quod fit, astipulator et facti, quoniam laudatur peccator in desiderijs Spirits suae. S. Aug. in loc. Psalm Quod citò se non emandaverint, & eis fruct•osa Penitence non subvenerit: & sic subito de hac lucerapti fuerint, aterna Illos Flamma, sine ullo remedio cruciabit: S. Aug. tom. 10. de Tempore. ser. 243. Si enim fidem haberent, Utique God crederent, & Venturum judicium cum tremo•e metuerent. probaturaenim, quia hominibus credunt, & De• non credunt, ut publice ubi homines vident Adulteria timeant, & secret ubi Deus videt Omnino non timeant. idem •oc. ci•. Lege Gregorij Richteri, axiomatum historicorum partem 2: axiom. 177. quomodo Adulterers judicat Deus.
Non sane ideo malum est adulterium, quia vetatur lege, sed ideo vetatur lege, quia malum est. S. Aug. tom. 1. de lib. arbit. lib. 1. cap. 3. Caput mulieris vir, ubi se agnoscant duces, illas autem comites habere, & ideo cavendum est viro illac ire vivendo, qua timet ne uxor sequatur imitando. S. Au. tom. 6. de adulterinis conjugijs lib. 2. cap. 8.
Non sane ideo malum est adulterium, quia vetatur lege, sed ideo vetatur lege, quia malum est. S. Aug. tom. 1. de lib. Arbitrate. lib. 1. cap. 3. Caput Mulieris vir, ubi se Agnoscant duces, Illas autem comites habere, & ideo Cavendum est viro illac ire vivendo, qua timet ne uxor sequatur Imitando. S. Au. tom. 6. de adulterinis conjugijs lib. 2. cap. 8.
Ego eum perijsse duco cui quidem perijt pudor. Plaut. in Bacch. Periêre mores, jus, decus, pietas, fides, & qui redire nescit cum perij pudor. Senec. in Agam. Nescit vincere vitia corporis, virtutis cingulum qui deponit. Chrysolog. ser. 22.
Ego Eum perijsse duco cui quidem Perisheth pudor. Plautus. in Bacchus. Periêre mores, jus, decus, pietas, fides, & qui Redire nescit cum perij pudor. Seneca in Agam. Nescit vincere Vices corporis, virtue cingulum qui Deposit. Chrysologus. ser. 22.
O lucra damnosa linvenis pecuniam, perdis justitā, ille non quaerat rapere quod non habet: iste non opponat cor in eo quod habet. Divitiae s••fluant, noli de te praesumere, noli ibi te figere, certe vel hoc time, divitiae si fluant. idem loc. cit.
O lucra Damnosa linvenis pecuniam, Perdis justitā, Isle non quaerat Rapier quod non habet: iste non opponat cor in eo quod habet. Divitiae s••fluant, noli de te Presume, noli There te figere, certain vel hoc time, divitiae si fluant. idem loc. cit.
Vocabulum etiam Syriacum. NONLATINALPHABET, & Hebraicum NONLATINALPHABET, ex quibus originem trahunt voces Graeca & Latina NONLATINALPHABET, & Camelus, significat iumentum ejus nominis, non funem. Lege etiam Drusium observationum. lib. 1. cap. 11. Matthaeus Hebraicus, hic etiam retinuit animantis nomen Gamal, quod non est ambiguum, sed anchoram NONLATINALPHABET appellant, quod navim remoratur. Aretius in loc. Mat.
Vocabulum etiam Syriacum., & Hebraicum, ex quibus originem trahunt voces Graeca & Latina, & Camelus, significat iumentum His Nominis, non funem. Lege etiam Drusium observationum. lib. 1. cap. 11. Matthew Hebraicus, hic etiam retinuit Animals Nome Gamal, quod non est ambiguum, sed Anchoram appellant, quod navim remoratur. Aretius in loc. Mathew
Nemo potest dominis aequè servire duobus: unius aut odijs cedil, vel cedit amori: Juvencus. Qui enim divitijs servit, ejus servitium Deus non recipit: Euseb. Emissen. De duobus interse contrarijs, vel contraria praecipientibus dominis intelli itur, ut monuerunt Chrysost. & Theophilactus. Imperat aut servit collecta pecunia cuique, reponat igitur in coelo divitias suas, qui Deo familiariter servire desiderat. Euseb. Emiss.
Nemo potest dominis aequè Serve duobus: unius Or odijs cedil, vel cedit amori: Juvencus. Qui enim divitijs Servit, His Servitude Deus non recipit: Eusebius Emissen. De duobus interse contrarijs, vel contraria praecipientibus dominis intelli itur, ut monuerunt Chrysostom & Theophilactus. Implead Or Servit Collecta Pecunia cuique, reponat igitur in coelo Riches suas, qui God familiariter Serve Desiderate. Eusebius Emiss.
Admirationis vox illa Judae, potius quam formidinis, & timoris, cumtanta salvatoris gratia admiratur non extendi ad universum mundum eam, sed ad paucos duntaxat in mundo. Pelarg. in loc. Magna quaestio, magnaeque quaestionis nobilissima selutio, ideo inquit mundo, hoc est, mundi amatoribus me non manifesto, qui me non diligunt — meis autem meipsum manifestare deleam, ut cognita sapientia sint sapientes: cognita iustitia sint iusti, cognita veritate sint veraces, & vita cognita in aeternum vivant. Emyssemus in loc.
Admirationis vox illa Judae, potius quam formidinis, & Fear, cumtanta Salvatoris Gratia admiratur non extendi ad universum Mundum eam, sed ad Paucos duntaxat in mundo. Pelarg in loc. Magna Question, magnaeque quaestionis nobilissima selutio, ideo inquit mundo, hoc est, mundi amatoribus me non manifesto, qui me non Love — meis autem meipsum manifestare deleam, ut cognita sapientia sint Wise: cognita iustitia sint Justi, cognita veritate sint veraces, & vita cognita in aeternum vivant. Emyssemus in loc.
Est solicitudo duplex, diligentiae, diffidentiae, NONLATINALPHABET à singulis requiritur, NONLATINALPHABET prohibetur, eo quod animum nunc huc, nunc dividat illuc. Virgil.
Est solicitudo duplex, diligentiae, diffidentiae, à Singulis requiritur, prohibetur, eo quod animum nunc huc, nunc Divideth Illuc. Virgil.
Vive ergo, lege tua, quae Dei non potes. S. Hieron. ep. 22. cap. 5. Nec ulli omnino transgredi licet quod omnibus imperatum est: apertus { que } contemptus Dei est, vel facere prohibita, vel jussa non facere. S. Hieron. tom. 9. ep. 1.
Vive ergo, lege tua, Quae Dei non potes. S. Hieron. Epistle. 22. cap. 5. Nec ulli Omnino transgredi licet quod omnibus imperatum est: apertus { que } Contemptus Dei est, vel facere Prohibita, vel jussa non facere. S. Hieron. tom. 9. Epistle. 1.
Audiat hoc avarus: audiat qui censetur vocabulo Christiano, non posse se simul divitijs, Christoque servire: & tamen non dixit, qui habet divitias, sed qui servit divitijs: qui enim divitiarum servus est, eas custodit ut servus, qui autem servitutis excussit jugum, distribuit eas ut dominus. Labor exercendus est, solicitudo tollenda. S. Hieron. in Matt. 6.24, 25.
Audiat hoc Avarus: audiat qui censetur Vocabulo Christian, non posse se simul divitijs, Christoque Serve: & tamen non dixit, qui habet Riches, sed qui Servit divitijs: qui enim divitiarum servus est, eas Custodit ut servus, qui autem servitutis excussit jugum, distribuit eas ut dominus. Labour exercendus est, solicitudo tollenda. S. Hieron. in Matt. 6.24, 25.
Pascet te, qui fecit te; qui pascit latronem, non pascet innocentem? Si p•scit damnandos, non pascet liberandos? S. Aug. in Psal. 62.10. Cur malitiam malitiae, laborem l•bori, angustiam angustijs, fatigationem satigationi super — addere velu? Emissen.
Pascet te, qui fecit te; qui pascit latronem, non pascet innocentem? Si p•scit damnandos, non pascet liberandos? S. Aug. in Psalm 62.10. Cur Malitiam malitiae, laborem l•bori, angustiam angustijs, fatigationem satigationi super — addere velu? Emissen.
Nam & abjecisse quosdam res familiares suas, & renunciasso universis voluptatibus constat: ut solam nudamque virtutem, nudi, expeditique s•querentur: tantum { que } apud eos virtutis nomen & authoritas valuit, ut in ipsa summi boni praemium esse judicarent. Lactan. li. 1. c. 1. de falsa religione. Quid illos minores putabimus, qui nunquam sibi tam sapientes videri solent, quam cum pecuniae contemptu gloriantur? idem de falsa sapient. lib. 3. cap. 23. per totum. Lege Origen. in Matt. cap. 19. tract. 8. Crates Thebanus ingens auripondus projecit in mare, dicens, abite pessum ma•e cupiditates; ego vos mergam, ne ipse mergar a vobi•: non enim putabat se divitias simul & virtutes possidere posse. Mariani Scholia in S. Hieron. tom. 1. ep. 26. annot. 27. Antishenes, cum Rhetoricam gloriosè docuisset, audito Socrate, statim venditis omnibus, ac publicè delargitis, nihil sibi praeter pallium reliquit. idem eodem annot. 28.
Nam & abjecisse Quosdam Rest familiares suas, & renunciasso universis voluptatibus constat: ut Solam nudamque virtutem, nudi, expeditique s•querentur: Tantum { que } apud eos virtue Nome & Authoritas valuit, ut in ipsa summi boni Premium esse judicarent. Lactan li. 1. c. 1. de Falsa Religion. Quid Illos minores putabimus, qui Never sibi tam Wise videri solent, quam cum pecuniae contemptu gloriantur? idem de Falsa sapient. lib. 3. cap. 23. per totum. Lege Origen. in Matt. cap. 19. tract. 8. Crates Thebanus ingens auripondus projecit in mare, dicens, abite pessum ma•e cupiditates; ego vos mergam, ne ipse mergar a vobi•: non enim putabat se Riches simul & Virtues possidere posse. Mariani Scholia in S. Hieron. tom. 1. Epistle. 26. Annot. 27. Antisthenes, cum Rhetoricam gloriosè docuisset, Audito Socrates, Immediately venditis omnibus, ac publicè delargitis, nihil sibi praeter pallium reliquit. idem Eodem Annot. 28.
Plus debet Christi discipulus praestare, quam mandi, Philosophus glorie animal, & popularis aurae, atque rumorum vexale mancipium. S. Hieron. tom. 1. ep. 26. cap. 4.
Plus debet Christ discipulus praestare, quam mandi, Philosophus glory animal, & popularis aurae, atque rumorum vexale mancipium. S. Hieron. tom. 1. Epistle. 26. cap. 4.
Et mihi in Euangelio promittuntur regna coelorum, quae instrumentum vetus omnino non nominat. S. Hieron. ep. 129. Dardano. Primus Baptista Iohannes regnum coelorum praedicat: ut pracursor domini hoc privilegio honoretur, idem in Mat. 3.1. Quantum in corde meo est, legens legem, prophetas, & psalterium, nunquam regnum coelorum audivi, nisi in evangelio. Chrysost.
Et mihi in Gospel promittuntur regna Coelorum, Quae Instrument Vetus Omnino non nominate. S. Hieron. Epistle. 129. Dardano. Primus Baptist Iohannes Kingdom Coelorum praedicat: ut pracursor domini hoc privilegio honoretur, idem in Mathew 3.1. Quantum in cord meo est, legens legem, Prophets, & psalterium, Never Kingdom Coelorum audivi, nisi in Evangelio. Chrysostom
Nec voto discentis, sed tentamis interroget. S. Hieron. in loc. Matt. Non tentandi (ut legis peritus, Lucae decimo, versu, 25. ) sed discendi animo. Tossanus in loc. Mat. 19. & omnes ferè neoterici. Versuta interrogatio, & arguta responsio. — Tentator enim princeps ille. S. Ambros. in Luke 18. Habendi cupidum non negaverim, subdolum autem & simulatorem nunquam dixerim: quia non debemus quod incertum est, ac maxime in criminibus, quasi certum asserere. Chrysost. in loc. Mat.
Nec voto discentis, sed tentamis Interrogate. S. Hieron. in loc. Matt. Non tentandi (ut Legis Peritus, Luke decimo, versu, 25.) sed discendi animo. Tossanus in loc. Mathew 19. & omnes ferè neoterici. Versuta Interrogatio, & arguta responsio. — Temptator enim princeps Isle. S. Ambos in Luke 18. Habendi Cupidum non negaverim, subdolum autem & simulatorem Never dixerim: quia non debemus quod incertum est, ac maxim in criminibus, quasi certum asserere. Chrysostom in loc. Mathew
Prov. 17.16. In dimidio laudabilis adolescens, in dimidio vituperabilis. S Origen. in loc. Matt. Dilexit eum Christus. Marc. 10.21. Ob pietatis studium, animi integritatem, quod ipsum videret bonae indolis esse, civiliter benè moratum, & per omnia liberaliter educatum, Esay 42.3. Chymn. in loc. Matt.
Curae 17.16. In dimidio laudabilis Adolescent, in dimidio vituperabilis. S Origen. in loc. Matt. Dilexit Eum Christus. Marc. 10.21. Ob pietatis studium, animi integritatem, quod ipsum videret bonae indolis esse, Civiliter benè moratum, & per omnia liberaliter educatum, Isaiah 42.3. Chyme. in loc. Matt.
Impossibile, concessio; possibile deo, correctio. Musculus in loc. Mat. Quod impossibile est, omnino fieri non potest, quod difficile est cum labore potest. Anselm. in Mat. 19. Clementia sua severitatem sententiae temperavit S. Hieron. in loc.
Impossibile, concessio; possibile God, Correction. Musculus in loc. Mathew Quod impossibile est, Omnino fieri non potest, quod difficile est cum labour potest. Anselm. in Mathew 19. Clementia sua severitatem sententiae temperavit S. Hieron. in loc.
Obse. vandum non esse additamentum legis, sed probationem latentis in juvene NONLATINALPHABET, quam certum est pugnare cum lege. Tossan. in loc. Matt. Juvenis iste, & insolens fuit, & rursum moestus est factus, Hilar. in Matt. Canor. 19. Puto enim quod se arrogantius, quam verius servasse respondeat. S. Aug. tom. 2. ep. 89. quaest. 4. Hoc mandato docuit Christus, tantum ipsum à perfectione legis abesse ut ne primum quidem decalogi praeceptum, quod Dei amorem rebus & facultatibus praefert universis probe unquam observarit, ne { que } concupiscentijs adhuc renunciarit, affectibusque legi divinae adversantibus. Pelargus in Matt. 19.
Observe. vandum non esse additamentum Legis, sed probationem latentis in juvene, quam certum est pugnare cum lege. Tossan. in loc. Matt. Juvenis iste, & insolens fuit, & Once again moestus est factus, Hilar. in Matt. Canor. 19. Puto enim quod se arrogantius, quam Various servasse respondeat. S. Aug. tom. 2. Epistle. 89. Question. 4. Hoc Commandment Doctrine Christus, Tantum ipsum à perfection Legis abesse ut ne primum quidem Decalogue Precept, quod Dei amorem rebus & facultatibus praefert universis probe unquam observarit, ne { que } concupiscentijs Adhoc renunciarit, affectibusque Legi Divinae adversantibus. Pelargus in Matt. 19.
NONLATINALPHABET, Mat. 19.22. NONLATINALPHABET. Marke 10.22. NONLATINALPHABET Luke 18.23. Nam NONLATINALPHABET derivatur ex NONLATINALPHABET, odio prosequor, & Matt. 16.3. tribuitur coelo quando tempestatem minatur, & 70. usi sunt Lucae vocabulo, de Coino, qui indignabatur: NONLATINALPHABET, Gen. 4.6. ut quid succensa est ira tibi? & Matthaeus animi aegritudinem denot. Chym. in loc.
, Mathew 19.22.. Mark 10.22. Lycia 18.23. Nam derivatur ex, odio prosequor, & Matt. 16.3. tribuitur coelo quando tempestatem minatur, & 70. usi sunt Luke Vocabulo, de Coino, qui indignabatur:, Gen. 4.6. ut quid succensa est ira tibi? & Matthew animi aegritudinem denot. Chym. in loc.
Marke 5.4. Psal. 2.3. Vix, ac nec vix quidem fieri potest, ut mens recte pia, in magnis opibus versetur. Drusius praeterit. in Mat. 19.23. vi• diligentissimus. Beza.
Mark 5.4. Psalm 2.3. Vix, ac nec vix quidem fieri potest, ut Mens recte pia, in magnis opibus versetur. Drusius Preterit. in Mathew 19.23. vi• diligentissimus. Beza.
Adolescens, nec tamon admodum adolescens, cum mandatorum ab ineunte aetate jactaret se fuisse observantissimum, sed florentis aetatis, & provectus juvenis. T•ssan. in Mat. 19. Si ille dives, qui legis observantissimus videbatur, servari nequeat, quis potest servari? idem.
Adolescent, nec tamon admodum Adolescent, cum mandatorum ab ineunte Age jactaret se Fuisse observantissimum, sed florentis aetatis, & provectus Juvenis. T•ssan. in Mathew 19. Si Isle dives, qui Legis observantissimus Videbatur, servari nequeat, quis potest servari? idem.
Quod si divites simpliciter difficilé salvantur, quid facientrapientes? nam si sua non dare impedimento ad regnum est, quantum sibi contrahitignem, qui aliena occupat. Chrys. in Matt. 19.
Quod si divites simpliciter difficilé salvantur, quid facientrapientes? nam si sua non Dare impedimento ad Kingdom est, quantum sibi contrahitignem, qui Aliena occupat. Chrys. in Matt. 19.
Nam citius tenuis, per acus transire foramen Deformis poterunt immania membra cameli, Quam queat ut dives, coelestia regna videre. Iuvencus l. 3. Histor. Evang. Biblioth. Patr. Tom. 4. pag. 15. Namque foramen acus, sicut penetrare camelus, Membrorum pra mole nequit: sic dives opima fertilitate tumens, teunem non possit adire, Coelestis regni ducentem ad limina callem. Sedul. lib. 3. oper. paschal.
Nam Quickly tenuis, per Accuse transire foramen Deformis poterunt immania membra Camel, Quam queat ut dives, coelestia regna To see. Iuvencus l. 3. History Evangelist Biblioth. Patron Tom. 4. page. 15. Namque foramen Accuse, sicut penetrare camelus, Members pra mole nequit: sic dives opima fertilitate tumens, teunem non possit Adire, Coelestis Regni ducentem ad Liman callem. Sedul. lib. 3. Operate. paschal.
Facilius Christum pati pro dilectoribus seculi, quam dilectores seculi ad Christum posse converti. Cameli autem nomine se intelligi voluit, quia humiliatus onera sustulit: per acum autem punctiones significat, per punctiones dolores in passione susceptos: foramen ergo acus, dicit angustias passionis. S. Aug. tom. 4. quaest. Euangel. lib. 2. cap. 47. Acus est punctio, per quam angustia significantur passionis, qua passione, velut acu nostrae naturae, quasi scissa vestimenta resarcire dignatus est: id est, reparare post lapsum. Ans. in Mat. 19.
Facilius Christ pati Pro dilectoribus Seculi, quam dilectores Seculi ad Christ posse converti. Camel autem nomine se intelligi voluit, quia humiliatus Onera sustulit: per acum autem punctiones significat, per punctiones Dolores in passion suspects: foramen ergo Accuse, dicit angustias passionis. S. Aug. tom. 4. Question. Evangel. lib. 2. cap. 47. Accuse est punctio, per quam angustia significantur passionis, qua passion, velut acu Nostrae naturae, quasi scissa vestimenta resarcire dignatus est: id est, reparare post lapsum. Ans. in Mathew 19.
Divitem populum Judaicum dixit, qui cum divitijs de Aegypto exierunt, Camelus autem nos fuimus. Arnob. Afer. annot. in loc. Mat. B. Patrum. to. 15. pag. 165.
Divitem Populum Judaicum dixit, qui cum divitijs de Egypt exierunt, Camelus autem nos fuimus. Arnob Afer. Annot. in loc. Mathew B. Patrum. to. 15. page. 165.
Pharisaeus ille, arrogans in prece jactan innocentia, praesumptor gloriae, exprobrator misericordiae, praedicator sui, criminator alieni, qui magis conveniret dominum quam rogaret. S. Ambros. in Luke, 18.
Pharisees Isle, arrogans in prece jactan Innocence, praesumptor Glory, exprobrator Mercy, Preacher sui, criminator Alieni, qui magis conveniret dominum quam rogaret. S. Ambos in Luke, 18.
S. Origen. loc. cit. Avarorum denotat miseriam, quibus divitae magis sunt oneri, quam usui, & non sibi sed alijs bajulant. Ferus in Mat. 19. Sic divites, cum deposuerint gravem sarcinam peccatorum, & totius corporis pravitatem, intrare possint per angustam portam, & arctam viam, quae ducit ad vitam. S. Hieron, in Mat. 19.
S. Origen. loc. cit. Avarorum Denotat Miseriam, quibus divitae magis sunt oneri, quam usui, & non sibi sed Alijs bajulant. Ferus in Mathew 19. Sic divites, cum deposuerint Gravem sarcinam peccatorum, & totius corporis pravitatem, intrare possint per angustam portam, & arctam viam, Quae Ducit ad vitam. S. Hieron, in Mathew 19.
NONLATINALPHABET, Camelum, & funem significat per escriptum NONLATINALPHABET Suidas in vocal Mihi placet haec sententia. Chymn. Harm. cap. 131. in loc. Mat, Ante foramen acus penetrabit nauticus arctum Funis, quo proras anchora iacta tenet. Achilles Bochius in Emblem. lib. 2. Symbol. 34. Mariana in loc. Mat. NONLATINALPHABET forte NONLATINALPHABET scribendum, nam antiquus character litterae μ. idem erat cum charact•e literae B. cui cognatum quod hebraei compedem NONLATINALPHABET appellant, sit hoc arbitrarium non certum, Drusius in Mat. 19.23. praeterit.
, Camelum, & funem significat per escriptum Suidas in vocal Mihi placet haec sententia. Chyme. Harm. cap. 131. in loc. Mathew, Ante foramen Accuse penetrabit nauticus arctum Funis, quo proras Anchor iacta tenet. Achilles Bochius in Emblem. lib. 2. Symbol. 34. Mariana in loc. Mathew fort scribendum, nam Antiquus character litterae μ. idem erat cum charact•e literae B. cui cognatum quod Hebrews compedem appellant, sit hoc arbitrarium non certum, Drusius in Mathew 19.23. Preterit.
Suo iudicio sapientes, funem nauticum intelligi volunt, in quorum sententiam lubens concedam; si unicum saltem probati authoris test monium adduxeriat, qui latinum vocabulum hac significatione usar paverit. Zehner Adag. Centur. 4. Adagium 86.
Sue Judicio Wise, funem nauticum intelligi volunt, in quorum sententiam lubens concedam; si unicum Saltem probati Author's test monium adduxeriat, qui latinum Vocabulum hac signification usar paverit. Zehner Adag. Centaur 4. Adagio 86.
Hac sententia non difficultas intrandi, sed impossibilitas ostenditur; Pascatius Ratsbertus in Mat. 19. B. Patrum. To. 9. pars 2. l. 9. Quod primo difficile dixit, id ipsum progrediens Cameli at { que } acu• comparatione valde impossibile ostendit. Chrysost. in Mat. 19. Hoc dicto ostenditur, non difficile esse, sed impossibile. S. Hieron. in Mat. 19.
Hac sententia non Difficulty intrandi, sed impossibilitas Ostenditur; Pascatius Ratsbertus in Mathew 19. B. Patrum. To. 9. pars 2. l. 9. Quod primo difficile dixit, id ipsum progrediens Camel At { que } acu• comparation Valde impossibile ostendit. Chrysostom in Mathew 19. Hoc Dicto Ostenditur, non difficile esse, sed impossibile. S. Hieron. in Mathew 19.
Non est Elephas, qui intret per foramen acus. Drusius observat. lib. 1. cap. 11. NONLATINALPHABET, Lucian. Citius quin { que } Elephantos sub ala tega•. Zechn. Ad. 86. Cont. 4.
Non est Elephas, qui intret per foramen Accuse. Drusius Observation. lib. 1. cap. 11., Lucian. Quickly quin { que } Elephantos sub ala tega•. Zechn. Ad. 86. Cont. 4.
Sicut Camelimem bra non capiunt foramen acus, propter acus angustiam, & corporis sui tumorem: sic nos viam coelorum non capimus propter angustiam, & opum facultatum { que } tumorem. Euthymius.
Sicut Camelimem Bram non capiunt foramen Accuse, propter Accuse angustiam, & corporis sui tumorem: sic nos viam Coelorum non capimus propter angustiam, & opum facultatum { que } tumorem. Euthymius.
Futurorum raritas, ex difficultate intelligitur. Hilar. cancu. 19. in Mat. 19. Vbi difficile ponitur, no impossibilitas praetenditur, sed raritas demonstratur. S. Hieron. in Mat. 19.
Futurorum raritas, ex difficultate intelligitur. Hilar. cancu. 19. in Mathew 19. Vbi difficile ponitur, no impossibilitas praetenditur, sed raritas demonstratur. S. Hieron. in Mathew 19.
Iudges 7.12. Cum pauci sint divites, in comparatione multitudinis pauperum: intelligendum quod omnes qui talia cupiunt, in corum numero haberi animadverterint. St. Aug. in Mat. 19. To 4. quaest. Evang. l. 1. c. 26. Anselmus in Math. 19.
Judges 7.12. Cum Pauci sint divites, in comparation multitudinis Pauperum: intelligendum quod omnes qui Talia cupiunt, in corum numero haberi animadverterint. Saint Aug. in Mathew 19. To 4. Question. Evangelist l. 1. c. 26. Anselm in Math. 19.
Hieremi. 6.13: Videlicet intelligentes in eo numero deputari etiam illos, qui quanquam talia non habeant, tamen habendi cupiditate rapiuntur. S. Aug. loc. citat.
Jeremiah. 6.13: Videlicet intelligentes in eo numero deputari etiam Illos, qui quanquam Talia non habeant, tamen habendi cupiditate rapiuntur. S. Aug. loc. citat.
Non quaerant sibi comites ad supplicium, nec gaudeant quia plures inveniant, non enim propterca minus ardebunt, quia cum multis ardebunt. Non est enim hoc sanitatis certum consilium, sed malevolentiae vanum solatium. S. Aug. tom. 10. Homil. 50. cap. 5.
Non Quaerant sibi comites ad supplicium, nec Gaudeant quia plures inveniant, non enim propterca minus ardebunt, quia cum multis ardebunt. Non est enim hoc sanitatis certum consilium, sed malevolentiae vanum solatium. S. Aug. tom. 10. Homily 50. cap. 5.
1. Cor. 6.9. Versetur ante oculos Imago futuri Judicij, at { que } ascendat homo adversum se tribunal mentis suae; at { que } ita constituto in corde iudicio, adsit accusatrix cogitatio; testis conscientia, Carnifex timor. Cogitet quam sit contremiscenda illa poena, qua percipientibus alijs vitam aeternam, alij in mortem praecipitantur aeternam. S. Aug. Tom. 10. Hom. 50. cap 4. A•re impossibili ostendit quid sperandum sit de divitibus per se, Aret. in Mat. 19.
1. Cor. 6.9. Versetur ante Eyes Imago Future Judicij, At { que } ascendat homo adversum se tribunal mentis suae; At { que } ita constituto in cord Judicio, Adsit accusatrix cogitatio; testis conscientia, Carnifex timor. Cogitet quam sit contremiscenda illa poena, qua percipientibus Alijs vitam aeternam, alij in mortem praecipitantur aeternam. S. Aug. Tom. 10. Hom. 50. cap 4. A•re impossibili ostendit quid sperandum sit de divitibus per se, Aret. in Mathew 19.
Non aliter genus nostrum servari potuit, quam per Christum ex dei scilicet ordinatione; ideo necessari• ea egit; & passus est Christus quae passus in assumpta natura est. Cyril. lib. 10. Thesaur. cap. 3.
Non aliter genus nostrum servari Potuit, quam per Christ ex dei scilicet ordinatione; ideo necessari• ea egit; & passus est Christus Quae passus in assumpta Nature est. Cyril. lib. 10. Thesaur. cap. 3.
Dives i. e. divitijs nimium deditus. Mariana in loc. Possidens divitias cum amore. Ansel. in Mat. 19. Pro. 11.28. Amorem rei possessae, arguit dolor amissae. Ferus in Mat. 19. Tu vero tristaris pulverem dans, ut acquiras vitam aeternam? Basil. Princeptiste, vini recentis capax non fuit, vetus uter existens, sedtristitia ruptus est. Cyril.
Dives i. e. divitijs Nimium deditus. Mariana in loc. Possidens Riches cum amore. Ansel. in Mathew 19. Pro 11.28. Amorem rei possessae, arguit dolour amissae. Ferus in Mathew 19. Tu vero tristaris pulverem dans, ut acquiras vitam aeternam? Basil. Princeptiste, Wine recentis capax non fuit, Vetus uter existens, sedtristitia ruptus est. Cyril.
Tales se multos vidisse divites dicit Basilius, qui & jeiun. verint, & precibus operam dederint, & de peccatis suis ingemuerint, caeterum ne obulum quidem pauperibus dederint: NONLATINALPHABET, quamcun { que } religionem ostendentes, quae sumptu careret. Musculus in Mat. 19.
Tales se multos vidisse divites dicit Basil, qui & jeiun. verint, & precibus Operam dederint, & de peccatis suis ingemuerint, caeterum ne obulum quidem pauperibus dederint:, quamcun { que } religionem ostendentes, Quae sumptu careret. Musculus in Mathew 19.
Iste Adolescens, & Dives est, & superbus. S. Hieron. in Mat. 19. Pauci suas cupiditates fraenant, in calicentia, quam pecunia dat Mariana in Lucae. 18. Divitem hic appellat, cupidum rerum temporalium, & de talibus superbientem. S. Aug. Tom. 4. quaest. Evang. lib. 2. cap. 47.
Iste Adolescent, & Dives est, & Superbus. S. Hieron. in Mathew 19. Pauci suas cupiditates fraenant, in calicentia, quam Pecunia that Mariana in Luke. 18. Divitem hic appellate, Cupidum rerum Temporalium, & de Talibus superbientem. S. Aug. Tom. 4. Question. Evangelist lib. 2. cap. 47.
Nec unquam magna voce praedicare cessabo, accessime pecuniarum, cupiditatem habendi magis at { que } magis adeo inflammari, ut rerum copia crescente, paupertas quo { que } augeatar. Nam qui majori desiderio ardent, egere se magis sentiunt. Chrys. in Mat. 19.
Nec unquam Magna voce praedicare cessabo, accessime pecuniarum, cupiditatem habendi magis At { que } magis adeo inflammari, ut rerum copia crescente, paupertas quo { que } augeatar. Nam qui majori Desire Ardent, egere se magis sentiunt. Chrys. in Mathew 19.
Nescio quo autem modo, cum super flua & terrena diliguntur; arctius adepta quam concupita constringunt. Aliud est enim nolle incorporare quae desunt, aliud jam incorporata divellere, illa velut cibi repudiantur, illa velut membra praeciduntur. S. Aug. Tom. 2. Ep. 34. Therasiae.
Nescio quo autem modo, cum super flua & Terrena diliguntur; Arctius adepta quam concupita constringunt. Aliud est enim nolle incorporare Quae desunt, Aliud jam incorporata divellere, illa velut cibi repudiantur, illa velut membra praeciduntur. S. Aug. Tom. 2. Epistle 34. Therese.
Mat. 8.29. Magis enim volumus a dipisci etiam ea, quae malè desideramus, quam liberari a desiderijs malis: & magis volumus ut non incidamus in ea quae arbitramur esse timenda, quam deponere inimicum amori dei timorem. Origen. in Mat. 19.
Mathew 8.29. Magis enim volumus a dipisci etiam ea, Quae malè desideramus, quam liberari a desiderijs malis: & magis volumus ut non Incidamus in ea Quae arbitramur esse timenda, quam deponere Inimicum amori dei timorem. Origen. in Mathew 19.
Montes, terram, maria cuncta sibi aurum fieri precatur, eo furoris genere insaniens, quod nunquam hac ratione de primi polest, Chrysost. in Mat. 19. Facilius nam { que } est, hominem volare quā acquisitione ac accessione pecunia cupiditatem habēdi terminare. idem ibid.
Montes, terram, maria Everything sibi aurum fieri precatur, eo Furoris genere insaniens, quod Never hac ratione de Primi polest, Chrysostom in Mathew 19. Facilius nam { que } est, hominem Volare quā acquisition ac accession Pecunia cupiditatem habēdi terminare. idem Ibid.
Divites instruebat, non fallebat Apostolus. S. Aug. tom. 2. ep. 89. quast. 4. Possibile deo. Non ita accipiendum est, quod cupidi & superbi, qui nomine illius divitis significati sunt in regnum coelorum suntintraturi, cum suis cupiditatibus, & superbia, sed possibile est Deo, ut per verbum ejus, sicut etiam factum est, & etiam quotidie fieri videmus, à cupiditate temporalium ad charitatem aternorum, & à pernitiosa superbia, ad humilitatem saluberrimam convertantur. S. Aug. tom. 4. quast. Evang. lib. 2. cap. 47.
Divites instruebat, non fallebat Apostles. S. Aug. tom. 2. Epistle. 89. Quast. 4. Possibile God. Non ita accipiendum est, quod cupidi & Superb, qui nomine Illius divitis significati sunt in Kingdom Coelorum suntintraturi, cum suis cupiditatibus, & superbia, sed possibile est God, ut per verbum His, sicut etiam factum est, & etiam quotidie fieri Videmus, à cupiditate Temporalium ad charitatem aternorum, & à pernitiosa superbia, ad humilitatem saluberrimam convertantur. S. Aug. tom. 4. Quast. Evangelist lib. 2. cap. 47.
Cur ergo negamus divites venire ad vitam, si mandata servaverint, & dederint, ut detur illis; & dimisserint, ut dimittatur illis? S. Aug. tom. 2. ep. 89. quaest. 4.
Cur ergo negamus divites venire ad vitam, si Commandments servaverint, & dederint, ut detur illis; & dimisserint, ut dimittatur illis? S. Aug. tom. 2. Epistle. 89. Question. 4.
Divltiae non culpantur, sed corda divitum, non NONLATINALPHABET, sed NONLATINALPHABET. Musculus in Mat. 19. Non pecuniam, sed pecunia detentos carpit. Chrysost. in Matt. 19. Haec Christi oratio, non ipsas pecunias in jus vocat, aut damnat, sed illos, qui citra modum illis conquirendis inhiam, aut nimis avarè conquisitas detinent. Victor Antiochen. loc. citat.
Divltiae non culpantur, sed Corda Divitum, non, said. Musculus in Mathew 19. Non pecuniam, sed Pecunia detentos carpit. Chrysostom in Matt. 19. Haec Christ oratio, non Itself pecunias in jus vocat, Or damnat, sed Illos, qui citra modum illis conquirendis inhiam, Or nimis avarè conquisitas detinent. Victor Antioch. loc. citat.
Non illi pauperi meritum esset inopia, sed justitia: sed ut nobis oslenderetur nec in isto paupertatem, per seipsam divinitus honoratam, nec in illo divitias fuisse damnatas, sed in isto pietatem, in illo impietatem suos exitus habuisse. S. Aug. ibid.
Non illi pauperi Merit esset Inopia, sed justitia: sed ut nobis oslenderetur nec in isto paupertatem, per seipsam Divinely honoratam, nec in illo Riches Fuisse damnatas, sed in isto pietatem, in illo impietatem suos exitus habuisse. S. Aug. Ibid.
Habere criminis non est; sed modus in habendo retinendus est. Nam quomodo impertiendum est, & communicandum, si impertiendi, & communicandi materia non relinquatur? Ergo nocenter magis habere, quam illud ipsum habere, fit crimen. Sed periculosa cura est, velle ditescere: & grave onus innocentia subit, incrementis opum occupata. Hilar. Canon 19. in Matth.
Habere Criminis non est; sed modus in habendo retinendus est. Nam quomodo impertiendum est, & communicandum, si impertiendi, & communicandi materia non relinquatur? Ergo nocenter magis habere, quam illud ipsum habere, fit crimen. Said Perilous Cure est, velle ditescere: & grave onus Innocence Subit, incrementis opum occupata. Hilar. Canon 19. in Matthew
Grandis fiducia. Petrus piscator erat, dives non erat, cibos manu & arte quaerebat. S. Hieron. in loc. Quae sunt haec omnia Petre? Arundinem vilissimam, retia, universum { que } piscatorum artificium? haec tu omnia vocas? Chrys. in loc. Non tantum erat quod reliquerat Petrus, quaquam viro pauperi ac tenuis fortunae aequè gravé est retia sua, vel tuguriolum relinquere, ac divitibus sua palatia. Origen. Hieron.
Grandis Fiducia. Peter piscator erat, dives non erat, cibos manu & arte quaerebat. S. Hieron. in loc. Quae sunt haec omnia Petre? Arundinem vilissimam, retia, universum { que } piscatorum artificium? haec tu omnia vocas? Chrys. in loc. Non Tantum erat quod reliquerat Peter, quaquam viro pauperi ac tenuis Fortunae aequè gravé est retia sua, vel tuguriolum Relinquere, ac divitibus sua palatia. Origen. Hieron.
Nec inspicit Dominus quid relinquamus, sed quo animo & studio. — Et revera omnia contemnit, qui non solum quantum potuit, sed etiam quantum voluit habere contemnit. Sed in eo quod cupiebatur oculi Dei testes sunt, in eo quod habebatur, & hominum. S. August. Tom. 2. Ep. 34. Therasiae.
Nec inspicit Dominus quid relinquamus, sed quo animo & study. — Et Indeed omnia contemnit, qui non solum quantum Potuit, sed etiam quantum voluit habere contemnit. Said in eo quod cupiebatur oculi Dei testes sunt, in eo quod habebatur, & hominum. S. August. Tom. 2. Epistle 34. Therese.
Multum deseruit, qui voluntatem habendi dereliquit, à sequentibus tanta relicta sunt, quanta à non sequentibus desiderari potueerunt. Gregor. Hom. 5. in Evangel. Ber. in declamat. Multum reliquit, qui sibi nihil retinuit. Anselm. in Mat. 19.
Multum deseruit, qui voluntatem habendi dereliquit, à sequentibus tanta relicta sunt, quanta à non sequentibus desiderari potueerunt. Gregory. Hom. 5. in Evangel. Ber. in Declamat. Multum reliquit, qui sibi nihil retinuit. Anselm. in Mathew 19.
Sed considerandum, quod eo tempore quo intraverunt, divites esse desierunt; tam diu ergo non intrabunt, quam diu divites fuerint. St. Hieron. in Mat. 19. Et qui prius curvi erant, & vitiorum pravitate distorti ingrediantur portus Hierusalem. idem eodem.
said considerandum, quod eo tempore quo intraverunt, divites esse desierunt; tam Diu ergo non intrabunt, quam Diu divites fuerint. Saint Hieron. in Mathew 19. Et qui prius curvi Erant, & Vitiorum pravitate distorti ingrediantur portus Jerusalem. idem Eodem.
Christus cum adhuc esset in carne Zachaeum divitem in regnum coelorum misit, & resurrectione at { que } asscentione glorificatus multos postea divites impertito Spiritu sancto fecit hujus mundi contemptores. & finita divitiarum cupiditate ditiores. S. August. Tom. 2. Ep. 89.
Christus cum Adhoc esset in Carnem Zacchaeus divitem in Kingdom Coelorum misit, & resurrection At { que } asscentione glorificatus multos postea divites impertito Spiritu sancto fecit hujus mundi contemptores. & Finished divitiarum cupiditate ditiores. S. August. Tom. 2. Epistle 89.
Non enim ideo dictum, ut quasi ab impossibilibus deterrearis, verum ut cum magnitudinem virtutis perceperis, facilius rem aggrediaris, deum { que } ores propitium tibi fore, ut ejus ope aeternae vitae praemia consequaris. Chrysost. in Mat.
Non enim ideo dictum, ut quasi ab impossibilibus deterrearis, verum ut cum magnitudinem virtue perceperis, Facilius remembering aggrediaris, God { que } oars propitium tibi before, ut His open aeternae vitae praemia consequaris. Chrysostom in Mathew
Non enim ait quod hominibus impossibile videtur, facile est hominibus si voluerint, sed quod hominibus impossibile est, Deo facile est, ostendens, quando ista rectè fiunt, non fieri hominis potentia, sed Dei gratiae. S. Aug. tom. 2. ep. 89. Quod enim hominibus impossibile est, non ipsis, quia ipsi homines sunt, sed Deo facile est, idem. Mirifica & misericordissima pollicitatione respondit, deo esse facile quod hominibus est impossibile, S. Aug. tom. 2. ep. 121. Probae. c. 1.
Non enim ait quod hominibus impossibile videtur, facile est hominibus si voluerint, sed quod hominibus impossibile est, God facile est, ostendens, quando ista rectè Fluent, non fieri hominis potentia, sed Dei Gratiae. S. Aug. tom. 2. Epistle. 89. Quod enim hominibus impossibile est, non Ipse, quia ipsi homines sunt, sed God facile est, idem. Mirifica & misericordissima pollicitatione respondit, God esse facile quod hominibus est impossibile, S. Aug. tom. 2. Epistle. 121. Probae. c. 1.
Cesset omnis excusatio errorum, auferantur peccandi foeda solatia. Nihil omnino agimus, qui nos per multitudinis exempla defendimus, & ad consolationem nostram aliena saepe numerantes vitia, de• esse nobis dicimus, quos debeamus sequi: ad illius exemplum mittimur, quem omnes fatemur imitandum. S. Hieron. ep. 14.
Cesset omnis excusatio Errorum, auferantur Peccandi foeda solatia. Nihil Omnino agimus, qui nos per multitudinis exempla defendimus, & ad consolationem nostram Aliena saepe numerantes Vices, de• esse nobis dicimus, quos debeamus sequi: ad Illius exemplum mittimur, Whom omnes fatemur imitandum. S. Hieron. Epistle. 14.
Fabulati sunt fontem fuisse apud Argivos, cui Canatho nomen fuit, in quo proditum est, Junonem ubi quotannis se laverit, denuo virginem fieri. Nat. Comit. Mytholog. lib. 2. cap. 4.
Fabulati sunt fontem Fuisse apud Argivos, cui Canatho Nome fuit, in quo proditum est, Junonem ubi quotannis se laverit, anew virginem fieri. Nat. Commit Mythology. lib. 2. cap. 4.
Audenter loquar, cum omnia possit Deus, suscitare virginem non potest post ruinam: valet quidem liberare de poena, sed non vult coronare corruptam. S. Hieron: ad Eustochium. ep. 22. De anima verius dictum mundanorum amore inebriata.
Audenter loquar, cum omnia possit Deus, suscitare virginem non potest post ruinam: valet quidem Liberate de poena, sed non vult coronare corruptam. S. Hieron: and Eustochium. Epistle. 22. De anima Various dictum mundanorum amore inebriata.
In ipsis gregibus sunt boni & mali, sed commixti pariter pascunt, donec veniat princeps pastorum, qui separet oves ab haedis. Nobis enim imperavit congregationem, sibi autem servavit separationem, quia ille debet separare, qui nescit errare. S. Aug. ep. 209. Feliciae.
In Ipse gregibus sunt boni & mali, sed commixti pariter pascunt, donec Veniat princeps Pastorum, qui separet Owes ab haedis. Nobis enim imperavit congregationem, sibi autem servavit separationem, quia Isle debet separare, qui nescit errare. S. Aug. Epistle. 209. Felicia.
Ardens jam cupiditate verorum & aeternorum honorum, atque gloriae, caepit arguere se, quia pecus fuit & terrena desideravit. S. Aug. Lorinus in loc. Ludolphus Carthusiensis. Turre cremata.
Arden jam cupiditate verorum & aeternorum honorum, atque Glory, Capet arguere se, quia pecus fuit & Terrena Desideravit. S. Aug. Lorinus in loc. Ludolphus Carthusian. Turret cremata.
Nolo sinas cogitationem crescere, nihil in te Babylonium, nihil confusionis adolescat. S. Hieron. ep. 22. Dum parvus est hostis interfire: ille laudatur, ille praedicatur beatus, qui ut caeperit cogitare sordida, statim interfecit cogitata, & allidit ad petram, petra autem Christus est. ibid. Psal. 137.9.
Nolo sinas cogitationem crescere, nihil in te Babylonium, nihil confusionis adolescat. S. Hieron. Epistle. 22. Dum Small est hostis interfire: Isle laudatur, Isle praedicatur beatus, qui ut caeperit cogitare sordida, Immediately interfecit cogitata, & allidit ad Petram, Petra autem Christus est. Ibid. Psalm 137.9.
Psal. 8.6. Moneo ut non duabus tunicis, i. e. duplici vestiamur fide: nō pariter & Christum velimus habere & saeculum: & cum quotidiè praemoriamur, in caeteris non nos perpetuos existimemus, ut possimus esse perpetui. S. Hieron. ep. 24. ω
Psalm 8.6. Moneo ut non Duabus tunicis, i. e. Duplicity vestiamur fide: nō pariter & Christ Velimus habere & saeculum: & cum quotidiè praemoriamur, in caeteris non nos perpetuos existimemus, ut possimus esse perpetui. S. Hieron. Epistle. 24. ω
Consuetudo plus habendi prabet locum avaritiae, quae nullis expletur opibus, & quanto amplius habuerit, plus requirit; & neque copia, neque inopia minuitur. S. Hier. ep. 27.
Consuetudo plus habendi prabet locum avaritiae, Quae nullis expletur opibus, & quanto Amplius habuerit, plus Requires; & neque copia, neque Inopia minuitur. S. Hier. Epistle. 27.
Prohibentur mala, praecipiuntur bona, conceduntur media, perfecta suadentur in Scripturis. S. Hieron. tom. 9. ep. 1. Christus unius urbis contempsit gloriam, totius orbis opinione celebratur. S. Hier. ep. 27.
Prohibentur mala, praecipiuntur Bona, conceduntur media, perfecta suadentur in Scriptures. S. Hieron. tom. 9. Epistle. 1. Christus unius urbis contempsit gloriam, totius Orbis opinion celebratur. S. Hier. Epistle. 27.
Sepulchrum sibi Patriarcha peregrinus emit, Gen: 23.9. Quid est Sepulchrum? locus est quietis, ubi juxta mundi rationem, defunctorum corpora collocantur; vera ergo intelligentia locum sibi requietionis pater Abraham fide sua & contemptu pecuniae comparavit. S. Hieron. tom. 9. ep. 3. Ne revertimini ad mortuum, qui sequimini viventem. ibid.
Sepulchre sibi Patriarch Peregrinus emit, Gen: 23.9. Quid est Sepulchre? locus est quietis, ubi juxta mundi rationem, defunctorum corpora collocantur; vera ergo Intelligence locum sibi requietionis pater Abraham fide sua & contemptu pecuniae comparavit. S. Hieron. tom. 9. Epistle. 3. Ne Return ad mortuum, qui Sequimini viventem. Ibid.
Omnia nostra sunt, per ordinationem & donationem divinam. Nos vero sumus Christi per fidem & sanctam NONLATINALPHABET: Christus est Dei unctus, respectu officij: qui factus est caput Ecclesiae, ut per eum Domino adhaereamus. Tossan. in loc. Omnia creata sunt propter sanctos, qui cum nihil habeant, possident cuncta. S. Hieron. in loc. Solus sapiens dives, nos rectius, solus electus dives; qui omnia possidet usu honesto, & adminiculo ad pietatem. Aret. in loc.
Omnia nostra sunt, per ordinationem & donationem divinam. Nos vero sumus Christ per fidem & Sanctam: Christus est Dei Anointed, respectu officij: qui factus est caput Ecclesiae, ut per Eum Domino adhaereamus. Tossan. in loc. Omnia Created sunt propter sanctos, qui cum nihil habeant, possident Everything. S. Hieron. in loc. Solus sapiens dives, nos rectius, solus Electus dives; qui omnia possidet usu honesto, & adminiculo ad pietatem. Aret. in loc.
Testimonijs sui• agit nobiscum Deus, ut eum gratis colamus: quod radix omnium malorum impedit avaritia. Primi parentes, plus volentes habere, quam acceperant, & quod acceperant, amiserunt. S. Aug. in. loc. Si ergo cor non habeamus inclinatum in avaritiam, Deum non colimus nisi propter Deum, ut sui cultus ipse sit merces; ipsum diligamus in seipso, ipsum diligamus in nobis, ipsum in proximis. ibid. E contrario differunt inter se vanitas, & veritas; hujus mundi cupiditas, vanitas; sed Christus, qui ex hoc mundo liberat, veritas. ibid. Quid meum •u•s, sum etenim eo usque magnus à te conditus, quod nihil creatum sit mihi satis. Martinus Alphonsus del-pozo in loc.
Testimonijs sui• agit nobiscum Deus, ut Eum gratis colamus: quod radix omnium malorum Impediment avaritia. Primi Parents, plus volentes habere, quam acceperant, & quod acceperant, amiserunt. S. Aug. in. loc. Si ergo cor non habeamus inclinatum in avaritiam, God non We worship nisi propter God, ut sui cultus ipse sit merces; ipsum diligamus in Seipso, ipsum diligamus in nobis, ipsum in proximis. Ibid. E contrario differunt inter se vanitas, & veritas; hujus mundi Cupiditas, vanitas; sed Christus, qui ex hoc mundo liberat, veritas. Ibid. Quid meum •u•s, sum Etenim eo usque magnus à te conditus, quod nihil Creatum sit mihi satis. Martinus Alphonsus del-pozo in loc.
Animi statuunt hoc esse impij vel imbecilli, quod non audeant; vel amentis quod non intelligunt — sed propheta ostendit, nihil esse posse jastitia, neque ad utilitatem melius, nec ad custodiam vitae securius, neque ad nominis claritatem magnificentius. Hier. Osorius tom. 3. in loc.
Animi statuunt hoc esse Impij vel imbecilli, quod non audeant; vel amentis quod non Intelligunt — sed Propheta ostendit, nihil esse posse jastitia, neque ad utilitatem Better, nec ad custodiam vitae securius, neque ad Nominis claritatem magnificentius. Hier. Osorius tom. 3. in loc.
Istae sunt potius divitiae quas salubriter cupere debemus, isla faelicitas de qua se Christianus gaudeat esse locupletem, ut sit pauper in hoc saeculo, dives in coelo. Cassiodorus in loc. Mihi nihil sunt coelum, & terra, & omnia quae in eis sunt, si te habeam & possideam: si tu meus fueris mea erunt omnia, tam in coelo quam in terra: si autem tu meus non fueris, nihil habeo, etiamsi coelum & terram possedero. Brentius in loc.
Istae sunt potius divitiae quas salubriter cupere debemus, isla faelicitas de qua se Christian Gaudeat esse locupletem, ut sit pauper in hoc saeculo, dives in coelo. Cassiodorus in loc. Mihi nihil sunt coelum, & terra, & omnia Quae in eis sunt, si te habeam & possideam: si tu meus fueris mea erunt omnia, tam in coelo quam in terra: si autem tu meus non fueris, nihil habeo, Even if coelum & terram possedero. Brent in loc.
Eia fratres, Deus voluit esse filius hominis, homines esse voluit filios deit ipse descendit propter nos, nos ascendimus propter ipsum: & haec spes est cateris, quod propterea ille descendit, & ascendit, ut in illo, & cum illo unum essent, quiper illum •scensuri essent. S. Aug. tract. 12. in Iohan. Idcirco Deus mundum dilexit amore inenarrabili & inaestimabili: mundum inquam, qui totus in malo jacet. 1. Joh. 5.19. ne quis de mundo, aut in mundo de Dei desperare ausit gratia; idcirco filium Dei non adoptivum, sed suum, sed unigemtum dedit pro omnibus, ut omnibus salus offerretur, ideo non misit filium, ut judicaret mundum, meritisque afficeret supplicijs, sed ut servaret. S. Hilar. lib. 6. de trinit.
Eia Brothers, Deus voluit esse filius hominis, homines esse voluit Sons deit ipse descendit propter nos, nos ascendimus propter ipsum: & haec spes est cateris, quod propterea Isle descendit, & ascendit, ut in illo, & cum illo Unum essent, quiper Ilum •scensuri essent. S. Aug. tract. 12. in John Idcirco Deus Mundum dilexit amore inenarrabili & inaestimabili: Mundum inquam, qui totus in Malo jacet. 1. John 5.19. ne quis de mundo, Or in mundo de Dei desperare ausit Gratia; Idcirco Son Dei non adoptivum, sed suum, sed unigemtum dedit Pro omnibus, ut omnibus salus offerretur, ideo non misit Son, ut judicaret Mundum, meritisque afficeret supplicijs, sed ut servaret. S. Hilar. lib. 6. de Trinity.
Arnob. in loc. Si affixus serpens ligno, filijs Israel contulit sanitatem: quanto magis salutem praestat populis dominus in patibulo crucifixus? & si figura tantum profait, quantum profuisse eredimus, veritatem? S: Amb. ser. 55. Fide hujus verbi, non virtute imaginis servabantur: non enim in serpente, sed in Domini imperi•salus continebatur. Epiphan. haer. 37.
Arnob in loc. Si affixus serpens ligno, Filiius Israel contulit sanitatem: quanto magis salutem praestat populis dominus in patibulum Crucifix? & si figura Tantum profait, quantum profuisse eredimus, veritatem? S: Ambassadors ser. 55. Fide hujus verbi, non virtute imaginis servabantur: non enim in serpent, said in Domini imperi•salus continebatur. Epiphanius. Haer. 37.
In causa justitia, omnes anum debemus, virgo, vidua, nupta, summus, medius, & imus gradus, aequaliter jubentur implere pracepta. S. Hieron. tom. 9. ep. 1. Stude quaeso, & quotidie creatoris tui verba meditare, discecor Dei in verbis Dei, ut ad aeterna suspicias: nam tanto erit requies tua major in coelis, quanto jam in terris ab amore conditoris tui requies nulla fuerit. Greg. Moral. Diliges Deum ex toto corde. i. e. toto intellectu, tota voluntate, & ex omni memoria Deum esse diligendum. S. Aug. tom. 10. ser. de tempore. 53. Quia Deus rebus omnibus major & melior invenitur, plus omnibus diligendus est ut colatur. S Aug. in Psal. 77.
In causa justitia, omnes anum debemus, virgo, vidua, nupta, Summus, medius, & imus gradus, aequaliter jubentur implere pracepta. S. Hieron. tom. 9. Epistle. 1. Stude quaeso, & quotidie Creatoris tui verba meditare, discecor Dei in verbis Dei, ut ad aeterna suspicias: nam tanto erit Requies tua Major in Coelis, quanto jam in terris ab amore Creator's tui Requies nulla fuerit. Greg. Moral. Diligent God ex toto cord. i. e. toto intellectu, tota voluntate, & ex omni memoria God esse diligendum. S. Aug. tom. 10. ser. de tempore. 53. Quia Deus rebus omnibus Major & melior Invenitur, plus omnibus Should be loved est ut colatur. S Aug. in Psalm 77.
Crucior in haec flamma. Luc. 16. Non enim null•, sed semp•ternamors erit, quando nec vivere anima poterit Deum nec habendo, nec doloribus corporis carere, moriendo, prima mors animam nolentem pellit de corpore, secunda mors animam nolentem tenet in corpore. S. Aug. civ. lib. 21. cap. 3. Mirabile est enim, dolere in ignibus, & tamen vivere, sed mirabilius vivere in ignibus, nec dolere, idem eo•. cap. 2.
Crucior in haec Flamma. Luke 16. Non enim null•, said semp•ternamors erit, quando nec vivere anima poterit God nec habendo, nec doloribus corporis career, moriendo, prima mors animam nolentem pellit de corpore, Secunda mors animam nolentem tenet in corpore. S. Aug. civ. lib. 21. cap. 3. Marvelous est enim, Dolere in ignibus, & tamen vivere, sed mirabilius vivere in ignibus, nec Dolere, idem eo•. cap. 2.
Puto per hoc genus plagae significat homines; qui cum neque seipsos ordinate regere potuerunt, neque Dei regis patienter moderamina pertulere. Origen. in Exod. 10.13. Prov. 30.27.
Puto per hoc genus plagae significat homines; qui cum neque seipsos ordinate Regere potuerunt, neque Dei regis Patienter moderamina pertulere. Origen. in Exod 10.13. Curae 30.27.
Extinctis { que } tamen quamvis infantibus absens; praesens Christus erat, qui Sancta pericula semper suspicit & poenas alieno in corpore sentit. Sedulius. lib. 2. oper. pascal. de Infanticidio Herodis.
Extinctis { que } tamen Quamvis infantibus absens; Praesens Christus erat, qui Sancta pericula semper suspicit & poenas alieno in corpore Sentit. Sedulius. lib. 2. Operate. paschal. de Infanticidio Herod.
Ne quando irascatur dominus, cum dubitatione positum est, non secundum visionem propheta, cui certum est, sed secundum eos ipsos qui monentur, quia cum dubitatione solent cogitare iram dei, quibus not aperte revelatur S. Aug. in loc.
Ne quando irascatur dominus, cum dubitatione positum est, non secundum visionem Propheta, cui certum est, sed secundum eos ipsos qui monentur, quia cum dubitatione solent cogitare iram dei, quibus not aperte revelatur S. Aug. in loc.
Deus ipse omnium rector & Dominus cum omni angelorum militia certamen tuum spectat; tibique contra diabolum dimicanti parat aeternitatis coronam; & coeleste praemium incitamentum victoriae facit. Huic spectaculo vide quem animum, quam debeas afferre virtutem, & certaminis magnitudinem de expectantium dignitate metire. S. Hieron. tom. 9. ep. 1.
Deus ipse omnium rector & Dominus cum omni Angels militia certamen tuum spectat; tibique contra Diabolum dimicanti parat aeternitatis Crown; & Celeste Premium incitamentum Victories facit. Huic spectaculo vide Whom animum, quam debeas afferre virtutem, & certaminis magnitudinem de expectantium dignitate metire. S. Hieron. tom. 9. Epistle. 1.
Quando enim veluit habere gaudia de se, invenit planctum in se: totum gaudium nostrum Deus est; qui vult securus gaudere, inillo gaudeat qui non potest perire. Aut argentum perit aut tu, & nemoscit quid prius, verum illud constat, quia utrumque peri•urum est, quid prius incertum est. Nam nec homo hic potest manere semper, sic aurum, sic vestis, sic domus, sic pecunia, sic lata praedia, sic lux ista. Noli ergo velle gaudere in istis, sed gaude in illa luce quae non habet occasum, quam non praecedit hesternus dies, nec sequitur crastinus. S. Aug. in Psal. 84. tom. 8.
Quando enim veluit habere Gaudia de se, invenit planctum in se: totum gaudium nostrum Deus est; qui vult Secure Rejoice, inillo Gaudeat qui non potest perire. Or argentum perit Or tu, & nemoscit quid prius, verum illud constat, quia utrumque peri•urum est, quid prius incertum est. Nam nec homo hic potest manner semper, sic aurum, sic Clothing, sic domus, sic Pecunia, sic lata praedia, sic lux ista. Noli ergo velle Rejoice in istis, sed Rejoice in illa luce Quae non habet occasum, quam non precedes hesternus dies, nec sequitur crastinus. S. Aug. in Psalm 84. tom. 8.
Quem habent in laboribus adjutorem? Sclinepius in loc. verum gaudium non est doterra, sed de coelo. Et revera illud verum & solum est gaudium, quod non de creatura, sed de creatore concipitur, & quod cum possederis nemo tollat a te. Cui comparata omnis aliunde jocunditas, moeror est, omnis suavitas dolor• est, omne dulce amarum est, omne decorum foedum, omne denique quod cunque delectare possit aliud molestum. S. Bern. ep: 114.
Whom habent in laboribus Adjutorem? Sclinepius in loc. verum gaudium non est doterra, sed de coelo. Et Indeed illud verum & solum est gaudium, quod non de creatura, sed de creatore concipitur, & quod cum possederis nemo Tollat a te. Cui Comparata omnis aliunde jocunditas, moeror est, omnis suavitas dolor• est, omne dulce amarum est, omne decorum foedum, omne denique quod cunque delectare possit Aliud Molestum. S. Bern. Epistle: 114.
Pulchrum coelum, pulchra terra, sed pulchrior qui fecit illa. S. Aug. Cateris rebus occupari potest, repleri non potest. Ber. Fecisti nos Domine, propter te, & inquietum est cor nostrum donec req•iescat in te. S. Aug.
Pulchrum coelum, Beautiful terra, sed pulchrior qui fecit illa. S. Aug. Cateris rebus occupari potest, repleri non potest. Ber. Fecisti nos Domine, propter te, & inquietum est cor nostrum donec req•iescat in te. S. Aug.
Modica, transitoria, terrena sunt quae despicis; maxima, aeterna, coelestia sunt quae appetis; plus dicam, & verum dicàm. Tenebras deseris, & lucem ingrederis; de profundo fluctuum emergis ad portum, de misera servitute in felicem libertatem respiras, de morte deni { que } transis ad vitam. S. Ber. ep. 114.
Modica, transitoria, Terrena sunt Quae despicis; maxima, aeterna, coelestia sunt Quae appetis; plus dicam, & verum dicàm. Darkness deseris, & lucem ingrederis; de profundo fluctuum emergis ad portum, de Miseram servitute in felicem libertatem respiras, de morte Deni { que } transis ad vitam. S. Ber. Epistle. 114.
Quid dicturi sumus ei qui primo gratis nos facit? Merita nostra fecisse ut nobis illa salus perpetua mitteretur à Domino? Absit. Si merita nostra aliquid facerent, ad damnationem nostram veniret. Non venit ille ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, & factus et, quid Deo dedisti? Malus fuisti, & liberatus es; quid Deo dedesti? quid non ab eo gratis accepisti? merito igitur & gratia nominatur; quia gratis datur. Exigitur ergo ••te, ut & tu gratis cum col••, non quia dat temporalia, sed quia praestat aeterna. S. Aug. in Psal. 43.
Quid dicturi sumus ei qui primo gratis nos facit? Merita nostra To have made ut nobis illa salus perpetua mitteretur à Domino? Absit. Si Merita nostra Aliquid facerent, ad damnationem nostram veniret. Non venit Isle ad inspectionem meritorum, sed ad remissionem peccatorum. Non fuisti, & factus et, quid God dedisti? Malus fuisti, & Liberatus es; quid God dedesti? quid non ab eo gratis accepisti? merito igitur & Gratia nominatur; quia gratis datur. Exigitur ergo ••te, ut & tu gratis cum col••, non quia that Temporal, sed quia praestat aeterna. S. Aug. in Psalm 43.
Nihil deest timentibus eum, Multi propterea volunt timere Deum ne famem patiantur, dicitur illis, nolite fraudem facere; & dicunt, unde me posco? non potest ars sine impostura esse, non potest negotium esse sine fraude, sed fraudem punit Deus; ti•e Deum, si timuero Deum non habebo unde vivam. Nihil decrit timentibus Deum. Copiam promittit trepido & dubitanti, ne si forte timuerit Dominum deserant illam superstua, Poscebat te dominus contemnentem se, & deseret te timentem se ▪ S. Aug. in Psalm. 34.10. vid. loc.
Nihil deest timentibus Eum, Multi propterea volunt timere God ne Famem patiantur, dicitur illis, nolite fraudem facere; & dicunt, unde me posco? non potest ars sine impostura esse, non potest Negotium esse sine fraud, sed fraudem punit Deus; ti•e God, si timuero God non habebo unde vivam. Nihil decrit timentibus God. Copiam Promittit trepido & dubitanti, ne si forte timuerit Dominum deserant Illam superstua, Poscebat te dominus contemnentem se, & deseret te timentem se ▪ S. Aug. in Psalm. 34.10. vid. loc.
Psal. 119.48. Pulcherrimus ordo, ut prmo meditemur, & eorum qua diligimus, praeceptorum, sit nobis assueta meditatio. Deinde levavi ' manus. Nam sicut meditationi verborum finis memoria est, ut quae meditamur verba teneamus: sic meditationis praeceptorum coelestium intentio vel finis est operatio. S. Ambr. in loc. Nihil prodest facienda didicisse, & non sacere. S. Hieron. Tom. 9. ep. 1.
Psalm 119.48. Pulcherrimus ordo, ut prmo meditemur, & Their qua diligimus, praeceptorum, sit nobis assueta meditatio. Deinde levavi ' manus. Nam sicut meditationi verborum finis memoria est, ut Quae meditamur verba teneamus: sic meditationis praeceptorum Coelestial Intentio vel finis est operatio. S. Ambrose in loc. Nihil profits facienda didicisse, & non sacere. S. Hieron. Tom. 9. Epistle. 1.
Mat. 4.9. Quadruplex Gigantis certamen primum in coeli: alterum in paradiso terrestri: tertium in deserto: quartum in mundo. primum cum angelis initum; secundum cum Evah & Adam; tertium cum Christo; quartum cum omnibus hominibus. In primo victus è coelo praecipitatus, in altero vicit, hominemque è coelo praecipitavit; in tertio victus abscessit, in quarto & vincit, & vincitur. S. Basil Hom. 21. ut Pelargus in loc.
Mathew 4.9. Quadruplex Gigantis certamen primum in coeli: alterum in Paradiso terrestri: Tertium in Deserto: quartum in mundo. primum cum Angels initum; secundum cum Eve & Adam; Tertium cum Christ; quartum cum omnibus hominibus. In primo victus è coelo praecipitatus, in altero Vicit, hominemque è coelo praecipitavit; in tertio victus abscessit, in quarto & vincit, & vincitur. S. Basil Hom. 21. ut Pelargus in loc.
Erat uno, eodem { que } tempore, & cum Apostolis quadraginta diebus, & cum Angelis, & in Patre, & in extremis maris finibus erat, in omnibus locis versabatur, cum Thoma in India, cum Petro Romae, cum Paulo in Jllyrico, cum Tito in Creta, cum Andrea in Achaia, cum singulis Apostolis & Apostolicis viris in singulis cunctis { que } regionibus. S. Hieron. Ep. 148.
Erat Uno, Eodem { que } tempore, & cum Apostles Quadraginta diebus, & cum Angels, & in Patre, & in extremis maris finibus erat, in omnibus locis versabatur, cum Thomas in India, cum Peter Rome, cum Paul in Jllyrico, cum Tito in Crete, cum Andrea in Achaia, cum Singulis Apostles & Apostolic Viris in Singulis cunctis { que } regionibus. S. Hieron. Epistle 148.
Decorem induit amicis, fortitudinem inimicis — fortibus gravis est, at infirmis levis est, suspendantur fluctus quantum volunt, fiemat mare quantum vult; mirabiles quidem suspensurae maris, mirabiles minae, mirabiles persecutiones — Turbabatur mare, fluctuabat navicula. Navicula ecclesia est, mare saeculum est; venit dominus, ambulavit super mare, & pressit fluctus, quomodo ambulavit dominus super mare? super capita justorum fluctuum, magnorum spumantium. S. Aug. in loc.
Decorem induit amicis, fortitudinem inimicis — fortibus gravis est, At infirmis levis est, suspendantur Fluctus quantum volunt, fiemat mare quantum vult; mirabiles quidem suspensurae maris, mirabiles minae, mirabiles Persecutions — Turbabatur mare, fluctuabat navicula. Navicula Church est, mare saeculum est; venit dominus, ambulavit super mare, & pressit Fluctus, quomodo ambulavit dominus super mare? super capita Justorum fluctuum, magnorum spumantium. S. Aug. in loc.
Contrivisti capita draconum, Draconum capita daemoniorum superbias, à quibus gentes possidebantur: contrivisti super aquam; quia eos quos possidebant, tu per baptismum liberasti: Cujus Draconis? intelligimus Dracones, omnia Daemonia sub diabolo militantia: quem ergo singularem draconem cujus caput contitum est, nisi ipsum diabolum intelligere debemus. S. Aug. in Psal. 74.13.
Contrivisti capita Dragons, Dragons capita Daemoniorum superbias, à quibus gentes possidebantur: contrivisti super aquam; quia eos quos possidebant, tu per Baptism liberasti: Cujus Draconis? intelligimus Dracones, omnia Daemonia sub diabolo militantia: Whom ergo singularem draconem cujus caput contitum est, nisi ipsum Diabolum intelligere debemus. S. Aug. in Psalm 74.13.
Suavis est dominus, quoniam in saeculum miserecordia ejus. Psal. 107.1. Si gustastis, confitemini, non potest autem confiteri, qui gustare noluit. Si gustastis aviditate, confessione eructate. S. August. in loc.
Suavis est dominus, quoniam in saeculum Miserecordia His. Psalm 107.1. Si gustastis, Confitemini, non potest autem Confession, qui gustare noluit. Si gustastis aviditate, Confessi eructate. S. August. in loc.
Psal. 136. per totum. Misericordia ejus in aternum. Quod enim justi ex iniquis erimus, sani ex infirmis, vivi ex mortuis, & immortales ex mortalibus, beati ex miseris, misericordia ejus est; hoc autem quod ita erimus, in aeternum erit, ergo in aeternum misericordia ejus. S. Aug: in loc.
Psalm 136. per totum. Misericordia His in aternum. Quod enim Justi ex iniquis Erimus, Sani ex infirmis, Vivi ex mortuis, & immortales ex mortalibus, Beati ex miseris, misericordia His est; hoc autem quod ita Erimus, in aeternum erit, ergo in aeternum misericordia His. S. Aug: in loc.
Deum diligere nullus modus, nulla mensura est, nisi haec sola, ut ei totum exhibeas, quantum habes. idem eod. Modus diligendi deum, est sine modo diligere. Si quis unquam est, qui fideli hoc amore verbi dei arsit aliquaendo, qui electi jaculi ejus dulce vulnus plagam { que } accipit, qui scientiae ejus amabili confixus est telo; divinis eum desiderijs nocturnis { que } suspiret, aliud quid loqui non possit, audire aliud nolit, cogitare aliud nesciat, desiderare praeter ipsum, aut cupere aliud vel sperare non lib•at, & dicat vulneratae charitatis ego sum. S. Hier. ib.
God diligere nullus modus, nulla Mensura est, nisi haec sola, ut ei totum exhibeas, quantum habes. idem Eod. Modus diligendi God, est sine modo diligere. Si quis unquam est, qui Fideli hoc amore verbi dei arsit aliquaendo, qui Elect jaculi His dulce Wound Plague { que } accipit, qui scientiae His amabili confixus est telo; divinis Eum desiderijs nocturnis { que } suspiret, Aliud quid loqui non possit, Audire Aliud nolit, cogitare Aliud nesciat, desiderare praeter ipsum, Or cupere Aliud vel sperare non lib•at, & dicat vulneratae charitatis ego sum. S. Hier. ib.
Cant. 2.5. ad hanc domum vini, Ecclesia, vel anima vnaquae { que } desiderat intrare; & dogmatibus sapientia mysterij { que } scientia, epularum velut suavitate, & vini latitia perfrui. S. Hier. Hom. 3. in loc.
Cant 2.5. ad hanc domum Wine, Ecclesia, vel anima vnaquae { que } Desiderate intrare; & dogmatibus sapientia mysterij { que } scientia, epularum velut suavitate, & Wine Latitia perfrui. S. Hier. Hom. 3. in loc.
1. Kin. 10.4.5. Nescio autem si ita ineptam putemus fuisse reginam, quae ob hoc venerat à finibus terrae ut miretur cibos; Sed mihi videtur miratam esse cibos doctrinae ejus, & vinum dogmatum, quae ab co per divinam sapienti•m praedicabantur. S. Hieron. Homil. 1. in Cant. Canticorum. Nec regni ejus sublimitate sed mentis luce commota est. S. Aug. Tom. 10. de tempore Ser. 35.
1. Kin. 10.4.5. Nescio autem si ita ineptam putemus Fuisse Regina, Quae ob hoc venerat à finibus terrae ut miretur cibos; Said mihi videtur miratam esse cibos Doctrine His, & vinum dogmatum, Quae ab counterfeit per divinam sapienti•m praedicabantur. S. Hieron. Homily 1. in Cant Canticorum. Nec Regni His Sublimity sed mentis luce commota est. S. Aug. Tom. 10. de tempore Ser. 35.
Cant. 2.6. Descriptio est quidem amatorij dramatis sponsae festinantis ad concubitum sponsi. Longitudo vitae in dextera ejus, in sinistra vero ejus divitiae & gloria. Pro. 3.16. — illa pars verbi dei, quae ante assumptionem carnis in dispensationibus peracta est, dextra potest videri: haec vero quae per incarnationem, sinistra appellari. S. Hieron. in loc. Hom. 3. Per dextram, Christi sempiternitas, per sinistram ejus humanitas signif. Dextra ejus amplecti, est illa cognoscere, & de illis instrui, quaeante hujus quoq, per incarnationem gesta dispensationis tempus in arcanis habentur & reconditis. Laeva vero, ubi vulnera nostra curavit, & peccata nostra portavit factus est enim pro nobis peccatum & maledictum, idem; loc. citat. Anima sic affecta, ad •sculum intellectuale suspirat. Cant. 1.1. ut jam terrenis affectibus mitigata, & omnibus quae de mundo sunt cogitationibus desiderijs { que } sopitis, in solius Christi delectetur •sculo, & quiescat amplexu. S. Aug. Tom. 4. lib. de Amicitia, cap. 6. Append.
Cant 2.6. Description est quidem amatorij dramatis Sponsa festinantis ad concubitum sponsi. Longitudo vitae in dextera His, in sinistra vero His divitiae & gloria. Pro 3.16. — illa pars verbi dei, Quae ante assumptionem carnis in dispensationibus Peracta est, dextra potest videri: haec vero Quae per incarnationem, sinistra appellari. S. Hieron. in loc. Hom. 3. Per Dextram, Christ sempiternitas, per sinistram His humanitas signif. Dextra His amplecti, est illa cognoscere, & de illis instrui, quaeante hujus quoq, per incarnationem gesta dispensationis Tempus in Arcanis habentur & reconditis. Left vero, ubi vulnera nostra curavit, & Peccata nostra portavit factus est enim Pro nobis peccatum & Maledictum, idem; loc. citat. Anima sic affecta, ad •sculum intellectuale suspirat. Cant 1.1. ut jam terrenis affectibus mitigata, & omnibus Quae de mundo sunt cogitationibus desiderijs { que } sopitis, in Solius Christ delectetur •sculo, & quiescat amplexu. S. Aug. Tom. 4. lib. de Amicitia, cap. 6. Append.
Jlle nam { que } cum adhuc esset in carne Zachaeum divitem in regnum coelorum misit, & multos postea divites impertito Spiritu Sanctos fecit hujus saeculi contemptores, & sinita divitiarum cupiditate ditiores. St. August. Tom. 2. Epist. 121. cap. 1. Dabo illis solatium verum, pacem super pacem. Jer. 14.13. sine quo solatio quaecun { que } sunt terrena solatia, magis in eis desolatio, quam consolatio reperitur. ibid. cap. 2. Divitiae quippe at { que } fastigia dignitatum, caetera { que } quibus se foelices esse putant mortales verae illius faelicitatis expertes, quid afferunt consolationis, cum sit eis indigere, quam eminere praestantius, quae plus excruciant adepta timore amissionis, quam concupita adeptionis ardore? Talibus enim bonis non fiunt homines boni, sed aliunde boni facti, bene utendo faciunt ut ista sint bona. ibid.
Jlle nam { que } cum Adhoc esset in Carnem Zacchaeus divitem in Kingdom Coelorum misit, & multos postea divites impertito Spiritu Sanctos fecit hujus Saeculi contemptores, & sinita divitiarum cupiditate ditiores. Saint August. Tom. 2. Epistle 121. cap. 1. Dabo illis solatium verum, pacem super pacem. Jer. 14.13. sine quo solatio quaecun { que } sunt Terrena solatia, magis in eis desolatio, quam consolatio reperitur. Ibid. cap. 2. Divitiae quip At { que } Fastigia dignitatum, caetera { que } quibus se Faolices esse Putant mortales Verae Illius faelicitatis expertes, quid afferunt consolationis, cum sit eis indigere, quam eminere praestantius, Quae plus excruciant adepta Timore amissionis, quam concupita adeptionis ardore? Talibus enim bonis non Fluent homines boni, sed aliunde boni facti, bene utendo faciunt ut ista sint Bona. Ibid.
Fit pauper ex divite, tot orbitatibus vulneratur, quot successionibus gloriabatur. O virum naturam saeculi respuenter, & in valle lachrymarum turrim occupat gloriarum. S. Hieron. Tom. 9. Ep. 20.
Fit pauper ex Divine, tot orbitatibus vulneratur, quot successionibus gloriabatur. O virum naturam Saeculi respuenter, & in valle lachrymarum turrim occupat gloriarum. S. Hieron. Tom. 9. Epistle 20.
Pauli caecitas, totius orbis illuminatio effecta est. S. Chrysost. Tom. 4. Hom. 4. Virtutem ipsam pro mercede pensavit, multo magis laborem desiderans, quam alij requiem post laborem; studiosius pro inimicis erans, quam alij adversus inimicos. idem Hom. 2.
Pauli caecitas, totius Orbis illuminatio effecta est. S. Chrysostom Tom. 4. Hom. 4. Virtutem ipsam Pro mercede pensavit, Much magis laborem desiderans, quam alij requiem post laborem; studiosius Pro inimicis erans, quam alij Adversus inimicos. idem Hom. 2.
Abraham nescio an major, certe quod sentio, non sicundus. S. H•eron. in Tom. 9. Ep. 20. Illi generatio larga promittitur, huic generatio pascenda committitur: illi dicitur faciam te in gentem magnam; huic, faciam te Piscatorem hominum: illi, ut Stellae erunt semen tuum, huic, tibi dabo claves caelorum. idem. eodem.
Abraham nescio an Major, certain quod sentio, non sicundus. S. H•eron. in Tom. 9. Epistle 20. Illi generatio larga promittitur, huic generatio pascenda committitur: illi dicitur faciam te in gentem magnam; huic, faciam te Piscatorem hominum: illi, ut Star erunt semen tuum, huic, tibi Dabo claves caelorum. idem. Eodem.
Augustum caput Petrus extulit, novi signifer testamenti. — Sed & caeteri Apostoli ejusdem musti spumavere servore; & unius botrionis superfluenti maduere vindemia: qui tamen in odorem ejus nectaris, ad beati Petri similitudinem concurrerunt. idem. eodem.
Augustum caput Peter extulit, novi signifer Testamenti. — Said & Caeteri Apostles ejusdem musti spumavere servore; & unius botrionis superfluenti maduere vindemia: qui tamen in odorem His nectaris, ad Beati Petri similitudinem concurrerunt. idem. Eodem.
Remittite pallium, tunicam detrabenti. Pecunia corum cum ipsis sit in interitum, qui Christo pecuniam praetulerunt. Exeuntes semel de Sodom, cuncta relinquamus incendijs. S. Hieron. ibid. Ep. 3.
Remit pallium, tunicam detrabenti. Pecunia corum cum Ipse fit in Interitum, qui Christ pecuniam praetulerunt. Exeuntes semel de Sodom, Everything relinquamus incendijs. S. Hieron. Ibid. Epistle 3.
Reddidit Zacheus quadruplum quod rapuerat; divisit { que } pauperibus medietatem substantiae suae, quae remanserat: suscepit Christum hospitem; salus facta est domui ejus. Apostoli autem, quantum ad divitias, nihil, quantum ad voluntatem, totum mundum pariter reliquerunt. Si offeramus Christo opes cum anima nostra, libenter suscipiet, si autem quae foris sunt Deo, quae intus sunt Diabolo demus, non est aequa partitio. S. Hier. Tom. 8. Ep. 26.
Reddidit Zacchaeus quadruplum quod rapuerat; Divided { que } pauperibus medietatem substantiae suae, Quae remanserat: suscepit Christ hospitem; salus facta est domui His. Apostles autem, quantum ad Riches, nihil, quantum ad voluntatem, totum Mundum pariter reliquerunt. Si offeramus Christ opes cum anima nostra, Libenter suscipiet, si autem Quae Foris sunt God, Quae intus sunt Diabolo Demos, non est Equal partitio. S. Hier. Tom. 8. Epistle 26.
Psal. 24.7. Elevamini aditus aeternae vitae, renuntiationis saeculo & conversionis ad deum. — Et elevamini portae aeternae justitiae, charitatis, & castitatis: per quas anima diligit unum verum deum & non fornicatur sub multis, qui appellantur dij. Quis est ille Rex gloriae? quem tu infirmum & oppressum putasti. St. August. in loc:
Psalm 24.7. Elevate aditus aeternae vitae, renuntiationis saeculo & conversionis ad God. — Et Elevate portae aeternae justitiae, charitatis, & castitatis: per quas anima diligit Unum verum God & non fornicatur sub multis, qui appellantur dij. Quis est Isle Rex Glory? Whom tu Infirmum & oppressum putasti. Saint August. in loc:
Anne est aliquid tam durum, tam ferreum, quam repugnare naturae? & cum omnia in mundo per deum nobis facta sint: mundum ipsum nobis se cum omnibus divitijs & pulchritudinibus suis ingerentem manu quadam repudiare virtutis; Et animam paene ad imaginem obrigescere mortuorum. Non visu, non auditu, non odore, non tactu, non sapore capi: & in natura corporis naturam corpoream non habere, hominem { que } se quod homo sit oblivisci, & eo magis despiciat se, quo se magis agnoverit. S. Hieron. Tom. 9. Ep. 20.
Anne est Aliquid tam durum, tam ferreum, quam repugnare naturae? & cum omnia in mundo per God nobis facta sint: Mundum ipsum nobis se cum omnibus divitijs & pulchritudinibus suis ingerentem manu Quadam repudiare virtue; Et animam paene ad imaginem obrigescere Mortuorum. Non visu, non auditu, non odore, non tactu, non Sapore Capi: & in Nature corporis naturam corpoream non habere, hominem { que } se quod homo sit Oblivion, & eo magis despiciat se, quo se magis agnoverit. S. Hieron. Tom. 9. Epistle 20.
Tum quia durum est praesentia sibi abdicare dum vivit: & futura sperare post vitam. S. Hieron. eodem. Durum est vias domini custodire; in quibus non experimentis, sed detrimentis potentiae desudatur, nec quaeritur ut supra nos, quod amat universa mortalitas, sed ut sub nos vita dicatur, ne amplius nos existimando quam sumus: incipiamus nec id obtinere quod sumus: cum per hoc ipsum, si velimus despicere quod sumus, mereamur in melius esse quam sumus. Hieron. ibid.
Tum quia durum est Presence sibi abdicare dum vivit: & futura sperare post vitam. S. Hieron. Eodem. Durum est Ways domini Guard; in quibus non experimentis, sed detrimentis potentiae desudatur, nec Quaeritur ut supra nos, quod amat universa mortalitas, sed ut sub nos vita dicatur, ne Amplius nos existimando quam sumus: incipiamus nec id obtinere quod sumus: cum per hoc ipsum, si Velimus despicere quod sumus, mereamur in Better esse quam sumus. Hieron. Ibid.
Quid me propter divitias, & saeculi lucra cupis sequi; cum tanta sim paupertatis, ut ne hospitiolum quidem hababeam, nec meo utar lecto. S. Hier. NONLATINALPHABET. non ad sonum verborum, sed ad sensum interrogantis, accommodata est responsie. S. Chrys. Hom. in loc. Nihil enim deum latet, nulla simulatio operum eius abscenditur, omnia videt, & cogitationi respondet. Eus. Emissen.
Quid me propter Riches, & Saeculi lucra Cupis sequi; cum tanta sim paupertatis, ut ne hospitiolum quidem hababeam, nec meo utar lecto. S. Hier.. non ad Sound verborum, sed ad sensum interrogantis, accommodata est responsie. S. Chrys. Hom. in loc. Nihil enim God latet, nulla simulatio Operum eius abscenditur, omnia videt, & cogitationi Respondet. Eus Emissen.
Mat. 21.12. Nescitis. quod opertet me in paternis meis esse, scilicet in Templo, non in saculo, in sacrificiorum mysterio, non in malignantium concilio: in paternis uti { que } spiritualibus, nam patrem in carnalibus non habebat. S. Hieron. Tom. 9. Ep. 20.
Mathew 21.12. Nescitis. quod Opertet me in paternis meis esse, scilicet in Templo, non in saculo, in Sacrifices Mysterio, non in Malignants Concilio: in paternis uti { que } Spiritualibus, nam patrem in carnalibus non habebat. S. Hieron. Tom. 9. Epistle 20.
Mira ratio, non vult praedicari, quod gaudet intelligi, agnosci amat, & odit ostendi; si: mysterium obtectae circumcisionis exercens. Nam mavult se inventum esse, quam proditum, ut virtus sua illum, non favor manifestaret alienus. idem. ibid.
Mira ratio, non vult praedicari, quod Gadet intelligi, agnosci amat, & odit ostendi; si: mysterium obtectae circumcisionis exercens. Nam Mavult se Inventum esse, quam proditum, ut virtus sua Ilum, non favour manifestaret alienus. idem. Ibid.
Lucratur orbitatem dum parricidium meditatur: & cum unico non parcit in terris stellas pro filijs annumerare jubetur in coelis. Carnalis { que } despector naturae, in natura siderum collocatur, & humani contemptor seminis pater vocatur astrorum. Gen. 22.10. ibid.
Lucratur orbitatem dum parricidium meditatur: & cum Unique non parcit in terris stellas Pro Filiius annumerare jubetur in Coelis. Carnalis { que } despector naturae, in Nature siderum collocatur, & Humani contemptor seminis pater vocatur astrorum. Gen. 22.10. Ibid.
Multa à prophetis denunciata populo, ab ipsis prophetis sunt primum effecta. Vadit nudus Propheta, & in se quod alij vaticinabatur, oflendit, videt vulgus, non audit, & in Esaiae corpore, quae sibi erant ventura, cognoscit; sit fignum de vate, & in libero adhuc populo amaritudinem sensit propheta captivi. Esay 20.3. St. Hieron. Mat. 3.5.
Multa à Prophetess denunciata populo, ab Ipse Prophetess sunt primum effecta. Vadit Nudus Propheta, & in se quod alij vaticinabatur, oflendit, videt vulgus, non audit, & in Esaias corpore, Quae sibi Erant Ventura, cognoscit; sit fignum de vate, & in libero Adhoc populo amaritudinem Saint Propheta Captivi. Isaiah 20.3. Saint Hieron. Mathew 3.5.
Mat. 2.11. Magi suis se affectibus circumcidere, cum thesa•ris suis, id est, secr•tis mentium patefactis, animorum motus mactavere pro munere, eos { que } morbos, per quos aliquid aut cupimus, aut metuimus aut dolemus, velut ante pietatis aram & miserecordiae altare foderunt: ut uelin auro avaritia, vel in Thure, idololatria: vel in Myrrha fieret domino subjecta mortalitas. S. Hieron. loc. cit.
Mathew 2.11. Magi suis se affectibus circumcidere, cum thesa•ris suis, id est, secr•tis mentium patefactis, animorum motus mactavere Pro munere, eos { que } Morbos, per quos Aliquid Or cupimus, Or metuimus Or Dolemus, velut ante pietatis aram & miserecordiae altar foderunt: ut uelin auro avaritia, vel in Thure, Idolatry: vel in Myrrha fieret domino subjecta mortalitas. S. Hieron. loc. cit.
Cultello ita { que } petrino corporis nostri circumcidenda est natura. Petra autem Christus est, cujus cultellus amor est, quo crescente in nobis, saeculidesideria decrescent, quem qui amaverit, dicit patri, non novi te, nec dicet iam, cuius circumcisa est natura, patrem, praeter cum qui est in coelis se habere. Hieron. eod.
Cultello ita { que } petrino corporis Our circumcidenda est Nature. Petra autem Christus est, cujus cultellus amor est, quo crescente in nobis, saeculidesideria decrescent, Whom qui amaverit, dicit patri, non novi te, nec dicet iam, cuius circumcisa est Nature, patrem, praeter cum qui est in Coelis se habere. Hieron. Eod.
Et qui voluptates corporis virtutum amore contempsimus, rursum amore vitiorum tormenta suscipimus: at { que } ita malis nostris cedimus, ut ea nec putemus posse deponi. Res difficiles, & laboris plenas securus aggredior, & faciliora non posse fieri credo. Libenter fugio quod delectat, & nolo vitaere quod cruciat. S. Hieron. Tom. 9. Ep. 1.
Et qui pleasures corporis Virtues amore contempsimus, Once again amore Vitiorum tormenta suscipimus: At { que } ita malis nostris cedimus, ut ea nec putemus posse deponi. Rest difficiles, & Laboris plenas Secure aggredior, & faciliora non posse fieri credo. Libenter Fugio quod delectat, & nolo vitaere quod cruciate. S. Hieron. Tom. 9. Epistle 1.
Multi huius virtutis umbram, veritatem eius sequuntur pauci, perfacile est enim aliquam vestem habere conte•ptam, salutare submissius, manus & genua deosculari, inclinato in terram capite, oculis { que } deiectis humilitatem & mansuetudinem polli•eri, lonta vo••, tenui { que } sermones infringere; Suspirare prebrius, & ad omne verbum peccatorem & miserum so clamare: & si vel levi sermone offensus sit, continuà attollere supercilium, levare cervicem, & delicatum illum oris Sermonem, & sonum insano repente clamore mutare. St. Hieron. Tom. 9. Ep. 1.
Multi Huius virtue umbram, veritatem eius sequuntur Pauci, perfacile est enim aliquam Vestment habere conte•ptam, salutare submissius, manus & genua deosculari, inclinato in terram capite, oculis { que } deiectis humilitatem & mansuetudinem polli•eri, lonta vo••, tenui { que } Sermons infringere; Suspirare prebrius, & ad omne verbum peccatorem & miserum so clamare: & si vel levi sermon offensus sit, continuà attollere supercilium, levare cervicem, & delicatum Ilum oris Sermonem, & Sound insano Repent Noise mutare. Saint Hieron. Tom. 9. Epistle 1.
Deut. 33.9. Nemo sit qui prohibeat, non Mater, non soror, non cognata, non germanicus: dominus te necessarium habet, quot voluerunt impedire, timeant flagella Pharaonis, qui populum dei ad colendum eum noluit demittere. S. Hieron. Tom. 1. Ep. 22.
Deuteronomy 33.9. Nemo sit qui prohibeat, non Mater, non soror, non cognata, non germanicus: dominus te Necessary habet, quot voluerunt Impedire, timeant flagella Pharaonis, qui Populum dei ad colendum Eum noluit demittere. S. Hieron. Tom. 1. Epistle 22.
Hoc habuit peculiare, ut de rebus •ristib. meditaretur ecclesiae. Ʋnde hic tertius Psalmorum liber continet ferè perpetuas querimonias. Genebrard. in loc.
Hoc Habuit peculiar, ut de rebus •ristib. meditaretur ecclesiae. Ʋnde hic tertius Psalmorum liber Continet ferè perpetuas querimonias. Genebrard. in loc.
Ier. 48.11. Nunc experimentum de te sumit dominus, quomodo se diligas. Magna est afflictio, fateor & ego, verum magna est etiam patientibus à domino reposita merces. S. Basil. Tom. 3. Ep. 8.
Jeremiah 48.11. Nunc experimentum de te Sumit dominus, quomodo se diligas. Magna est Affliction, Fateor & ego, verum Magna est etiam patientibus à domino reposita merces. S. Basil. Tom. 3. Epistle 8.
Tempora mutata video, Creator temporum non mutatur. — & si praeterita sic sunt nobis narrata, & futura talia praenunciata, in medio praesentium quare laboramus? S. Aug. in Psal. 44.1, 2, 17, 18. Incipit beatitudo iudicio divino, ubi, aerum. na aestimatur humano. S. Ambros.
Tempora Mutata video, Creator Temporum non mutatur. — & si Things past sic sunt nobis narrata, & futura Talia praenunciata, in medio praesentium quare laboramus? S. Aug. in Psalm 44.1, 2, 17, 18. Incipit beatitudo Judicio divino, ubi, aerum. na aestimatur Human. S. Ambos
Quotidie lachrymae, quotidie gemitus, cum in Eremo constitutus essem: ille igitur ego qui ob gebennae metum, tali me carcere ipse damnaveram, scorpionum tantum socius & ferarum saepe choris intereram puellarum. Pallebant ora ieiunijs, & mens desiderijs aestuabat in frigido corpore, & ante hominem sua iam carne praemortuum, sola libidinum incendia bulliebant, ita { que } omni auxilio destitutus, ad Jesu iacebam pedes, rigabam lachrimis, crine tergebam & repugnantem carnem hebdomadarum in edia subingabam. St. Hieron. Tom. 1. Ep. 22.
Quotidie lachrymae, quotidie gemitus, cum in Eremo Constituted essem: Isle igitur ego qui ob Gebennae metum, tali me carcere ipse damnaveram, scorpionum Tantum socius & ferarum saepe choris intereram puellarum. Pallebant ora ieiunijs, & Mens desiderijs aestuabat in frigido corpore, & ante hominem sua iam Carnem praemortuum, sola libidinum incendia bulliebant, ita { que } omni Auxilio Destitutus, ad Jesu iacebam pedes, rigabam lachrimis, crine tergebam & repugnantem Carnem hebdomadarum in edia subingabam. Saint Hieron. Tom. 1. Epistle 22.
Math. 20.22, 23. Non est meum dare vobis; i. e. sic superbè petentibus, insolenter, elate de carnis tumore, non spiritus lenitate. Nam ego qui nunc resisto vobis, humilibus dare gratiam consuevi. St. Hieron. Tom. 9. Ep. 20.
Math. 20.22, 23. Non est meum Dare vobis; i. e. sic superbè petentibus, insolenter, elate de carnis tumore, non spiritus lenitate. Nam ego qui nunc resisto vobis, Humilibus Dare gratiam consuevi. Saint Hieron. Tom. 9. Epistle 20.
Fides significetur in pisce, vel propter aquam baptismi, vel quod in hujus seeculi fluctibus integra est, spes in ovo, quia vita pulli nondū est, sed futura est, nec jam videtis, sed adhuc speratur. Charitas in pane, major enim herum charitas, & in cibis utique vincit caetera panis utilitas. Cui contrarius est ille serpens, qui ut non crederetur deo, venenosa fraude persuasit? Cui contrarius est Scorpius, quiex ea parte cavendus est, qua venenatam & aculeatam caudam retrorsum habet, sed ei quisperat vitam aeternam, noxium est respicere. Cui contrarius est lapis, quoniam dura corda respuunt charitatem S. Aug. ibid.
Fides significetur in pisce, vel propter aquam Baptism, vel quod in hujus seeculi fluctibus Whole est, spes in ovo, quia vita pulli Nondum est, sed futura est, nec jam Videtis, sed Adhoc speratur. Charitas in pane, Major enim herum charitas, & in Cibis Utique vincit caetera Paris utilitas. Cui contrarius est Isle serpens, qui ut non crederetur God, venenosa fraud persuasit? Cui contrarius est Scorpius, quiex ea parte cavendus est, qua venenatam & aculeatam Cauda retrorsum habet, sed ei quisperat vitam aeternam, noxium est respicere. Cui contrarius est lapis, quoniam dura Corda respuunt charitatem S. Aug. Ibid.
Qui petit accipiet ei. Lucae. 11.9. Quare hoc facit dominus qui novit quid necessarium, antequam petamus? Deus noster non voluntatem nostram sibi velit innotescere, quam non potest ignorare, sed exerceri in orationibus desiderium nostrum, quo possimus capere quod praeparat dare. S. Aug. ibid. cap. 8.
Qui petit Accipiet ei. Luke. 11.9. Quare hoc facit dominus qui Novit quid Necessary, antequam petamus? Deus Noster non voluntatem nostram sibi velit innotescere, quam non potest ignorare, sed exerceri in orationibus desiderium nostrum, quo possimus capere quod Praeparat Dare. S. Aug. Ibid. cap. 8.
1 Thessal. 5.17. De ipso domino scriptum est, quod pernoctaverit in orando & quod prolixius oraverit. Absit ab oratione multa locutio, sed non desit multa precatio, si fervens perseverat intentio: Nam multum loqui, est in orando rem necessariam superfluis agere verbis: multum autem precari est ad cum quem precamur, diuturna & pia cordis excitatione pulsare. S. Aug. eod.
1 Thessal. 5.17. De ipso domino Scriptum est, quod pernoctaverit in Praying & quod prolixius oraverit. Absit ab oration Multa Locution, sed non desit Multa precatio, si Fervens perseverat Intentio: Nam multum loqui, est in Praying remembering Necessariam superfluis agere verbis: multum autem precari est ad cum Whom Precamur, Diuturna & pia Cordis excitatione pulsare. S. Aug. Eod.
Tam late patet, ut homo Christianus in qualibet tribulatione constitutus, in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc immoretur, ad hoc terminet orationem. Nam quamlibet alia verba dicamus, quae offictus orantis, vel praecedendo format, ut clareat, vel consequendo attendit ut crescat, nihil aliud dicimus, quam quod in ista dominica oratione positum est, si recte & congruenter oramus S. Aug. loc. citat. Habes, quantum arbitror, non solum qualis ores, verum etiam quid ores: non me docente, sed illo qui omnes docere dignatus est. idem. cap. 13.
Tam late patet, ut homo Christian in qualibet tribulation Constituted, in hoc gemitus edat, in hoc lacrymas fundat, hinc exordiatur, in hoc immoretur, ad hoc terminet orationem. Nam quamlibet Alias verba Dicamus, Quae offictus orantis, vel praecedendo format, ut clareat, vel consequendo attendit ut Crescat, nihil Aliud dicimus, quam quod in ista dominica oration positum est, si recte & congruenter oramus S. Aug. loc. citat. Habes, quantum arbitror, non solum qualis oars, verum etiam quid oars: non me Docente, said illo qui omnes docere dignatus est. idem. cap. 13.
Et si per omnia precationum sanctarum verba discurras, quantum existimo, nihil invenies quod non ista dominica contineat & concludat oratio. idem cap. 12.
Et si per omnia precationum sanctarum verba discurras, quantum existimo, nihil Invenies quod non ista dominica contineat & concludat oratio. idem cap. 12.
Quisquis antem id dicit quod ad istam Evangelicam precem pertinere non possit, etiamsi non illicite orat, carnaliter orat, quod nescio quemadmodum non dicatur illicitè, quandoquidem spiritu renatos non nisi spiritualiter decet orare. idem ibid. cap. 12.
Quisquis antem id dicit quod ad istam Evangelicam precem pertinere non possit, Even if non illicite Orat, carnaliter Orat, quod nescio quemadmodum non dicatur illicitè, quandoquidem spiritu renatos non nisi spiritualiter Deceit orare. idem Ibid. cap. 12.
Petite ergo animo, quaerite verbis, pulsate operibus. Petite verbo, quaerite operibus bonis, pulsate perseverantia: petite fide, quaerite spe, pulsate charitate. Druthmarus. Mat. 7.7.
Petite ergo animo, Seek verbis, pulsate operibus. Petite verbo, Seek operibus bonis, pulsate perseverantia: petite fide, Seek See, pulsate charitate. Druthmarus. Mathew 7.7.
Summa tibi scientia sit, notitia summa, vitia, virtutesque distinguere, quae quanquam semper contrari• sibi sint, aliqua tamen ex eis tanta junguntur similitudine, ut discerni omnino vix possint. Quam multi enim superbiam libertatis loco ducunt, adulationem pro humilitate suscipiunt, malitiam prudentiae amplectuntur vice, & stultitiam simplicitatis nomini imponunt, atque fallaci ac pessima decepti similitudine, vitijs pro virtutibus gloriantur. S. Hieron. tom. 9. ep. 1.
Summa tibi scientia sit, notitia summa, Vices, virtutesque distinguere, Quae quanquam semper contrari• sibi sint, Any tamen ex eis tanta junguntur Similitude, ut discerni Omnino vix possint. Quam multi enim Superbiam libertatis loco ducunt, adulationem Pro humilitate suscipiunt, Malitiam prudentiae amplectuntur vice, & stultitiam simplicitatis nomini imponunt, atque fallaci ac pessima decepti Similitude, vitijs Pro virtutibus gloriantur. S. Hieron. tom. 9. Epistle. 1.
Magi quaerebant, ut invenirent. Herodes quaerebat, ut perderet. Iudaei civitatem nascentis legebant, tempus venientis non intelligebant: inter Magorum p•um amorem & Herodis crudelem timorem illi evanuerunt. S. Aug. Tom. 10. Serm. 34. de temp.
Magi Quaerebant, ut invenirent. Herod quaerebat, ut perderet. Judea civitatem nascentis legebant, Tempus venientis non intelligebant: inter Magorum p•um amorem & Herod Cruel timorem illi evanuerunt. S. Aug. Tom. 10. Sermon 34. de temp.
Mat. 6.27. Sicut corpori ne exiguum quidem augmentum potes adjicere curando, sed absque tua sollicitudine illius incrementum consequeris, ita te oportet etiam alimoniam congregare sine cura quantitatis. Chrys. hom. in Mat. Nihil enim ita oculos animae contristat ac turbat, ut secularium conditio curarum, & quasi obvolitantia quaedam multiplicis cupiditatis ex anima, id. b. 2. in Mat Relinquenda illi cura alendi, augendique corporis, cujus cura factum, ut tantae esset staturae. S. Aug.
Mathew 6.27. Sicut corpori ne exiguum quidem augmentum potes adjicere curando, sed absque tua sollicitudine Illius Incrementum consequeris, ita te oportet etiam alimoniam Congregare sine Cure quantitatis. Chrys. hom. in Mathew Nihil enim ita Eyes Spirits contristat ac turbat, ut secularium Condition curarum, & quasi obvolitantia quaedam multiplicis cupiditatis ex anima, id. b. 2. in Mathew Relinquenda illi Cure alendi, augendique corporis, cujus Cure factum, ut Tantae esset staturae. S. Aug.
Mat. 6.27. Nolite cogitare in crastinum. Non vos istis verbis cogit, ut nihil in crastinum reservetis. S. Aug. to. 3. l. de oper. Monachorum. cap. 24 Non ut ista non procurent quantum necessitati satis est, unde honeste potuerint: sed ut non ista intucantur & propter ista faciant, quicquid in Evangelij praeconio facere jubentur. ibid. cap. 26.
Mathew 6.27. Nolite cogitare in Tomorrow. Non vos istis verbis cogit, ut nihil in Tomorrow reservetis. S. Aug. to. 3. l. the Operate. Monachorum. cap. 24 Non ut ista non procurent quantum Necessitati satis est, unde honest potuerint: sed ut non ista intucantur & propter ista faciant, quicquid in Evangelij praeconio facere jubentur. Ibid. cap. 26.
Ecce vis te jactare in Dominum, nemo se supponat pro domine; Si occurrit aliquis, & dicit; ego excipio, responde & tu, Portum quaere, non saxum, S. Aug. in loc.
Ecce vis te jactare in Dominum, nemo se supponat Pro domine; Si occurrit aliquis, & dicit; ego excipio, respond & tu, Portum quaere, non saxum, S. Aug. in loc.
Quando debet accipero, tunc das; & quod debet accipere, hoc da•. Quando non dat, ideo non dat, ne obsit quod dat. Apostolus rogavit, & non accepit. 2. Cor. 12 8, 9. Petit Iob tentandum diabolus, & accepit. Magnum mysterium discendum, repetendum, tenendum, animo nunquam obliviscendum, propter tentationum abundantiam in hoc saeculo. Sed non accepit Apostolus propter perfectionem suam, accepit diabolus ad tentationem suam. S. Aug. in loc.
Quando debet accipero, tunc das; & quod debet accipere, hoc da•. Quando non that, ideo non that, ne obsit quod that. Apostles rogavit, & non accepit. 2. Cor. 12 8, 9. Petit Job tentandum diabolus, & accepit. Magnum mysterium discendum, repetendum, tenendum, animo Never obliviscendum, propter tentationum abundantiam in hoc saeculo. Said non accepit Apostles propter perfectionem suam, accepit diabolus ad tentationem suam. S. Aug. in loc.
Per to enim non meritricula locupletantur, sed aluntur virgines Christi: non venator & auriga ditantur, sed sustentantur pauperes Christi. idem. Tom. 9. Ep. 1.
Per to enim non meritricula locupletantur, sed aluntur Virgins Christ: non venator & auriga ditantur, sed sustentantur Paupers Christ. idem. Tom. 9. Epistle 1.
In tenebris nostrae densae & caligine mentis: cum nihil in toto est pestore consilij. Turbati erigimus, deus, ad te lumina cordis; nostra tuamque fides solius orat opem. Tu rege consilijs actus pater optime nostros: nostrum opus ut laudi serviat omne tua. Heshusius. in loc.
In tenebris Nostrae densae & caligine mentis: cum nihil in toto est pestore consilij. Turbati erigimus, deus, ad te lumina Cordis; nostra tuamque fides Solius Orat opem. Tu rege consilijs actus pater optime nostros: nostrum opus ut laudi serviat omne tua. Heshusius. in loc.
2 Sam. 15.33. Praecipua tibi cura sit, legem noscere divinam. Maximum enim ad justitiam auxilium est, implere divinis eloquijs animum, & quod opere exequi cupias, semper corde meditari, nec sufficere tibi putes, mandata Dei memoria tenere, & operibus oblivisci: sed ideo illa cognosce, ut facias quicquid faciendum didiceris. S. Hier. ep. 14. ad Celantiam. Si periculosum est imitari illos de quibus dubitas, an imitandi sint: hunc certè imitari tutissimum est, atque ejus vestigia sequi, qui dixit, ego sum via. idem ibid.
2 Sam. 15.33. Principal tibi Cure sit, legem noscere divinam. Maximum enim ad justitiam auxilium est, implere divinis eloquijs animum, & quod Opere exequi cupias, semper cord meditari, nec sufficere tibi putes, Commandments Dei memoria tenere, & operibus Oblivion: sed ideo illa cognosce, ut facias quicquid faciendum didiceris. S. Hier. Epistle. 14. ad Celantiam. Si Periculosum est imitari Illos de quibus dubitas, an imitandi sint: hunc certè imitari tutissimum est, atque His vestigia sequi, qui dixit, ego sum via. idem Ibid.
Levit 9.21. In pectore mundas cogitationes, legis notitiam, dogmatum veritatem: in brachio bona opera & armatam manum, ut quod mente conceperint, exemplo probent. S. Hieron. ep. 128. ad Fabiolam:
Levit 9.21. In pectore mundas Cogitations, Legis notitiam, dogmatum veritatem: in brachio Bona opera & armatam manum, ut quod mente conceperint, exemplo probent. S. Hieron. Epistle. 128. and Fabiolam:
Matt. 13.11. Iohn. 15.15. Incredulis non solum dicta, sed etiam facta omnia Christi sunt parabolae. Beda. Certe si mysteria non essent, inter infidelem fidelemque, inter impium atque pium discretio non manere•: & esset devotus sicut contumax: iners, sicut qui laborat: per virgil, ut ille, qui dormit, Chrysolog. Iohn 2.24. Dominus non crediderit se credentibus in nomenejus; quia licet praedicatur eorum fides, tamen erat parum fida. Pelarg. in loc.
Matt. 13.11. John. 15.15. Incredulis non solum dicta, sed etiam facta omnia Christ sunt Parabolae. Beda. Certain si Mysteries non essent, inter Infidel fidelemque, inter Impious atque pium Discretion non manere•: & esset devotus sicut contumax: iners, sicut qui Laborat: per virgil, ut Isle, qui dormit, Chrysologus. John 2.24. Dominus non crediderit se credentibus in nomenejus; quia licet praedicatur Their fides, tamen erat Parum fida. Pelarg in loc.
Illi a terrena sapiunt, qui promissa coelestia non habent, illi brevi huic vitae se totos implicent, qui aterna nesciunt. — Angusta via praeceptorum divinorum, ab ijs tantum eligitur quibus non tam delectatio itineris cordi est, quam utititas mansioni•. S. Hieron. ep. 14. tom. 1.
Illi a Terrena sapiunt, qui Promissa coelestia non habent, illi brevi huic vitae se totos implicent, qui aterna nesciunt. — Augusta via praeceptorum Divinorum, ab ijs Tantum eligitur quibus non tam Delectatio itineris Cordii est, quam utititas mansioni•. S. Hieron. Epistle. 14. tom. 1.
Psal. 73.17. Vere magnus labor cognoscere, quomodo justus sic Deus, & bene sit malis, & laborent boni. Magna vis quaestionis. Labor (inquit) est ante me, sed ante Deum non est labor, fac te ante deum, ubi non est labor, & nec tibi erit labor. S. Aug. in loc.
Psalm 73.17. Vere magnus labour cognoscere, quomodo justus sic Deus, & bene sit malis, & laborent boni. Magna vis quaestionis. Labour (inquit) est ante me, sed ante God non est labour, fac te ante God, ubi non est labour, & nec tibi erit labour. S. Aug. in loc.
Noê sanctitas eo magis est admirabilis, quod toto prorsus à justitia declinante mundo, solus justus inventus est, nec ab alio sanctitatis quaesivit exemplum, sed ipse praebuit. S. Hieron. tom. 9. ep. 1. Timendum est, ne quos duces recti itineris habere nos credimus, eos comites habeamus erroris. S. Hieron. tom. 1. ep. 14.
Noê Sanctitas eo magis est admirabilis, quod toto prorsus à justitia declinante mundo, solus justus inventus est, nec ab Alio sanctitatis quaesivit exemplum, sed ipse praebuit. S. Hieron. tom. 9. Epistle. 1. Timendum est, ne quos duces recti itineris habere nos Credimus, eos comites habeamus Error. S. Hieron. tom. 1. Epistle. 14.
Concupiscitur à Domina adolescens, nec ad concupiscentiam provocatur, •ogatur & fugit, una hac in re, & blanditur & supplicat, quae in caeteris imperabat. Amor dei mulieris amore non vincitur. Castum animum nec aetas adolescentiae permovet, nec diligentis authoritas, ut verba verbis, ita res rebus refert, nam qui frequenter rogatus negaverat, nunc comprehensus aufugit, ille non aspectu solum, sed ipso pene complexu provocatu•• foemina foeminam non concupivit. S. Hieron. ibid.
Concupiscitur à Domina Adolescent, nec ad concupiscentiam provocatur, •ogatur & Fugitive, una hac in re, & blanditur & supplicat, Quae in caeteris imperabat. Amor dei Mulieris amore non vincitur. Chastum animum nec Aetas adolescentiae permovet, nec diligentis Authoritas, ut verba verbis, ita Rest rebus refert, nam qui frequenter Rogatus negaverat, nunc comprehensus aufugit, Isle non aspectu solum, sed ipso pene complexu provocatu•• foemina foeminam non concupivit. S. Hieron. Ibid.
Stoicorum quidem est, peccatorum tollere. differentiam, & delicta omnia paria judicare; nos verò etsi multum inter peccata distare credimus, tamen satis prodesse ad cautionem dicimus, etiam minima pro maximis cavere. Nec cito ad majora progreditur, qui etiam parva formidat Et sanè nescio an possimus leve aliquod peccatum dicere, quod in dei contemptum admittitur. S. Hieron. tom. 1. ep. 14.
Stoicorum quidem est, peccatorum tollere. differentiam, & Delicta omnia paria judicare; nos verò Though multum inter Peccata distare Credimus, tamen satis Profits ad cautionem dicimus, etiam minima Pro maximis cavere. Nec Quick ad marjoram progreditur, qui etiam parva formidat Et sanè nescio an possimus leave aliquod peccatum dicere, quod in dei contemptum admittitur. S. Hieron. tom. 1. Epistle. 14.
Est ille prudentissimus, qui non tam considerat quod justum sit, quam illum qui jusserit: nec quantitatem imperij, sed imperantis cogitat divinitatem, idem ibid.
Est Isle prudentissimus, qui non tam considerate quod Justum sit, quam Ilum qui jusserit: nec quantitatem imperij, sed imperantis cogitat divinitatem, idem Ibid.
Qui bene cuncta fugis gravioris crimina noxae; Hoc age, ne culpa sub leviore cadas. Culpa gravis, semper levium contemptus habetur. Parva { que } quae fuerant, crimina magna facit. Leonius Canonicus, Ansel n. epist. lib. 2. ep. 30. in Annot.
Qui bene Everything fugis gravioris Crimes noxae; Hoc age, ne culpa sub leviore cadas. Culpa gravis, semper Levium Contemptus habetur. Parva { que } Quae fuerant, Crimes Magna facit. Leonius Canon, Ansel n. Epistle. lib. 2. Epistle. 30. in Annot
Tanto enim se unusquis { que } negligentius utitur, quanto se existimat viliorem: vult nobis honorem nostrum, peccandi pudorem facere. S. Hieron. tom. 9. ep. 1.
Tanto enim se unusquis { que } negligentius utitur, quanto se existimate viliorem: vult nobis Honor nostrum, Peccandi Pudorem facere. S. Hieron. tom. 9. Epistle. 1.
Ille servili Domino placet, qui ita aliquid ultro operis exercet, ut tamen etiam imperata perficiat, qui non facit aliud pro alio, sed utrum { que } nec mutat, sed addit obsequium ibid.
Isle servili Domino placet, qui ita Aliquid ultro operis Exercet, ut tamen etiam imperata perficiat, qui non facit Aliud Pro Alio, sed utrum { que } nec Mutat, sed Addit obsequium Ibid.
Fidei & justitiae opera conjuncta sint, qualis enim est illa confessio, quae sic deo credit, ut pro nihilo ejus ducat imperium. S. Hieron. tom. 1. ep. 14.
Fidei & justitiae opera Conjuncta sint, qualis enim est illa confessio, Quae sic God credit, ut Pro nihilo His ducat imperium. S. Hieron. tom. 1. Epistle. 14.
Viles & ignobiles dominos palam contemni videmus à servulit at hoc in personas nobiles non admittitur, quantoque potentiores domini, tanto servi ad obedientiam proniores sunt, cum { que } difficiliora praecipiunt, libentius audiuntur, & pro dignitate praecipientis, servitium beneficij loco ducitur. S. Hier. tom. 9. ep. 1.
Viles & ignobiles dominos Palam contemni Videmus à servulit At hoc in personas nobiles non admittitur, quantoque potentiores domini, tanto servi ad obedientiam proniores sunt, cum { que } difficiliora praecipiunt, Libentius audiuntur, & Pro dignitate praecipientis, Servitude beneficij loco ducitur. S. Hier. tom. 9. Epistle. 1.
Non est exhortatio vehementior, quam qui nos scriptura divina filios Dei vocat. Quis enim non erubescat, & metuati tanto patre agere aliquid indignum, ut qui dicitur Dei filius, ipse efficiatur vitij servus? Hieron. loc. cit.
Non est Exhortation vehementior, quam qui nos Scripture Divine Sons Dei vocat. Quis enim non erubescat, & metuati tanto patre agere Aliquid indignum, ut qui dicitur Dei filius, ipse efficiatur vitij servus? Hieron. loc. cit.
Psal. 27.8. Lucem istam quaerunt oculi carnis, lucem illam quaerunt oculi cordis, finivit omnes cupiditates, remansit illi una quam petit, vultum tuum domine requiram. Quicquid mihi vult dare dominus meus, auferat totum, & se mihi det, quicquid mihi praeter illum est, dulce non est. S. Aug. in loc.
Psalm 27.8. Lucem istam quaerunt oculi carnis, lucem Illam quaerunt oculi Cordis, finivit omnes cupiditates, remansit illi una quam petit, vultum tuum domine Requiram. Quicquid mihi vult Dare dominus meus, auferat totum, & se mihi debt, quicquid mihi praeter Ilum est, dulce non est. S. Aug. in loc.
Virum humilem patientia ostendit injuriae. S. Hier. ep. 1. to. 9. Cuivis dolori, remedium est patientia, una est, una est animi virtus, quae nos ex hujus vitae turbinibus, quasi de pelago eruens in portum tranquillitatis inducat. S. Hieron. tom. 9. ep. 6. Non enim est arbor solida, nec robusta, nisi quae assidui turbinis incursione, slipitibus concussis huc atque illuc inclinata tentatur, ipsis vexationibus constringitur, premitur, fixisque radicibus certius firmatur, roboratur; ita nos mordacibus flagellis malorum frequentium munimur extensi, corrigimur verberati, constringimur caesi, caremusque squaloribus, dum longis casibus ventilamur. idem ibid. Ab ipso vere est patientia vera, patientia sancta, patientia religiosa, patientia recta, patientia Christiana. Patientia donum dei est. S. Aug. tom. 10. Serm. 8. dominic. post Ascension.
Virum humilem patientia ostendit Injuries. S. Hier. Epistle. 1. to. 9. Cuivis dolori, remedium est patientia, una est, una est animi virtus, Quae nos ex hujus vitae turbinibus, quasi de Sea eruens in portum tranquillitatis inducat. S. Hieron. tom. 9. Epistle. 6. Non enim est arbour Solid, nec robusta, nisi Quae Assidui turbinis incursion, slipitibus concussis huc atque Illuc inclinata tentatur, Ipse vexationibus constringitur, premitur, fixisque radicibus certius firmatur, roboratur; ita nos mordacibus flagellis malorum frequentium munimur extensi, corrigimur verberati, constringimur caesi, caremusque squaloribus, dum longis casibus ventilamur. idem Ibid. Ab ipso vere est patientia vera, patientia sancta, patientia religiosa, patientia Recta, patientia Christian. Patientia Donum dei est. S. Aug. tom. 10. Sermon 8. dominic. post Ascension.
Quam facile toleratur quaelibet adversitas temporalis, ut aeterna poena vitetur, aeterna requies compareur? & si Christi sarcina angusta est paucis eligentibus, facilis tamen omnibus diligentibus. S. Aug. tom. 10. serm. 9. de verbis dom.
Quam facile toleratur Quaelibet adversitas temporalis, ut aeterna poena vitetur, aeterna Requies compareur? & si Christ sarcina Augusta est paucis eligentibus, Facilis tamen omnibus diligentibus. S. Aug. tom. 10. sermon. 9. de verbis dom.
Annorum aeternorum memor fui. Numquid anni in quibus sumus aeterni sunt? Nam de toto anno quid praesens tenes? quicquid de illo praeteritum est, jam non est, quicquid de illo futurum est, non dum est, idem ibid.
Annorum aeternorum memor fui. Numquid anni in quibus sumus aeterni sunt? Nam de toto Anno quid Praesens tenes? quicquid de illo Past est, jam non est, quicquid de illo Future est, non dum est, idem Ibid.
Est enim glorificacare aliquem habere eum in pretio, delectari illius commercio, tueri illius existimationem, succurrere in necessitatibus constituto: quae omnia sine periculo vix possunt fieri in hoc faculo. Muscul. in Psal. 15. Non vulgaris virtus est honore prosequi homines pios & justos. Nam cum saepe sunt, quasi mundi NONLATINALPHABET, saepe fit ut qui sunt illis amici, passim mundiodia in sese excitent. Calv. in loc.
Est enim glorificacare aliquem habere Eum in Precio, delectari Illius commercio, tueri Illius existimationem, succurrere in necessitatibus constituto: Quae omnia sine periculo vix possunt fieri in hoc faculo. Muscul. in Psalm 15. Non vulgaris virtus est honore prosequi homines Pios & justos. Nam cum saepe sunt, quasi mundi, saepe fit ut qui sunt illis Friends, passim mundiodia in seize excitent. Calvin in loc.
Iohn 13.34. Novum est vel 1 quia novis, & in novo statu collocatis est impositum 2 Quia novissimè post alia omnia à Christo fideliter inculcatum. 3. Vel ob qualitatem dilectionis, sicut nos dilexit. 4. Vel ob vitae novitatem, vel propter effectum, quia per dilexionem exuitur vetus, induitur novus homo. S. Aug. in Iohn tract. 65.
John 13.34. Novum est vel 1 quia Novis, & in novo Statu collocatis est impositum 2 Quia novissimè post Alias omnia à Christ Fideliter inculcatum. 3. Vel ob qualitatem dilectionis, sicut nos dilexit. 4. Vel ob vitae novitatem, vel propter effectum, quia per dilexionem exuitur Vetus, induitur Novus homo. S. Aug. in John tract. 65.
Nam & qui diligit Deum, non cum potest contemnere praecipientem ut diligat proxi mum: & qui sanctè ac spiritualiter diligit proximum, quid in eo diligit, nisi Deum? S. Aug. tom. 9. tract. in Iohn. 65.
Nam & qui diligit God, non cum potest contemnere praecipientem ut diligat proxi mum: & qui sanctè ac spiritualiter diligit Proximum, quid in eo diligit, nisi God? S. Aug. tom. 9. tract. in John. 65.
Diligunt invicem mariti & uxores, parentes & filij, & quaecun { que } alia inter se homines necessitudo humana devinxerit: ut taceamus de dilectione culpabili, atque damnabili, qua diligunt invicem adulteri & adultera, scortatatores & meretrices, & quoscunque alios non humana necessitudo, sed humanae vitae noxia turpitudo conjungit. Sedinvicem diligere, est non sicut se diligunt, qui corrumpunt, nec sicut se diligunt homines, quoniam homines sunt, sed quoniam Dij sunt, & filij altissimi omnes, ut sint filio ejus unico fratres, ea dilectione invicem diligentes, qua ipse dilexit eos. S. Aug. Tract. 65. in Iohn. Sed nec sic quidem, ab homine homo diligendus est, ut diliguntur carnales fratres, vel filij, vel conjuges, vel quicunque cognati aut affines, aut cives. Nam & ista dilectio temporalis est. S. Aug. tom. 1. retract. lib. cap. 13.
Love invicem Mariti & Uxores, Parents & filij, & quaecun { que } Alias inter se homines necessitudo Humana devinxerit: ut taceamus de dilectione culpabili, atque damnabili, qua Love invicem Adulteri & adultera, scortatatores & Prostitutes, & quoscunque Alioth non Humana necessitudo, sed humanae vitae Noxia turpitudo conjungit. Sedinvicem diligere, est non sicut se Love, qui Corrupt, nec sicut se Love homines, quoniam homines sunt, sed quoniam Dij sunt, & filij altissimi omnes, ut sint filio His Unique Brothers, ea dilectione invicem diligent, qua ipse dilexit eos. S. Aug. Tract. 65. in John. Said nec sic quidem, ab homine homo Should be loved est, ut diliguntur Carnales Brothers, vel filij, vel Conjuges, vel quicunque cognati Or affnes, Or cives. Nam & ista Love temporalis est. S. Aug. tom. 1. retract. lib. cap. 13.
Statim fidei, conjungit dilectionem: quia sine dilectione fides inanis est Christiani hominis: sine dilectione fides daemonis — Habet confessionem fidei in timore poenae non in amore coronae. S. Aug. in loc. tract. 10. tom. 9.
Immediately fidei, conjungit dilectionem: quia sine dilectione fides inanis est Christians hominis: sine dilectione fides Daemonis — Habet confessionem fidei in Timore Poenae non in amore coronae. S. Aug. in loc. tract. 10. tom. 9.
Nunquid propter humanam speciem, quam notissimam habemus, eo quod credimus eum hominem fuisse? Non utique amamus animum justum. S. Aug. tom. 3. de trinit. lib. 8. cap. 6.
Whether propter humanam Specimen, quam notissimam habemus, eo quod Credimus Eum hominem Fuisse? Non Utique amamus animum Justum. S. Aug. tom. 3. de Trinity. lib. 8. cap. 6.
Dilectionis operatio notam nobis murit penes quosdam; vide, inquiunt, ut invicem se diligant, ipsi enim invicem ederunt; & pro alterutro mori sint parati, ipsi enim ad occidendum alterutrum paratiores erunt. Sed & quod fratres nos vocamus, non alias opinor infamant, quam quod apud ipsos omne sanguinis nomen de affectatione simulatum est. Tertull. Apolog. adversus Gentes. cap. 39.
Dilectionis operatio notam nobis murit penes Quosdam; vide, inquiunt, ut invicem se diligant, ipsi enim invicem ederunt; & Pro alterutro Mori sint Parati, ipsi enim ad occidendum Either paratiores erunt. Said & quod Brothers nos vocamus, non alias opinor infamant, quam quod apud ipsos omne Blood Nome de affectation simulatum est. Tertul Apology Adversus Gentes. cap. 39.
Jnvenisti Christianum, invenisti civem Hierusalem, invenisti civem angelorum, invenisti in via suspirantem peregrinum, adjunge te illi, comes tuus est, curre cum illo, si tamen & tu hoc es. S. Aug. tractat. 10. in 1. ep. John de cap. 5.
Jnvenisti Christian, invenisti civem Jerusalem, invenisti civem Angels, invenisti in via suspirantem Peregrinum, adjunge te illi, comes Thy est, cur cum illo, si tamen & tu hoc es. S. Aug. Tractate. 10. in 1. Epistle. John de cap. 5.
Lege Euseb. lib. 3. histor. cap. 20. exemplum dilectionis erga juvinem perditum. Ex Clemente Alexandrino. Nicephorum, Ecclesiast. Histor. lib. 2. cap. 42. S. Chrysost. hom. ad Theodorum lapsum.
Lege Eusebius lib. 3. History. cap. 20. exemplum dilectionis Erga juvinem perditum. Ex Clement Alexandrian. Nicephorum, Ecclesiatest. History lib. 2. cap. 42. S. Chrysostom hom. ad Theodorum lapsum.
Etiam pauper dives est: respice non tam arcam ejus inanem, quam conscientiam Deo plenam. Si charitas habet feris facultatem, de illa dat. Si non invenit foris quod det, dat benevolentiam, praestat consilium si potest, praestat auxilium, si potest. Si nec consilio juvare potest, juvat voto & precibus, & su is precibus plus impetrat, quam multi qui dant panem, aut pecuniam. Habet ergo semper, unde det, qui plenum pectus habet Charitatis S. Aug. in Psal. 37.
Etiam pauper dives est: respice non tam Ark His inanem, quam conscientiam God plenam. Si charitas habet feris facultatem, de illa that. Si non invenit Foris quod debt, that benevolentiam, praestat consilium si potest, praestat auxilium, si potest. Si nec consilio Juvare potest, Juvat voto & precibus, & sum is precibus plus impetrate, quam multi qui daunt Bread, Or pecuniam. Habet ergo semper, unde debt, qui plenum pectus habet Charitatis S. Aug. in Psalm 37.
Charitatem autem sinceram declarat, non communio mensae, non breve colloquium, non verborum adulatio, sed studium, & sedutitas in considerando, quid proximo conducat, ut erigatur quicecidit & porrigatur lapso manus &c. S. Chrysost.
Charitatem autem sinceram Declarat, non Communion mensae, non breve colloquium, non verborum adulatio, sed studium, & sedutitas in Considerando, quid proximo conducat, ut erigatur quicecidit & porrigatur lapso manus etc. S. Chrysostom
Qui diligit filios Dei, filium Dei diligit, & qui diligit filium Dei, diligit & dei filios. Quos filios dei? membra filij dei, & diligendo fit & ipse membrum & fit per dilectionem in compage corporis Christi, & erit unus Christus amans scipsum. S. Aug. in loc.
Qui diligit Sons Dei, Son Dei diligit, & qui diligit Son Dei, diligit & dei Sons. Quos Sons dei? membra filij dei, & diligendo fit & ipse Limb & fit per dilectionem in compage corporis Christ, & erit Unus Christus amans scipsum. S. Aug. in loc.
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Si autem nondum nosti diligere te, timeo ne decipias proximum tuum sicut te; Si enim anas iniquitatem, non diligis te. S. Aug. tom. 10 ser. 43. de verbis dom.
Si autem Nondum Nosti diligere te, Timeo ne decipias Proximum tuum sicut te; Si enim anas iniquitatem, non diligis te. S. Aug. tom. 10 ser. 43. de verbis dom.
Ecce quod discitur in domo disciplinae: diligere deum, diligere proximum, deum tanquam deum, proximum sicut teipsum. Non enim invenu parem deo, ut possit dici tibi, dilige deum sicut diligis illum &c. S. Aug. tom. 9. de disciplina Christiana. cap. 3.
Ecce quod discitur in domo Discipline: diligere God, diligere Proximum, God tanquam God, Proximum sicut teipsum. Non enim invenu Parem God, ut possit dici tibi, Dilige God sicut diligis Ilum etc. S. Aug. tom. 9. de Discipline Christian. cap. 3.
Beatus Joannes Euangelista, cum Ephesi moraretur usque ad ultimam senectutem, & vix inter discipulorum manus ad Ecclesiam deferretur, nec posset in plura verba vocem contexere, nihil aliud per singulas solcbat proferre collectas, nisi hoc, filioli, diligite alterutrum. Tandem discipuli & fratres qui aderant, toodio affecti, quod eadem semper audirent, dixerunt: Magister, quare semper hoc loqueris? qui respondit, dignam Ioanne sententiam, quia praceptum domini est, Et si totum fiat, sufficit. S. Hieron. Commentar. in cap. 6. ad Galatas.
Beatus Joannes Evangelist, cum Ephesus moraretur usque ad ultimam senectutem, & vix inter Discipulorum manus ad Church deferretur, nec posset in plura verba vocem contexere, nihil Aliud per singulas solcbat proffer collectas, nisi hoc, Flioli, Diligite Either. Tandem Disciples & Brothers qui Aderant, toodio affection, quod Same semper audirent, dixerunt: Magister, quare semper hoc loqueris? qui respondit, dignam John sententiam, quia praceptum domini est, Et si totum fiat, sufficit. S. Hieron. Commentar. in cap. 6. and Galatas.
Non veni legem solvere, sed implere. Mat. 5.17. quia erat ablaturus timerem carnalem, spiritalem autem charitatem daturus, qua sola lex impleri potest. S. Aug. tom. 4. Exp. epist. ad Galatas.
Non veni legem Solvere, sed implere. Mathew 5.17. quia erat ablaturus timerem carnalem, spiritalem autem charitatem Daturus, qua sola lex Impleri potest. S. Aug. tom. 4. Exp Epistle. ad Galatas.
Pertinet hic Psalmus ad Pusillanimes, ad illos praesertim, qui in populo Dei, magis pij in Deum, magis religiosi fuerunt. Euthym. in loc. Hic Psalmus omni timenti deum diligenter observandus est, nullus enim ab hac tentatione est alienus, quam hic descriptam vides, est enim zelus contra prosperitatem impiorum. Sed hic zelus error est, & stultitia Sanctorum. Pomeranus in loc.
Pertinet hic Psalm ad Pusillanimes, ad Illos Especially, qui in populo Dei, magis pij in God, magis religiosi fuerunt. Euthymius in loc. Hic Psalm omni Timenti God diligently observandus est, nullus enim ab hac tentatione est alienus, quam hic descriptam vides, est enim Zeal contra prosperitatem Impious. Said hic Zeal error est, & Stultitia Sanctorum. Pomeranian in loc.
Psal. 37. Miartur mūdus, mirantur & ipsi sanctissimi viri qui in mundo sunt, & de mundo non sunt, nutantque quandoque animo & dubitan•. Fo. lengius in loc.
Psalm 37. Miartur mūdus, mirantur & ipsi sanctissimi viri qui in mundo sunt, & de mundo non sunt, nutantque quandoque animo & dubitan•. Fo. lengius in loc.
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Praeterea, in omnibus calamitatibus, inque ipso mortis limine, & ultimo agone, illud cum Asapho subinde repetamus: Si corporis mei vires deficiant, Si cordis vigor exhaustus fuerit, si omnia quae in hoc mundo sunt, relinquenda fuerint, satis mihi est, Si te unicum Jesum Christum salvatorem meum in corde habeo. Gesnerus in loc.
Praeterea, in omnibus calamitatibus, Inque ipso mortis limine, & ultimo ago, illud cum Asapho Subinde repetamus: Si corporis mei vires deficiant, Si Cordis vigor Exhaustus fuerit, si omnia Quae in hoc mundo sunt, relinquenda fuerint, satis mihi est, Si te unicum Jesus Christ salvatorem meum in cord habeo. Gesnerus in loc.
Summa & efficacissima consolatio est, dei praesentiam & clementem voluntatem monstrari in aerumnis, in summa nulla est major consolatio, nulla major foelicitas, nulla praesentior salus, quam Deum habere praesentem. Heshusius in loc.
Summa & efficacissima consolatio est, dei praesentiam & clementem voluntatem monstrari in aerumnis, in summa nulla est Major consolatio, nulla Major Felicity, nulla praesentior salus, quam God habere praesentem. Heshusius in loc.
Homo timens deum, & intelligens judicium dei adversus peccatum, pluris facit blandum & propitium Dei conspectum, quam omnium impiorum opes, & honores, idem, eod.
Homo timens God, & Intelligence judicium dei Adversus peccatum, Pluris facit blandum & propitium Dei conspectum, quam omnium Impious opes, & honores, idem, Eod.
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Nihil habebat David super terram, habebat, sed non concupiscebat, tecum, cum deo habebat, non sine deo, deo non conjungebat. Musculus in loc. Heus tu lector, foris nil vides, ingredere, invaenies domum ditissimam, plus habes, quam titulus tibi promittat. Luther. lectori in Psal.
Nihil habebat David super terram, habebat, sed non concupiscebat, tecum, cum God habebat, non sine God, God non conjungebat. Musculus in loc. Heus tu lector, Foris nil vides, Ingredere, invaenies domum ditissimam, plus habes, quam titulus tibi promittat. Luther. Lectori in Psalm
Sic qui per Psalmi decursum, quasi insipiens loqui visus fuerat, sapientissima conclusione Psalmum finit; ut vix inveniatur Psalmus alius, qui tam ardenti charitatis flamma abrumpitur magis, quam finitur. Titelmanus in loc. Incredibili ejus amore exardescens emittit has voces. Antonius Flaminius. in loc.
Sic qui per Psalms decursum, quasi Insipiens loqui visus fuerat, sapientissima conclusion Psalm finit; ut vix inveniatur Psalm alius, qui tam ardenti charitatis Flamma abrumpitur magis, quam finitur. Titelmanus in loc. Incredibili His amore exardescens emittit has voces. Antonius Flaminius. in loc.
Jn terra quid volui•ate, quod habent impij, mali & scelerati, pecuniam, argenium, aurum, gemmas, familias? hoc habent multa faminae, & multi viri turpes: Petrus de Harentals. in loc.
John terra quid volui•ate, quod habent Impij, mali & scelerati, pecuniam, argenium, aurum, gemmas, familias? hoc habent Multa faminae, & multi viri Turpes: Peter de Harentals. in loc.
Non perdidisti virum, sed praemisisti, quorum alterum doloris, alterum gaudij est. S. Hier. Tom 1. Ep. 11. Quod virum amisisti, commune tibi cum alijs est mulieribus. Esto reliquis mulieribus fortitudinis exemplum, at { que } perturbationē hanc moderare, ut nec corde concidas, nec dolore supprimare. S. Basil. Tom. 3 Ep. 5. ad conjugem A••thaei.
Non You have lost virum, sed praemisisti, quorum alterum doloris, alterum gaudij est. S. Hier. Tom 1. Epistle 11. Quod virum amisisti, commune tibi cum Alijs est mulieribus. Esto reliquis mulieribus fortitudinis exemplum, At { que } perturbationē hanc moderare, ut nec cord concidas, nec dolore supprimare. S. Basil. Tom. 3 Epistle 5. ad conjugem A••thaei.
Quod pleri { que } pauperes dicimur, non est infamia nostra, sed gloria: animus noster ut luxu solvitur, ita frugalitate firmatur: & tamen quis potest pauper esse, qui non eget, qui non inhiat alieno? qui deo dives est? Et tamen facultates si utiles putaremus, à deo posceremus: uti { que } indulgere potest aliquantulum, cujus est totum: sed nos contemnere malumus opes, quam centinere, innocentiam magis cupimus, magis patientiam flagitamus, malumus nos honos esse, quam pradigos. Minutius in Octavio. Bibl. Patrum. Tom. 3. pag. 1.
Quod pleri { que } Paupers dicimur, non est infamia nostra, sed gloria: animus Noster ut luxu solvitur, ita frugalitate firmatur: & tamen quis potest pauper esse, qui non eget, qui non inhiat alieno? qui God dives est? Et tamen facultates si utiles putaremus, à God posceremus: uti { que } indulgere potest Aliquantulum, cujus est totum: sed nos contemnere malumus opes, quam centinere, innocentiam magis cupimus, magis patientiam flagitamus, malumus nos honos esse, quam pradigos. Minutius in Octavio. Bible Patrum. Tom. 3. page. 1.
Rom. 8.32. Quid de opibus dubitas, cum herum habeas? Origen. NONLATINALPHABET i.e. Superiora ad fruendum, aequalia in future ad convivendum, inferiera ad dominandum. S. Chrysost:
Rom. 8.32. Quid de opibus dubitas, cum herum habeas? Origen. i.e. Superiora ad fruendum, aequalia in future ad convivendum, inferiera ad dominandum. S. Chrysostom:
Animus hominis dives, non area appelri solet, quamvis illa sit plena, dum te inanem video, divitem non putabo; quis dubitet, quin in virtute divitiae positae sint, quoniam nulla possessio, nulla vis auri, & argenti, pluris, quam virtus aestimanda est. Cicero.
Animus hominis dives, non area appelri Solent, Quamvis illa sit plena, dum te inanem video, divitem non putabo; quis dubitet, quin in virtute divitiae positae sint, quoniam nulla possessio, nulla vis auri, & Silver, Pluris, quam virtus aestimanda est. Cicero.
Cum repletus fueris spiritualibus divitijs pauper eris? Et ille dives ideo fuit, quia habebat lectum eburneum: & tu pauper es cuius cubiculum cordis plenum est tantis gemmis virtutum, justitiae, veritatis, charitatis, fidei, patientiae, tolerantiae? S. Aug. in Psal. 33.
Cum Repletus fueris Spiritualibus divitijs pauper eris? Et Isle dives ideo fuit, quia habebat lectum eburneum: & tu pauper es cuius cubiculum Cordis plenum est tantis Gemis Virtues, justitiae, veritatis, charitatis, fidei, patientiae, tolerantiae? S. Aug. in Psalm 33.
Si fidem invenites venalem, quantum pro illa dares, quam te voluit deus gratis habere, & ingratus es? Egent ergo illi divites, egent, & quod est gravius, pane egent. id. ib.
Si fidem invenites venalem, quantum Pro illa dares, quam te voluit deus gratis habere, & Ingrateful es? Egent ergo illi divites, egent, & quod est Gravius, pane egent. id. ib.
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Forte habes servum formosum, staturosum, hene compositum; Sed furem nequam, fraudulentum, habes autem alium fortè parvum statura, deformem facie, colore totrum: Sed fidelem, parcum, sobrium, quem istorum duorum diligis? Si oculos carnis interrogas, vincit apud te pulcher, injustus: Si oculos cordis, vincit deformis, fidelis: vides ergo, quod vis, ut exhibent tigi alter, i. e. fidem; Exhibe illi, & tu S. Aug. in Psal. 33.
Fort habes servum formosum, staturosum, hene compositum; Said Furem nequam, fraudulentum, habes autem Alium fortè parvum Statura, deformem fancy, colore totrum: Said Fidelium, Parcum, sobrium, Whom These Duorum diligis? Si Eyes carnis interrogas, vincit apud te pulcher, Unjust: Si Eyes Cordis, vincit deformis, Fidelis: vides ergo, quod vis, ut exhibent tigi alter, i. e. fidem; Exhibe illi, & tu S. Aug. in Psalm 33.
Mat. 5.11, 12. Incipit beatitudo, judicio divino, ubi aerumna aestimatur humano. St. Ambros. lib. 1. offic. cap. 16. merces vestra copiosa est in coelo; futuram non praesentem; in coelo, non in terra mercedem promisit esse reddendam; quos manet gloria, expectat injuria. idem ibid.
Mathew 5.11, 12. Incipit beatitudo, Judicio divino, ubi aerumna aestimatur Human. Saint Ambos lib. 1. office. cap. 16. merces Vestra Copiosa est in coelo; futuram non praesentem; in coelo, non in terra mercedem Promised esse reddendam; quos manet gloria, Expects injuria. idem Ibid.
Non moeremus quod talem amisimus: sed gratias agimus quod habuimus, imo habemus, deo enim vivunt omnes; & quicquid revertitur ad dominum, in familiae numero computatur. S. Hieron. Ep. 27.
Non moeremus quod talem amisimus: sed gratias agimus quod habuimus, imo habemus, God enim Vivunt omnes; & quicquid revertitur ad dominum, in Familiae numero computatur. S. Hieron. Epistle 27.
Hinc est illud, quod frequenter cornifice occulto, in authorem sceleris conscientiae tormenta desaeviunt, & latentem ream, secreta mentis poena persequitur: nec ullus post culpam impunitati locus est, eum sit reatus ipse supplicium. Hinc est quod è contrario innocens etiam inter ipsa tormenta fruitur conscientiae securitate: & cum de poena metuat, de innocentia gloriatur. S. Hieron. Tom. 9. Ep. 1.
Hinc est illud, quod frequenter cornifice occulto, in Authorem sceleris conscientiae tormenta desaeviunt, & latentem ream, secreta mentis poena persequitur: nec ullus post Fault impunitati locus est, Eum sit Rheatus ipse supplicium. Hinc est quod è contrario Innocent etiam inter ipsa tormenta fruitur conscientiae securitate: & cum de poena metuat, de Innocence gloriatur. S. Hieron. Tom. 9. Epistle 1.
Ego (inquit Basilius) & hodie & cras idem futurus sum, utinam vero tu teipsum non mutasses. Creatura enim cum sim, creaturam adorare, deum { que } esse profiteri, in animum non inducam meum, &c. Nicephorus. Histor lib. 11. cap. 18.
Ego (inquit Basil) & hodie & cras idem Future sum, utinam vero tu teipsum non mutasses. Creatura enim cum sim, creaturam adorare, God { que } esse profiteri, in animum non inducam meum, etc. Nicephorus. History lib. 11. cap. 18.
Verum ubi deus nobis periclitatur, ac proponitur, tum demum alia omnia pro nihilo putantes, ipsum solum intuemur. Ignis autem & gladius, & bestiae, & ungulae carnem lacerantes, voluptati nobis ac delitijs potius sunt, quam terrori. Gregor. Nazianz. orat. fanebris 20. in laudem Basilij Magni Caesar. Archiepiscop: Theodoret lib. 4. cap. 17. Sozomen. lib. 6. cap. 16.
Verum ubi deus nobis periclitatur, ac proponitur, tum demum Alias omnia Pro nihilo putantes, ipsum solum intuemur. Ignis autem & gladius, & Bestiae, & ungulae Carnem lacerantes, voluptati nobis ac delitijs potius sunt, quam terrori. Gregory. Nazianz Orat. fanebris 20. in Laudem Basilij Magni Caesar. Archbishop: Theodoret lib. 4. cap. 17. Sozomen. lib. 6. cap. 16.
Psal. 44.19. irridemus multiplices, eos { que } supervacuos illorum adversus nos conatus: ne { que } enim si adamantina, at { que } immortalia nobis corpora inessent, scorpios, serpentes, ignem manibus constringentes timeremus, &c. S. Chrys. Serm. contra gentes.
Psalm 44.19. irridemus multiplices, eos { que } supervacuos Illorum Adversus nos conatus: ne { que } enim si adamantina, At { que } immortalia nobis corpora inessent, scorpios, Serpents, Ignem manibus constringentes timeremus, etc. S. Chrys. Sermon contra gentes.
Ad confasionem, & injurias, quas ob praedicandi studium sustinebat, magis quam ad bonorum oblectamenta properabat, mortem potius, quam vitam appetens, paupertatem, quia opulentiam, & multo amplius laborem desiderans, quam alij requiem post laborem: ac moerorem magis eligens, quam alii voluptatem: Studiosius pro inimicis orans, quam alij adversus inimicos. S. Chrysost. Tom. 3. de laudibus. Pauli Hom. 2. Ʋnum enim illi formidandum erat, at { que } metuendum, offensa nimirum dei, nec quicquam aliud omnino; ergo nec desiderabile illi aliud erat nisi placere semper deo; quia nihil praesentium desiderabat, nec ipsorum aliquid futurorum. ibid. Quod enim erat majus omnibus, Christi amore fruebatur, cum hoc beatiorom se cunctis putabat: cum hac dilectione magis esse extremus optabat, imo etiam ex numero punitorum, quam sine hac inter summos & honore sublimes. Hoc enim erat illi maximum & singulare tormentum, ab hac charitate discedere, haec erat illi gehenna, haec sola poena, haec infinita & intoleranda supplicia, &c. idem ibid.
Ad confasionem, & injurias, quas ob praedicandi studium sustinebat, magis quam ad Bonorum oblectamenta properabat, mortem potius, quam vitam appetens, paupertatem, quia opulentiam, & Much Amplius laborem desiderans, quam alij requiem post laborem: ac moerorem magis eligens, quam alii voluptatem: Studiosius Pro inimicis orans, quam alij Adversus inimicos. S. Chrysostom Tom. 3. de laudibus. Pauli Hom. 2. Ʋnum enim illi formidandum erat, At { que } metuendum, offensa Nimirum dei, nec quicquam Aliud Omnino; ergo nec desiderabile illi Aliud erat nisi placere semper God; quia nihil praesentium desiderabat, nec Ipsorum Aliquid futurorum. Ibid. Quod enim erat Majus omnibus, Christ amore fruebatur, cum hoc beatiorom se cunctis putabat: cum hac dilectione magis esse extremus Optabat, imo etiam ex numero punitorum, quam sine hac inter summos & honore sublimes. Hoc enim erat illi maximum & singular Tormentum, ab hac charitate discedere, haec erat illi gehenna, haec sola poena, haec Infinita & intoleranda supplicia, etc. idem Ibid.
Nam & qui tempore hyemis vadit ad halneas, prius asperitatem frigoris nudus patienter excipit, quia eum sequutura calefactio consolatur: ita certa spes vincit instantem, ut illad quodammodo esse incipiat quod futurum est, & desinat esse quod praesens est. S. Hieron. Tom. 9. Ep. 5.
Nam & qui tempore hyemis vadit ad halneas, prius asperitatem frigoris Nudus Patienter excipit, quia Eum sequutura calefactio consolatur: ita Certa spes vincit instantem, ut Iliad quodammodo esse Incipiat quod Future est, & Desinat esse quod Praesens est. S. Hieron. Tom. 9. Epistle 5.
Amplectenda est ergo tristitia quae gaudium parit, & non ejus materia est consideranda: quia saepe per dulcedinem fructus placet quod amarum horrunt in radice, idem ibid.
Amplectenda est ergo Tristitia Quae gaudium parit, & non His materia est consideranda: quia saepe per dulcedinem fructus placet quod amarum horrunt in radice, idem Ibid.
Non divitibus, non propinquis, sed pauperibus, nihil in illis aliud considerans quam paupertatem. Laudent te esurientium viscera, non ructantium opulenta convivia. idem. Ep. 8.
Non divitibus, non propinquis, sed pauperibus, nihil in illis Aliud Considering quam paupertatem. They praised te esurientium viscera, non ructantium opulenta Convivia. idem. Epistle 8.
Erunt illi delitiae ipse, qui fecit illum; & delitias ipsas nemo corrumpit, nemo interpellat, nemo aufert. Quis potens minabitur auferre? quis vicinus malus? qui latro? quis infidiator tibi tollit deum? & potest tibi tollere totum quod possides corpore, non tibi tollit eum quem possides corde. S. Aug. in Ps. 84.
Erunt illi Delitiae ipse, qui fecit Ilum; & delitias Itself nemo corrumpit, nemo interpellate, nemo Aufert. Quis potens minabitur Auferre? quis Vicinus malus? qui Latro? quis infidiator tibi Tollit God? & potest tibi tollere totum quod possides corpore, non tibi Tollit Eum Whom possides cord. S. Aug. in Ps. 84.
Quia aviditate nimia liberos cupit, doloris tormentum spernit, dum quod satis diligit concupiscit, & ante gaudet ex prole, quam contrisietur ex partu, &c. S. Hieron. tom. 9. Ep. 5.
Quia aviditate Nimia Liberos Cupit, doloris Tormentum spernit, dum quod satis diligit concupiscit, & ante Gadet ex prole, quam contrisietur ex partu, etc. S. Hieron. tom. 9. Epistle 5.
Corpus hoc vigilando fatigatur, stando fatigatur, ambulando fatigatur, sedendo fatigatur, manducando fatigatur, & quocun { que } se verterit ad subsidium fatigationu, ibi inveniet aliam fatigationem. Medicamenta ipsa sunt, quae nobis apponuntur. In ipso adjutorio, non invenies firmamentum. Totum ergo esuriamus, totum sitiamus: & veras divitias, & veram sanitatem, & veram justitiam, quae sunt verae divitiae? coelestis illa mansio in Hierusalem. S. Aug. in Psal. 122.
Corpus hoc vigilando fatigatur, Stando fatigatur, ambulando fatigatur, sedendo fatigatur, manducando fatigatur, & quocun { que } se verterit ad subsidium fatigationu, There inveniet aliam fatigationem. Medicamenta ipsa sunt, Quae nobis apponuntur. In ipso adjutorio, non Invenies firmamentum. Totum ergo esuriamus, totum sitiamus: & veras Riches, & Veram sanitatem, & Veram justitiam, Quae sunt Verae divitiae? coelestis illa Mansio in Jerusalem. S. Aug. in Psalm 122.
Iohn. 16.21. Non dixit illud & illud mihi est in coelo, sed quid illud est, quantum est, quale est? sic dum coelestia admiratur iste Asaph, & terrena despicit, inter utrum { que } versans animum, semetipsum poenitendo graviter affligit, totum { que } se contemptis inferioribus ad superiora rapit. Ruffinus Bruno. Zuinglius. Remigius. Ludolphus Carthusiensis. Hugo Cardinal. in loc.
John. 16.21. Non dixit illud & illud mihi est in coelo, sed quid illud est, quantum est, quale est? sic dum coelestia admiratur iste Asaph, & Terrena despicit, inter utrum { que } versans animum, semetipsum poenitendo Graviter affligit, totum { que } se contemptis inferioribus ad superiora rapit. Ruffinus Bruno. Zwingli. Remigius. Ludolphus Carthusian. Hugo Cardinal. in loc.
Quod nec oculus vidit quia non est color, nec aurit audivit, quia non est sonus, nec in cor hominis ascendit, quia cor hominis illuc debeat ascendere. St. Aug. Ep. 121. Tom. 2. Quid mihi in coelo? Quid, sumitur admirativè & in determinatè, quasi magnitudinem denotet rei expetitae. Lorin. in loc.
Quod nec oculus vidit quia non est colour, nec aurit audivit, quia non est Sound, nec in cor hominis ascendit, quia cor hominis Illuc debeat ascendere. Saint Aug. Epistle 121. Tom. 2. Quid mihi in coelo? Quid, sumitur admirativè & in determinatè, quasi magnitudinem denotet rei expetitae. Lorin. in loc.
Haec ergo agite, & deus pacis erit vobiscum, erantes simul & pro nobis, ut ea quae bene monemus, alacriter impleamus. S. Aug. Tom. 1. Ep. 87. A familia Christi, oratum est pro Petro, oratum est pro Paulo, & vos in ejus familia esse gaudemus & incomparabiliter plus quam Petrus & Paulus orationum fraternarum auxilijs indigemus. S. Aug. Ep. 121.
Haec ergo Agitate, & deus pacis erit vobiscum, erantes simul & Pro nobis, ut ea Quae bene monemus, alacriter impleamus. S. Aug. Tom. 1. Epistle 87. A familia Christ, oratum est Pro Peter, oratum est Pro Paul, & vos in His familia esse We rejoice & incomparabiliter plus quam Peter & Paulus orationum fraternarum auxilijs indigemus. S. Aug. Epistle 121.
Nemo reprebendat, quod in Epistolis aliquos aut laudamus, aut carpimus: cum & in arguendis malis sit correctio caeterorum, & in optimis praedicandis bonorum ad virtutem studia concitentur. St. Hieron. Ep. 15.
Nemo reprebendat, quod in Epistles Someone Or Laudamus, Or carpimus: cum & in arguendis malis sit Correction caeterorum, & in optimis praedicandis Bonorum ad virtutem Studia concitentur. Saint Hieron. Epistle 15.
In quibus totam Christiani hominis perfectionem complectitur. Calvin in loc. 1. Ioh. 3.23. Seminabat carnalia, ut meteret Spiritualia: dabat terrent, ut caelestia tolleret: brevia concedebat, ut pro his aeternat mutared. S. Hieron. Ep. 27.
In quibus Whole Christians hominis perfectionem complectitur. calvin in loc. 1. John 3.23. Seminabat carnalia, ut meteret Spiritualia: dabat terrent, ut caelestia tolleret: Brevia concedebat, ut Pro his aeternat mutared. S. Hieron. Epistle 27.
Omnes mirum de te nescio quid audire desiderant: & qui professionis tuae cognovere virtutem, nunc conversationis expectant. St. Hieron. Tom. 9. Ep. 1. ad Demetriadem.
Omnes Mirum de te nescio quid Audire desiderant: & qui professionis tuae cognovere virtutem, nunc conversationis expectant. Saint Hieron. Tom. 9. Epistle 1. ad Demetriadem.
Boni eum praedicent, & mali detrahere non audeant — Nec fingere quisquam ausus est, quod à nullo putat esse credendum. S. Hieron. Ep. 14. & Ep. 15.
Boni Eum praedicent, & mali Detract non audeant — Nec fingere quisquam ausus est, quod à nullo putat esse credendum. S. Hieron. Epistle 14. & Epistle 15.
Virtus semper invidia patet, aliter hominem livor, aliter Christus judicat, non eadem est sententia tribunalis ejus & Anguli sufurronum. S. Hieron Ep. 39. Fieri quidem non potest, ut abs { que } morsu hominum, vitae hujus curricula quis pertranseat: malorum { que } solatium est bonos carpere, dum peccantium multitudine putant culpam minui peccatorum. S. Hieron. Ep. 10.
Virtus semper invidia patet, aliter hominem livor, aliter Christus judicat, non Same est sententia tribunalis His & Anguli sufurronum. S. Hieron Epistle 39. Fieri quidem non potest, ut abs { que } Morsu hominum, vitae hujus curricula quis pertranseat: malorum { que } solatium est bonos carpere, dum sinners multitudine Putant Fault minui peccatorum. S. Hieron. Epistle 10.
Testor Iesum, cui ille servivit, & ego servire cupio, me utram { que } in partem nihil fingere: sed qu•si Christ anum de Christiano, quae sunt vera proferre, id est, historiam scribere non panegyricum. S. Hieron. Ep. 22.
Testor Jesus, cui Isle servivit, & ego Serve Cupio, me utram { que } in partem nihil fingere: sed qu•si christ anum de Christian, Quae sunt vera proffer, id est, historiam Scribere non panegyricum. S. Hieron. Epistle 22.
Fictas laudes, certo pretio vendere. idem. Ep. 14. Nulla est in hoc. libello adulatio. Clerici ipsi, quos & magisterio esse oportucrat pariter & timori, osculantur capita matronraum, & extenta manu, ut benedicere eos putes velle si nescis, pretia accipiunt salutandi, benedictionis pretia accip•ebant à viduis. idem. Ep. 22.
Fictas laudes, certo Precio vendere. idem. Epistle 14. Nulla est in hoc. Little book adulatio. Clerici ipsi, quos & Magisterium esse oportucrat pariter & timori, osculantur capita matronraum, & extenta manu, ut benedicere eos putes velle si Nescis, pretia accipiunt salutandi, benedictionis pretia accip•ebant à viduis. idem. Epistle 22.
Nihil in illo laudabo, nisi quod proprium est — Maj•rum insignia — non quod habentibus grandia sint, sed quo contemnentibus mirabilia. S. Hieron. Ep. 22. & 27.
Nihil in illo Laudabo, nisi quod proprium est — Maj•rum insignia — non quod habentibus Grandia sint, sed quo contemnentibus mirabilia. S. Hieron. Epistle 22. & 27.
Nec interest, qua quis conditione natus sit, cum omnes in Christo aequaliter renascamur. idem. Ep. 14. Honor omnium propinquorum. idem: Ep. 9. Virtus est vera Nobilitas.
Nec Interest, qua quis condition Born sit, cum omnes in Christ aequaliter renascamur. idem. Epistle 14. Honour omnium propinquorum. idem: Epistle 9. Virtus est vera Nobilitas.
Nehem. 7.2. Si cuncta virtutibus ejus congruae dixero, adulari putabor. Si quaedam subtraxero, ne incredibilia videantur, damnum landibus ejus mea facit verecundia. quid igitur faciam? quod implere non possum, negare non audeo. St. Hier. Ep 8.
Nehemiah 7.2. Si Everything virtutibus His congruae dixero, adulari putabor. Si quaedam subtraxero, ne incredibilia videantur, damnum landibus His mea facit Verecundia. quid igitur faciam? quod implere non possum, negare non audeo. Saint Hier. Epistle 8.
Nulli te unquam de generis nobilitate praeponas: ne { que } obscuriores quas { que } & humitiore loco natas, te inseriores putes. Nescit religio nostra personas accipere: nec conditiones hominum, sed animos inspicit singulorum: Servum & nobilem de moribus pronunciat. Sola apud deum libertas est, non servire peccatis. Summa apud deum est nobilitas, clarum esse virtutibus. Quid apud deum in viris nobilius Petro, qui piscator & pauper fuit? quid in foeminis beata Maria illustrius, quae sponsa fabri describitur? St. Hier. Ep. 14.
None te unquam de Generis nobilitate praeponas: ne { que } obscuriores quas { que } & humitiore loco natas, te inseriores putes. Nescit Religio nostra personas accipere: nec conditions hominum, sed Animos inspicit singulorum: Servum & nobilem de moribus pronunciat. Sola apud God Libertas est, non Serve peccatis. Summa apud God est nobilitas, clarum esse virtutibus. Quid apud God in Viris Nobilius Peter, qui piscator & pauper fuit? quid in foeminis Beata Maria Illustrious, Quae Sponsa Fabri describitur? Saint Hier. Epistle 14.
Quorsum ista? ut hominem esse te noveris, & passionibus humanis, nisi caveris, subjacere, de eodem cuncti facti sumus luto, ijsdem compacti exerdijs: St. Hieron. Ep. Nam vitijs nemo sine noscitur, Optimus ille est, qui minimis urgetur: velut si egregio inspersos reprehendas corpore naevos. Horat. lib. 1. Sat. Sat. 3. & 6.
Quorsum ista? ut hominem esse te noveris, & passionibus humanis, nisi caveris, subjacere, de Eodem Cuncti facti sumus Luto, ijsdem compacti exerdijs: Saint Hieron. Epistle Nam vitijs nemo sine noscitur, Optimus Isle est, qui minimis urgetur: velut si egregio inspersos reprehendas corpore naevos. Horatio lib. 1. Sat. Sat. 3. & 6.
Haec est uberior faecundior { que } faelicitas, non ventre gravescere, sed mente grandescere, lactescere pectore, sed corde candescere, non visceribus terram, sed coelum orationibus parturire. St. Aug. Ep. 179. Probae & Iuliaenae.
Haec est Uberior faecundior { que } faelicitas, non ventre gravescere, sed mente grandescere, lactescere pectore, sed cord candescere, non visceribus terram, sed coelum orationibus parturire. Saint Aug. Epistle 179. Probae & Iuliaenae.
Munera quae donat moriens, haec munera non sunt. Donat enim quod iam, desinit esse suum. Qui sanus, metuens { que } nihil, qui mente quieta, qui sibi dum vivit demserit, ille dedit: St. Orientius. Biblioth. Patrum. Tom. •. pars tertia, page 798.
Munera Quae donat moriens, haec Munera non sunt. Donat enim quod iam, desinit esse suum. Qui Sanus, metuens { que } nihil, qui mente Quieta, qui sibi dum vivit demserit, Isle dedit: Saint Orientius. Biblioth. Patrum. Tom. •. pars tertia, page 798.
Christum liberorum suorum faciat cohaeredem. idem. Ep. 150. Non dixit dominus, da filijs, da fratribus, da propinquis: sed da pauperibus, imo da Christo, qui in pauperibus pascitur. — O quanta beatitudo, pro parvis magna recipere, aeterna pro brevibus, pro morituris, semper viventia, & habere dominum debit•rem. idem. eod.
Christ liberorum suorum Faciat cohaeredem. idem. Epistle 150. Non dixit dominus, da Filiius, da fratribus, da propinquis: sed da pauperibus, imo da Christ, qui in pauperibus pascitur. — Oh quanta beatitudo, Pro parvis Magna recipere, aeterna Pro brevibus, Pro morituris, semper viventia, & habere dominum debit•rem. idem. Eod.
Majoris est Mercedis, quod non cogitur, sed offertur. idem. Ep. 22. Secum portet, quod invitus dimissurus est, imo praemittat in coslum: quod si negaverit, terra sumptura est. idem. Ep. 10.
Majoris est Mercedis, quod non cogitur, sed offertur. idem. Epistle 22. Secum portet, quod Unwillingly dimissurus est, imo praemittat in coslum: quod si negaverit, terra sumptura est. idem. Epistle 10.
Da pauperibus, non locupletibus, non superbis; da quo necessitas sustentetur, non quo augeantur opes. Pars sacrilegij est rem pauperum, dare non pauperibus. idem. Tom. 1. Ep. 26.
Dam pauperibus, non locupletibus, non superbis; da quo Necessity sustentetur, non quo augeantur opes. Pars sacrilegij est remembering Pauperum, Dare non pauperibus. idem. Tom. 1. Epistle 26.
Jnsidelis — Qui contra dominum quidem fraudulenter: attamen pro se frudentor fecerit. idem. Ep. 16. Succumbendum est huic loco, ne { que } narrare aggrediar, quod dicendo minus faciam. idem. Ep. 8.
Jnsidelis — Qui contra dominum quidem fraudulenter: attamen Pro se frudentor fecerit. idem. Epistle 16. Succumbendum est huic loco, ne { que } narrare aggrediar, quod dicendo minus faciam. idem. Epistle 8.
Dicant quid unquam in illo aliter senserint, quam Christianum decebat? S. Hier. Ep. 99. Scis me vera narrare Marcella venerabilis, quem nosti vix de multis pauca dicere ne legenti fastidiam faciat ediosa replicatio, & videar apud Malevolos sub occasione laudis alterius, stomachum meum digerere. id. Ep. 16.
speak quid unquam in illo aliter senserint, quam Christian decebat? S. Hier. Epistle 99. Scis me vera narrare Marcella venerabilis, Whom Nosti vix de multis pauca dicere ne legenti fastidiam Faciat ediosa replicatio, & videar apud Malevolos sub occasion laudis alterius, stomachum meum digerere. id. Epistle 16.
Latebat, & non latebat, fugiendo gloriam gloriam merebatur, quae virtutem quasi umbra sequitur, & appetitores sui deserens, appetit contemptores. idem. Ep. 27. Tu ergo, sivere laudabilis esse cupis, laudem hominum ne requiras. idem. Ep. 14. Cum on nia faceret, ostentationem fugeret singulorum, ne reciperet in praesenti saeculo mercedem suam. idem. Ep. 24. de Leab.
Latebat, & non latebat, fugiendo gloriam gloriam merebatur, Quae virtutem quasi umbra sequitur, & appetitores sui deserens, appetit contemptores. idem. Epistle 27. Tu ergo, sivere laudabilis esse Cupis, Laudem hominum ne requiras. idem. Epistle 14. Cum on nia faceret, ostentationem fugeret singulorum, ne reciperet in praesenti saeculo mercedem suam. idem. Epistle 24. de Leab.
Non in Carne palam, sed in occulto cordis Judai esse debemus, non litera, sed spiritu — dum hominem, quem in carne viderat, laudare prohibetur, deum in muneris oblatione magnificet. — Mira ratio, non vult praedicari, quod gaudet intelligi: agnosciamat, & odit ostendi: Sic mysterium obtectae circumcisionis exercens: idem. Tom. 9. Ep. 20. ad Therasiam, de Christi verbis. Mat. 8.4.
Non in Flesh Palam, sed in occulto Cordis Juda esse debemus, non Letter, sed spiritu — dum hominem, Whom in Carnem viderat, Praise prohibetur, God in muneris oblation magnificet. — Mira ratio, non vult praedicari, quod Gadet intelligi: agnosciamat, & odit ostendi: Sic mysterium obtectae circumcisionis exercens: idem. Tom. 9. Epistle 20. ad Therasiam, de Christ verbis. Mathew 8.4.
Vt quae in alijs sunt umbracula vitiorum, in te sunt ornamenta virtutum. idem ibid. Ep. 1. Sincta Magis esse, quam videri flude, quia nihil prodest aestimari, quod non sit: & duplicis peccati reus est, non habere quod creditur, & quod non habeas simulate, idem. Epist. 14.
Vt Quae in Alijs sunt umbracula Vitiorum, in te sunt Ornamenta Virtues. idem Ibid. Epistle 1. Sincta Magis esse, quam videri flude, quia nihil profits Aestimari, quod non sit: & duplicis peccati Rhesus est, non habere quod creditur, & quod non habeas simulate, idem. Epistle 14.
Quae causa est ut cam parlem corporis, quae secretior & occultior est, ad circumcidendum dominus elegerit? illud sine dubio, ne justitiam nostram coram hominibus saccremus, sed in occulto coram eo soto, cui soli nihil occultumest, & quem solum remuntratorem bonorum novimus esse factorum. idem. Tom. 9. Ep. 20.
Quae causa est ut cam parlem corporis, Quae secretior & occultior est, ad circumcidendum dominus elegerit? illud sine dubio, ne justitiam nostram coram hominibus saccremus, sed in occulto coram eo soto, cui soli nihil occultumest, & Whom solum remuntratorem Bonorum novimus esse factorum. idem. Tom. 9. Epistle 20.
Nam cum flente flere, & nihil cum possis flenti conferre subsannationis, non pietatis judicium est: hoc est pie flere cum flentibus, occasiones fletus auferre. idem. Ep. 14.
Nam cum flente flere, & nihil cum possis flenti confer subsannationis, non pietatis judicium est: hoc est pie flere cum flentibus, Occasiones Tears Auferre. idem. Epistle 14.
Ambrosius scribit, nunquam se cibum Origine praesente, sine lectione sumpsisse, nunquam inijsse somnum nisi unus e fratribus ex sacris literis personaret. id. Ep. 18.
Ambrosius Scribit, Never se Food Origine present, sine lectione sumpsisse, Never inijsse somnum nisi Unus e fratribus ex sacris literis personaret. id. Epistle 18.
Eligatur tibi oppor tunus & aliquantulum à familiae strepitu remotus locus, in quem tu, velut in Portum, quasi ex multa tempestate curarum te recipias, & excitatos foris cogitationum fluctus secreti tranquillitate componas. Tantum ibi sit divinae lectionis fludium, tam crebra orationum vices, tam firma & pressa de futuris cogitatio, ut omnes reliqui temporis occupationes, facile hac vacatione compenses. idem Ep. 14. Iejunia pro ludo habet, orationem pro delitijs. idem Ep. 10. Vnim cellulae clausus angustijs, latitudine paradisi fruebatur. idem Ep. 15.
Eligatur tibi oppor tunus & Aliquantulum à Familiae strepitu remotus locus, in Whom tu, velut in Portum, quasi ex Multa tempestate curarum te recipias, & excitatos Foris cogitationum Fluctus secreti tranquillitate componas. Tantum There sit Divinae lectionis fludium, tam Crebra orationum vices, tam Firm & pressa de futuris cogitatio, ut omnes reliqui Temporis occupationes, facile hac vacation compenses. idem Epistle 14. Jejunia Pro ludo habet, orationem Pro delitijs. idem Epistle 10. Vnim cellulae clausus angustijs, Latitude Paradisi fruebatur. idem Epistle 15.
Quamquam omne vitae tuae tempus divino debeas operi consecrare; debet tamen aliquis esse determinatus, & constitutus horarum numerus, quo plenius deo vaces, & qui te ad summam animi intentionem velut quadam lege contineat. Nihil enim in hoc secreto magis agere debes, quam animam divinis eloquijs pascere, & quantum ei per totam sufficere potest diem, hoc eam veluticibo pinguiore satiare. idem. Tom. 9. Ep. 1.
Quamquam omne vitae tuae Tempus divino debeas operi Consecrate; debet tamen aliquis esse determinatus, & Constituted horarum Numerus, quo Fuller God vaces, & qui te ad summam animi intentionem velut Quadam lege contineat. Nihil enim in hoc secreto magis agere Debes, quam animam divinis eloquijs pascere, & quantum ei per Whole sufficere potest diem, hoc eam veluticibo pinguiore satiare. idem. Tom. 9. Epistle 1.
Nam ferventissimi in terrenis, frigidissimi in coelestibus sumus, & summam in rebus parvis exhibentes alacritatem, ad maiora torpescimus, celerem habiturae res finem, sine fine quaruntur. ibid.
Nam ferventissimi in terrenis, frigidissimi in coelestibus sumus, & summam in rebus parvis exhibentes alacritatem, ad marjoram torpescimus, celerem habiturae Rest finem, sine fine quaruntur. Ibid.
Nihil aliud noverit lingua nisi Christum, nihil possit sonare, nisi quod sanctum est. idem. Ep. 8. Quic quid dixerit juratum putes. idem. Ep. 14. Pro otioso verbo rationem reddituri sumus: & omne quod non aedificat andientes, in periculum vertitur loquentium, ego si fecero, si dixero quippiam, quod reprehensione dignum est, de Sanctis egredior, & polluo vocabulum Christi, in quo mihi blandior. idem. Ep. 128.
Nihil Aliud Know lingua nisi Christ, nihil possit sonare, nisi quod sanctum est. idem. Epistle 8. Quic quid dixerit juratum putes. idem. Epistle 14. Pro otioso verbo rationem reddituri sumus: & omne quod non aedificat andientes, in periculum vertitur loquentium, ego si fecero, si dixero quippiam, quod reprehension dignum est, de Sanctis egredior, & polluo Vocabulum Christ, in quo mihi blandior. idem. Epistle 128.
Sic religiosus fuit ut cum Sanctis, sic timens deum ut omne consortium cum Clericis haberet, quos amabat ut fratres, venerabatur ut dominos, cunctis amabilis. idem. Ep. 9. Qualis quis { que } est, talium consortio delectari. idem. Ep. 16.
Sic Religious fuit ut cum Sanctis, sic timens God ut omne consortium cum Clericis haberet, quos amabat ut Brothers, venerabatur ut dominos, cunctis amabilis. idem. Epistle 9. Qualis quis { que } est, talium consortio delectari. idem. Epistle 16.
Nunquam convenit, quin de Scripturis aliquid interrogaret, nec ut statim acquiesceret, sed moveret è contrario quaestiones, non ut contenderet, sed ut quarendo discere: earum solutiones, quas opponi posse intelligebat. idem. Ep. 16. de Marcella.
Never convenit, quin de Scriptures Aliquid interrogaret, nec ut Immediately acquiesceret, sed moveret è contrario Quaestiones, non ut contenderet, sed ut quarendo discere: earum solutiones, quas opponi posse intelligebat. idem. Epistle 16. de Marcella.
Nec affectatae sordes, nec exquisitae munditiae conveniunt Christiano. idem. Ep. 21. — noster talibus usus est vestibus, quibus, arceret frigus: aurum us { que } ad annuli signaculum repudians, & magis in ventribus egenorum, quam in Marsupijs recondens. idem. Ep. 16.
Nec affectatae sordes, nec exquisitae munditiae conveniunt Christian. idem. Epistle 21. — Noster Talibus usus est vestibus, quibus, arceret Frigus: aurum us { que } ad annuli signaculum repudians, & magis in ventribus egenorum, quam in Marsupijs recondens. idem. Epistle 16.
Cum sanctum corpusculum febrium ardor excoqueret, & semionimae lectulum vallaret circulus propinquerum, haec in extremo verba mandabat, orate dominum Iesum, ut mihi ignoscat: quia implere non potui, quod volebam. idem. Ep. 25.
Cum sanctum corpusculum febrium ardor excoqueret, & semionimae lectulum vallaret circulus propinquerum, haec in extremo verba mandabat, orate dominum Jesus, ut mihi ignoscat: quia implere non potui, quod volebam. idem. Epistle 25.
Nasci non nostrum, nec longum vivere nostrum; Vitam quae sequitur, vita parare potest. Orentius, Bib. Patrum. Tom. 5. pars 3. pag. 798. Non quaeruntur in Christianis initia, sed fini•: St. Hieron. Ep. 10. ad Furiam. Mors est vitae testimonium.
Nasci non nostrum, nec Longum vivere nostrum; Vitam Quae sequitur, vita parare potest. Orentius, Bib. Patrum. Tom. 5. pars 3. page. 798. Non quaeruntur in Christianis Initia, sed fini•: Saint Hieron. Epistle 10. ad Fury. Mors est vitae testimonium.
Scit ipsa, cui libellus hic scribitur, me non audita sed nota narrare, nec ex aliquo solùm in me beneficio, scriptorum more Graecorum gratiam lingua reddere. Procul à Christianis ista suspitio, fidele est testimonium quod causas non habet mentiendi. S. Hieron. Ep. 9. Nihil more blandientium, nihil more laudantium. idem Ep. 27.
Scit ipsa, cui Libellus hic scribitur, me non audita sed nota narrare, nec ex Aliquo solùm in me Benefit, scriptorum more Graecorum gratiam lingua reddere. Procul à Christianis ista suspitio, fidele est testimonium quod causas non habet mentiendi. S. Hieron. Epistle 9. Nihil more blandientium, nihil more laudantium. idem Epistle 27.
Vniversorum gaudijs prosequenda sit, quae calcato diabolo coronam iam securitatis accepit. idem. Ep. 24. de morte Leah. Cur dolemus quenquam mortuum? ad hoc enim naii non sumus, ut maneamus aeterni. Lugeatur Mortuus: Sed ille, quem Gehenna suscipit, quem Tartarus devorat, in cujus poenam aeternus ignis astuat, non quorum exitum angelorum turba comitatur. idem Ep. 25.
Vniversorum gaudijs prosequenda sit, Quae calcato diabolo Crown iam securitatis accepit. idem. Epistle 24. de morte Leah. Cur Dolemus quenquam mortuum? ad hoc enim naii non sumus, ut maneamus aeterni. Lugeatur Mortuus: said Isle, Whom Gehenna suscipit, Whom Tartarus devorate, in cujus poenam Eternal ignis astuat, non quorum exitum Angels turba comitatur. idem Epistle 25.
Passus est ea, quae & coelo, & soli & terrae contingent, discessit moriens splendide, nec senectute decrepitus, nec aliqua parte celebritatis suae diminutionem passus, sed magnus adhuc in praesenti hac vita, & magnus in fatura. S. Basil. Tom. 3. Ep. 5. de Arinthao praetore, & Ep. 8.
Passus est ea, Quae & coelo, & soli & terrae contingent, discessit moriens splendide, nec senectute decrepitus, nec Any parte celebritatis suae diminutionem passus, sed magnus Adhoc in praesenti hac vita, & magnus in fatura. S. Basil. Tom. 3. Epistle 5. de Arinthao praetore, & Epistle 8.
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Imagines ingeniorum vera sunt & aeterna monumenta. St. Hieron 141: Exegi monumentum aere perennius, regali { que } situ pyramidum altius; quod non imber edax, non Aquilo impotens possit diruere, aut innumerabilis Annorum series, & fuga temporum. Horat. lib. 3. carm. ed. 30.
Imagines ingeniorum vera sunt & aeterna monumenta. Saint Hieron 141: Exegi Monument Air Perennius, regali { que } situ pyramidum Highly; quod non imber edax, non Aquilo impotens possit diruere, Or innumerabilis Annorum series, & fuga Temporum. Horatio lib. 3. Carm. ed. 30.
Ex 360. statuis quae Demetrio Phalareo erectae erant, omnes excepta una populi furore aut ruptae, aut summersae, aut venditae, quod cum ille audisset, at virtutem, inquit, cujus gratia illas erexerant, minime everterunt. Marianus in Schol. in St. Hieron. Ep. 141. ex Plutarch. & Laertio.
Ex 360. Statius Quae Demetrio Phalareo erectae Erant, omnes excepta una People furore Or ruptae, Or summersae, Or venditae, quod cum Isle audisset, At virtutem, inquit, cujus Gratia Illas erexerant, minime everterunt. Marianus in Schol. in Saint Hieron. Epistle 141. ex Plutarch. & Laertio.
