Certaine sermons, first preached, and after published at severall times, by M. Thomas Gataker B. of D. and pastor at Rotherhith. And now gathered together into one volume: the severall texts and titles whereof are set downe in the leafe following
And no one Booke of Scripture more excellent, or of more frequent use both in publike and private than this of the Psalmes; wherein the holy men of God,
And not one Book of Scripture more excellent, or of more frequent use both in public and private than this of the Psalms; wherein the holy men of God,
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Among the rest of the Psalmes, some of them there are, about which the Holy Ghosts pleasure was, that the Pen-men thereof should take more paines than usuall,
Among the rest of the Psalms, Some of them there Are, about which the Holy Ghosts pleasure was, that the Penmen thereof should take more pains than usual,
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and partly, that even Children and learners, together with their first Elements of other learning, might have an Alphabet of piety and godlinesse taught them.
and partly, that even Children and learners, together with their First Elements of other learning, might have an Alphabet of piety and godliness taught them.
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In the words there are these foure parts: Invitatio, Compellatio, Exhortatio, & Pollicitatio. 1. An Invitation; Come. 2. A Compellation; Children. 3. An Exhortation; Hearken to mee.
In the words there Are these foure parts: Invitatio, Compellatio, Exhortation, & Pollicitatio. 1. an Invitation; Come. 2. A Compellation; Children. 3. an Exhortation; Harken to me.
3. The Object, or persons to be taught; Children; whom before he called upon; You. 4. The Subject-matter of his teaching, that wherein he would instruct them; the Feare of the Lord.
3. The Object, or Persons to be taught; Children; whom before he called upon; You. 4. The Subject-matter of his teaching, that wherein he would instruct them; the fear of the Lord.
affording us this Lesson, (to omit all others) that We had need of all invitements and incitements, inticements and allurements to goodnesse and godlinesse.
affording us this lesson, (to omit all Others) that We had need of all invitements and incitements, enticements and allurements to Goodness and godliness.
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wee strive against the streame and current of corrupt nature, of evill custome; wee struggle against the strong counterblasts of bitter scoffes, and bad counsell.
we strive against the stream and current of corrupt nature, of evil custom; we struggle against the strong counterblasts of bitter scoffs, and bad counsel.
and inciting of them to those things that be good Remembring, that, as the Heathen man saith that those that correct but instruct not, are like those that snuffe the light oft,
and inciting of them to those things that be good Remembering, that, as the Heathen man Says that those that correct but instruct not, Are like those that snuff the Light oft,
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yea enough it may be to drowne the light, (that which may oft soone be done,) but are not carefull or mindfull to raise and pull up the weeke, which unlesse it be in due time still done, the light will of it selfe soone decay,
yea enough it may be to drown the Light, (that which may oft soon be done,) but Are not careful or mindful to raise and pull up the Week, which unless it be in due time still done, the Light will of it self soon decay,
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I will not bee negligent, saith Peter, to put you in minde of these things, though you have knowledge, though you know the truth already, and bee established in it.
I will not be negligent, Says Peter, to put you in mind of these things, though you have knowledge, though you know the truth already, and be established in it.
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So that even those that are best grounded, that have abundance of sound knowledge, that are full of grace and goodnesse, that are the greatest proficients,
So that even those that Are best grounded, that have abundance of found knowledge, that Are full of grace and Goodness, that Are the greatest proficients,
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so such Schoole-masters as are carefull and conscionable of their dutie in that kinde, may well say of their Scholers that they are their children in Christ,
so such Schoolmasters as Are careful and conscionable of their duty in that kind, may well say of their Scholars that they Are their children in christ,
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Which kinde and loving carriage, or Fatherly affection, yet is not so to be interpreted, as if it were utterly to exclude and cut off all just reproofe and due correction, when occasions shall require it.
Which kind and loving carriage, or Fatherly affection, yet is not so to be interpreted, as if it were utterly to exclude and Cut off all just reproof and due correction, when occasions shall require it.
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for he should endanger the one, if he dealt but superficially with the other. Hee is not cruell that diggeth and gasheth the flesh, to get out a sting,
for he should endanger the one, if he dealt but superficially with the other. He is not cruel that diggeth and gasheth the Flesh, to get out a sting,
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A Surgion had hee two persons to cut for the stone, the one his deare Friend, the other a meere Stranger, would hee bee so foolish, thinke wee, out of love and favour to his friend,
A Surgeon had he two Persons to Cut for the stone, the one his deer Friend, the other a mere Stranger, would he be so foolish, think we, out of love and favour to his friend,
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It is not meant therfore, when kind and loving carriage is required of Instructers and Teachers, that they should not therefore either correct or reprove:
It is not meant Therefore, when kind and loving carriage is required of Instructers and Teachers, that they should not Therefore either correct or reprove:
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For if the Teachers doe as they ought, and the Scholers likewise make that use of them that they should, they may well say of them as Paul doth to Philemon, Etiam animam mihi debes, that they owe them their very soules;
For if the Teachers do as they ought, and the Scholars likewise make that use of them that they should, they may well say of them as Paul does to Philemon, Etiam animam mihi Debes, that they owe them their very Souls;
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or to meddle with their sores, though they intend nothing therein but their good: because they have sense, whereby they perceive some present good in the one;
or to meddle with their sores, though they intend nothing therein but their good: Because they have sense, whereby they perceive Some present good in the one;
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They must remember what the wise man saith, that hee that hateth Instruction and Correction, and so he that hateth his Instructers and Correctors, is a Foole: yea, he that hateth either, shall dye.
They must Remember what the wise man Says, that he that hates Instruction and Correction, and so he that hates his Instructers and Correctors, is a Fool: yea, he that hates either, shall die.
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That for which Salomon so oft calleth upon those that he dealeth with: Heare, O yee Children, the Instruction of a Father, and give eare to learne understanding:
That for which Solomon so oft calls upon those that he deals with: Hear, Oh ye Children, the Instruction of a Father, and give ear to Learn understanding:
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But hee that neither can see what is fit of himselfe, nor will follow the good counsell that others shall give, such a one is as an unprofitable limbe in the bodie, and a very burden to the earth that beareth him.
But he that neither can see what is fit of himself, nor will follow the good counsel that Others shall give, such a one is as an unprofitable limb in the body, and a very burden to the earth that bears him.
and Teachers, Let the Eare, saith Bernard, that was once opened to let in death and destruction, by hearkning to evill counsell, bee now set wide open to let in life and Salvation, by giving eare to good advice.
and Teachers, Let the Ear, Says Bernard, that was once opened to let in death and destruction, by Harkening to evil counsel, be now Set wide open to let in life and Salvation, by giving ear to good Advice.
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Let your eares with Vlysses (to deale with you out of your owne learning) bee close shut against the Sirens songs of such as shall by faire words and smooth language, goe about to seduce you,
Let your ears with Ulysses (to deal with you out of your own learning) be close shut against the Sirens songs of such as shall by fair words and smooth language, go about to seduce you,
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As on the other side, there is a Curse of God denounced against those that doe otherwise, that stop their eares, like the deafe adder, against good admonition,
As on the other side, there is a Curse of God denounced against those that do otherwise, that stop their ears, like the deaf adder, against good admonition,
and refuse to heare the Charmers voice, charme he never so sweetly, to be ruled by their Governours, deale they never so kindly and lovingly with them.
and refuse to hear the Charmers voice, charm he never so sweetly, to be ruled by their Governors, deal they never so kindly and lovingly with them.
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Of such ungratious Children we may much better say, that they have Gods tokens indeed on them; and such (observe it when you will) you shall seldome see come to good.
Of such ungracious Children we may much better say, that they have God's tokens indeed on them; and such (observe it when you will) you shall seldom see come to good.
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And Salomon, the wisest meere man that was ever since Adam, thought it no disparagement either to his place or his person to give instructions and directions to the Children that God gave him.
And Solomon, the Wisest mere man that was ever since Adam, Thought it no disparagement either to his place or his person to give instructions and directions to the Children that God gave him.
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and his Disciples would have kept them back from him, as supposing it too meane a businesse for him to be imployed in, was displeased with them for so doing,
and his Disciples would have kept them back from him, as supposing it too mean a business for him to be employed in, was displeased with them for so doing,
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Where it is strange to see, (and it argueth the great corruption of mans nature,) how that those Callings that God hath most graced in the Word, are commonly most disgraced and contemned in the World.
Where it is strange to see, (and it argue the great corruption of men nature,) how that those Callings that God hath most graced in the Word, Are commonly most disgraced and contemned in the World.
And yet who come neerer to God than the Ministers of his word? Or who come neerer to Ministers than Schoole-masters doe? What is their Schoole but a private Church? if it be ordred as it ought.
And yet who come nearer to God than the Ministers of his word? Or who come nearer to Ministers than Schoolmasters do? What is their School but a private Church? if it be ordered as it ought.
Secondly, it may serve to approve and commend the prudent and pious practice of those, that are carefull to give incouragement to those of this profession,
Secondly, it may serve to approve and commend the prudent and pious practice of those, that Are careful to give encouragement to those of this profession,
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For let private Schooles be neglected, whence shall the Universities be supplied? whence shall the Ministerie be provided? how shall they teach others, that were themselves never taught? how shall the chiefe Offices be furnished with men of abilitie either in Church or Common-weale? Both Religion and Learning will soone dye and decay,
For let private Schools be neglected, whence shall the Universities be supplied? whence shall the Ministry be provided? how shall they teach Others, that were themselves never taught? how shall the chief Offices be furnished with men of ability either in Church or Commonweal? Both Religion and Learning will soon die and decay,
and the Grand-Childe, the one long since deceased, the other yet living; whom God hath made Instruments of a great blessing, in this kinde, to this place.
and the Grand-Childe, the one long since deceased, the other yet living; whom God hath made Instruments of a great blessing, in this kind, to this place.
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and beside sundry yeerely pensions to the poore both of this place, and of divers others neere about you, to incourage Parents the rather to set their Children to learning,
and beside sundry yearly pensions to the poor both of this place, and of diverse Others near about you, to encourage Parents the rather to Set their Children to learning,
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and the Children to bend their minds and endevours thereunto, hath given a large and liberall exhibition for the maintainance of seven Scholers in one of the Universities, to be chosen successively each yeere from your Schoole.
and the Children to bend their minds and endeavours thereunto, hath given a large and liberal exhibition for the maintenance of seven Scholars in one of the Universities, to be chosen successively each year from your School.
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and stir up many more whom he hath blessed with abilitie, to shew their thankfulnesse in like manner to him from whom they have it, by setting apart and consecrating some part of their meanes, to the furtherance and advancement of religion and learning.
and stir up many more whom he hath blessed with ability, to show their thankfulness in like manner to him from whom they have it, by setting apart and consecrating Some part of their means, to the furtherance and advancement of Religion and learning.
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and stirreth up the hearts and minds of worthy men to establish such courses, whereby instruction and learning may be conveighed to us and our Children, may be wrought into us and them, that we may not be like savage people, no better than brute beasts; yea in some regard worse;
and stirs up the hearts and minds of worthy men to establish such courses, whereby instruction and learning may be conveyed to us and our Children, may be wrought into us and them, that we may not be like savage people, no better than brutus beasts; yea in Some regard Worse;
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as the Prophet saith, Idol-shepherds, so Idol-Teachers: like Idols, that have the name, but not the nature of God; that have limbs and lineaments of a man, but no action nor life;
as the Prophet Says, Idol shepherds, so Idol-Teachers: like Idols, that have the name, but not the nature of God; that have limbs and lineaments of a man, but no actium nor life;
If they take the wages, and doe not the worke, they shall bee no better than Theeves. As he said sometime in Socrates, that the Monke that laboured not with his hands for his living was a Theefe:
If they take the wages, and do not the work, they shall be no better than Thieves. As he said sometime in Socrates, that the Monk that laboured not with his hands for his living was a Thief:
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But who are they, that King David undertaketh to teach? And so passe we on from the Act to the Object, (the third particular in his promise;) the persons taught, You. They are the Children, that before he called upon, and invited unto him. Children are to bee taught.
But who Are they, that King David undertaketh to teach? And so pass we on from the Act to the Object, (the third particular in his promise;) the Persons taught, You. They Are the Children, that before he called upon, and invited unto him. Children Are to be taught.
and take the day before them, and not like foolish, improvident, and unadvised persons, that with frivolous delayes triflle out the time, and burne daylight.
and take the day before them, and not like foolish, improvident, and unadvised Persons, that with frivolous delays trifle out the time, and burn daylight.
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yea when your bones, it may be, as he speaketh in Iob, are so filled with the sinnes of your youth, with the fruits of those loose courses that then you tooke, that they leave you not, till they lye downe with you in the dust.
yea when your bones, it may be, as he speaks in Job, Are so filled with the Sins of your youth, with the fruits of those lose courses that then you took, that they leave you not, till they lie down with you in the dust.
but through the just judgement of God upon them by their stubbornnesse and untowardnesse, they become such a corrosive and an heart-sore unto them, that they make them even weary of their lives,
but through the just judgement of God upon them by their stubbornness and untowardness, they become such a corrosive and an heart-sore unto them, that they make them even weary of their lives,
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What shall we say of those, that all their whole time traine them up in idlenesse, in nothing but vanitie and naughtinesse? That which proveth after the very bane and utter overthrow of them.
What shall we say of those, that all their Whole time train them up in idleness, in nothing but vanity and naughtiness? That which Proves After the very bane and utter overthrow of them.
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For having been brought up to nothing, and having no kinde of imployment to passe their time away with, they light commonly into lewd company, whom they waste themselves and their meanes with,
For having been brought up to nothing, and having no kind of employment to pass their time away with, they Light commonly into lewd company, whom they waste themselves and their means with,
What shall wee say, I say, of such, but what Bernard before said, that such are rather Paricides than Parents? And the bloud of their Children shall be one day required at their hands, which though they perish deservedly through their owne voluntarie default,
What shall we say, I say, of such, but what Bernard before said, that such Are rather Parricides than Parents? And the blood of their Children shall be one day required At their hands, which though they perish deservedly through their own voluntary default,
But what is it that David would have these little ones to learne? And so come wee at length to the fourth and last Branch; the Subject-Matter of his teaching; the Feare of the Lord.
But what is it that David would have these little ones to Learn? And so come we At length to the fourth and last Branch; the Subject-Matter of his teaching; the fear of the Lord.
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if you desire the true welfare and happinesse of those that be under your charge, or Gods blessing upon them, and your labours and endevours with them;
if you desire the true welfare and happiness of those that be under your charge, or God's blessing upon them, and your labours and endeavours with them;
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You are not to thinke it enough, that you have taught them some trade, that you have given them learning, (humane learning, I meane) that they may live by another day;
You Are not to think it enough, that you have taught them Some trade, that you have given them learning, (humane learning, I mean) that they may live by Another day;
though made to the observance of all Gods precepts, yet is more specially annexed to the second Commandement in the Decalogue, which is concerning the service and worship of God;
though made to the observance of all God's Precepts, yet is more specially annexed to the second Commandment in the Decalogue, which is Concerning the service and worship of God;
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For as for other things, even Heathen and Infidels, or meere Civill and naturall men, will be ordinarily teaching and instructing their Children, to forbeare and abhorre lying,
For as for other things, even Heathen and Infidels, or mere Civil and natural men, will be ordinarily teaching and instructing their Children, to forbear and abhor lying,
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if the Parent or Schoole-master teach his Children and Scholers, matter of civilitie or humane learning alone? Doe not Heathen even the same? As the Apostle speaketh in another case, He that provideth not for his Familie, is worse than an Infidell:
if the Parent or Schoolmaster teach his Children and Scholars, matter of civility or humane learning alone? Do not Heathen even the same? As the Apostle speaks in Another case, He that Provideth not for his Family, is Worse than an Infidel:
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Let this therefore, good Children, be your principall care and studie: (For what shall it availe you to be cunning in Tully, Virgil, Homer, and other prophane Writers,
Let this Therefore, good Children, be your principal care and study: (For what shall it avail you to be cunning in Tully, Virgil, Homer, and other profane Writers,
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if you be unskilfull in Gods booke? to have learned Greeke and Latine, if you learne not withall the language of Canaan? to have your speech agreeable to the rules of Priscian or Lilie, if your lives and courses be not consonant to the rules and lawes of Christianitie? to have knowledge of the Creatures,
if you be unskilful in God's book? to have learned Greek and Latin, if you Learn not withal the language of Canaan? to have your speech agreeable to the rules of Priscian or Lily, if your lives and courses be not consonant to the rules and laws of Christianity? to have knowledge of the Creatures,
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Let the like course be taken of, and with others, and it will make them prove in time also like Timothie, wise to salvation, and enabled to every good worke. FINIS.
Let the like course be taken of, and with Others, and it will make them prove in time also like Timothy, wise to salvation, and enabled to every good work. FINIS.
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And as the Apostle would have us turne all our worldly griefe into godly griefe, into sorrow for our sins; and our Saviour else-where, all our worldly feare into godly feare, into feare of offending and displeasing God Almightie;
And as the Apostle would have us turn all our worldly grief into godly grief, into sorrow for our Sins; and our Saviour elsewhere, all our worldly Fear into godly Fear, into Fear of offending and displeasing God Almighty;
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so here he willeth us to turne all our worldly care into godly care, our care for this life, and the things of this life, into care for the things of another, of a better life.
so Here he wills us to turn all our worldly care into godly care, our care for this life, and the things of this life, into care for the things of Another, of a better life.
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Our Saviour for the further strengthning of their faith herein, and better encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himselfe will be mindfull of them, to supply them with the other;
Our Saviour for the further strengthening of their faith herein, and better encouragement hereunto, assureth them that upon their due and diligent pursuit of the one, God himself will be mindful of them, to supply them with the other;
It is not wonne commonly without battaile; nor bought but with bloud. They are compared to treasure, and matter of gaine. And worldly Wealth, wee well know, (and the heavenly much more) will not be gotten but with labour and travell.
It is not won commonly without battle; nor bought but with blood. They Are compared to treasure, and matter of gain. And worldly Wealth, we well know, (and the heavenly much more) will not be got but with labour and travel.
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And much more then this Art of Arts; this Art of reigning; this Art of living well and happily, yea of living everlastingly, will not without much studie and industrie be learned:
And much more then this Art of Arts; this Art of reigning; this Art of living well and happily, yea of living everlastingly, will not without much study and industry be learned:
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a rare drugge that every country or climate will not afford It grew once in Paradise. But upon the fall of our first Parents, it left this world; and it is not now to be found here on earth, in the land of the living.
a rare drug that every country or climate will not afford It grew once in Paradise. But upon the fallen of our First Parents, it left this world; and it is not now to be found Here on earth, in the land of the living.
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he cheated and coosened them of this Crowne, as wee use to doe Children, with the Apple, or what ever fruit it were, that he tendred unto Eve. So they lost it:
he cheated and coosened them of this Crown, as we use to do Children, with the Apple, or what ever fruit it were, that he tendered unto Eve. So they lost it:
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as for treasure, &c. And God, saith our Saviour, will have us aske that wee may have, and seeke that wee may finde, and knock that it may be opened unto us.
as for treasure, etc. And God, Says our Saviour, will have us ask that we may have, and seek that we may find, and knock that it may be opened unto us.
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For how many pretend title to, and claime interest in this Kingdome, that never tooke paines or labour about the compassing of it? How many professe themselves to be possessed of the Righteousnesse here spoken of, that never travelled or laboured in the searching out of it,
For how many pretend title to, and claim Interest in this Kingdom, that never took pains or labour about the compassing of it? How many profess themselves to be possessed of the Righteousness Here spoken of, that never traveled or laboured in the searching out of it,
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He would be deemed a most vaine man, that would boast and beare men in hand that he had beene at the East-Indies, conquered a great part of the Country,
He would be deemed a most vain man, that would boast and bear men in hand that he had been At the East indies, conquered a great part of the Country,
And no lesse vaine are they, that would have men beleeve them, that they have made conquest of the Spirituall Canaan, and possessed themselves of much of the wealth and treasure of it;
And no less vain Are they, that would have men believe them, that they have made conquest of the Spiritual Canaan, and possessed themselves of much of the wealth and treasure of it;
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And no lesse ridiculous are they that will seeme to have gotten much skill in this spirituall King-craft, (if I may so terme it) and yet never beat their heads,
And no less ridiculous Are they that will seem to have got much skill in this spiritual Kingcraft, (if I may so term it) and yet never beatrice their Heads,
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Yea in this regard is this Spirituall Treasure rather like learning than wealth; in that worldly wealth and Honours may be had without labour or study by the donation of others, or by succession and descent; this, not so;
Yea in this regard is this Spiritual Treasure rather like learning than wealth; in that worldly wealth and Honours may be had without labour or study by the donation of Others, or by succession and descent; this, not so;
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for man can by no meanes prevent Gods worke. Now to passe by those common lights and helpes of nature by God generally afforded unto all, of which the Apostle Paul to the Athenians, and the Lycaonians in the Acts; because they never prove effectuall in this kinde to any purpose ordinarily in any:
for man can by no means prevent God's work. Now to pass by those Common lights and helps of nature by God generally afforded unto all, of which the Apostle Paul to the Athenians, and the Lycaonians in the Acts; Because they never prove effectual in this kind to any purpose ordinarily in any:
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and to confine our selves to those aids that hee offereth and affordeth usually in his Church; which alone in ordinary course are effectuall to this end:
and to confine our selves to those aids that he Offereth and affords usually in his Church; which alone in ordinary course Are effectual to this end:
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and an internall vocation, in the blessing accompanying those meanes, which cannot be without effect; of which the Apostle, Those that hee calleth, he justifieth;
and an internal vocation, in the blessing accompanying those means, which cannot be without Effect; of which the Apostle, Those that he calls, he Justifieth;
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none so seeke, but such as by effectuall conversion (the inseparable effect and fruit of such vocation ) have returned unto God, and so found him in part already.
none so seek, but such as by effectual conversion (the inseparable Effect and fruit of such vocation) have returned unto God, and so found him in part already.
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and when it is once found, is so farre from causing men to give over their seeking, that it maketh them, incited by that sweetnesse that they finde in it in part found, seeke more diligently now than ever before.
and when it is once found, is so Far from causing men to give over their seeking, that it makes them, incited by that sweetness that they find in it in part found, seek more diligently now than ever before.
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but nothing or nothing worth ought, when it is crackt or cloven, within either: And the very wealth, yea and the learning too of many consisteth much in such. But these are not so:
but nothing or nothing worth ought, when it is cracked or cloven, within either: And the very wealth, yea and the learning too of many Consisteth much in such. But these Are not so:
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The things here propounded as they are hard and difficult, so they are singularly excellent. And therefore as they must be sought ere they can be had in regard of their difficultie; so they may well be sought that they may be had, in regard of the dignitie, the worth, the excellencie of them;
The things Here propounded as they Are hard and difficult, so they Are singularly excellent. And Therefore as they must be sought ere they can be had in regard of their difficulty; so they may well be sought that they may be had, in regard of the dignity, the worth, the excellency of them;
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If such reckoning then be made of a corruptible Crowne, of an earthly Kingdome, the Kingdome of men; that which when it hath beene long a getting, may be lost and gone againe the very next day, yea may be overturned in an houre: what account should be made of an incorruptible Crowne, of a Crowne that cannot be lost, of an heavenly Kingdome, the Kingdome of God;
If such reckoning then be made of a corruptible Crown, of an earthly Kingdom, the Kingdom of men; that which when it hath been long a getting, may be lost and gone again the very next day, yea may be overturned in an hour: what account should be made of an incorruptible Crown, of a Crown that cannot be lost, of an heavenly Kingdom, the Kingdom of God;
It was the saying of an Heathen Man, that Morall vertue was so beautifull, that if it could bee seene with bodily eyes, it would make men to be wondrously enamoured with it.
It was the saying of an Heathen Man, that Moral virtue was so beautiful, that if it could be seen with bodily eyes, it would make men to be wondrously enamoured with it.
But if the shadow be so excellent, what is the substance? if the Picture be so beautifull, what is the Person it selfe, which the Picture commeth so farre short of? If they made such account of their glassie bugle, saith Ierome after Tertullian, how ought this rich and pretious Pearle of ours to be esteemed of? This to that is as Gold to Brasse, saith Bernard; and a little of the palest and coursest Gold is farre better than much of the finest and brightest Brasse.
But if the shadow be so excellent, what is the substance? if the Picture be so beautiful, what is the Person it self, which the Picture comes so Far short of? If they made such account of their glassy bugle, Says Jerome After Tertullian, how ought this rich and precious Pearl of ours to be esteemed of? This to that is as Gold to Brass, Says Bernard; and a little of the Palestine and Coursest Gold is Far better than much of the Finest and Brightest Brass.
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if they were counted happie that were in Salomons service, then are they much more blessed that dwell in Gods house and court, that have dependance upon him:) but the Kingdome whereby he reigneth in us,
if they were counted happy that were in Solomon's service, then Are they much more blessed that dwell in God's house and court, that have dependence upon him:) but the Kingdom whereby he Reigneth in us,
1. To quell, conquer, and over-come our naturall corruptions, our lusts and concupiscences within us, our outragious passions, our unruly and inordinate affections, wherewith worldly men are led captive, enslaved and enthralled,
1. To quell, conquer, and overcome our natural corruptions, our Lustiest and concupiscences within us, our outrageous passion, our unruly and inordinate affections, wherewith worldly men Are led captive, enslaved and enthralled,
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And, It is a wondrous great Kingdome for a man to be able to contemne a Crowne, to set light by a Kingdome, as Moses did, that preferred afflictions with Gods people before it:
And, It is a wondrous great Kingdom for a man to be able to contemn a Crown, to Set Light by a Kingdom, as Moses did, that preferred afflictions with God's people before it:
And the very same is the Crosse even to this day to all Christians; it is their Charet, their Chaire of estate. Hee is a valiant Champion indeed, saith Ignatius, who though he be beaten, and receive many blowes,
And the very same is the Cross even to this day to all Christians; it is their Chariot, their Chair of estate. He is a valiant Champion indeed, Says Ignatius, who though he be beaten, and receive many blows,
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by setting light (as the Apostle of himselfe) by their lives. The Spirit of God may seeme to contradict himselfe when he saith in the one place, He made war upon the Saints and overcame them;
by setting Light (as the Apostle of himself) by their lives. The Spirit of God may seem to contradict himself when he Says in the one place, He made war upon the Saints and overcame them;
But because this their Majestie is most inward, and the world cannot so well see it: there is secondly therefore a Kingdome of Glorie, whereby those that reigne now in Grace by Christ, shall one day reigne in Glory with Christ.
But Because this their Majesty is most inward, and the world cannot so well see it: there is secondly Therefore a Kingdom of Glory, whereby those that Reign now in Grace by christ, shall one day Reign in Glory with christ.
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As We are now glorified in him, so hee shall then be glorified in us; what time wee shall heare from him that blessed and joyfull sound, Come and receive the Kingdome prepared for you from the beginning of the world.
As We Are now glorified in him, so he shall then be glorified in us; what time we shall hear from him that blessed and joyful found, Come and receive the Kingdom prepared for you from the beginning of the world.
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so preferre paltry Peables before these pretious Pearles; thick-clay, as the Prophet speaketh, before this pure Gold; the worlds counterfeit coine, before this true treasure; the base and slavish service of sinne and Satan, before the Crowne and the Kingdome that our Saviour here maketh offer of:
so prefer paltry Pebbles before these precious Pearls; thick-clay, as the Prophet speaks, before this pure Gold; the world's counterfeit coin, before this true treasure; the base and slavish service of sin and Satan, before the Crown and the Kingdom that our Saviour Here makes offer of:
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and bow their shoulders downe to beare any such (even unsufferable and unsupportable) burdens as the World is wont to impose on those that are slaves and drudges to it;
and bow their shoulders down to bear any such (even unsufferable and unsupportable) burdens as the World is wont to impose on those that Are slaves and drudges to it;
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that are content to serve the Devill rather, and their, nay his, brutish lusts, ( the baddest and basest service that can be,) than to reigne with Christ, or to serve him in a free and honourable service, whose service is true freedome, and to serve him is to reigne with him, who maketh all his servants Captaines, Commanders and Kings.
that Are content to serve the devil rather, and their, nay his, brutish Lustiest, (the badst and Basest service that can be,) than to Reign with christ, or to serve him in a free and honourable service, whose service is true freedom, and to serve him is to Reign with him, who makes all his Servants Captains, Commanders and Kings.
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Whereas many millions of those that professe themselves to be Christians, remaine still Satans vassals, slaves some to their filthy lusts, some to their muck and their money, some to their pride and ambition, some to their furious affection, some to one corruption, and some to another.
Whereas many millions of those that profess themselves to be Christians, remain still Satan vassals, slaves Some to their filthy Lustiest, Some to their muck and their money, Some to their pride and ambition, Some to their furious affection, Some to one corruption, and Some to Another.
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As long therefore as thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, they rule and sway thee as they list, they winde and turne thee which way they will,
As long Therefore as thou hast a Master, yea many Masters, within thee, thou art a slave to thy corruptions, they Rule and sway thee as they list, they wind and turn thee which Way they will,
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like an artificiall motion that goeth with a screw, and stirreth as that writhes it; so long as thou reignest not over them, but they reigne in and over thee,
like an artificial motion that Goes with a screw, and stirs as that writhes it; so long as thou Reignest not over them, but they Reign in and over thee,
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But are they so indeed? And are all Christians called to a Crowne, to a Kingdome? Then let them learne hence how charily and warily it behoveth Christian men to walke of all others.
But Are they so indeed? And Are all Christians called to a Crown, to a Kingdom? Then let them Learn hence how charily and warily it behooveth Christian men to walk of all Others.
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A small defect in a Christian is more, than a greater matter in a meere Worldling. And therefore are such worse, saith Salvian, though they be no worse, than others,
A small defect in a Christian is more, than a greater matter in a mere Worldling. And Therefore Are such Worse, Says Salvian, though they be no Worse, than Others,
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Who would not put hard for it, to winne a Crowne, to gaine a Kingdome? Here is fit matter for our ambitious thoughts and desires to be working upon with warrant.
Who would not put hard for it, to win a Crown, to gain a Kingdom? Here is fit matter for our ambitious thoughts and Desires to be working upon with warrant.
And, Let even a Kingdome at least, a Crowne, and no lesse, saith our Saviour, be your aime. It is enough for earthly Princes, their followers and favourites, if they can attaine to some Titles of inferiour Honour, to be Dukes and Marquesses, or the like.
And, Let even a Kingdom At least, a Crown, and no less, Says our Saviour, be your aim. It is enough for earthly Princes, their followers and favourites, if they can attain to Some Titles of inferior Honour, to be Dukes and Marquesses, or the like.
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But it is not some inferiour Honour, some petie place in a kingdome, but the Crowne and Kingdome it selfe, that our Saviour Christ here would have us shoot at, and seeke after.
But it is not Some inferior Honour, Some petie place in a Kingdom, but the Crown and Kingdom it self, that our Saviour christ Here would have us shoot At, and seek After.
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And who would not seeke after a kingdome, if he had any hope to attaine it? Wee see upon what uncertaine hopes ambitious persons in such cases lay all at the stake,
And who would not seek After a Kingdom, if he had any hope to attain it? we see upon what uncertain hope's ambitious Persons in such cases lay all At the stake,
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One siphorus sought mee diligently, saith the Apostle, and he found mee: And so, I love them that love mee, saith the Wisdome of God that hath the disposing of this Crowne, of this Kingdome, and all those that seeke mee early, shall be sure to finde mee. The Kingdomes of this World, as the Wealth of this World, may bee sought, and not found;
One siphorus sought me diligently, Says the Apostle, and he found me: And so, I love them that love me, Says the Wisdom of God that hath the disposing of this Crown, of this Kingdom, and all those that seek me early, shall be sure to find me. The Kingdoms of this World, as the Wealth of this World, may be sought, and not found;
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What man is there that will none of it? What need any man be incited or exhorted to accept of it? Who would not have heaven and happinesse? Who would not reigne in heaven eternally with God and Christ? Unlesse it be some wretched and accursed Atheists, that thinke there is no such thing to be had.
What man is there that will none of it? What need any man be incited or exhorted to accept of it? Who would not have heaven and happiness? Who would not Reign in heaven eternally with God and christ? Unless it be Some wretched and accursed Atheists, that think there is no such thing to be had.
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And, That Grace may reigne through Righteousnesse, saith the Apostle else-where. Now concerning this Righteousnesse, three Questions would be discussed;
And, That Grace may Reign through Righteousness, Says the Apostle elsewhere. Now Concerning this Righteousness, three Questions would be discussed;
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There is therefore a twofold Righteousnesse; and every true Christian (it is the constant Doctrine of all our Divines; and our Adversaries wittingly wrong us,
There is Therefore a twofold Righteousness; and every true Christian (it is the constant Doctrine of all our Divines; and our Adversaries wittingly wrong us,
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There is a Righteousnesse imputed, and there is a Righteousnesse imparted; the one inherent in Christ, and imputed to us; the other imparted by Christ, and inherent in us. For that spirituall Oyle that was powred upon Christ our Head, and wherewith God anointed him above all his fellowes, when the Spirit was given him beyond measure, like the Ointment that was powred uppon Aarons head, is shed forth and diffused in some measure, more or lesse,
There is a Righteousness imputed, and there is a Righteousness imparted; the one inherent in christ, and imputed to us; the other imparted by christ, and inherent in us. For that spiritual Oil that was poured upon christ our Head, and wherewith God anointed him above all his Fellows, when the Spirit was given him beyond measure, like the Ointment that was poured upon Aaron's head, is shed forth and diffused in Some measure, more or less,
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The former is the Righteousnesse of Iustification; the latter is the Righteousnesse of Sanctification. Some understand here the former: I rather the latter.
The former is the Righteousness of Justification; the latter is the Righteousness of Sanctification. some understand Here the former: I rather the latter.
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And, Vnlesse your Righteousnesse goe beyond the Righteousnesse of the Scribes and the Pharisies, &c. Which very passage these words seeme to have reference unto.
And, Unless your Righteousness go beyond the Righteousness of the Scribes and the Pharisees, etc. Which very passage these words seem to have Referente unto.
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2. Because it is that Righteousnesse that doth properly, peculiarly, and immediatly make us actually Kings, and putteth us in the actuall possession of this Kingdome: the former meriteth it, this entreth us into it:
2. Because it is that Righteousness that does properly, peculiarly, and immediately make us actually Kings, and putteth us in the actual possession of this Kingdom: the former merits it, this entereth us into it:
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Our justification acquiteth us of the guilt of sin: Our sanctification freeth us from the power of sinne, enabling us to quell it, to subdue it, to prevaile against it, that ruled, conquered, and kept us under before:
Our justification acquitteth us of the guilt of since: Our sanctification freeth us from the power of sin, enabling us to quell it, to subdue it, to prevail against it, that ruled, conquered, and kept us under before:
yea it cleanseth us also of the soile and filth of sinne, and so by eating our corruption out of us by degrees, it prepareth and fitteth us for that Kingdome to come, which flesh and bloud cannot enter, nor corruption inherit.
yea it Cleanseth us also of the soil and filth of sin, and so by eating our corruption out of us by Degrees, it Prepareth and fits us for that Kingdom to come, which Flesh and blood cannot enter, nor corruption inherit.
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As none is originally and essentially good but God: so no man is in any kinde or degree good without God. There is no man good, saith Augustine, but that of bad, is by God made good.
As none is originally and essentially good but God: so no man is in any kind or degree good without God. There is no man good, Says Augustine, but that of bad, is by God made good.
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4. Because it is and shall be rewarded of God. The Crowne expected is called the Crowne of Righteousnesse. And, To those, saith the Apostle, that by well-doing, and continuance therein, seeke glory,
4. Because it is and shall be rewarded of God. The Crown expected is called the Crown of Righteousness. And, To those, Says the Apostle, that by welldoing, and Continuance therein, seek glory,
and honour, and immortalitie, will God give eternall life in that day. And, Thy Father, saith our Saviour, that seeth thee in secret, will reward thee openly.
and honour, and immortality, will God give Eternal life in that day. And, Thy Father, Says our Saviour, that sees thee in secret, will reward thee openly.
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Yea there is no action so meane or slight proceeding from this, even to the gift of a Cup of cold water, that shall passe unregarded, or unrewarded with God.
Yea there is no actium so mean or slight proceeding from this, even to the gift of a Cup of cold water, that shall pass unregarded, or unrewarded with God.
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1 Because the Chiefe Commander in this Kingdome, is a King of Righteousnesse. The Scepter of this Kingdome is a Rod of Righteousnesse. The Throne of this Kingdome is a Seat of Righteousnesse: And the Kingdome it selfe is a Kingdome of Righteousnesse: And, No unrighteous therefore can inherit this Kingdome; that hath nothing at all but Righteous in it. The people of it, saith the Prophet, are all Righteous.
1 Because the Chief Commander in this Kingdom, is a King of Righteousness. The Sceptre of this Kingdom is a Rod of Righteousness. The Throne of this Kingdom is a Seat of Righteousness: And the Kingdom it self is a Kingdom of Righteousness: And, No unrighteous Therefore can inherit this Kingdom; that hath nothing At all but Righteous in it. The people of it, Says the Prophet, Are all Righteous.
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2. Because none but those that have part here in the Kingdome of Grace, may hereafter partake in the Kingdome of Glorie. But by Righteousnesse wee become members of the Kingdome of Grace. That Grace, saith the Apostle, may reigne through Righteousnesse. None but such therefore have any part in the one;
2. Because none but those that have part Here in the Kingdom of Grace, may hereafter partake in the Kingdom of Glory. But by Righteousness we become members of the Kingdom of Grace. That Grace, Says the Apostle, may Reign through Righteousness. None but such Therefore have any part in the one;
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3. Because this Righteousnesse is the Royall Roabe. Let thy Priests, saith the Psalmist, (and the same Persons here are both Kings and Priests) be cloathed with Righteousnesse.
3. Because this Righteousness is the Royal Robe. Let thy Priests, Says the Psalmist, (and the same Persons Here Are both Kings and Priests) be clothed with Righteousness.
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As no man then might come into the Wedding-house without the Wedding-garment; so may no man enter into this Kingdome without this Royall Robe. Without Holinesse, saith the Apostle, shall no man ever see God.
As no man then might come into the Weddinghouse without the wedding garment; so may no man enter into this Kingdom without this Royal Robe. Without Holiness, Says the Apostle, shall no man ever see God.
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4. Because No uncleane thing can come within the walls and compasse of this Kingdome: nay, no uncleane person can set foot into the Way that leadeth to it.
4. Because No unclean thing can come within the walls and compass of this Kingdom: nay, no unclean person can Set foot into the Way that leads to it.
And therefore no marvell if our Saviour tell us, That unlesse our Righteousnesse exceed the Righteousnesse of the Scribes and the Pharisies, wee shall never get into the Kingdome of God.
And Therefore no marvel if our Saviour tell us, That unless our Righteousness exceed the Righteousness of the Scribes and the Pharisees, we shall never get into the Kingdom of God.
Are wee ambitious of a Crowne? and that such a Crowne, as is not environed with pricking Cares, as if it were a Crowne of thornes or thistles, but such a one as may cure and rid our heads of all carking care? as hereafter wee shall see.
are we ambitious of a Crown? and that such a Crown, as is not environed with pricking Cares, as if it were a Crown of thorns or thistles, but such a one as may cure and rid our Heads of all carking care? as hereafter we shall see.
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The Way to this Crowne, to this Kingdome, is by Righteousnesse. Seeke yee, saith our Saviour, the Righteousnesse of God; and that will bring you to the Kingdome of God. For, The Kingdome of God is Righteousnesse.
The Way to this Crown, to this Kingdom, is by Righteousness. Seek ye, Says our Saviour, the Righteousness of God; and that will bring you to the Kingdom of God. For, The Kingdom of God is Righteousness.
wherein men rise by unrighteousnesse, and wherein not Righteousnesse, but unrighteousnesse oft reigneth. There is no way to rise in this Kingdome, there is no way to attaine to this Kingdome, but by Righteousnesse. Hee that followeth Righteousnesse and mercy, shall finde Righteousnesse, and Life, and glory;
wherein men rise by unrighteousness, and wherein not Righteousness, but unrighteousness oft Reigneth. There is no Way to rise in this Kingdom, there is no Way to attain to this Kingdom, but by Righteousness. He that follows Righteousness and mercy, shall find Righteousness, and Life, and glory;
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saith Salomon. For it is the Iust, saith the Psalmist, that God loveth and regardeth, that he regardeth and protecteth, that shall behold his face, that shall dwell ever in his house;
Says Solomon. For it is the Just, Says the Psalmist, that God loves and Regardeth, that he Regardeth and Protecteth, that shall behold his face, that shall dwell ever in his house;
They like well of this Kingdome; but they cannot away with the Righteousnesse: They are desirous to reigne; but unwilling to bee righteous. Happy they would be;
They like well of this Kingdom; but they cannot away with the Righteousness: They Are desirous to Reign; but unwilling to be righteous. Happy they would be;
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For God hath lincked these two together with an indissoluble bond, Happinesse and Holinesse, Reigning and Righteousnesse; the one as the Crowne, the other as the Robe, which cannot be had or worne therefore the one without the other.
For God hath linked these two together with an indissoluble bound, Happiness and Holiness, Reigning and Righteousness; the one as the Crown, the other as the Robe, which cannot be had or worn Therefore the one without the other.
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unlesse hee be desperately bent to destroy his soule, and be wholly given up unto a reprobate sense, and to a senslesse estate, but will say, that hee meaneth yet one day to doe otherwise;
unless he be desperately bent to destroy his soul, and be wholly given up unto a Reprobate sense, and to a senseless estate, but will say, that he means yet one day to do otherwise;
To meet with this slight that Satan is wont to suggest, thereby to cheat men of their soules, our Saviour here admonisheth us to seeke Gods Kingdome and his Righteousnesse, not in the last, but in the first place.
To meet with this slight that Satan is wont to suggest, thereby to cheat men of their Souls, our Saviour Here Admonisheth us to seek God's Kingdom and his Righteousness, not in the last, but in the First place.
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Besides that, The Soule may doe well without the Bodie; but the Bodie cannot doe well without the Soule. Our first and principall care therefore should be for our soule, and those things that concerne it;
Beside that, The Soul may do well without the Body; but the Body cannot do well without the Soul. Our First and principal care Therefore should be for our soul, and those things that concern it;
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and for these therefore in the first place, because they principally concerne it. Secondly, Things eternall should be preferred before things temporall.
and for these Therefore in the First place, Because they principally concern it. Secondly, Things Eternal should be preferred before things temporal.
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so much as an houre for repentance. And when hee hath given men space, but they have no grace to turne, it is a just thing with him to deny them futher time for turning. It is a fond thing therefore to let goe and lose the time that wee have, in hope of,
so much as an hour for Repentance. And when he hath given men Molle, but they have no grace to turn, it is a just thing with him to deny them further time for turning. It is a found thing Therefore to let go and loose the time that we have, in hope of,
Continuance in sinning hardeneth in sinne, and breedeth a brawninesse in the Soule: while Nature, and Custome, a second Nature, concurring together, produce an irrecoverablenesse in evill.
Continuance in sinning Hardeneth in sin, and breeds a brawniness in the Soul: while Nature, and Custom, a second Nature, concurring together, produce an irrecoverableness in evil.
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Seventhly, this Righteousnesse should bee sought in the first place, because Nothing whatsoever, though never so good, either is good, or can doe good without it.
Seventhly, this Righteousness should be sought in the First place, Because Nothing whatsoever, though never so good, either is good, or can do good without it.
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if it rule not according to justice and right; Regiment without righteousnesse degenerateth, and turneth into Tyrannie; it is but Robberie with authoritie. For the maine end of government is for the execution and enjoyment of justice: and without it therefore government is no better than plaine robberie; yea it is in some respect worse than it.
if it Rule not according to Justice and right; Regiment without righteousness degenerateth, and turns into Tyranny; it is but Robbery with Authority. For the main end of government is for the execution and enjoyment of Justice: and without it Therefore government is no better than plain robbery; yea it is in Some respect Worse than it.
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It is delightfull not to those themselves alone, that are at unitie among themselves, but it sendeth forth a pleasing savour to their neighbours round about them:
It is delightful not to those themselves alone, that Are At unity among themselves, but it sends forth a pleasing savour to their neighbours round about them:
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Endevouring to retaine the unitie of the Spirit in the bond of Peace. There is one Bodie, and one Spirit, one Faith, one Hope, one Baptisme, one Lord, one God and Father of all, above all, through all, and in you all.
Endeavouring to retain the unity of the Spirit in the bound of Peace. There is one Body, and one Spirit, one Faith, one Hope, one Baptism, one Lord, one God and Father of all, above all, through all, and in you all.
This therefore should you strive and labour by all meanes to maintaine among your selves, being (as Abraham told Lot) brethren; and being called and joyned together (as the Apostle speaketh) into one Bodie. But withall, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the maine aime of your agreement be the advancement of Gods Kingdome, and the maintenance of Right. For if Peace be not joyned with Pietie, better no Peace than such Peace; if agreement be not joyned with justice and equitie, better no agreement at all than such.
This Therefore should you strive and labour by all means to maintain among your selves, being (as Abraham told Lot) brothers; and being called and joined together (as the Apostle speaks) into one Body. But withal, you must have a care that this your Peace be the Peace of God, that it be in God, and for God; that the main aim of your agreement be the advancement of God's Kingdom, and the maintenance of Right. For if Peace be not joined with Piety, better no Peace than such Peace; if agreement be not joined with Justice and equity, better no agreement At all than such.
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and to returne to the maine Point that wee are principally to pursue. Therefore, lastly, are Gods Kingdome and his Righteousnesse first to be sought, because
and to return to the main Point that we Are principally to pursue. Therefore, lastly, Are God's Kingdom and his Righteousness First to be sought, Because
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To remove therefore this rubbe, and to rid and ease men of this care, our Saviour here telleth them, that upon the due seeking of Gods Kingdome and his Righteousnesse, or the Righteousnesse thereof, (for all commeth to one effect) all these things that men so much desire and looke after,
To remove Therefore this rub, and to rid and ease men of this care, our Saviour Here Telleth them, that upon the due seeking of God's Kingdom and his Righteousness, or the Righteousness thereof, (for all comes to one Effect) all these things that men so much desire and look After,
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and Christ Gods. As Christ, so all Christians are in Christ Heires of all things. And for God therefore to deny them ought, were to deny them of their owne.
and christ God's As christ, so all Christians Are in christ Heirs of all things. And for God Therefore to deny them ought, were to deny them of their own.
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And, Will hee deny them a Crum, that will give them a Crowne? Will hee deny them a bit of bread, or a cup of drinke, ( all the wealth in the world is no more with him;
And, Will he deny them a Crumb, that will give them a Crown? Will he deny them a bit of bred, or a cup of drink, (all the wealth in the world is no more with him;
how can hee but give them all things together with him? Hee that sent his Sonne to die for them, hath put his Spirit in them, and hath promised them the fruition of his blessed presence for ever;
how can he but give them all things together with him? He that sent his Son to die for them, hath put his Spirit in them, and hath promised them the fruition of his blessed presence for ever;
Now this first serveth to admonish all Christian men, yea all men in generall, both what they should first and most, and what they should last and least care for.
Now this First serves to admonish all Christian men, yea all men in general, both what they should First and most, and what they should last and lest care for.
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Roll thy burden upon the Lord, saith the Psalmist, and hee will maintaine thee. Cast all your care upon him, saith S. Peter; for hee taketh care for you.
Roll thy burden upon the Lord, Says the Psalmist, and he will maintain thee. Cast all your care upon him, Says S. Peter; for he Takes care for you.
What a deale of trouble, and distraction might wee free our selves of? How great quietnesse and sweet tranquillitie of minde might wee procure to our selves,
What a deal of trouble, and distraction might we free our selves of? How great quietness and sweet tranquillity of mind might we procure to our selves,
and temporall things to be reckoned of as secondary matters, as things accessorie unto them. Whereas worldly men generally take a direct contrary course.
and temporal things to be reckoned of as secondary matters, as things accessory unto them. Whereas worldly men generally take a Direct contrary course.
They set the cart, as wee say, before the horse. They make Sara tend on Hagar; the Mistresse wait on the hand-maid. They make the principall the accessorie, and the accessorie the principall.
They Set the cart, as we say, before the horse. They make Sarah tend on Hagar; the Mistress wait on the handmaid. They make the principal the accessory, and the accessory the principal.
But first Riches, saith the World, moneyes and meanes of maintenance, (for these must be had howsoever) and then Religion and Righteousnesse may a little, time enough, be looked after,
But First Riches, Says the World, moneys and means of maintenance, (for these must be had howsoever) and then Religion and Righteousness may a little, time enough, be looked After,
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Not so diligent in attending as they should be, with Mary, that one thing, that is only necessarie, and without which no worldly thing can ought availe them;
Not so diligent in attending as they should be, with Marry, that one thing, that is only necessary, and without which no worldly thing can ought avail them;
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and on the other side, with Martha, troubled about many things, and those many times such as they might very well be without, much perplexed and distracted with care and thought about provisions for the bodie, for the back and the belly, for meat, drinke and apparell; (that which our Saviour here had reproved in his followers before) as if either they wanted a Father to provide for them,
and on the other side, with Martha, troubled about many things, and those many times such as they might very well be without, much perplexed and distracted with care and Thought about provisions for the body, for the back and the belly, for meat, drink and apparel; (that which our Saviour Here had reproved in his followers before) as if either they wanted a Father to provide for them,
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or their Father were ignorant of their wants. If wee see a young man grow worldly, full of care and thought for the world, wee are ready to say, Sure his Father is deceased, and his Friends gone;
or their Father were ignorant of their Wants. If we see a young man grow worldly, full of care and Thought for the world, we Are ready to say, Sure his Father is deceased, and his Friends gone;
But our heavenly Father is not dead: (hee liveth for ever to doe for us:) nor doth or can his care die for them, whom hee hath once vouchsafed to undertake the care of.
But our heavenly Father is not dead: (he lives for ever to do for us:) nor does or can his care die for them, whom he hath once vouchsafed to undertake the care of.
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there is a carefulnesse of diligence; and there is a carefulnesse of diffidence: the one is approved and commended; the other is disallowed and condemned: wee are enjoyned the one; wee are inhibited the other;
there is a carefulness of diligence; and there is a carefulness of diffidence: the one is approved and commended; the other is disallowed and condemned: we Are enjoined the one; we Are inhibited the other;
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A Father placeth his Sonne in a Farme, furnisheth him with a stocke, biddeth him play the good husband; and further assureth him, to put him out of all feare, that,
A Father places his Son in a Farm, furnisheth him with a stock, bids him play the good husband; and further assureth him, to put him out of all Fear, that,
Nor ought Christian men therefore to be the lesse carefull of walking diligently and industriously in those places and callings whereunto God hath assigned them,
Nor ought Christian men Therefore to be the less careful of walking diligently and industriously in those places and callings whereunto God hath assigned them,
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or in following the affaires and doing the duties that doe thereunto appertaine. (They walke inordinately, saith the Apostle, that follow not their owne work, and as well earne, if they be able, a• eat their owne bread; ) because God hath graciously promised,
or in following the affairs and doing the duties that do thereunto appertain. (They walk inordinately, Says the Apostle, that follow not their own work, and as well earn, if they be able, a• eat their own bred;) Because God hath graciously promised,
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Walke they must each one carefully within the compasse of his calling, and expect Gods blessing upon their labours and endevours. But for the issue and event of them, they must not be troubled and distracted about it;
Walk they must each one carefully within the compass of his calling, and expect God's blessing upon their labours and endeavours. But for the issue and event of them, they must not be troubled and distracted about it;
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And so in the third place, this serveth to meet with a conceit that keepeth many from looking after the things of Gods Kingdome, because they feare that they shall want necessaries, if they shall so doe.
And so in the third place, this serves to meet with a conceit that Keepeth many from looking After the things of God's Kingdom, Because they Fear that they shall want necessaries, if they shall so do.
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For, to omit that true Faith, as Ierome speaketh, feareth not Famine: and againe, that he is unworthie this Crowne, this Kingdome, that preferreth worldly trash before it,
For, to omit that true Faith, as Jerome speaks, fears not Famine: and again, that he is unworthy this Crown, this Kingdom, that preferreth worldly trash before it,
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or that is not content willingly, yea and gladly, to forgoe the one, for the attaining and compassing of the other: Such feare is wholly superfluous; it is a groundlesse feare:
or that is not content willingly, yea and gladly, to forgo the one, for the attaining and compassing of the other: Such Fear is wholly superfluous; it is a groundless Fear:
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Since that God the Father by Iesus Christ his Son and his Surety, hath here given thee assurance, that so long as thou seekest it as thou oughtest, thou shalt never want ought;
Since that God the Father by Iesus christ his Son and his Surety, hath Here given thee assurance, that so long as thou Seekest it as thou Ought, thou shalt never want ought;
Wouldest thou then be cared for? Wouldest thou be provided for? Wouldest thou need to take no more thought or care for ought? Get thee into Christs Court; get thee a place in Gods Kingdom. Men think they shall be well, they shall be safe, they shall be made for ever,
Wouldst thou then be cared for? Wouldst thou be provided for? Wouldst thou need to take no more Thought or care for ought? Get thee into Christ Court; get thee a place in God's Kingdom. Men think they shall be well, they shall be safe, they shall be made for ever,
when they have got some place, so it be at least some gainfull one, about the King, or belonging to the Court: such an office could they compasse, they should never need more to feare want,
when they have god Some place, so it be At least Some gainful one, about the King, or belonging to the Court: such an office could they compass, they should never need more to Fear want,
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In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kinde? Distrustfull care, I meane still, and of uncertaine event;
In like manner for your Children, would you have them so provided for, that you should not need to take any further care for them in that kind? Distrustful care, I mean still, and of uncertain event;
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whether hee live or die, whether he leave him ought or no; (and yet he will doe his best to get some what to leave him;) he knoweth there he shall not want.
whither he live or die, whither he leave him ought or no; (and yet he will do his best to get Some what to leave him;) he Knoweth there he shall not want.
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But get yo•• Children, say I, not into Christs Hospitall, but into Gods Kingdome 〈 ◊ 〉 Grace, and they shall then be sure indeed never to want, you shall need to take no further thought for them.
But get yo•• Children, say I, not into Christ Hospital, but into God's Kingdom 〈 ◊ 〉 Grace, and they shall then be sure indeed never to want, you shall need to take no further Thought for them.
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Let this be thy first care, and thy principall care, as for thy selfe, so for them, not how to make them rich, but how to make them religious, how to worke the sincere f•a•e of God, & faith of Christ into them.
Let this be thy First care, and thy principal care, as for thy self, so for them, not how to make them rich, but how to make them religious, how to work the sincere f•a•e of God, & faith of christ into them.
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thou shalt leave them Gods blessing, if thou hast nothing else to leave them; (where Religion and Righteousnesse runneth on in a race, there Gods blessing is also hereditarie with it:) and if thou leave them that,
thou shalt leave them God's blessing, if thou hast nothing Else to leave them; (where Religion and Righteousness Runneth on in a raze, there God's blessing is also hereditary with it:) and if thou leave them that,
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But though hee be mercifull and ready to lend, (a meanes many times to lessen and impaire mens estates) yet his seed after him inheriteth the blessing.
But though he be merciful and ready to lend, (a means many times to lessen and impair men's estates) yet his seed After him inheriteth the blessing.
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Doe we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physitians direction imprisoned in their owne Palaces, confined to,
Do we not see, I say not, the Sons of Kings, but even Kings and Princes themselves oft by the Physicians direction imprisoned in their own Palaces, confined to,
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though Kings and Lords of all things, are for their spirituall health and further good, restrained of some things that are not so fit for them at the present.
though Kings and lords of all things, Are for their spiritual health and further good, restrained of Some things that Are not so fit for them At the present.
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let us by any meanes take heed lest our immoderate care for the things of this life, expell and justle out our care for things belonging to a better life:
let us by any means take heed lest our immoderate care for the things of this life, expel and justle out our care for things belonging to a better life:
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let our maine and principall care be for Gods Kingdome and his Righteousnesse, and for other things wee may then boldly cast our care upon God, who will be sure thereupon sufficiently, yea abundantly to furnish us with whatsoever he shall see to be needfull and fit for us. FINIS.
let our main and principal care be for God's Kingdom and his Righteousness, and for other things we may then boldly cast our care upon God, who will be sure thereupon sufficiently, yea abundantly to furnish us with whatsoever he shall see to be needful and fit for us. FINIS.
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that since such a day must once come, and they know not how soone it may come, wherein they shall all be called to give up their accounts, that therefore they live in a continuall expectation of it, in a perpetuall preparation for it;
that since such a day must once come, and they know not how soon it may come, wherein they shall all be called to give up their accounts, that Therefore they live in a continual expectation of it, in a perpetual preparation for it;
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Which exhortation having urged and enlarged by sundry arguments of inforcement and illustration in the words before going, he doth here repeat and conclude, winding up the summe of all before delivered in this one word, WATCH.
Which exhortation having urged and enlarged by sundry Arguments of enforcement and illustration in the words before going, he does Here repeat and conclude, winding up the sum of all before Delivered in this one word, WATCH.
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Which that it may the better and the more orderly be unfolded, wee will referre all that shall be spoken to these foure heads: The Sense, the Proofes, The Manner, and the Meanes: Or,
Which that it may the better and the more orderly be unfolded, we will refer all that shall be spoken to these foure Heads: The Sense, the Proofs, The Manner, and the Means: Or,
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In regard whereof it will not be amisse to consider briefly what it importeth in the one, that wee may the better conceive thereby what it signifieth in the other.
In regard whereof it will not be amiss to Consider briefly what it imports in the one, that we may the better conceive thereby what it signifies in the other.
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But the Disciples of our Saviour the night before hee suffered, are said to have watched with him, Could ye not watch an houre with me? because both it was then the ordinarie time of repose,
But the Disciples of our Saviour the night before he suffered, Are said to have watched with him, Could you not watch an hour with me? Because both it was then the ordinary time of repose,
Againe, the Psalmist complaineth that God held his eyes waking, or watching; (but in an unproper sense) that he was forced to keepe waking, and so in some sort to watch as it were against his will.
Again, the Psalmist Complaineth that God held his eyes waking, or watching; (but in an unproper sense) that he was forced to keep waking, and so in Some sort to watch as it were against his will.
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and neither of them in such case are said properly to watch. But those that sit by such a sick man as cannot sleepe, to tend him, are said to watch by him: And the Shepherds are said to have beene watching over their flocks, when the Angell appeared to them that brought them tidings of Christs birth.
and neither of them in such case Are said properly to watch. But those that fit by such a sick man as cannot sleep, to tend him, Are said to watch by him: And the Shepherd's Are said to have been watching over their flocks, when the Angel appeared to them that brought them tidings of Christ birth.
So that bodily watching (to speake properly and precisely) is then, when a man striveth to keepe himselfe corporally waking for the tending or heeding of something, at such time as he is or may be inclining to sleepe.
So that bodily watching (to speak properly and precisely) is then, when a man striveth to keep himself corporally waking for the tending or heeding of something, At such time as he is or may be inclining to sleep.
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and a man may not keepe himselfe so awake, and yet watch. Peter watched thus while he slept in the prison betweene two souldiers tied fast with two chaines.
and a man may not keep himself so awake, and yet watch. Peter watched thus while he slept in the prison between two Soldiers tied fast with two chains.
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Whereas on the other side, Iudas sate up all the night long (as theeves and murtherers also doe many times) to put his treason in practice, while his fellow Disciples slept;
Whereas on the other side, Iudas sat up all the night long (as thieves and murderers also do many times) to put his treason in practice, while his fellow Disciples slept;
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not a proper, but a figurative, a metaphoricall watching, (and yet a watching that hath reference to that proper, some resemblance of that corporall watching) that our Saviour here intendeth.
not a proper, but a figurative, a metaphorical watching, (and yet a watching that hath Referente to that proper, Some resemblance of that corporal watching) that our Saviour Here intends.
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And lastly, the striving to keepe our selves from future relapse, and from falling backe into this our former deadly slumber againe, is that which by the same metaphor is termed watching, as here, so elsewhere.
And lastly, the striving to keep our selves from future relapse, and from falling back into this our former deadly slumber again, is that which by the same metaphor is termed watching, as Here, so elsewhere.
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So that it is as much in effect, as if our Saviour had said, when hee willeth us to watch; that It is not sufficient for us, that wee have beene awaked out of the deadly sleepe of sinne;
So that it is as much in Effect, as if our Saviour had said, when he wills us to watch; that It is not sufficient for us, that we have been awaked out of the deadly sleep of sin;
Hee came the second time, saith the Evangelist of our Saviours Disciples, whom hee had but lately before awaked, and found them asleepe againe; for their eyes were heavy.
He Come the second time, Says the Evangelist of our Saviors Disciples, whom he had but lately before awaked, and found them asleep again; for their eyes were heavy.
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Beside that the Devill is ready and busie ever to helpe forward, besprinkling of our tempels with his spirituall Opium of evill motions and suggestions, to further the matter,
Beside that the devil is ready and busy ever to help forward, besprinkling of our tempels with his spiritual Opium of evil motions and suggestions, to further the matter,
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§. 6. But (may some say) are not the Ministers of God in the word called Watchmen? and are they not said to watch for our soules? I answer: True it is indeed;
§. 6. But (may Some say) Are not the Ministers of God in the word called Watchmen? and Are they not said to watch for our Souls? I answer: True it is indeed;
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they are called Watchmen: and they are said to watch, yet not so much for, as over your soules. Now it is one thing to watch for one, and another thing to watch over one. To watch for one (to speake properly) is to watch in his stead that hee may not watch:
they Are called Watchmen: and they Are said to watch, yet not so much for, as over your Souls. Now it is one thing to watch for one, and Another thing to watch over one. To watch for one (to speak properly) is to watch in his stead that he may not watch:
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§. 7. To the adversarie before mentioned, wee might well adde another, no lesse dangerous than the former, to wit, the world, as Aaron saith of his people, wholly set upon wickednesse. This though we be not of it, yet are we in it, neither can we goe, or get out of it, when wee will our selves;
§. 7. To the adversary before mentioned, we might well add Another, no less dangerous than the former, to wit, the world, as Aaron Says of his people, wholly Set upon wickedness. This though we be not of it, yet Are we in it, neither can we go, or get out of it, when we will our selves;
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And so long as wee are in it, wee tread upon embers, wee walke among snares, of evill example, of allurement by profit and pleasure, of shame and abashment by derision, scorne and contempt, of terror and affrightment by opposition, threats,
And so long as we Are in it, we tread upon embers, we walk among snares, of evil Exampl, of allurement by profit and pleasure, of shame and abashment by derision, scorn and contempt, of terror and affrightment by opposition, Treats,
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Wee are more in danger of wicked men for our soules, than they are for their bodies that live in the wide wildernesse, where wilde beasts are most frequent.
we Are more in danger of wicked men for our Souls, than they Are for their bodies that live in the wide Wilderness, where wild beasts Are most frequent.
They were Men-wolves that hee forewarned them of, when he told them, that hee should send them out as sheepe among wolves. And had not they need to walke warily, that have so many snares in their way? Had they not need to stand continually upon their guard, that have their enemies on either side,
They were Men-wolves that he forewarned them of, when he told them, that he should send them out as sheep among wolves. And had not they need to walk warily, that have so many snares in their Way? Had they not need to stand continually upon their guard, that have their enemies on either side,
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keepe the doores of thy mouth from her that lieth in thy bosome. But this false-hearted friend of ours lieth not in our bosome, but within our breast. Againe, the other two cease sometime their opposing of us, this is incessant, it never ceaseth.
keep the doors of thy Mouth from her that lies in thy bosom. But this False-hearted friend of ours lies not in our bosom, but within our breast. Again, the other two cease sometime their opposing of us, this is incessant, it never ceases.
And so lust having conceived bringeth forth sinne, and sinne being consummate bringeth forth death. No need is there of other devill to delude or destroy us;
And so lust having conceived brings forth sin, and sin being consummate brings forth death. No need is there of other Devil to delude or destroy us;
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And if they had need to bee exceeding vigilant, and extraordinarily circumspect, that have not onely many open enemies, besetting and assaulting them on every side without,
And if they had need to be exceeding vigilant, and extraordinarily circumspect, that have not only many open enemies, besetting and assaulting them on every side without,
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For therein is the difference, as one saith well, betweene Adam and Iudas, so betweene our first parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us.
For therein is the difference, as one Says well, between Adam and Iudas, so between our First Parents and us, that Outward temptation prevented inward corruption in them, inward corruption preventeth outward temptation in us.
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Who so endureth to the end (saith our Saviour, he alone) shall be saved. The Christian course is compared to a race. Let us runne with patience (saith the Apostle) the race set before us.
Who so Endureth to the end (Says our Saviour, he alone) shall be saved. The Christian course is compared to a raze. Let us run with patience (Says the Apostle) the raze Set before us.
If wee aske who winne, hee telleth us else-where, that they onely winne the wager or get the garland, that runne according to the lawes of the game, to the rules of the race.
If we ask who win, he Telleth us elsewhere, that they only win the wager or get the garland, that run according to the laws of the game, to the rules of the raze.
For there not who so commeth first, but who so holdeth out to the last, be hee in order of place or time first or last, is sure to winne and to doe well.
For there not who so comes First, but who so holds out to the last, be he in order of place or time First or last, is sure to win and to do well.
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If the righteous man (saith the Prophet, or rather God himselfe by the Prophet) shall turne from his righteous course of life that before hee lived in, none of his former good deeds shall be remembred or reckoned;
If the righteous man (Says the Prophet, or rather God himself by the Prophet) shall turn from his righteous course of life that before he lived in, none of his former good Deeds shall be remembered or reckoned;
If a Servant or Souldier appointed to watch for his Masters comming, or against the enemies approach, shall continue watching till within an houre or some shorter time of the arrivall of the one or the assault of the other,
If a Servant or Soldier appointed to watch for his Masters coming, or against the enemies approach, shall continue watching till within an hour or Some shorter time of the arrival of the one or the assault of the other,
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and hee warneth us all therefore to watch incessantly, (because wee know not what time our Lord and Master may come) lest if hee come suddenly, hee take us asleepe.
and he warneth us all Therefore to watch incessantly, (Because we know not what time our Lord and Master may come) lest if he come suddenly, he take us asleep.
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so it falleth out commonly, yea so it is ever ordinarily in this spirituall Lethargie, that the relapse proveth more desperat than the disease was in it selfe.
so it falls out commonly, yea so it is ever ordinarily in this spiritual Lethargy, that the relapse Proves more desperate than the disease was in it self.
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For if men (saith the Apostle) having escaped these worldly defilements by the acknowledgement of Christ (or the profession of Christianity) come after to be entangled and againe overcome of them;
For if men (Says the Apostle) having escaped these worldly defilements by the acknowledgement of christ (or the profession of Christianity) come After to be entangled and again overcome of them;
As if hee had said in words applied to the present comparison, It had beene better for men to have lien fast asleepe still, snorting securely in their sinne,
As if he had said in words applied to the present comparison, It had been better for men to have lain fast asleep still, snorting securely in their sin,
Partly, for that through their owne inbred corruption (the evill humour that feedeth this drowsie disease) waxing commonly in such cases more fierce and furious than afore (like a mastive that breaketh loose,
Partly, for that through their own inbred corruption (the evil humour that feeds this drowsy disease) waxing commonly in such cases more fierce and furious than afore (like a mastive that breaks lose,
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As also partly through Satans malitious policie, who endevoureth all hee can by plunging of such as have broken or beene breaking away from him (if he can fasten againe upon them) as deepe as may be in all manner of impietie and impuritie, thereby to make them surer than ever to himselfe:
As also partly through Satan malicious policy, who endeavoureth all he can by plunging of such as have broken or been breaking away from him (if he can fasten again upon them) as deep as may be in all manner of impiety and impurity, thereby to make them Surer than ever to himself:
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like the Jaylor, that having laid hold on his prisoner againe, that had either attempted or made escape from him, laieth load on him with irons as many as hee may beare, to make him sure from starting aside any more.
like the Jailor, that having laid hold on his prisoner again, that had either attempted or made escape from him, Layeth load on him with irons as many as he may bear, to make him sure from starting aside any more.
as hee is said even to close up the eyes, and to make the very hearts of such (not their heads only) heavy, that they may not returne or repent, that is, be awaked any more againe out of their dead sleepe, and so healed of this their spirituall Lethargie.
as he is said even to close up the eyes, and to make the very hearts of such (not their Heads only) heavy, that they may not return or Repent, that is, be awaked any more again out of their dead sleep, and so healed of this their spiritual Lethargy.
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and their owne corrupt heart, God in justice, the Devill in malice, and their owne corrupt heart out of its owne drowsie disposition, shall all conspire as it were together to with-hold from waking,
and their own corrupt heart, God in Justice, the devil in malice, and their own corrupt heart out of its own drowsy disposition, shall all conspire as it were together to withhold from waking,
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wee cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that wee have beene awaked out of this spirituall sleepe of sinne,
we cannot but see the truth of the point formerly propounded, to wit, that it is not sufficient for us that we have been awaked out of this spiritual sleep of sin,
§. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessarie, that so neerely concerneth us,
§. 15. Now what may be the Use of all this, but to exhort and excite us to the diligent practice and performance of a duty so necessary, that so nearly concerns us,
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For the former, to wit, the Manner how this spirituall watch is to be held, wee will pitch upon foure points, wherein the same doth principally consist:
For the former, to wit, the Manner how this spiritual watch is to be held, we will pitch upon foure points, wherein the same does principally consist:
And againe, A prudent man (will not runne on head, but) will consider his steps. Those that goe in wayes darke and slippery, and in that regard dangerous, are wont to tread gingerly and step warily, feele with hand and foot their way before them,
And again, A prudent man (will not run on head, but) will Consider his steps. Those that go in ways dark and slippery, and in that regard dangerous, Are wont to tread gingerly and step warily, feel with hand and foot their Way before them,
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wee have great reason to looke about us, and to have an eye to our footing, that wee step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruine or our ruthe.
we have great reason to look about us, and to have an eye to our footing, that we step not unwarily and unadvisedly upon that that may prove and procure either our woe or our bane, either our ruin or our ruth.
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§. 17. This is that that the Apostle seemeth to have an eye unto, where hee exhorteth some to walke in sincerity; (as also hee professeth of himselfe that hee so did:) and prayeth for others, that they may discerne those things that differ, to the end they may bee sincere. The word used by the Apostle in both places signifieth properly sometime tried by the light of the Sunne.
§. 17. This is that that the Apostle seems to have an eye unto, where he exhorteth Some to walk in sincerity; (as also he Professes of himself that he so did:) and Prayeth for Others, that they may discern those things that differ, to the end they may be sincere. The word used by the Apostle in both places signifies properly sometime tried by the Light of the Sun.
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And it is a Metaphore (as some suppose) taken from the custome of the Eagle, whose manner is (if wee may beleeve those that write the naturall story) to bring her young out of the nest before they be full fledge,
And it is a Metaphor (as Some suppose) taken from the custom of the Eagl, whose manner is (if we may believe those that write the natural story) to bring her young out of the nest before they be full fledge,
A wise and wary Chapman that hath to doe with a deceitfull Merchant, Draper, or other, one that keepeth his wares in obscure places where the defects of them cannot so easily be discerned,
A wise and wary Chapman that hath to do with a deceitful Merchant, Draper, or other, one that Keepeth his wares in Obscure places where the defects of them cannot so Easily be discerned,
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but hee will first diligently view it, tosse it and turne it to and fro over and over, try how it is in the middest as well as at both ends, bring it forth into the light, hold up his cloth against the sunne, see if hee can espie any defect or default in it;
but he will First diligently view it, toss it and turn it to and from over and over, try how it is in the midst as well as At both ends, bring it forth into the Light, hold up his cloth against the sun, see if he can espy any defect or default in it;
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There is first the Devill, for his slinesse and subtiltie tearmed a Serpent, for his experience and antiquity stiled an old Serpent: one that, like a deceitfull Draper (saith one,) to draw men on unto sinne, sheweth them the present pleasure or profit of sinne as the one end of the cloth,
There is First the devil, for his slyness and subtlety termed a Serpent, for his experience and antiquity styled an old Serpent: one that, like a deceitful Draper (Says one,) to draw men on unto sin, shows them the present pleasure or profit of sin as the one end of the cloth,
Yea there is lastly our owne Heart as fraudulent and deceitfull as any of them. For, The heart of man, saith Ieremie, is wicked and deceitfull above all things:
Yea there is lastly our own Heart as fraudulent and deceitful as any of them. For, The heart of man, Says Ieremie, is wicked and deceitful above all things:
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who can know it? So deceitfull, that oft-times it deceiveth a mans owne selfe, and so consequently it selfe. Having to deale then with such crafty ones, wee had need to be exceeding warie, that they take nothing up from them, that they shall offer to obtrude on us, either by outward perswasion,
who can know it? So deceitful, that ofttimes it deceives a men own self, and so consequently it self. Having to deal then with such crafty ones, we had need to be exceeding wary, that they take nothing up from them, that they shall offer to obtrude on us, either by outward persuasion,
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and of whom they may have counsell, and cost them nothing, as oft as they will, they will be sure to doe nothing of moment, where the least matter of doubt or suspition of danger may be, without his advice.
and of whom they may have counsel, and cost them nothing, as oft as they will, they will be sure to do nothing of moment, where the least matter of doubt or suspicion of danger may be, without his Advice.
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And such a Counsellor have wee ever at hand with us, ready on all occasions to advise us, never weary of conferring with us, angry with us for nothing but either for not asking or not following his advice;
And such a Counsellor have we ever At hand with us, ready on all occasions to Advice us, never weary of conferring with us, angry with us for nothing but either for not asking or not following his Advice;
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because (with Ioshua and the Israelites in their agreements with the Gibeonites ) they have not beene carefull to consult with the voyce of God in his word.
Because (with Ioshua and the Israelites in their agreements with the Gibeonites) they have not been careful to consult with the voice of God in his word.
ready therefore as one partiall in his owne cause, or as a Judge that hath taken somewhat of the one side, to passe no sincere, nor indifferent sentence.
ready Therefore as one partial in his own cause, or as a Judge that hath taken somewhat of the one side, to pass no sincere, nor indifferent sentence.
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Thus did the Jewish Captaines sometime with Ieremie. They come to him very demurely, and make deepe protestations, calling God solemnly to witnesse of the truth of their intention, of their willing minde and full purpose to put in execution and practise whatsoever God by the Prophet should advise them unto, were it good or bad.
Thus did the Jewish Captains sometime with Ieremie. They come to him very demurely, and make deep protestations, calling God solemnly to witness of the truth of their intention, of their willing mind and full purpose to put in execution and practice whatsoever God by the Prophet should Advice them unto, were it good or bad.
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but an untruth of his owne coyning at the instigation of Baruc. And in like manner doe many now adayes repaire to Gods Ministers for their opinion in cases of conscience concerning the lawfulnesse of some act that they are resolved on already;
but an untruth of his own coining At the instigation of Baruch And in like manner do many now adays repair to God's Ministers for their opinion in cases of conscience Concerning the lawfulness of Some act that they Are resolved on already;
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but whether they concurre or no, resolved to goe on, and so oft doe directly contrary to the judgement and advice of those whom they made shew to consult with.
but whither they concur or no, resolved to go on, and so oft do directly contrary to the judgement and Advice of those whom they made show to consult with.
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And as in the world, where two neighbour kingdomes are at open warre either with other, there is an hostilitie in generall betweene all the Subjects of either,
And as in the world, where two neighbour kingdoms Are At open war either with other, there is an hostility in general between all the Subject's of either,
So here, there is a generall hostilitie betweene each Soule and all Sinne, but that exercised in more speciall manner betweene each particular soule and some peculiar sinnes;
So Here, there is a general hostility between each Soul and all Sin, but that exercised in more special manner between each particular soul and Some peculiar Sins;
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and these commonly of two sorts, the sinnes of a mans calling or particular vocation, and the sinnes of a mans nature, or of his naturall constitution.
and these commonly of two sorts, the Sins of a men calling or particular vocation, and the Sins of a men nature, or of his natural constitution.
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and more frequent occasions of some sinnes than of others, greater and stronger inducements and inticements to some sinnes than to others, which hee is therefore more specially to keepe watch against.
and more frequent occasions of Some Sins than of Others, greater and Stronger inducements and enticements to Some Sins than to Others, which he is Therefore more specially to keep watch against.
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and the two Cholers, in some degree more or lesse, but there is some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Flegmatike, a Melancholike, or a Cholerike Constitution:
and the two Cholers, in Some degree more or less, but there is Some one of them predominant, in regard whereof a man is said to be of a Sanguine, a Phlegmatic, a Melancholic, or a Choleric Constitution:
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So in the soule of man (since the fall of our first Parents a generall seed-plot of evill) there are spirituall weeds of all sorts, a mixture of all vice, the seed and spawne of all sin, Atheisme it selfe not excepted:
So in the soul of man (since the fallen of our First Parents a general seed-plot of evil) there Are spiritual weeds of all sorts, a mixture of all vice, the seed and spawn of all since, Atheism it self not excepted:
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but there is some one pestilent Humour or other lightly more predominant than the rest, some one maine and master vice, that giveth a denomination, in regard whereof men are said to be, some ambitious, some covetous, some superstitious, some lascivious, and the like:
but there is Some one pestilent Humour or other lightly more predominant than the rest, Some one main and master vice, that gives a denomination, in regard whereof men Are said to be, Some ambitious, Some covetous, Some superstitious, Some lascivious, and the like:
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And so hath every man ordinarily some one corruption or other, that is the delight of his heart and the joy of his eyes, that hee is naturally most wedded unto, most caried away with.
And so hath every man ordinarily Some one corruption or other, that is the delight of his heart and the joy of his eyes, that he is naturally most wedded unto, most carried away with.
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Faith (saith one well) feareth no famine. Yea a fearefull signe of an ungratious heart, loving and regarding gaine more than godlinesse, and preferring temporall living before life everlasting.
Faith (Says one well) fears no famine. Yea a fearful Signen of an ungracious heart, loving and regarding gain more than godliness, and preferring temporal living before life everlasting.
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To omit, that wee ascribe oft those things to the times and places wee live in, that indeed proceed principally from our selves and our owne corrupt hearts:
To omit, that we ascribe oft those things to the times and places we live in, that indeed proceed principally from our selves and our own corrupt hearts:
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as men that live in bad aires, or in time of generall contagion, are more carefull to fence and arme themselves by taking of preservatives, eating in the morning ere they goe abroad, carying some things about them to smell to, &c. against danger of infection:
as men that live in bad airs, or in time of general contagion, Are more careful to fence and arm themselves by taking of preservatives, eating in the morning ere they go abroad, carrying Some things about them to smell to, etc. against danger of infection:
not, a just man as just men went in those dayes, ( that were but a poore praise of so worthy a Patriarke) but Noah was a just man in that generation wherein the whole world was over-growne with wickednesse;
not, a just man as just men went in those days, (that were but a poor praise of so worthy a Patriarch) but Noah was a just man in that generation wherein the Whole world was overgrown with wickedness;
Let us remember in this case that as it is an height of impietie and ungodlinesse for a man to be bad in a good age, and to continue unreformed in a time of generall reformation;
Let us Remember in this case that as it is an height of impiety and ungodliness for a man to be bad in a good age, and to continue unreformed in a time of general Reformation;
so it is a speciall commendation, and a note of true godlinesse, for a man to be good in a bad age, and to continue uncorrupted in times of generall corruption:
so it is a special commendation, and a note of true godliness, for a man to be good in a bad age, and to continue uncorrupted in times of general corruption:
as, Christ also was when hee was in it) to shine as lights in the middest of a naughtie and perverse nation, striving to shew more sinceritie and more zeale and forwardnesse in the best things, the more dissolute the times grow,
as, christ also was when he was in it) to shine as lights in the midst of a naughty and perverse Nation, striving to show more sincerity and more zeal and forwardness in the best things, the more dissolute the times grow,
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Some such have not sticked openly and plainly to professe, that they cannot, nor will not leave their lust and their lecherie, no not for the saving of their soules.
some such have not sticked openly and plainly to profess, that they cannot, nor will not leave their lust and their lechery, no not for the Saving of their Souls.
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So deale wee with the drunkard: we may chance to finde him tractable enough otherwise: but if you come once to his drinke, to pull the cup from his mouth,
So deal we with the drunkard: we may chance to find him tractable enough otherwise: but if you come once to his drink, to pull the cup from his Mouth,
Yea men account it an all-sufficient Apologie, and an unanswerable plea for their grossest corruptions if they can say but, It is my nature. Socrates (as they report of him) when there came one Zopyrus to Athens that professed by mens physnomie to tell how they were affected,
Yea men account it an All-sufficient Apology, and an unanswerable plea for their Grossest corruptions if they can say but, It is my nature. Socrates (as they report of him) when there Come one Zopyrus to Athens that professed by men's physnomie to tell how they were affected,
and neglect those the meane while that are neerer at hand with them, ready every houre almost to be setting upon them? If there were (as oft there hath beene) hostilitie betweene France and us, were it a wise part,
and neglect those the mean while that Are nearer At hand with them, ready every hour almost to be setting upon them? If there were (as oft there hath been) hostility between France and us, were it a wise part,
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but to let French bottomes passe freely in and out to land forces at their pleasure? They are thine owne corruptions, not other mens, that wage warre against thy soule:
but to let French bottoms pass freely in and out to land forces At their pleasure? They Are thine own corruptions, not other men's, that wage war against thy soul:
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Flie from sinne (saith Sirachs sonne) as from a Serpent. Hee were evill advised that would sleepe neere the hole where he knew that a Serpent harboured;
Fly from sin (Says Sirachs son) as from a Serpent. He were evil advised that would sleep near the hold where he knew that a Serpent Harboured;
Nor were they better than starke fooles, that should sit still and suffer the enemie, whom they were informed to be up in armes and comming for them, to enter their territorie, approach their Citie, sit downe before it, and raise rampires against it;
Nor were they better than stark Fools, that should fit still and suffer the enemy, whom they were informed to be up in arms and coming for them, to enter their territory, approach their city, fit down before it, and raise rampires against it;
But What meanest thou, O woman, (saith one of the Ancients) to eye thine owne bane so wishfully? Why shouldest thou have such a minde to gaze on that which thou maist not meddle with? And indeed it fell out full unhappily with her;
But What Meanest thou, Oh woman, (Says one of the Ancients) to eye thine own bane so wishfully? Why Shouldst thou have such a mind to gaze on that which thou Mayest not meddle with? And indeed it fell out full unhappily with her;
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by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to unnecessary contentions and Law-suits, enticing them to some kinde of lawfull,
by drawing them into bad company, combining and linking them in league with lewd ones, egging them on to unnecessary contentions and Lawsuits, enticing them to Some kind of lawful,
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but dangerous delights, and such like wiles at the first sight not appearing to be such, hee leadeth them into such sinnes as themselves at first intended not,
but dangerous delights, and such like wiles At the First sighed not appearing to be such, he leads them into such Sins as themselves At First intended not,
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and so may be, beside his purpose, with-drawne from that which he should principally attend. So the Apostle Peter of many Christians, that having escaped the defilements of this world, (that is, such sinnes as worldly men are wont to be ordinarily defiled with) by being intangled, (to wit, in the like occasions of sinne,
and so may be, beside his purpose, withdrawn from that which he should principally attend. So the Apostle Peter of many Christians, that having escaped the defilements of this world, (that is, such Sins as worldly men Are wont to be ordinarily defiled with) by being entangled, (to wit, in the like occasions of sin,
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and such snares as Satan had in the same set for them) they come at length to be overcome and vanquisht againe; to wit, by being drawne againe to the practice of such foule enormities as in themselves they had formerly reformed.
and such snares as Satan had in the same Set for them) they come At length to be overcome and vanquished again; to wit, by being drawn again to the practice of such foul enormities as in themselves they had formerly reformed.
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For that if they doe enter, an hundred to one it is, (such is mans naturall weaknesse and pronenesse to evill) that they come not out without some foile.
For that if they do enter, an hundred to one it is, (such is men natural weakness and proneness to evil) that they come not out without Some foil.
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§. 32. Where commeth to be met with the idle plea of those, who when they are admonished or advised to forbeare some courses, some companies, that may in this kinde prove prejudiciall and dangerous unto them, are wont to say;
§. 32. Where comes to be met with the idle plea of those, who when they Are admonished or advised to forbear Some courses, Some companies, that may in this kind prove prejudicial and dangerous unto them, Are wont to say;
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All things (that is, all things in their owne nature indifferent) are lawfull: but all (such) things are not expedient. Things in themselves lawfull, in the use of them prove oft inexpedient,
All things (that is, all things in their own nature indifferent) Are lawful: but all (such) things Are not expedient. Things in themselves lawful, in the use of them prove oft inexpedient,
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The use of a thing and the abuse of it are many times so close twined and twisted together, that a man cannot lay hold on the one but hee shall be taken with the other;
The use of a thing and the abuse of it Are many times so close twined and twisted together, that a man cannot lay hold on the one but he shall be taken with the other;
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Yea sure it is (as one well saith) that Hee that will needs doe all that ever hee may doe, will be soone drawne to doe somewhat also that hee ought not to doe.
Yea sure it is (as one well Says) that He that will needs do all that ever he may do, will be soon drawn to do somewhat also that he ought not to do.
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it will never be griefe or offence of heart to him, as she said to David in another case, that he hath so done) than by venturing so far betweene winde and water, in what he may doe, to be but once overtaken in what he should not doe;
it will never be grief or offence of heart to him, as she said to David in Another case, that he hath so done) than by venturing so Far between wind and water, in what he may do, to be but once overtaken in what he should not do;
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So here it is a very unwise and improvident cariage, for a man, when hee hath the broad rhoad of Gods law, giving him scope enough to walke at large without danger in the use of Gods good creatures and in the ordering of his courses,
So Here it is a very unwise and improvident carriage, for a man, when he hath the broad rhoad of God's law, giving him scope enough to walk At large without danger in the use of God's good creatures and in the ordering of his courses,
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yet to presse needlesly so neere upon the borders and confines of sinne, that as David saith to Ionathan, as sure as God liveth, there is but a step betweene death and mee;
yet to press needlessly so near upon the borders and confines of sin, that as David Says to Ionathan, as sure as God lives, there is but a step between death and me;
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and that hee prevaileth against those that be not grossely prophane and ungodly more often by the immoderate and inordinate use of things in themselves lawfull,
and that he prevails against those that be not grossly profane and ungodly more often by the immoderate and inordinate use of things in themselves lawful,
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Turne mine eyes away, saith David, ô Lord, even from beholding of vanity: not mine heart onely from affecting it, but mine eyes also from beholding it.
Turn mine eyes away, Says David, o Lord, even from beholding of vanity: not mine heart only from affecting it, but mine eyes also from beholding it.
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It is not likely indeed (though some have so thought) that David penned that Psalme after his foule over-sight with Bathsheba: it may seeme rather by the maine matter of it to have beene made during the time of his exilement under Saul, before hee came to the crowne.
It is not likely indeed (though Some have so Thought) that David penned that Psalm After his foul oversight with Bathsheba: it may seem rather by the main matter of it to have been made during the time of his exilement under Saul, before he Come to the crown.
Yea not only ought such a one so to pray with David, but to joyne practice also with his prayer, by making (as Iob sometime did) a covenant with his eyes, that they should no more be fixed and set upon such objects as had beene formerly occasions to him of folly and of fall:
Yea not only ought such a one so to pray with David, but to join practice also with his prayer, by making (as Job sometime did) a Covenant with his eyes, that they should no more be fixed and Set upon such objects as had been formerly occasions to him of folly and of fallen:
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(hee will not onely have no hand in the shedding of it, but hee cannot endure to heare any communing of it;) and lastly, that shutteth his eyes from seeing of evill:
(he will not only have no hand in the shedding of it, but he cannot endure to hear any communing of it;) and lastly, that shutteth his eyes from seeing of evil:
Herein therefore standeth a further part of this our Watch, as in a carefull avoidance (so much as in us lieth) of the occasions of sinne that they be not offered:
Herein Therefore Stands a further part of this our Watch, as in a careful avoidance (so much as in us lies) of the occasions of sin that they be not offered:
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and no restraint of it, and where company will be egging him on, and urging him with instance to take more than is meet, that is true temperance and praise-worthy indeed.
and no restraint of it, and where company will be egging him on, and urging him with instance to take more than is meet, that is true temperance and praiseworthy indeed.
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or to call him to account (as Ioseph, as the workmen about the Temple sometime) to deale then truly and faithfully, especially when want and penury shall be perswading him to the contrary, that is indeed a matter of high commendation;
or to call him to account (as Ioseph, as the workmen about the Temple sometime) to deal then truly and faithfully, especially when want and penury shall be persuading him to the contrary, that is indeed a matter of high commendation;
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But for Tamar to deny Ammons incestuous suit, and to stand out against him, till by meere force she be constrained to endure rather the dishonest act of another,
But for Tamar to deny Ammons incestuous suit, and to stand out against him, till by mere force she be constrained to endure rather the dishonest act of Another,
yea urged and solicited day after day to condescend to her adulterous desires, to refuse to yeeld to her allurements, (her inforcements I might well say) and to choose rather to hazard losse of present liberty (such as then he had) by not sinning,
yea urged and solicited day After day to condescend to her adulterous Desires, to refuse to yield to her allurements, (her enforcements I might well say) and to choose rather to hazard loss of present liberty (such as then he had) by not sinning,
§. 35. Where commeth to bee met with that vaine and idle Apologie that many are wont to make in defence or excuse at least of their inordinate behaviour, that they were provoked and vrged to doe that they did:
§. 35. Where comes to be met with that vain and idle Apology that many Are wont to make in defence or excuse At least of their inordinate behaviour, that they were provoked and urged to do that they did:
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and what use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience? Shall another mans wickednesse make thee wicked like him? Wilt thou imitate him in that, wherein thou condemnest him? and be like him in that which thou mislikest in him? Yea shall mans wronging thee make thee wrong God? his abusing thee make thee abuse Gods blessed name? his flying in thy face make thee flie in Gods face? What watching call wee this,
and what use were there of patience, were there no provokement to impatience? or what praise is it there to be patient, where there is no occasion (for just cause none can be) of impatience? Shall Another men wickedness make thee wicked like him? Wilt thou imitate him in that, wherein thou Condemnest him? and be like him in that which thou mislikest in him? Yea shall men wronging thee make thee wrong God? his abusing thee make thee abuse God's blessed name? his flying in thy face make thee fly in God's face? What watching call we this,
and then of his owne accord to settle himselfe unto sleepe? Or what watching is it to keepe watch and ward, to fence and fortifie, where no assault is made,
and then of his own accord to settle himself unto sleep? Or what watching is it to keep watch and ward, to fence and fortify, where no assault is made,
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The first may be the practice of Sobrietie and Temperance, Take heed, saith our Saviour, lest at any time your hearts come to be oppressed or surcharged with surfetting and drunkennesse,
The First may be the practice of Sobriety and Temperance, Take heed, Says our Saviour, lest At any time your hearts come to be oppressed or surcharged with surfeiting and Drunkenness,
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and on the other side when men have over-liberally eaten and drunke, they are wont to be heavy and drowsie, ready to slumber as they sit, sit for nothing but for sleepe.
and on the other side when men have over-liberally eaten and drunk, they Are wont to be heavy and drowsy, ready to slumber as they fit, fit for nothing but for sleep.
but the Apostle saith, that when wine is thus taken in, the Spirit of God is expelled, (wherewith wee should watch) and the Spirit of Satan is entertained, (against which wee should watch) and the Temple of the one is made a stie and a stable for the other.
but the Apostle Says, that when wine is thus taken in, the Spirit of God is expelled, (wherewith we should watch) and the Spirit of Satan is entertained, (against which we should watch) and the Temple of the one is made a sty and a stable for the other.
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For such excesse is a meane even to drowne the minde, and by casting reason and understanding into a dead and deadly sleepe, to make men unable to watch against the motions of sinne, to shut the doore of the heart against all vertue,
For such excess is a mean even to drown the mind, and by casting reason and understanding into a dead and deadly sleep, to make men unable to watch against the motions of sin, to shut the door of the heart against all virtue,
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which the Apostles therefore are wont usually to joyne the one with the other. Let not us sleepe, as others doe, saith the Apostle Paul; but let us watch, and be sober.
which the Apostles Therefore Are wont usually to join the one with the other. Let not us sleep, as Others do, Says the Apostle Paul; but let us watch, and be Sobrium.
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And, Be sober and watch, saith the Apostle Peter. Which sobrietie also must be understood to consist, not in the temperate taking of meat and drinke only,
And, Be Sobrium and watch, Says the Apostle Peter. Which sobriety also must be understood to consist, not in the temperate taking of meat and drink only,
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and may well be said so to doe, when he is so transported with them, so distempered by them, that hee breaketh forth into such disordered and outragious behaviour;
and may well be said so to do, when he is so transported with them, so distempered by them, that he breaks forth into such disordered and outrageous behaviour;
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as will not stand with sobriety, and such as they could not but condemne in themselves, were they not for the time in a manner drunke and beside themselves;
as will not stand with sobriety, and such as they could not but condemn in themselves, were they not for the time in a manner drunk and beside themselves;
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and that they should have liberty to invite and entertaine either other, each man his friend or his neighbour under his vine or figtree, in his orchard or in his arbour.
and that they should have liberty to invite and entertain either other, each man his friend or his neighbour under his vine or Fig tree, in his orchard or in his arbour.
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But can we not use Gods creatures, unlesse we abuse them, and make that the bane and poison of our soules, that was given us to be the food and stay of our bodies? Or can we not be merry unlesse we make the devill our play-fellow? Can wee not bee merry,
But can we not use God's creatures, unless we abuse them, and make that the bane and poison of our Souls, that was given us to be the food and stay of our bodies? Or can we not be merry unless we make the Devil our playfellow? Can we not be merry,
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if it be not seasoned, or tainted rather, with impiety and ungodlines, or with impurity and uncleannes? Such eating and drinking is accursed eating and drinking:
if it be not seasoned, or tainted rather, with impiety and ungodliness, or with impurity and uncleanness? Such eating and drinking is accursed eating and drinking:
cs pn31 vbb xx vvn, cc vvn av-c, p-acp n1 cc n1, cc p-acp n1 cc n1? d n-vvg cc vvg vbz vvn vvg cc n-vvg:
lest they should over-shoot themselves when they were feasting together) we are more prone to be carried away unto evill in our pleasures and delights, in mirth and game, in sport and pastime,
lest they should overshoot themselves when they were feasting together) we Are more prove to be carried away unto evil in our pleasures and delights, in mirth and game, in sport and pastime,
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Besides that wee are in danger by such meanes to bee soonest surprised of him; as Ammon was sometime by Absaloms Followers, and Elah by Zimry his owne traiterous Servant,
Beside that we Are in danger by such means to be soonest surprised of him; as Ammon was sometime by Absaloms Followers, and Elah by Zimri his own traitorous Servant,
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to keepe watch one over another, and not each one over himselfe onely, like cursed Caine that asketh of God, whether hee were his brothers keeper. And to what end would hee have them thus to watch over their brethren? to whet them up, or whet them on, saith the Apostle: (that which we all stand in need of:) to provoke and egge them on unto godlinesse and well-doing, to keepe them watching with themselves.
to keep watch one over Another, and not each one over himself only, like cursed Cain that asks of God, whither he were his Brother's keeper. And to what end would he have them thus to watch over their brothers? to whet them up, or whet them on, Says the Apostle: (that which we all stand in need of:) to provoke and egg them on unto godliness and welldoing, to keep them watching with themselves.
pc-acp vvi vvi crd p-acp n-jn, cc xx d pi p-acp px31 av-j, av-j j-vvn np1 cst vvz pp-f np1, cs pns31 vbdr po31 ng1 n1. cc p-acp r-crq n1 vmd pns31 vhi pno32 av pc-acp vvi p-acp po32 n2? pc-acp vvi pno32 a-acp, cc vvb pno32 a-acp, vvz dt n1: (cst r-crq pns12 d vvb p-acp n1 pp-f:) pc-acp vvi cc n1 pno32 p-acp p-acp n1 cc n1, pc-acp vvi pno32 vvg p-acp px32.
The very presence of a religious person, and much more his good speech, & his godly carriage, his holy advice, his discreet admonition, his seasonable reproofe may be a meane to encourage & cheere us up when we do well, to restraine and stay us up,
The very presence of a religious person, and much more his good speech, & his godly carriage, his holy Advice, his discreet admonition, his seasonable reproof may be a mean to encourage & cheer us up when we do well, to restrain and stay us up,
so even those that be but dull and drowsie of themselves, but yet diligent, and desirous to keep waking both themselves and others, may helpe to sharpen and qui•ken even those that be otherwise more wakefull (it may bee) than themselves.
so even those that be but dull and drowsy of themselves, but yet diligent, and desirous to keep waking both themselves and Others, may help to sharpen and qui•ken even those that be otherwise more wakeful (it may be) than themselves.
av av d cst vbb p-acp j cc j pp-f px32, cc-acp av j, cc j pc-acp vvi vvg d px32 cc n2-jn, vmb vvi pc-acp vvi cc vvi av d cst vbb av av-dc j (pn31 vmb vbi) cs px32.
Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tent-maker and a weake woman, that he was ignorant of before:
Apollos though a learned Teacher and well read in the word, yet may be taught something by a silly Tentmaker and a weak woman, that he was ignorant of before:
npg1 cs dt j n1 cc av vvn p-acp dt n1, av vmb vbi vvn pi p-acp dt j n1 cc dt j n1, cst pns31 vbds j pp-f p-acp:
and the Jewish Rabbines acknowledge that they came to understand a place of the Prophet Esay by hearing an Arabian woman mention a broome, or a beesome in her language to her maid:
and the Jewish Rabbis acknowledge that they Come to understand a place of the Prophet Isaiah by hearing an Arabian woman mention a broom, or a Besom in her language to her maid:
In a word, drowsie persons, if they desire to keepe waking, can better doe it in company together one with another, (it is not likely they should all sodainely fall fast asleepe at once) than they can being severally apart either from other.
In a word, drowsy Persons, if they desire to keep waking, can better do it in company together one with Another, (it is not likely they should all suddenly fallen fast asleep At once) than they can being severally apart either from other.
And another of latter and more superstitious times, though a great admirer and practiser of Monasticall life himselfe, advising a woman that had a great minde to the Wildernesse;
And Another of latter and more superstitious times, though a great admirer and practiser of Monastical life himself, advising a woman that had a great mind to the Wilderness;
cc n-jn pp-f d cc av-dc j n2, cs dt j n1 cc n1 pp-f j n1 px31, vvg dt n1 cst vhd dt j n1 p-acp dt n1;
so the throng of the City? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally to approve my selfe unto? No by no meanes, say I:
so the throng of the city? will not my chastity be there safer, where conversing with few or none, I may please him alone whom I desire principally to approve my self unto? No by no means, say I:
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For what can be more ieopardous than to wrestle alone with such a slie adversary as seeth us when we see not him? Wee had more need to seeke out some troupe to joyne our selves with, where wee may have as many Fellow-helpers as fellowes.
For what can be more jeopardous than to wrestle alone with such a sly adversary as sees us when we see not him? we had more need to seek out Some troop to join our selves with, where we may have as many Fellow-helpers as Fellows.
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That which a many finde too true by wofull experience, when the noone-day devill hath inticed them out into the Wildernesse under pretence of greater holinesse, and strictnesse of life.
That which a many find too true by woeful experience, when the noonday Devil hath enticed them out into the Wilderness under pretence of greater holiness, and strictness of life.
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Those therefore that shunning the society of others, sequester themselves, and will needs live wholly to themselves, doe but in so doing deprive themselves of a maine helpe unto watchfulnesse,
Those Therefore that shunning the society of Others, sequester themselves, and will needs live wholly to themselves, do but in so doing deprive themselves of a main help unto watchfulness,
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§. 42. But as he said sometime to one that was talking, as he said, with himselfe, He had need be well advised, that he talked not with a bad Companion:
§. 42. But as he said sometime to one that was talking, as he said, with himself, He had need be well advised, that he talked not with a bad Companion:
§. crd cc-acp c-acp pns31 vvd av p-acp pi cst vbds vvg, c-acp pns31 vvd, p-acp px31, pns31 vhd n1 vbi av vvn, cst pns31 vvd xx p-acp dt j n1:
so he pronounceth him a happy man, that neither walketh with, nor standeth amids, nor sitteth among, that in no sort or manner converseth with those, that are wicked, sinfull, and scoffers at goodnesse and godlinesse.
so he pronounceth him a happy man, that neither walks with, nor Stands amids, nor Sitteth among, that in no sort or manner Converseth with those, that Are wicked, sinful, and scoffers At Goodness and godliness.
av pns31 vvz pno31 dt j n1, cst dx n1 p-acp, ccx vvz p-acp, ccx vvz p-acp, cst p-acp dx n1 cc n1 vvz p-acp d, cst vbr j, j, cc n2 p-acp n1 cc n1.
Not that a man should by and by in a Pharisaicall humor condemne or contemne every one that commeth short of himselfe either in knowledge or in practice of sanctification,
Not that a man should by and by in a Pharisaical humour condemn or contemn every one that comes short of himself either in knowledge or in practice of sanctification,
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But for those that be openly prophane with Esau; scoffers and deriders of religion with Ismael; by their loose and lewd course of life proclaiming and publishing not an utter want onely of goodnesse and godlinesse in them,
But for those that be openly profane with Esau; scoffers and deriders of Religion with Ishmael; by their lose and lewd course of life proclaiming and publishing not an utter want only of Goodness and godliness in them,
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A man shall hardly come with faire apparell amongst colliers, and carters, and chimney-sweepers, but he shall carry some of their soile and their foot away from them;
A man shall hardly come with fair apparel among Colliers, and carters, and chimney-sweepers, but he shall carry Some of their soil and their foot away from them;
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Yea such is the devillish disposition of mans wicked and wretched heart, that as some infected and infectious persons have a strong desire to be infecting of others;
Yea such is the devilish disposition of men wicked and wretched heart, that as Some infected and infectious Persons have a strong desire to be infecting of Others;
uh d vbz dt j n1 pp-f ng1 j cc j n1, cst p-acp d j-vvn cc j n2 vhb dt j n1 pc-acp vbi vvg pp-f n2-jn;
and those that have already moyled themselves, take a delight in, and make a sport of moyling others, that come in with faire clothes among them, thereby to make them like themselves;
and those that have already moiled themselves, take a delight in, and make a sport of moiling Others, that come in with fair clothes among them, thereby to make them like themselves;
cc d cst vhb av vvn px32, vvb dt n1 p-acp, cc vvi dt n1 pp-f j-vvg n2-jn, cst vvb p-acp p-acp j n2 p-acp pno32, av pc-acp vvi pno32 vvi px32;
so wicked and prophane persons usually desire nothing more, delight more in nothing, than in transfusing of their wickednesse and prophanenesse unto others.
so wicked and profane Persons usually desire nothing more, delight more in nothing, than in transfusing of their wickedness and profaneness unto Others.
av j cc j n2 av-j vvb pix av-dc, vvb av-dc p-acp pix, cs p-acp vvg pp-f po32 n1 cc n1 p-acp n2-jn.
So heere, howsoever by occasion of our calling and course of life, we may be called and constrained to have dealings sometime with such as are openly ungodly and professedly prophane;
So Here, howsoever by occasion of our calling and course of life, we may be called and constrained to have dealings sometime with such as Are openly ungodly and professedly profane;
av av, c-acp p-acp n1 pp-f po12 n1 cc n1 pp-f n1, pns12 vmb vbi vvn cc vvn pc-acp vhi n2-vvg av p-acp d c-acp vbr av-j j cc av-vvn j;
Yet we take heed how we enter into any league of familiarity and inwardnesse with such, whereby we may through ordinary companying with them take spirituall infection from them,
Yet we take heed how we enter into any league of familiarity and inwardness with such, whereby we may through ordinary companying with them take spiritual infection from them,
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so those that come oft in company with prophane and evill disposed persons, though for no evill end, intending nothing lesse than to become like unto them,
so those that come oft in company with profane and evil disposed Persons, though for no evil end, intending nothing less than to become like unto them,
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yet draw they a tincture oft from them, learne to lispe and to limpe after them, come in time somewhat to resemble them both in speech and in practice,
yet draw they a tincture oft from them, Learn to lisp and to limpe After them, come in time somewhat to resemble them both in speech and in practice,
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Israels posteritie had learned Aegyptian superstitions by their long abode in Aegypt: and Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan.
Israel's posterity had learned Egyptian superstitions by their long Abided in Egypt: and Heathenish impieties from those heathen people among whom they were mingled in the land of Canaan.
Yea Ioseph himselfe by living in Pharaoes Court had learned to sweare at every word almost by the life of Pharao, ( By the life of Pharao ye are but Spies;
Yea Ioseph himself by living in Pharaoh's Court had learned to swear At every word almost by the life of Pharaoh, (By the life of Pharaoh you Are but Spies;
and if not to become wholly prophane like them, yet by oft sight of sinne to have it wax more familiar with them, nothing so distastfull unto them as in times past it was;
and if not to become wholly profane like them, yet by oft sighed of sin to have it wax more familiar with them, nothing so distasteful unto them as in times passed it was;
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and so to have the edge of their former zeale and fervor against it abated, and the intention of their watchfulnesse consequently in some degree slackned.
and so to have the edge of their former zeal and fervor against it abated, and the intention of their watchfulness consequently in Some degree slackened.
cc av pc-acp vhi dt n1 pp-f po32 j n1 cc n1 p-acp pn31 vvd, cc dt n1 pp-f po32 n1 av-j p-acp d n1 vvd.
That subtill serpent could not prevaile with our first Parents to induce them to disobedience and breach of Gods charge, till he had wrought this feare of God out of their hearts, by perswading them that there was no such danger in the matter, they should not die, though they did it.
That subtle serpent could not prevail with our First Parents to induce them to disobedience and breach of God's charge, till he had wrought this Fear of God out of their hearts, by persuading them that there was no such danger in the matter, they should not die, though they did it.
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§. 46. The wickednesse of the wicked man, saith the Psalmist, enformeth mee in the very middest of mine heart, that there is no feare of God before his eies.
§. 46. The wickedness of the wicked man, Says the Psalmist, Informeth me in the very midst of mine heart, that there is no Fear of God before his eyes.
and made as it were an Anatomie of him, finding his tongue tipped with fraud, his lips tainted with venome, his mouth full of gall, his throat a gaping grave;
and made as it were an Anatomy of him, finding his tongue tipped with fraud, his lips tainted with venom, his Mouth full of Gall, his throat a gaping grave;
Which place one of the Ancients alluding unto saith, that The feare of God is as a Porter set at the doore of our Soule. If the Porter that is set to watch at the doore to keepe suspitious persons out, grow sleepie and slumber, they will be stealing in that should not, now one and then another:
Which place one of the Ancients alluding unto Says, that The Fear of God is as a Porter Set At the door of our Soul. If the Porter that is Set to watch At the door to keep suspicious Persons out, grow sleepy and slumber, they will be stealing in that should not, now one and then Another:
Murther and Adulterie, are the two formost sinnes in the second Table, and such as the very light of nature doth of all other most, and most evidently condemne;
Murder and Adultery, Are the two foremost Sins in the second Table, and such as the very Light of nature does of all other most, and most evidently condemn;
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§. 47. So that if the question bee, how it commeth to passe that such sinnes and the like are so rife in these times, wee need goe no further to seeke the cause of it;
§. 47. So that if the question be, how it comes to pass that such Sins and the like Are so rife in these times, we need go no further to seek the cause of it;
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than the brutishest of beasts, hath no feare or dread of that that may be his eternall bane, that may bring everlasting death and destruction upon him.
than the brutishest of beasts, hath no Fear or dread of that that may be his Eternal bane, that may bring everlasting death and destruction upon him.
cs dt js pp-f n2, vhz dx n1 cc n1 pp-f d cst vmb vbi po31 j n1, cst vmb vvi j n1 cc n1 p-acp pno31.
And no marvell then, if there bee no watching against sinne, where there is no feare or expectation of any evill or danger by sinne, no dread or awe of Gods wrath against it.
And no marvel then, if there be no watching against sin, where there is no Fear or expectation of any evil or danger by sin, no dread or awe of God's wrath against it.
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and a singular meanes to make us watchfull of our waies, if we could at all times remember and did seriously consider, that There is an eye of God in every place viewing both good and bad:
and a singular means to make us watchful of our ways, if we could At all times Remember and did seriously Consider, that There is an eye of God in every place viewing both good and bad:
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not penned up in Heaven, but filling Heaven and Earth; as without all things, and yet not excluded from any, so within all things, and yet not included in any;
not penned up in Heaven, but filling Heaven and Earth; as without all things, and yet not excluded from any, so within all things, and yet not included in any;
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Or if wee imagine that the darknesse and the nightly shade may cover and conceale us from his sight, hee is able to turne as the day into darke night, so the darke night into day.
Or if we imagine that the darkness and the nightly shade may cover and conceal us from his sighed, he is able to turn as the day into dark night, so the dark night into day.
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Yea not his waies alone, but the secret motions of his minde, and the inward intentions of his heart, they are all naked and broken up, as the inwards of a beast that is cut up and quartered, to him that we have to deale with.
Yea not his ways alone, but the secret motions of his mind, and the inward intentions of his heart, they Are all naked and broken up, as the inward of a beast that is Cut up and quartered, to him that we have to deal with.
uh xx po31 n2 av-j, cc-acp dt j-jn n2 pp-f po31 n1, cc dt j n2 pp-f po31 n1, pns32 vbr d j cc vvn a-acp, p-acp dt n2-j pp-f dt n1 cst vbz vvn a-acp cc vvn, p-acp pno31 cst pns12 vhb pc-acp vvi p-acp.
yea, thou understandest them afarre off, or long before: he seeth them ere they are, they are conceived of him, ere they be conceived in us, hee knoweth as well what wee will either thinke or doe,
yea, thou Understandest them afar off, or long before: he sees them ere they Are, they Are conceived of him, ere they be conceived in us, he Knoweth as well what we will either think or do,
uh, pns21 vv2 pno32 av a-acp, cc av-j a-acp: pns31 vvz pno32 c-acp pns32 vbr, pns32 vbr vvn pp-f pno31, c-acp pns32 vbb vvn p-acp pno12, pns31 vvz a-acp av r-crq pns12 vmb av-d vvi cc vdb,
his waies in Gods sight through his all-seeing providence, whereby like a well-drawne picture, that eieth each one in the roome, he eieth in that manner each one in the world,
his ways in God's sighed through his All-seeing providence, whereby like a well-drawn picture, that eieth each one in the room, he eieth in that manner each one in the world,
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How can I, saith he, doe this great wickednesse, and sinne against God? It was the feare of God arising from the consideration of his presence there, that kept Ioseph at that time from that sinne. As if he had said;
How can I, Says he, do this great wickedness, and sin against God? It was the Fear of God arising from the consideration of his presence there, that kept Ioseph At that time from that sin. As if he had said;
What availeth it to have none privie to our evill acts, when we have our owne consciences privy thereunto? So what availeth it to have no creature privy to them,
What availeth it to have none privy to our evil acts, when we have our own Consciences privy thereunto? So what availeth it to have no creature privy to them,
as very shie and fearefull, lest at this window, that key hole, this crevice, or that crany, some or other might chance to peepe in and espy them together, at length shee brought him to the inwardest roome in the house, where shee said shee was full sure that none upon her life could possibly come to pry in or see ought:
as very shy and fearful, lest At this window, that key hold, this crevice, or that cranny, Some or other might chance to peep in and espy them together, At length she brought him to the inwardest room in the house, where she said she was full sure that none upon her life could possibly come to pry in or see ought:
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and what should they gaine by shunning mans eies, when they lay open still to Gods eie? The other of them came to another of like condition in like manner,
and what should they gain by shunning men eyes, when they lay open still to God's eye? The other of them Come to Another of like condition in like manner,
that when hee were moved to doe ought that were indecent, he might thinke with himselfe, Would I doe this, or doe thus if such an one were in presence? And sure it is that mans eie many times, such an ones especially as wee reverence and stand in some awe of, is a speciall meane to keepe men in compasse.
that when he were moved to do ought that were indecent, he might think with himself, Would I do this, or do thus if such an one were in presence? And sure it is that men eye many times, such an ones especially as we Reverence and stand in Some awe of, is a special mean to keep men in compass.
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when hee shall rap out an oath, or breake a bawdy jest on some other of the company, will not the rest be ready to say to him, Do not you see who is behind you? as ready it may be, otherwise to vie oaths with him,
when he shall rap out an oath, or break a bawdy jest on Some other of the company, will not the rest be ready to say to him, Do not you see who is behind you? as ready it may be, otherwise to vie Oaths with him,
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or had wee the eie of our soule open to see the one, as we have the bodily eie to see the other? Or are we not ashamed of our selves, that mans presence should prevaile with us more than the presence of God should? that what wee would blush and be ashamed to doe in any mans,
or had we the eye of our soul open to see the one, as we have the bodily eye to see the other? Or Are we not ashamed of our selves, that men presence should prevail with us more than the presence of God should? that what we would blush and be ashamed to do in any men,
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§. 51. Againe this would keepe us from taking liberty to our selves of sinning in regard of screcy and privacy, were we never so solitary, never so private.
§. 51. Again this would keep us from taking liberty to our selves of sinning in regard of screcy and privacy, were we never so solitary, never so private.
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and yee brutish ones, will ye never be wise? He that formed the eye, shall not hee himselfe see? he that planted the eare, shall not he himselfe heare? yea he that made the heart, knoweth not he what is in the heart? Or hee that framed thy soule, cannot he see as much and as well as thy soule? But when thou art in the darke, doth not thy soule see what thou doest? And doth not God then that is far above thy soule, that knoweth thy soule better than thy soule knoweth it selfe, that knoweth more by thee than thou knowest by thy self, doth he not much more know,
and ye brutish ones, will you never be wise? He that formed the eye, shall not he himself see? he that planted the ear, shall not he himself hear? yea he that made the heart, Knoweth not he what is in the heart? Or he that framed thy soul, cannot he see as much and as well as thy soul? But when thou art in the dark, does not thy soul see what thou dost? And does not God then that is Far above thy soul, that Knoweth thy soul better than thy soul Knoweth it self, that Knoweth more by thee than thou Knowest by thy self, does he not much more know,
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and much more easily and clearely discerne what thou doest in the dark? Oh how watchfull and wary would we be in all our waies, were our hearts but once throughly possessed with this undoubted perswasion of Gods perpetuall presence with us, of his all-seeing eye ever & every where over-looking on us? What temptation could prevaile against us, were this consideration at hand with us? If we could follow that good rule though by an Heathen man given, So converse with men, as if God over-looked thee;
and much more Easily and clearly discern what thou dost in the dark? O how watchful and wary would we be in all our ways, were our hearts but once thoroughly possessed with this undoubted persuasion of God's perpetual presence with us, of his All-seeing eye ever & every where overlooking on us? What temptation could prevail against us, were this consideration At hand with us? If we could follow that good Rule though by an Heathen man given, So converse with men, as if God overlooked thee;
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And it is the last Argument that the Wiseman useth (hoping, if by any, by it to prevaile) to the unruly youngster, that will needs have his owne swinge;
And it is the last Argument that the Wiseman uses (hoping, if by any, by it to prevail) to the unruly youngster, that will needs have his own swinge;
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As those therefore that are to give an account of their actions, as at Athens most of their Magistrates did at the yeeres end when they went out of office, are wont to bee more wary and chary how they carry themselves in their affaires,
As those Therefore that Are to give an account of their actions, as At Athens most of their Magistrates did At the Years end when they went out of office, Are wont to be more wary and chary how they carry themselves in their affairs,
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than those that are not liable to account, nor looke ever to come to reckoning, especially if it bee uncertaine how soone they may bee called upon to give up their accounts:
than those that Are not liable to account, nor look ever to come to reckoning, especially if it be uncertain how soon they may be called upon to give up their accounts:
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There are some fore-running signes of it as yet unfulfilled, as the conversion of the Iewes, and the subversion of Antichrist: And till these have beene, it shall not be.
There Are Some forerunning Signs of it as yet unfulfilled, as the conversion of the Iewes, and the subversion of Antichrist: And till these have been, it shall not be.
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and shall take occasion thereby either to sleepe with the slothfull, or to bee drunke with the riotous, which hee ought not to doe, to give over his vigilancie,
and shall take occasion thereby either to sleep with the slothful, or to be drunk with the riotous, which he ought not to do, to give over his vigilancy,
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that Servants Master will come when hee is not aware, and by death cut him in two, sever body and soule asunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for paine and griefe, and gnashing of teeth for indignation and vexation of Spirit.
that Servants Master will come when he is not aware, and by death Cut him in two, sever body and soul asunder, and give him his portion with Hypocrites, in that place of torment, where is nothing but weeping and wailing for pain and grief, and gnashing of teeth for Indignation and vexation of Spirit.
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So for one man that fulfilleth his naturall course, there are an hundred intercepted and have their lives shortned, by surfet, by sicknesse, by the sword, by pensivenesse, by some one casualtie or other.
So for one man that fulfilleth his natural course, there Are an hundred intercepted and have their lives shortened, by surfeit, by sickness, by the sword, by pensiveness, by Some one casualty or other.
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it would make us the meane while walke wisely and warily, as those that desire to give up a good account whensoever they shall bee called to it, which they are sure they shall,
it would make us the mean while walk wisely and warily, as those that desire to give up a good account whensoever they shall be called to it, which they Are sure they shall,
it would keepe them waking amids their mirth, much better than the loudest musicke; it would make them, as the Apostle willeth them, Whether they bee eating or drinking,
it would keep them waking amids their mirth, much better than the Loudest music; it would make them, as the Apostle wills them, Whither they be eating or drinking,
as who knoweth but that hee may? For how many have risen well in the morning, that never went to bed againe? how many have gone well to bed, that never saw day-light againe? And looke what hath befalne one man, may befall any man:
as who Knoweth but that he may? For how many have risen well in the morning, that never went to Bed again? how many have gone well to Bed, that never saw daylight again? And look what hath befallen one man, may befall any man:
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But yet that rule of living every day as if that day were a mans dying day, must bee conceived for the manner of our behaviour and cariage, not for the matter and substance of it. To make this more plaine.
But yet that Rule of living every day as if that day were a men dying day, must be conceived for the manner of our behaviour and carriage, not for the matter and substance of it. To make this more plain.
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but rather leaving either of them, hee ought wholly to apply himselfe to the setting of his house in order, as Esay willed Ezechias, and the making of all straight and even betweene God and his owne soule, to praier and supplication,
but rather leaving either of them, he ought wholly to apply himself to the setting of his house in order, as Isaiah willed Hezekiah, and the making of all straight and even between God and his own soul, to prayer and supplication,
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when we are about to behave our selves in ought otherwise than we ought, and than our conscience telleth us that wee should, Would I doe this, or doe thus,
when we Are about to behave our selves in ought otherwise than we ought, and than our conscience Telleth us that we should, Would I do this, or do thus,
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and to make mine answer before God for it? And who knoweth but that that worke, whatsoever it bee, may be thy last worke? Who can tell but that thou maist be taken away in the very act of it,
and to make mine answer before God for it? And who Knoweth but that that work, whatsoever it be, may be thy last work? Who can tell but that thou Mayest be taken away in the very act of it,
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as some have beene in the very act of iniquitie? Oh how sincerely, how circumspectly would we in all things behave our selves, did such thoughts possesse our soules?
as Some have been in the very act of iniquity? O how sincerely, how circumspectly would we in all things behave our selves, did such thoughts possess our Souls?
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§. 57. A seventh helpe to this watchfulnesse is to be oft sifting and examining our selves, viewing and surveying our hearts and our lives, taking account of our selves how wee watch and how wee walke,
§. 57. A seventh help to this watchfulness is to be oft sifting and examining our selves, viewing and surveying our hearts and our lives, taking account of our selves how we watch and how we walk,
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As examination of our selves is a meane to fit us for Gods table, so is it a meane also to further us in our account, which we are to give up unto God.
As examination of our selves is a mean to fit us for God's table, so is it a mean also to further us in our account, which we Are to give up unto God.
And, sift or search your selves, saith one Prophet, and search againe and againe, (for so the words would there be read) before the sentence be executed,
And, sift or search your selves, Says one Prophet, and search again and again, (for so the words would there be read) before the sentence be executed,
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And it is the testimonie of his owne heart concerning his estate, not the opinion or report that others have given him or had of him, that must one day before God either excuse or accuse him, either acquite or condemne him.
And it is the testimony of his own heart Concerning his estate, not the opinion or report that Others have given him or had of him, that must one day before God either excuse or accuse him, either acquit or condemn him.
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No better meanes therefore by the testimonie of Gods Spirit to keepe us in awe, to prevent Gods wrath, to restraine us from sinne, to bring us backe into Gods way when wee have gone out of it, to stay us from going out of it againe when wee are once in it, to uphold us in the state of grace, to afford us sound comfort of our present estate, to preserve us from the danger of selfe-deceit and of inward decay in good things;
No better means Therefore by the testimony of God's Spirit to keep us in awe, to prevent God's wrath, to restrain us from sin, to bring us back into God's Way when we have gone out of it, to stay us from going out of it again when we Are once in it, to uphold us in the state of grace, to afford us found Comfort of our present estate, to preserve us from the danger of self-deceit and of inward decay in good things;
and if in any matter of expence they have gone beyond their compasse, or have slipped unawares into some course more chargeable than gainefull, they can soone come by this meane both to discover and to correct it betimes, ere it grow to a greater evill.
and if in any matter of expense they have gone beyond their compass, or have slipped unawares into Some course more chargeable than gainful, they can soon come by this mean both to discover and to correct it betimes, ere it grow to a greater evil.
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And were wee as carefull for the state of our soules, as the children of this world are for their worldly estates, wee would bee as carefull (much better cause we have so to be) of keeping and oft casting up our accounts concerning the one,
And were we as careful for the state of our Souls, as the children of this world Are for their worldly estates, we would be as careful (much better cause we have so to be) of keeping and oft casting up our accounts Concerning the one,
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so for want whereof many that have made faire shewes have fallen backward, and have become spirituall banckrupts ere they have perceived that they were breaking.
so for want whereof many that have made fair shows have fallen backward, and have become spiritual Bankrupts ere they have perceived that they were breaking.
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§. 60. As Tradesmen therefore and those that have much dealings in the world, are wont to have their day-booke, to keepe particular account of each dayes both receit and expence:
§. 60. As Tradesmen Therefore and those that have much dealings in the world, Are wont to have their day-booke, to keep particular account of each days both receipt and expense:
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So an exceeding great helpe would it be unto us in good courses, if wee could bring our selves in a constant course to take every day at Even an account of our selves,
So an exceeding great help would it be unto us in good courses, if we could bring our selves in a constant course to take every day At Even an account of our selves,
What good or ill have I done (this day?) or what not done, that I should doe? And accordingly was it their usuall manner at even ever to runne over what they had said,
What good or ill have I done (this day?) or what not done, that I should do? And accordingly was it their usual manner At even ever to run over what they had said,
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And Seneca, as he telleth us of one Sextius a Stoicke, whose daily practice this was, to call himselfe at Even, to a reckoning, what evill he had healed in himselfe that day, what vice he had withstood or subdued in himselfe, wherein he was oughts better, being that hee had lived a day longer:
And Senecca, as he Telleth us of one Sextius a Stoic, whose daily practice this was, to call himself At Even, to a reckoning, what evil he had healed in himself that day, what vice he had withstood or subdued in himself, wherein he was oughts better, being that he had lived a day longer:
and so privately with himselfe to recount and record his whole dayes worke, all his words and his deeds, passing such censure upon each of them as the condition or qualitie of either did require.
and so privately with himself to recount and record his Whole days work, all his words and his Deeds, passing such censure upon each of them as the condition or quality of either did require.
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And a Latine Poet describing a wise and a good man, maketh this his daily pratice, Not to suffer his eyes to sleep, till he have runne over all his actions of the whole live-long day past,
And a Latin Poet describing a wise and a good man, makes this his daily pratice, Not to suffer his eyes to sleep, till he have run over all his actions of the Whole livelong day passed,
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And as he sometime said, Shall they set se much by their glassie bugle, and not we much more by our pretious pearle? Shall they be so carefull to use these means for the furthering of themselves in matter of meere morality:
And as he sometime said, Shall they Set se much by their glassy bugle, and not we much more by our precious pearl? Shall they be so careful to use these means for the furthering of themselves in matter of mere morality:
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and shall not Christian men much more doe the like for the helping of themselves forward in the practice of true pietie? A shame it were for us that they should take more paines and use greater diligence about the nutshell,
and shall not Christian men much more do the like for the helping of themselves forward in the practice of true piety? A shame it were for us that they should take more pains and use greater diligence about the nutshell,
§. 63. An eighth helpe to further us in this spirituall Watch is to be jealous of our selves and of our owne infirmitie and weaknesse, that we may soone be ensnared and easily surprised, foiled at least,
§. 63. an eighth help to further us in this spiritual Watch is to be jealous of our selves and of our own infirmity and weakness, that we may soon be Ensnared and Easily surprised, foiled At least,
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For as those that know themselves to be of a weake stomacke, ready to take checke at such meats as many other ordinarily are wont to digest well enough, are very chary of their diet,
For as those that know themselves to be of a weak stomach, ready to take check At such Meats as many other ordinarily Are wont to digest well enough, Are very chary of their diet,
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and carefull to eschew and forbeare not such meats only as are simply unwholesome, but even such also as they suspect or suppose to be hard of digestion,
and careful to eschew and forbear not such Meats only as Are simply unwholesome, but even such also as they suspect or suppose to be hard of digestion,
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and his pronenesse to slip and be overtaken in them, may in that regard prove dangerous and prejudiciall to him in particular, howsoever others wiser or stronger,
and his proneness to slip and be overtaken in them, may in that regard prove dangerous and prejudicial to him in particular, howsoever Others Wiser or Stronger,
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This religious jealousie had Iob of his children, when they were feasting together, knowing how prone youth are to over-shoot themselves in mirth and disport:
This religious jealousy had Job of his children, when they were feasting together, knowing how prove youth Are to overshoot themselves in mirth and disport:
Peradventure, saith he, my sonnes may have sinned, and (blessed, that is, as the Hebrewes use the word by a kinde of fairenesse and finenesse of speech) blasphemed God in their hearts.
Peradventure, Says he, my Sons may have sinned, and (blessed, that is, as the Hebrews use the word by a kind of fairness and fineness of speech) blasphemed God in their hearts.
as might prove occasion unto him of any spirituall evill. §. 64. Watch and pray, saith our Saviour, that ye enter not into temptation: the Spirit indeed is ready; but the flesh is weake.
as might prove occasion unto him of any spiritual evil. §. 64. Watch and pray, Says our Saviour, that you enter not into temptation: the Spirit indeed is ready; but the Flesh is weak.
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Considering your owne infirmity and feeblenesse, yee have great need to take heed and earnestly to desire, that yee may not so much as touch upon any temptation:
Considering your own infirmity and feebleness, ye have great need to take heed and earnestly to desire, that ye may not so much as touch upon any temptation:
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Doe we not see how carefull they are that have gun-powder in their houses, to looke that no fire or candle come neare where it is? And in like manner did we consider that our corrupt heart is like tinder or gun-powder, apt in temptation to be soone fired and inflamed, it would make us the more carefull to keepe aloofe off,
Do we not see how careful they Are that have gunpowder in their houses, to look that no fire or candle come near where it is? And in like manner did we Consider that our corrupt heart is like tinder or gunpowder, apt in temptation to be soon fired and inflamed, it would make us the more careful to keep aloof off,
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though they bee never so heedy, though they stand still by them and have their eye ever on them, may chance to have all on a light fire, ere they can helpe or prevent it:
though they be never so heedy, though they stand still by them and have their eye ever on them, may chance to have all on a Light fire, ere they can help or prevent it:
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So falleth it out here not seldome, that while wee venture too neere, and presume as Peter sometime did to stand bathing himselfe against the fire in the High-priests Hall;
So falls it out Here not seldom, that while we venture too near, and presume as Peter sometime did to stand bathing himself against the fire in the High priests Hall;
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wee are suddenly caught, as he was, ere we thinke on it, we have by some sudden injection our affections so fired, that the very frame of our heart is all on a flame, ere we are aware of it,
we Are suddenly caught, as he was, ere we think on it, we have by Some sudden injection our affections so fired, that the very frame of our heart is all on a flame, ere we Are aware of it,
or are able now well either to prevent it, or easily to suppresse it. §. 65. Againe, this jealousie of our owne weaknesse will make us the more carefull,
or Are able now well either to prevent it, or Easily to suppress it. §. 65. Again, this jealousy of our own weakness will make us the more careful,
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To which purpose our Saviour joyneth watching and praier together, as there, so elsewhere: as also his Apostles oft couple them the one with the other.
To which purpose our Saviour Joineth watching and prayer together, as there, so elsewhere: as also his Apostles oft couple them the one with the other.
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so long as we thinke our selves wise enough and able to wade well enough thorow with our affaires, wee regard not to take advice or to seeke helpe and aid from others:
so long as we think our selves wise enough and able to wade well enough thorough with our affairs, we regard not to take Advice or to seek help and aid from Others:
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And on the other side, the more conscious men are to themselves of their owne wants, the more diligent are they wont to bee in resorting to those by whom their wants may be supplied:
And on the other side, the more conscious men Are to themselves of their own Wants, the more diligent Are they wont to be in resorting to those by whom their Wants may be supplied:
and the more suspitious we are of our owne infirmity and weaknesse, the more carefull will we bee daily and hourely to repaire unto him, who alone is able to confirme and strengthen us,
and the more suspicious we Are of our own infirmity and weakness, the more careful will we be daily and hourly to repair unto him, who alone is able to confirm and strengthen us,
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yea who is able so to enable us notwithstanding our weaknesse, that his power and might shall appeare in us amids our feeblenesse, and our very infirmity shall make much for his glory.
yea who is able so to enable us notwithstanding our weakness, that his power and might shall appear in us amids our feebleness, and our very infirmity shall make much for his glory.
and neglect of those meanes whereby hee might have beene enabled to stand, while hee trusted to his owne strength? A threefold offence some have observed in his behaviour in that businesse;
and neglect of those means whereby he might have been enabled to stand, while he trusted to his own strength? A threefold offence Some have observed in his behaviour in that business;
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that hee opposed himselfe to our Saviour forewarning him of his fall, he preferred himselfe indiscreetly before the rest of his Fellow-disciples, and he tooke the matter wholly upon himselfe, as that which he knew himselfe able well enough to goe through with.
that he opposed himself to our Saviour forewarning him of his fallen, he preferred himself indiscreetly before the rest of his Fellow-disciples, and he took the matter wholly upon himself, as that which he knew himself able well enough to go through with.
or to misdiet themselves, either they catch cold or take surfet, and so fall backe by relapse into their former disease, handling them then more fiercely by farre,
or to misdiet themselves, either they catch cold or take surfeit, and so fallen back by relapse into their former disease, handling them then more fiercely by Far,
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they thinke themselves strong enough to encounter with Satan, especially if they have stood out and come off well (as they thinke) in a temptation or twaine,
they think themselves strong enough to encounter with Satan, especially if they have stood out and come off well (as they think) in a temptation or twaine,
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and so grow carelesse either of eschewing the occasions of evill, or of using meanes whereby they may bee enabled to withstand them when they are offered:
and so grow careless either of Eschewing the occasions of evil, or of using means whereby they may be enabled to withstand them when they Are offered:
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sometime to their present paine, but their future amendment, that having had experience of their owne feeblenesse and inabilitie to stand of themselves, they may in time to come bee more wary, more distrustfull of their owne strength,
sometime to their present pain, but their future amendment, that having had experience of their own feebleness and inability to stand of themselves, they may in time to come be more wary, more distrustful of their own strength,
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And for this end no doubt hath the Holy Ghost left upon record the foule slips and fals of many of Gods worthy Saints and Servants, not that any should thereby bee incouraged or emboldned unto sinne;
And for this end no doubt hath the Holy Ghost left upon record the foul slips and falls of many of God's worthy Saints and Servants, not that any should thereby be encouraged or emboldened unto sin;
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Which the more wee distrust, the lesse shall wee presume on it, and the more carefull shall wee bee to use all good meanes, whereby true strength may be atchieved of us and increased in us.
Which the more we distrust, the less shall we presume on it, and the more careful shall we be to use all good means, whereby true strength may be achieved of us and increased in us.
not to forbeare it onely, but, as the Apostle speaketh, to abhorre it. The servile feare may make a man breake off the practice of sinne outwardly in his life, (wicked men, had they but it, durst not goe on in their wicked courses as they doe) but the filiall feare will doe more than that, it will make a man hate and detest it also inwardly in his heart:
not to forbear it only, but, as the Apostle speaks, to abhor it. The servile Fear may make a man break off the practice of sin outwardly in his life, (wicked men, had they but it, durst not go on in their wicked courses as they do) but the filial Fear will do more than that, it will make a man hate and detest it also inwardly in his heart:
Which thing if it were once throughly wrought in us, there should not need much Rhetoricke to perswade us to watch both against sinne and against all occasions of it:
Which thing if it were once thoroughly wrought in us, there should not need much Rhetoric to persuade us to watch both against sin and against all occasions of it:
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And one maine cause of relapse into sinne, and of want of due watchfulnesse against it, in those that for some time have surceased the practice of it, is because they never hated it in heart,
And one main cause of relapse into sin, and of want of due watchfulness against it, in those that for Some time have surceased the practice of it, is Because they never hated it in heart,
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their heart looked still after it (though their hand for feare or other respect were for a while with-drawne and with-held from it) ready therefore when such respects as before stayed and restrained it, were at any time removed, to give friendly entertainment unto it againe.
their heart looked still After it (though their hand for Fear or other respect were for a while withdrawn and withheld from it) ready Therefore when such respects as before stayed and restrained it, were At any time removed, to give friendly entertainment unto it again.
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But after, that he had abused her and defiled himselfe with her, his love was in a strange manner so turned into hatred, that the love wherewith before he loved her, was not so great,
But After, that he had abused her and defiled himself with her, his love was in a strange manner so turned into hatred, that the love wherewith before he loved her, was not so great,
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So were our hearts and affections estranged from such sinnes, as they had beene linked and fastened unto before, we would not onely be carefull without further delay to dispossesse our soules of them,
So were our hearts and affections estranged from such Sins, as they had been linked and fastened unto before, we would not only be careful without further Delay to dispossess our Souls of them,
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but we would be constantly watchfull to keepe the doore of our heart surely bolted against them, that they might never be able to gaine entrance againe with us.
but we would be constantly watchful to keep the door of our heart surely bolted against them, that they might never be able to gain Entrance again with us.
§. 69. The tenth and last helpe, that we will propound for the present, to further us in this spirituall Watch, is the diligent and constant practice and performance of good duties and offices.
§. 69. The tenth and last help, that we will propound for the present, to further us in this spiritual Watch, is the diligent and constant practice and performance of good duties and Offices.
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Let him that stole, saith the Apostle, steale no more; but let him labour rather and worke with his hands some good thing or other, that he may have to give to him that needeth.
Let him that stole, Says the Apostle, steal no more; but let him labour rather and work with his hands Some good thing or other, that he may have to give to him that needs.
because else though hee leave stealing a while, if he live idle, he will come to suffer want soone, (for Sloth wasteth as well as excesse and riot:) and so be falling anon to his former trade againe:
Because Else though he leave stealing a while, if he live idle, he will come to suffer want soon, (for Sloth wastes as well as excess and riot:) and so be falling anon to his former trade again:
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Sloth, saith Salomon, causeth sleepe. And sure as we see it to be with drowsie persons, that if they sit still and doe nothing, they will soone fall asleepe: so is it here;
Sloth, Says Solomon, Causes sleep. And sure as we see it to be with drowsy Persons, that if they fit still and do nothing, they will soon fallen asleep: so is it Here;
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Fulnesse and idlenesse are noted to have beene two maine causes of those filthy sinnes of Sodome. It is a common by-word with us, that Of idlenesse commeth no goodnesse:
Fullness and idleness Are noted to have been two main Causes of those filthy Sins of Sodom. It is a Common Byword with us, that Of idleness comes no Goodness:
Now what difference is there betweene him that lieth fast asleepe, and him that is idle though awake? save that the one is restrained from action by the course of nature,
Now what difference is there between him that lies fast asleep, and him that is idle though awake? save that the one is restrained from actium by the course of nature,
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Slothfulnesse therefore not onely causing sleepe, but being it selfe of it selfe a kind of spirituall sleepe, it is consequently also a kind even of spirituall death:
Slothfulness Therefore not only causing sleep, but being it self of it self a kind of spiritual sleep, it is consequently also a kind even of spiritual death:
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And the idle and slothfull may be well said to be not onely spiritually asleepe, even when they are awake, but to be spiritually dead also, even while they live:
And the idle and slothful may be well said to be not only spiritually asleep, even when they Are awake, but to be spiritually dead also, even while they live:
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He doth as the Crab, that desirous to prey on the Oister, but finding the fish enclosed and her selfe excluded with two such shels as all her power is not able to pierce, watcheth the time when she lieth bathing her selfe in the sunne and gaping to take in some pleasant refreshing,
He does as the Crab, that desirous to prey on the Oyster, but finding the Fish enclosed and her self excluded with two such shells as all her power is not able to pierce, watches the time when she lies bathing her self in the sun and gaping to take in Some pleasant refreshing,
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In regard whereof it is no unnecessary counsell that one of the Ancients giveth, that We be alwayes about some good businesse or other, that the Tempter whensoever he come, finde us not unoccupied.
In regard whereof it is no unnecessary counsel that one of the Ancients gives, that We be always about Some good business or other, that the Tempter whensoever he come, find us not unoccupied.
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Let every man, saith the Apostle, in that calling wherein he was called, therein with God (or, in Gods Name, as wee use to say) abide. There is a twofold calling by the Apostle there mentioned;
Let every man, Says the Apostle, in that calling wherein he was called, therein with God (or, in God's Name, as we use to say) abide. There is a twofold calling by the Apostle there mentioned;
there is the generall calling of a Christian, that whereunto he was called; and there is the particular calling or speciall course of life wherein a man lived,
there is the general calling of a Christian, that whereunto he was called; and there is the particular calling or special course of life wherein a man lived,
A man must not imagine therefore, when he is called to bee a Christian, that hee must presently cast off all worldly imployments, give over the workes of his former vocation,
A man must not imagine Therefore, when he is called to be a Christian, that he must presently cast off all worldly employments, give over the works of his former vocation,
and apply himselfe wholly (as some Heretikes sometime supposed, misled by some places of Scripture misexpounded) to praier and contemplation, and meere matter of devotion:
and apply himself wholly (as Some Heretics sometime supposed, misled by Some places of Scripture misexpounded) to prayer and contemplation, and mere matter of devotion:
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but he must retaine the one calling still as well as the other, follow the one still as well as the other, make conscience as well of executing the duties of the one as of frequenting the exercises of the other:
but he must retain the one calling still as well as the other, follow the one still as well as the other, make conscience as well of executing the duties of the one as of frequenting the exercises of the other:
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and not thinke that under colour of following of Sermons and frequenting of godly exercises, he may lawfully neglect those necessary duties that by vertue of his speciall calling hee standeth in conscience bound unto.
and not think that under colour of following of Sermons and frequenting of godly exercises, he may lawfully neglect those necessary duties that by virtue of his special calling he Stands in conscience bound unto.
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lost while we labour to keepe our left eye waking by the diligent following of our worldly affaires, we suffer our right eye to close and fall fast asleepe by neglect of religious exercises either publike or private.
lost while we labour to keep our left eye waking by the diligent following of our worldly affairs, we suffer our right eye to close and fallen fast asleep by neglect of religious exercises either public or private.
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And in like manner it is with our drowsie spirits, and will be continually, if they be not frequently rowsed and raised up by the constant use of religious exercises.
And in like manner it is with our drowsy spirits, and will be continually, if they be not frequently roused and raised up by the constant use of religious exercises.
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despise not Prophecie: as if the neglect, or contempt (and it is the contempt of it that is the maine ground of neglect) of the one were a principall meane of extinguishing and quite quenching the other. And undoubtedly so is it.
despise not Prophecy: as if the neglect, or contempt (and it is the contempt of it that is the main ground of neglect) of the one were a principal mean of extinguishing and quite quenching the other. And undoubtedly so is it.
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but besides that, either by withdrawing from it and denying that unto it that should feed it; (for if the fewell faile, the fire will of it selfe out:) or by neglecting to blow it,
but beside that, either by withdrawing from it and denying that unto it that should feed it; (for if the fuel fail, the fire will of it self out:) or by neglecting to blow it,
as we oft see it fall out that it goeth out of it selfe also, where yet there is wood and coale enough to have longer continued, had some such industry beene used.
as we oft see it fallen out that it Goes out of it self also, where yet there is wood and coal enough to have longer continued, had Some such industry been used.
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but by neglect of the Word, the meanes that should foster and feed it, and that by raising and rowsing up our dull and dead spirits should put spirituall life and alacritie, as it were, unto us.
but by neglect of the Word, the means that should foster and feed it, and that by raising and rousing up our dull and dead spirits should put spiritual life and alacrity, as it were, unto us.
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And no marvell then, if, as Salomon saith, Where vision faileth, there the people perish: if the grace of God goe out, where these meanes are neglected;
And no marvel then, if, as Solomon Says, Where vision Faileth, there the people perish: if the grace of God go out, where these means Are neglected;
if they fall fast againe into this deepe and deadly sleepe, though they were sometime awaked out of it, that are not carefull to keepe within the sound of Gods Trumpet, and to frequent the house of God where it may be heard, that,
if they fallen fast again into this deep and deadly sleep, though they were sometime awaked out of it, that Are not careful to keep within the found of God's Trumpet, and to frequent the house of God where it may be herd, that,
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§. 74. Neither are those free therefore from danger of discontinuing this their watchfulnesse, that out of a vaine presumption of their owne spirituall parts, can content themselves with their owne private devotions;
§. 74. Neither Are those free Therefore from danger of discontinuing this their watchfulness, that out of a vain presumption of their own spiritual parts, can content themselves with their own private devotions;
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than this, that by meanes thereof he was restrained of repairing unto them, and of joyning with Gods people in such holy duties as were there daily performed.
than this, that by means thereof he was restrained of repairing unto them, and of joining with God's people in such holy duties as were there daily performed.
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that though much of most of the weeke be taken up with our worldly affaires; yet we reserve some time amids them constantly every day for some spirituall imployment.
that though much of most of the Week be taken up with our worldly affairs; yet we reserve Some time amids them constantly every day for Some spiritual employment.
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we have our earthy affections and our worldly thoughts, as heavy weights, hanging so at the heeles of them, that unlesse they be at some certaine times wound up,
we have our earthy affections and our worldly thoughts, as heavy weights, hanging so At the heals of them, that unless they be At Some certain times wound up,
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For this cause David, as he maketh this one property of a Blessed man, that he maketh Gods Law his daily, yea and his nightly meditation: So he professeth of himselfe, that it was one of his daily exercises to meditate on Gods Word;
For this cause David, as he makes this one property of a Blessed man, that he makes God's Law his daily, yea and his nightly meditation: So he Professes of himself, that it was one of his daily exercises to meditate on God's Word;
and it was his nightly imployment to bee singing of Gods praises. He had certaine set times every day for meditation and invocation, at morning, at noone-tide, and at even:
and it was his nightly employment to be singing of God's praises. He had certain Set times every day for meditation and invocation, At morning, At noontide, and At even:
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And the like should wee doe every one of us, if we desire to keepe this spirituall Watch fresh in our soules, and would not have them wholly dulled with or drowned in the world:
And the like should we do every one of us, if we desire to keep this spiritual Watch fresh in our Souls, and would not have them wholly dulled with or drowned in the world:
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we should set some time apart every day from our worldly affaires, to be spent in reading, in meditation, in conference (with God, at least) in prayer and invocation of his name, in search of our soules, in acknowledgement of our sinnes, &c. And so intermingle the one with the other, that by over-eager attending the one we doe not wholly neglect the other.
we should Set Some time apart every day from our worldly affairs, to be spent in reading, in meditation, in conference (with God, At least) in prayer and invocation of his name, in search of our Souls, in acknowledgement of our Sins, etc. And so intermingle the one with the other, that by overeager attending the one we do not wholly neglect the other.
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who heare much, and are at many Sermons, but gaine little by any, because they are not carefull hereby, either to prepare their hearts before hand, to receive the seed of the Word as into ground fitted for it,
who hear much, and Are At many Sermons, but gain little by any, Because they Are not careful hereby, either to prepare their hearts before hand, to receive the seed of the Word as into ground fitted for it,
For (to omit what might be said further in way of answer hereunto) did they esteeme so highly of holy things as the worth of them well deserveth, they would finde time for them as well as they doe ordinarily for matters of farre lesse weight than it.
For (to omit what might be said further in Way of answer hereunto) did they esteem so highly of holy things as the worth of them well deserveth, they would find time for them as well as they do ordinarily for matters of Far less weight than it.
Yea (that which is a foule shame to consider) those that will pretend such straits of time to shift off such imployments, can finde many of them time enough (if not more than enough) to follow their vaine and idle disports.
Yea (that which is a foul shame to Consider) those that will pretend such straits of time to shift off such employments, can find many of them time enough (if not more than enough) to follow their vain and idle disports.
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And canst thou finde every day almost spare time enough at large for the one? and canst thou no day almost finde the least spare time at all for the other? Undoubtedly that day maist thou well esteeme but evill imployed, whereof thou spendest more part in thy vaine delights,
And Canst thou find every day almost spare time enough At large for the one? and Canst thou no day almost find the least spare time At all for the other? Undoubtedly that day Mayest thou well esteem but evil employed, whereof thou spendest more part in thy vain delights,
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Which they expresse by a similitude of a man enclosed in a barrell full of holes let downe under water, that may with his finger or some other helpe stop any one hole and keepe the water out at it, which yet he cannot avoyd but that it will come in the whilest at the rest, any of which yet also hee may stop if he will.
Which they express by a similitude of a man enclosed in a barrel full of holes let down under water, that may with his finger or Some other help stop any one hold and keep the water out At it, which yet he cannot avoid but that it will come in the whilst At the rest, any of which yet also he may stop if he will.
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§. 78. Now sinnes of this kinde cannot bee avoided, bee a man never so carefull, never so wary and watchfull: (a man cannot watch there, where he suspecteth no evill;
§. 78. Now Sins of this kind cannot be avoided, be a man never so careful, never so wary and watchful: (a man cannot watch there, where he suspects no evil;
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David a man well in yeeres, and a maried man too, having the remedy already by Gods ordinance provided to releeve mans infirmity in case of incontinency;
David a man well in Years, and a married man too, having the remedy already by God's Ordinance provided to relieve men infirmity in case of incontinency;
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and to use messengers to her, that must therefore to his shame and reproach, and his dishonourable engagement to them, be privy to his dishonest desires and his adulterous designes.
and to use messengers to her, that must Therefore to his shame and reproach, and his dishonourable engagement to them, be privy to his dishonest Desires and his adulterous designs.
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being not to sue to any other, but sued earnestly to by another, by a Superiour, by his Mistresse, by such an one as had no small command of him otherwise;
being not to sue to any other, but sued earnestly to by Another, by a Superior, by his Mistress, by such an one as had no small command of him otherwise;
opportunity offered for the doing of the act desired with all privacie and secrecie; no feare of danger to hinder, where none were neere to take notice of it;
opportunity offered for the doing of the act desired with all privacy and secrecy; no Fear of danger to hinder, where none were near to take notice of it;
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but the object being thus casually offered unto him, David, that ought (as he prayed sometime) to have turned his eyes away from it, wilfully fixed them so long there, where they had occasionally seised, that his heart came to be tainted with filthy concupiscence,
but the Object being thus casually offered unto him, David, that ought (as he prayed sometime) to have turned his eyes away from it, wilfully fixed them so long there, where they had occasionally seized, that his heart Come to be tainted with filthy concupiscence,
On the other side Ioseph after motion had once in that kinde beene made to him by his Mistresse, was both carefull to shunne all occasions of that sinfull act whereunto he was tempted; (he would not indure to be so much as in companie alone with her:) and againe as constant in withstanding the temptation when it was offered,
On the other side Ioseph After motion had once in that kind been made to him by his Mistress, was both careful to shun all occasions of that sinful act whereunto he was tempted; (he would not endure to be so much as in company alone with her:) and again as constant in withstanding the temptation when it was offered,
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and gained admittance with him, who might otherwise in all likelihood have kept himselfe free from it, with much lesse difficultie and danger than hee did from the former.
and gained admittance with him, who might otherwise in all likelihood have kept himself free from it, with much less difficulty and danger than he did from the former.
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And the greatest part of outward sinfull acts, that the godly fall into, may bee justly ascribed to the want of it as the maine cause of the most of them, which by this course therefore were it constantly observed of them, might be prevented and avoyded.
And the greatest part of outward sinful acts, that the godly fallen into, may be justly ascribed to the want of it as the main cause of the most of them, which by this course Therefore were it constantly observed of them, might be prevented and avoided.
whether Gods children ever doe,) that even godly men themselves are ofttimes overtaken withall, yet there is great difference betweene the watchfull and the watchlesse Christian;
whither God's children ever do,) that even godly men themselves Are ofttimes overtaken withal, yet there is great difference between the watchful and the watchless Christian;
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So that the one is like unto a Watchman that being appointed to watch, so soone as he commeth to the place where he should watch, laieth himselfe downe to sleep,
So that the one is like unto a Watchman that being appointed to watch, so soon as he comes to the place where he should watch, Layeth himself down to sleep,
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and desireth so to doe, but yet through the drowsinesse of his disposition and long continuance without rest, chanceth sometime to slumber, though he purposed it not.
and Desires so to do, but yet through the drowsiness of his disposition and long Continuance without rest, chanceth sometime to slumber, though he purposed it not.
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The other is like Eutichus, that came not, in all likelihood, to Pauls Sermon with a purpose to sleepe at it: (if he had purposed it, he would never have made choice of the place he did to sit in, where he should no sooner slumber but he should be in danger of down fall and of as much as his life was worth:) but yet through Pauls long preaching,
The other is like Eutychus, that Come not, in all likelihood, to Paul's Sermon with a purpose to sleep At it: (if he had purposed it, he would never have made choice of the place he did to fit in, where he should not sooner slumber but he should be in danger of down fallen and of as much as his life was worth:) but yet through Paul's long preaching,
Like the former is that man that keepeth not watch at all, like the latter hee that keepeth ordinarily some watch over his soule. The one sleepe findeth; whereas the other seeketh sleepe.
Like the former is that man that Keepeth not watch At all, like the latter he that Keepeth ordinarily Some watch over his soul. The one sleep finds; whereas the other seeks sleep.
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there is some secret mislike still of themselves in that they doe, and some inward strife and reluctation (though not at all times a like sensible) more or lesse against it,
there is Some secret mislike still of themselves in that they do, and Some inward strife and reluctation (though not At all times a like sensible) more or less against it,
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the one as he wilfully laid himselfe downe to sleepe, and fell presently fast asleepe, so he lieth sleeping and snoring, securely snorting in sinne, without touch or remorse usually, till by some extraordinary accident of outward affliction, danger, distresse,
the one as he wilfully laid himself down to sleep, and fell presently fast asleep, so he lies sleeping and snoring, securely snorting in sin, without touch or remorse usually, till by Some extraordinary accident of outward affliction, danger, distress,
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and the danger of relapse, if we fall backe into this spirituall Lethargie, likely to be in worse case and more irrecoverable than wee were at the first.
and the danger of relapse, if we fallen back into this spiritual Lethargy, likely to be in Worse case and more irrecoverable than we were At the First.
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by due examination of our severall actions ere we enter upon them; diligent observation of our speciall corruptions, that we may contend and strive against them;
by due examination of our several actions ere we enter upon them; diligent observation of our special corruptions, that we may contend and strive against them;
carefull avoydance of the occasions of evill, that they be not offered; and constant resistance of temptations unto evill, when we are therewith assaulted:
careful avoidance of the occasions of evil, that they be not offered; and constant resistance of temptations unto evil, when we Are therewith assaulted:
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Thus watching we shall prevent and escape many evils, that for want of this watchfulnesse, to our woe afterward, we might otherwise be overtaken withall;
Thus watching we shall prevent and escape many evils, that for want of this watchfulness, to our woe afterwards, we might otherwise be overtaken withal;
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and we shall be continually prepared for Christs second comming, so that, whether we sleepe or wake, live or die, his we shall be both in life and in death,
and we shall be continually prepared for Christ second coming, so that, whither we sleep or wake, live or die, his we shall be both in life and in death,
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and with the wise Virgins, whensoever he commeth, being found spiritually waking, shall be ready to enter in with him into the Bride-chamber of immortalitie, there to abide with him in eternall felicitie. FINIS.
and with the wise Virgins, whensoever he comes, being found spiritually waking, shall be ready to enter in with him into the Bridechamber of immortality, there to abide with him in Eternal felicity. FINIS.
A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that some men should hold Gaine to be Godlinesse: unto which hee opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godlinesse is the onely true Gaine. For the former:
A worldly Paradox the Apostle had mentioned in the verse next before going, to wit, that Some men should hold Gain to be Godliness: unto which he Opposeth a contrary Christian Paradox in the words of my Text, to wit, that Godliness is the only true Gain. For the former:
But as God at the last day, when the wicked shall goe about to excuse and defend themselves, he will not onely take hold of their words, By thine owne mouth will I judge thee, thou thriftlesse servant;
But as God At the last day, when the wicked shall go about to excuse and defend themselves, he will not only take hold of their words, By thine own Mouth will I judge thee, thou thriftless servant;
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In regard whereof, the Apostle expresly pronounceth Covetousnesse to bee Idolatry, and the Covetous man an Idolater. To reason then in this point, as our Saviour himselfe doth:
In regard whereof, the Apostle expressly pronounceth Covetousness to be Idolatry, and the Covetous man an Idolater. To reason then in this point, as our Saviour himself does:
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and whereas the faithfull make the name of God their strong tower, whereunto they resort in time of trouble for safetie, the worldly rich man maketh his wealth his bulwarke and fence, whereupon he reposeth himselfe and wholly relyeth:
and whereas the faithful make the name of God their strong tower, whereunto they resort in time of trouble for safety, the worldly rich man makes his wealth his bulwark and fence, whereupon he reposes himself and wholly Relieth:
but Godlinesse rather is Gaine, and great gaine. So that the Apostle doth NONLATINALPHABET, propositionem invertere; hee turneth the proposition cleane backward,
but Godliness rather is Gain, and great gain. So that the Apostle does, propositionem invertere; he turns the proposition clean backward,
Balaam lost great wealth and honour, because hee would not disobey the Word of God: I had thought, saith Balak, to have advanced thee, and made thee a great man;
balaam lost great wealth and honour, Because he would not disobey the Word of God: I had Thought, Says Balak, to have advanced thee, and made thee a great man;
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For the Merchants of Tyre and Zidon for lucre and gaine straine courtesie with Gods Commandement, to utter their fish and wares on the Sabbath. And no doubt of it, Gods children,
For the Merchant's of Tyre and Sidon for lucre and gain strain courtesy with God's Commandment, to utter their Fish and wares on the Sabbath. And no doubt of it, God's children,
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So that it may seeme then that godlinesse is rather a great enemy to Gaine, and Vngodlinesse a great deale the more gainfull. But those that define Losse and Gaine on this wise, do not trie them by the right touch-stone, do not weigh them out in the Ballance of the Sanctuarie, at the Beame of Gods Word:
So that it may seem then that godliness is rather a great enemy to Gain, and Ungodliness a great deal the more gainful. But those that define Loss and Gain on this wise, do not try them by the right touchstone, do not weigh them out in the Balance of the Sanctuary, At the Beam of God's Word:
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and he hath named worldly Wealth, Gaine: But God that is above man, and that gave man this authority, he hath named godlines, Gaine, and not Wealth. As the Apostle therefore saith, God is not slack, as men count slacknes:
and he hath nam worldly Wealth, Gain: But God that is above man, and that gave man this Authority, he hath nam godliness, Gain, and not Wealth. As the Apostle Therefore Says, God is not slack, as men count slackness:
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Either we must say, that Godlines is no gain, or else we must say, that gain is no gain, when Godlines and gaine shall stand forth together, either in way of comparison the one with the other,
Either we must say, that Godliness is no gain, or Else we must say, that gain is no gain, when Godliness and gain shall stand forth together, either in Way of comparison the one with the other,
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as we see an example in Milo Crotoniates, the strongest man of his time, who unwarily assaying, on trust of his strength, to rive a peece of timber with his hands, which some others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves.
as we see an Exampl in Milo Crotoniates, the Strongest man of his time, who unwarily assaying, on trust of his strength, to rive a piece of timber with his hands, which Some Others with wedge and beetle could not cleave, was caught fast by the fists, and so devoured by Wolves.
So Gaine gotten with the breach or hazard of a good Conscience, when it is Mammona iniquitatis, the Mammon of iniquitie, or merces iniquitatis, the wages of wickednesse;
So Gain got with the breach or hazard of a good Conscience, when it is Mammon iniquitatis, the Mammon of iniquity, or merces iniquitatis, the wages of wickedness;
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not Christian men onely:) Since that a man doth in these cases but, as that Romane Emperor had wont to say, fish with a golden hooke, and that for a googeon:
not Christian men only:) Since that a man does in these cases but, as that Roman Emperor had wont to say, Fish with a golden hook, and that for a googeon:
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when we are hurled headlong into hell? So our Saviour himselfe asketh, Quid proderit? What will it profit a man to winne the whole world, and destroy himselfe, or lose his owne soule? to get all the world beside himselfe;
when we Are hurled headlong into hell? So our Saviour himself asks, Quid proderit? What will it profit a man to win the Whole world, and destroy himself, or loose his own soul? to get all the world beside himself;
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though so to doe may seeme folly, when Gaine and Godlinesse will not agree together, when Lucrum in arca facit damnum in conscientia, and lucrum pecuniae dispendium fit animae;
though so to do may seem folly, when Gain and Godliness will not agree together, when Lucrum in arca facit damnum in conscientia, and lucrum pecuniae dispendium fit Spirits;
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he concludeth at length, that hee deemed all that, and all else, but as losse, and as drosse and dung; as some Grammarians expound the word there used, as Dogs-meat, or as others rather, as Dogs-dung, in regard of the assurance of Gods favour toward him in Christ, the hold hee had of him, his conformity with him, and his interest in him.
he Concludeth At length, that he deemed all that, and all Else, but as loss, and as dross and dung; as Some Grammarians expound the word there used, as Dog's meat, or as Others rather, as Dogs-dung, in regard of the assurance of God's favour towards him in christ, the hold he had of him, his conformity with him, and his Interest in him.
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Riches, I say, prove oft their owners owne bane, his utter ruine and overthrow. I have seene riches, saith Salomon, reserved to the hurt of him that hath them.
Riches, I say, prove oft their owners own bane, his utter ruin and overthrow. I have seen riches, Says Solomon, reserved to the hurt of him that hath them.
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It was the Heathen mans observation, that Tyrants deale with their subjects and servants, as men are wont to doe with bottles, which they let stand under the tap till they be filled,
It was the Heathen men observation, that Tyrants deal with their subject's and Servants, as men Are wont to do with bottles, which they let stand under the tap till they be filled,
And This, saith Salomon, is the course of every one that is greedy of gaine, to come by it, he would take the life away of those that are possessed of it.
And This, Says Solomon, is the course of every one that is greedy of gain, to come by it, he would take the life away of those that Are possessed of it.
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It is the fat Grasier, or the rich Clothier, not the poore pedler, or the bare passenger, that is in danger of losing limme and life in his owne defence against theeves.
It is the fat Grazier, or the rich Clothier, not the poor pedlar, or the bore Passenger, that is in danger of losing limb and life in his own defence against thieves.
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For Who will harme you, saith the Apostle, if you follow that that is good? Who will harme you? Nay, Who can harme you? For some would it may bee, if they could;
For Who will harm you, Says the Apostle, if you follow that that is good? Who will harm you? Nay, Who can harm you? For Some would it may be, if they could;
He asketh yet a third question, as the upshot of all ▪ Omnia? etiam mors ipsa? What? all things? even death it selfe, the utmost enemy of all? And he answereth himselfe as before, or rather further than before;
He asks yet a third question, as the upshot of all ▪ Omnia? etiam mors ipsa? What? all things? even death it self, the utmost enemy of all? And he Answers himself as before, or rather further than before;
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they are fugitive servants, ready to runne away from their master, whom they leave many times, by their meanes, deprived, not of living onely, but of life too:
they Are fugitive Servants, ready to run away from their master, whom they leave many times, by their means, deprived, not of living only, but of life too:
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No? why, who would not admire one that liveth in such state and pomp as such are usually wont to do? Yea but, when he dieth, he shall carrie none of that his wealth away with him;
No? why, who would not admire one that lives in such state and pomp as such Are usually wont to do? Yea but, when he Dieth, he shall carry none of that his wealth away with him;
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And the feare of God, that is Godlinesse, and the righteousnesse of it, in the reward of it, that is the gaine that commeth by it, endureth for ever, and extendeth it selfe to all eternitie, lasting not onely past this lives end,
And the Fear of God, that is Godliness, and the righteousness of it, in the reward of it, that is the gain that comes by it, Endureth for ever, and extendeth it self to all eternity, lasting not only passed this lives end,
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and honour, and immortalitie, will the Lord give eternall life in that day. But let us sift out, and see somewhat more particularly, wherein this spirituall Gaine consisteth.
and honour, and immortality, will the Lord give Eternal life in that day. But let us sift out, and see somewhat more particularly, wherein this spiritual Gain Consisteth.
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First then, the speciall wealth in this world, is that which commeth by Inheritance. Riches and possessions, land and living, saith Salomon, come from a mans auncestors.
First then, the special wealth in this world, is that which comes by Inheritance. Riches and possessions, land and living, Says Solomon, come from a men Ancestors.
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And, He that bestowed my selfe upon me, hath bestowed himselfe also upon me, saith Bernard. And if the Levites need have no inheritance among their brethren,
And, He that bestowed my self upon me, hath bestowed himself also upon me, Says Bernard. And if the Levites need have no inheritance among their brothers,
In regard whereof, David having prayed for many temporall blessings in the behalfe of his people, that their Sonnes might be tall and hardie like goodly young Cedars;
In regard whereof, David having prayed for many temporal blessings in the behalf of his people, that their Sons might be tall and hardy like goodly young Cedars;
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but on the necke of it he commeth as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed are the people that have Iehova for their God;
but on the neck of it he comes as with an Epanorthoma, or a Correction of his former speech, Yea rather blessed Are the people that have Jehovah for their God;
Secondly, the greatest wealth in this world is of a Kingdome: and therefore said he sometime in the prophane Tragedie, that If a man might breake his word for ought, it should be to atchieve a Crowne, to compasse a Kingdome.
Secondly, the greatest wealth in this world is of a Kingdom: and Therefore said he sometime in the profane Tragedy, that If a man might break his word for ought, it should be to achieve a Crown, to compass a Kingdom.
And it is the greatest matter that Salomon could promise the man that is diligent and industrious in the managing of his affaires, that he shall stand before, that is, attend upon Princes, and not serve or wait upon any meane man.
And it is the greatest matter that Solomon could promise the man that is diligent and Industria in the managing of his affairs, that he shall stand before, that is, attend upon Princes, and not serve or wait upon any mean man.
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that assigneth every earthly King the lists and limits both of his regiment and of his reigne? That which the Apostle Paul therefore prefixeth as no small credit before sundry of his Epistles;
that assigneth every earthly King the lists and Limits both of his regiment and of his Reign? That which the Apostle Paul Therefore prefixeth as no small credit before sundry of his Epistles;
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and of the world to come is theirs, ( as having nothing, saith the Apostle, and yet possessing all things ) though it bee for their good also, with-held from them for a while.
and of the world to come is theirs, (as having nothing, Says the Apostle, and yet possessing all things) though it be for their good also, withheld from them for a while.
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or entercommoners by sufferance with Gods children and servants, whom he principally intendeth them unto: or Stewards and Treasurers, as ofttimes, for the good of the Godly. And for Reversion;
or entercommoners by sufferance with God's children and Servants, whom he principally intends them unto: or Stewards and Treasurers, as ofttimes, for the good of the Godly. And for Reversion;
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Every Godly man, as he is Rich in faith, so he is farre richer by Faith. For by it he holdeth and hath right to the reversion of such an everlasting inheritance, reserved for him in the Heavens, as cannot bee purchased with all the wealth of this world;
Every Godly man, as he is Rich in faith, so he is Far Richer by Faith. For by it he holds and hath right to the reversion of such an everlasting inheritance, reserved for him in the Heavens, as cannot be purchased with all the wealth of this world;
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Now the Use hereof is two-fold, for Exhortation, for Examination. For Exhortation first; to stirre up all men to labour and take paines to get Godlinesse. All men gape after gaine.
Now the Use hereof is twofold, for Exhortation, for Examination. For Exhortation First; to stir up all men to labour and take pains to get Godliness. All men gape After gain.
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Quis ostendet nobis boni aliquid? Who will tell us of any matter of gaine and commoditie? Hearken, saith one well, ye sons of Adam, a covetous race, an ambitious brood:
Quis ostendet nobis boni Aliquid? Who will tell us of any matter of gain and commodity? Harken, Says one well, you Sons of Adam, a covetous raze, an ambitious brood:
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First, the rich, that they content not themselves with their worldly wealth, but that they seeke withall to get the true spirituall riches, that themselves may be rich,
First, the rich, that they content not themselves with their worldly wealth, but that they seek withal to get the true spiritual riches, that themselves may be rich,
their worldly wealth will be but a meanes to hinder their happinesse by keeping them out of Heaven where alone is true and entire happinesse to bee had.
their worldly wealth will be but a means to hinder their happiness by keeping them out of Heaven where alone is true and entire happiness to be had.
It is that which our Saviour himselfe saith of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostles he expoundeth it himselfe:) that It is easier for a Camell; or,
It is that which our Saviour himself Says of the worldly-rich man, that hath nothing to trust unto but his riches: (for so to his Apostles he expoundeth it himself:) that It is Easier for a Camel; or,
and it is an ordinary by-word both with Syrians and Greekes, when they speake of a thing that they thinke altogether impossible, to say, An Elephant, or a Camell may as soone creepe through a needles eye,
and it is an ordinary Byword both with Syrians and Greeks, when they speak of a thing that they think altogether impossible, to say, an Elephant, or a Camel may as soon creep through a needles eye,
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And indeed, to speake properly and precisely, as the truth is, not as the world, but as God reckoneth, the onely poverty is sinfulnesse, and righteousnesse the right riches.
And indeed, to speak properly and precisely, as the truth is, not as the world, but as God Reckoneth, the only poverty is sinfulness, and righteousness the right riches.
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that thou art clad gorgeously, and farest deliciously; (for so did that reprobate rich man in the Gospell:) but herein rejoyce that thou art rich unto God, and in his sight, that thou fearest and servest God, and labourest to keepe a good conscience, that thou art a carefull dispenser and faithfull disposer of that treasure that God hath entrusted thee withall.
that thou art clad gorgeously, and farest deliciously; (for so did that Reprobate rich man in the Gospel:) but herein rejoice that thou art rich unto God, and in his sighed, that thou Fearest and servest God, and labourest to keep a good conscience, that thou art a careful dispenser and faithful disposer of that treasure that God hath Entrusted thee withal.
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Then thou art truly rich, when thou art sincerely religious, when thou art truly righteous. Secondly, the poore, they are likewise to bee admonished, to labour for Godlinesse:
Then thou art truly rich, when thou art sincerely religious, when thou art truly righteous. Secondly, the poor, they Are likewise to be admonished, to labour for Godliness:
that though they bee not rich to the world, they may be rich yet to God; and their worldly povertie shall bee no hinderance to their spirituall preferment.
that though they be not rich to the world, they may be rich yet to God; and their worldly poverty shall be no hindrance to their spiritual preferment.
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And here is great comfort for the poore man, that liveth a godly life, and maketh Conscience of his courses, hath a care to please God and to doe his will in all things,
And Here is great Comfort for the poor man, that lives a godly life, and makes Conscience of his courses, hath a care to please God and to do his will in all things,
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For they have but the false riches, hee the true treasure; they have but the counterfait glassie pearle; he hath that precious orient pearle, which the wise Merchant, when he hath found, is content to sell all that ever hee hath to purchase it, to forgoe all that ever hee is worth for the compassing of it;
For they have but the false riches, he the true treasure; they have but the counterfeit glassy pearl; he hath that precious orient pearl, which the wise Merchant, when he hath found, is content to fell all that ever he hath to purchase it, to forgo all that ever he is worth for the compassing of it;
Againe, this serveth to overthrow the opinion of such persons as thinke that there is little or no Gaine to be gotten under God, little or no good at all to bee gathered in Gods service.
Again, this serves to overthrow the opinion of such Persons as think that there is little or no Gain to be got under God, little or no good At all to be gathered in God's service.
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and of advancing or enlarging mens worldly estates, hath no acme, no pitch, but groweth still more and more with men as long as they live, rifer oft with them than ever,
and of advancing or enlarging men's worldly estates, hath no acme, no pitch, but grows still more and more with men as long as they live, rifer oft with them than ever,
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If they have attained to but a little superficiall sprinkling of common Grace, or civill honesty, that commeth as far short of sound sanctification and sincerity,
If they have attained to but a little superficial sprinkling of Common Grace, or civil honesty, that comes as Far short of found sanctification and sincerity,
like the Pharisee in the Gospell, who, saith an ancient Writer very pithily and wittily, exulting arrogantly in himselfe, insulteth insolently over others,
like the Pharisee in the Gospel, who, Says an ancient Writer very pithily and wittily, exulting arrogantly in himself, insulteth insolently over Others,
Secondly, Men would strive one to go beyond another in Godlinesse, if they counted Godlinesse a matter of Gaine. For as the Heathen writer well observeth, there is a kinde of emulation commonly among worldly neighbours, whereby they emulate such as goe beyond them in wealth:
Secondly, Men would strive one to go beyond Another in Godliness, if they counted Godliness a matter of Gain. For as the Heathen writer well observeth, there is a kind of emulation commonly among worldly neighbours, whereby they emulate such as go beyond them in wealth:
The covetous man casteth his eye on his rich neighbors, as a man in a race doth on those that have won ground of him, he striveth to get even with this man, whom he is yet behind, to out-strip that man, whom he hath got even withall.
The covetous man Cast his eye on his rich neighbours, as a man in a raze does on those that have wone ground of him, he striveth to get even with this man, whom he is yet behind, to outstrip that man, whom he hath god even withal.
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And the envious man (as those two vices are seldom asunder) looking through the spectacles of envie on his neighbours goods, thinketh every thing that his neighbour hath better than his owne,
And the envious man (as those two vices Are seldom asunder) looking through the spectacles of envy on his neighbours goods, Thinketh every thing that his neighbour hath better than his own,
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and it may be better than indeed it is, his grounds fertiler, his beasts fairer, his revenues larger, his gains greater &c. and is ready enough oft to say with himselfe, Why should not my beasts looke as faire as his? why should not my grounds yeeld as much as his? why should not I thrive as well as he, having as good meanes to thrive by as he hath? And even so would it be with us, held we godlinesse to be gainfull.
and it may be better than indeed it is, his grounds fertiler, his beasts Fairer, his revenues larger, his gains greater etc. and is ready enough oft to say with himself, Why should not my beasts look as fair as his? why should not my grounds yield as much as his? why should not I thrive as well as he, having as good means to thrive by as he hath? And even so would it be with us, held we godliness to be gainful.
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as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to out-goe them in wealth, in the way of the world:
as many inducements as either they or any other can have? But so stand the most affected, that they will not by their good will suffer any man to outgo them in wealth, in the Way of the world:
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So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not worse many of them than they, the very Heathen and Heretikes to goe into Heaven before them, ere they will strive to out-goe them in goodnesse and godlinesse.
So not a few among us will suffer the very Pagans and Papists, little better than Pagans, if not Worse many of them than they, the very Heathen and Heretics to go into Heaven before them, ere they will strive to outgo them in Goodness and godliness.
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or when they heare it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theater, where the seats were of marble, that One stone sate upon another:
or when they hear it spoken of in the Pulpit, than (as a Philosopher said sometime of an ignorant Dolt sitting in the Theater, where the seats were of Marble, that One stone sat upon Another:
if they held Godlinesse to be so gainfull. Worldly men are very frequent and diligent herein, very carefull to keepe their bookes of receipt and expense, poaring ever and anon on them, running oft over their reckonings,
if they held Godliness to be so gainful. Worldly men Are very frequent and diligent herein, very careful to keep their books of receipt and expense, poring ever and anon on them, running oft over their reckonings,
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But where wee shall finde a man that hath the like care of keeping and casting up his spirituall accounts, of examining himselfe for his spirituall estate,
But where we shall find a man that hath the like care of keeping and casting up his spiritual accounts, of examining himself for his spiritual estate,
how he thriveth or pareth with the graces of Gods Spirit, how hee goeth forward or backward in goodnesse or godlinesse? And yet would our care bee alike for either, did wee equally apprehend the gaine of either.
how he thrives or pareth with the graces of God's Spirit, how he Goes forward or backward in Goodness or godliness? And yet would our care be alike for either, did we equally apprehend the gain of either.
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but the idle and unprofitable servant too, that hath not gained with his Talent, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darknesse, where shall bee weeping and wailing, and gnashing of teeth.
but the idle and unprofitable servant too, that hath not gained with his Talon, that hath not thriven with the Grace of God bestowed on him, shall be bound hand and foot, and cast out into utter darkness, where shall be weeping and wailing, and gnashing of teeth.
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Fifthly, men would make more account of godlinesse, if they counted it as gaine. Did they indeed account godlinesse more gainfull than gaine, they would not put godlinesse away for gaine, they would not preferre gaine before godlinesse. Yea did they deeme godlinesse the gainfullest thing in the world, they would not forgoe godlinesse for a world of wealth,
Fifthly, men would make more account of godliness, if they counted it as gain. Did they indeed account godliness more gainful than gain, they would not put godliness away for gain, they would not prefer gain before godliness. Yea did they deem godliness the gainfullest thing in the world, they would not forgo godliness for a world of wealth,
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But it is with it, as it is with Time. It is a common saying in every mans mouth, that There is nothing in the world more precious than Time, and yet there is nothing generally more trifled away than it.
But it is with it, as it is with Time. It is a Common saying in every men Mouth, that There is nothing in the world more precious than Time, and yet there is nothing generally more trifled away than it.
What should it availe a man, saith our Saviour, to winne the whole world, and lose his owne soule? It were no gaine for a man to get the whole world by ungodlinesse;
What should it avail a man, Says our Saviour, to win the Whole world, and loose his own soul? It were no gain for a man to get the Whole world by ungodliness;
like prophane Esau, that sold his birth-right for a messe of broth, and Salomons unjust Judge, that would doe injustice for a morsell of bread, and the false Prophets in Ezechiels time, that would pollute Gods name for a handfull of barley.
like profane Esau, that sold his birthright for a mess of broth, and Solomon's unjust Judge, that would do injustice for a morsel of bred, and the false prophets in Ezechiels time, that would pollute God's name for a handful of Barley.
For as a scoffing companion sometime told the Bishop that would give him his blessing when he would not give him an halfe-penny, that If his blessing had beene worth an halfe-penny, he should not have had it.
For as a scoffing Companion sometime told the Bishop that would give him his blessing when he would not give him an halfpenny, that If his blessing had been worth an halfpenny, he should not have had it.
So if worldly men thought godlinesse, and the feare and favour of God worth but an halfe-penny, they would not venture to put either away for an halfe-penny matter:
So if worldly men Thought godliness, and the Fear and favour of God worth but an halfpenny, they would not venture to put either away for an halfpenny matter:
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They say, or thinke at least with themselves, as the prophane Jewes sometime said, What a toyle, or a tediousnesse is here? what needeth so much preaching? what needeth so long praying? they thinke they might be as well,
They say, or think At least with themselves, as the profane Jews sometime said, What a toil, or a tediousness is Here? what needs so much preaching? what needs so long praying? they think they might be as well,
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To whom God may well say, as our Saviour to his drowsie Disciples, What, could ye not watch an houre with me? So, Can yee not endure to wait an houre on mee, that watch so many over you? On worldly Mammon they could be well content to wait all day long, with forbearance not of disport onely,
To whom God may well say, as our Saviour to his drowsy Disciples, What, could you not watch an hour with me? So, Can ye not endure to wait an hour on me, that watch so many over you? On worldly Mammon they could be well content to wait all day long, with forbearance not of disport only,
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So may wee well account it an evill Sabbath to us, whereon we have not profited somewhat, whereon we have not either increased our knowledge, or beene bettered in affection;
So may we well account it an evil Sabbath to us, whereon we have not profited somewhat, whereon we have not either increased our knowledge, or been bettered in affection;
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especially let us have a care of frequenting Gods Markets, of observing Gods Sabbaths, the principall meanes of increasing this spirituall wealth in us.
especially let us have a care of frequenting God's Markets, of observing God's Sabbaths, the principal means of increasing this spiritual wealth in us.
Godlinesse and contentment are two inseparable companions, that continually harbour and keepe house together, that goe ever hand in hand the one with other:
Godliness and contentment Are two inseparable Sodales, that continually harbour and keep house together, that go ever hand in hand the one with other:
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And on the other side, how is he poore, that suffereth no want? Or what wanteth hee, that resteth content with what hee hath? Many things may he be without, and yet wanteth he nothing;
And on the other side, how is he poor, that suffers no want? Or what Wants he, that rests content with what he hath? Many things may he be without, and yet Wants he nothing;
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But it is contentment alone that giveth a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what hee possesseth.
But it is contentment alone that gives a man a comfortable use and fruition of what he hath, that procureth him profit and pleasure of what he Possesses.
For where a man resteth not content with what hee hath, there is the mide so carried after that hee further desireth and hath not, that hee no more regardeth or joyeth in what hee hath, than if it were not at all.
For where a man rests not content with what he hath, there is the mide so carried After that he further Desires and hath not, that he no more Regardeth or Joyeth in what he hath, than if it were not At all.
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And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burthen than any way a benefit •••o him;
And where a man is discontent with his present estate, there is all that he hath, be it never so much, rather a burden than any Way a benefit •••o him;
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like meat that agreeing not with the stomacke, lieth in it undigested, and not onely proveth unpleasant and unprofitable, affording neither good rellish nor sound nourishment,
like meat that agreeing not with the stomach, lies in it undigested, and not only Proves unpleasant and unprofitable, affording neither good relish nor found nourishment,
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and where discontent is, it infecteth and tainteth all things, and so maketh them, as if some malignant blast had blowne on them, unsavoury and distastefull to him that so hath them, rather sicke of them, than endowed with them.
and where discontent is, it Infecteth and tainteth all things, and so makes them, as if Some malignant blast had blown on them, unsavoury and distasteful to him that so hath them, rather sick of them, than endowed with them.
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as the world accounteth happinesse, if he could have thought so himselfe? the next man in the kingdome to the King himselfe, the greatest one of them that then was;
as the world accounteth happiness, if he could have Thought so himself? the next man in the Kingdom to the King himself, the greatest one of them that then was;
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he tooke place by the Kings appointment of all the Princes his Peeres, and all the Kings Court, by the Kings expresse command, bowed and did obeysance to him:
he took place by the Kings appointment of all the Princes his Peers, and all the Kings Court, by the Kings express command, bowed and did obeisance to him:
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he vaunteth himselfe of his glory, the multitude of his children, the abundance of his treasure, his especiall favour and inwardnesse both with the King and the Queene:
he vaunteth himself of his glory, the multitude of his children, the abundance of his treasure, his especial favour and inwardness both with the King and the Queen:
He fareth, in a word, as the former Author saith of such, like a sullen Hen, that having store of barley lying by her, getteth her aside into some corner, and forsaking her meat, scrapeth alone by her selfe, there to finde somewhat that she may be picking up out of the dunghill.
He fareth, in a word, as the former Author Says of such, like a sullen Hen, that having store of Barley lying by her, gets her aside into Some corner, and forsaking her meat, scrapeth alone by her self, there to find somewhat that she may be picking up out of the dunghill.
as the word importeth, with matter of pleasure and delight) amids all earthly happinesse; and had the whole world in their hands, and all the creatures at command:
as the word imports, with matter of pleasure and delight) amids all earthly happiness; and had the Whole world in their hands, and all the creatures At command:
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or not so happy as he might be, because hee cannot, with Alexander, get greene Ivie to grow in his Gardens at Babylon; or because he may not, with Pope Iulius, feed upon Swines flesh,
or not so happy as he might be, Because he cannot, with Alexander, get green Ivy to grow in his Gardens At Babylon; or Because he may not, with Pope Julius, feed upon Swine Flesh,
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First, to informe us, what cause they have to bee thankfull unto God, be they rich or poore, whom hee hath vouchsafed this grace unto, whom hee hath taught, in whatsoever estate they are, therewith to be content.
First, to inform us, what cause they have to be thankful unto God, be they rich or poor, whom he hath vouchsafed this grace unto, whom he hath taught, in whatsoever estate they Are, therewith to be content.
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as his father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust) he sate weeping and wailing,
as his father Philip saw, when he fell in the wrestling place, and viewed the print and proportion of his body there in the dust) he sat weeping and wailing,
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as it is commonly taken; (though it bee true also of that, and that be a meane to procure this;) as may appeare both by the opposition of the other member,
as it is commonly taken; (though it be true also of that, and that be a mean to procure this;) as may appear both by the opposition of the other member,
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To another hee giveth a competencie, some small pitance, but contentment withall, as a little Physicall confection, that stinteth and stayeth his desire.
To Another he gives a competency, Some small pitance, but contentment withal, as a little Physical confection, that stinteth and stays his desire.
he saith not ornaments or abillements, but coverings or garments, so much as may cover thee and keepe thee from cold) thou hast as much as the mightiest Monarke,
he Says not Ornament or abillements, but coverings or garments, so much as may cover thee and keep thee from cold) thou hast as much as the Mightiest Monarch,
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And what good hath the owner by it, but the name and the sight of it? Yea to speake as the truth is, the rich man is but a Steward to provide and take care for those that appertaine to him and have dependance upon him:
And what good hath the owner by it, but the name and the sighed of it? Yea to speak as the truth is, the rich man is but a Steward to provide and take care for those that appertain to him and have dependence upon him:
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If hee use it immoderately, with the rich glutton in the Gospell, faring every day deliciously, (to omit that hee findeth the lesse delight in it,) hee doth himselfe the more harme, and it were better for him that hee had lesse:
If he use it immoderately, with the rich glutton in the Gospel, faring every day deliciously, (to omit that he finds the less delight in it,) he does himself the more harm, and it were better for him that he had less:
Looke rather on thy poore brethren, the far greater number, and compare thine estate with a many of theirs, to be thankfull for what thou hast. Yea I may well say;
Look rather on thy poor brothers, the Far greater number, and compare thine estate with a many of theirs, to be thankful for what thou hast. Yea I may well say;
and that are maimed and disfigured, their noses and eares cut off, because the bridge they made brake as the armie passed over it: thou countest him happy; and they count thee happy.
and that Are maimed and disfigured, their noses and ears Cut off, Because the bridge they made brake as the army passed over it: thou countest him happy; and they count thee happy.
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how many souldie•s to pay, how many intelligencers to maintaine, &c. But, thinke withall upon those poore wretches that row in his gallies, that tug at the oare end under the whip,
how many souldie•s to pay, how many intelligencers to maintain, etc. But, think withal upon those poor wretches that row in his galleys, that tug At the oar end under the whip,
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Or, (because such excessive great ones are not so much regarded, the Sun sheweth not so great when hee is at his highest as he doth when he is neerer the edge of the Horizon, and the Faulcon seemeth lesse still, the higher he soreth,
Or, (Because such excessive great ones Are not so much regarded, the Sun shows not so great when he is At his highest as he does when he is nearer the edge of the Horizon, and the Falcon seems less still, the higher he soreth,
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and are a shrewd eye-sore unto thee, and make thee thinke thy selfe but in evill case, that thou art not as they are, that thou hast not so much comming in yeerly as they have, that thou canst not fare as they fare, and doe as they doe.
and Are a shrewd eyesore unto thee, and make thee think thy self but in evil case, that thou art not as they Are, that thou hast not so much coming in yearly as they have, that thou Canst not fare as they fare, and do as they do.
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But thou considerest not withall for those two or three rich, how many poore and needy ones are on every side of thee, that come as farre short of thee as thou doest of them.
But thou Considerest not withal for those two or three rich, how many poor and needy ones Are on every side of thee, that come as Far short of thee as thou dost of them.
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and their owne will, hee should not bee quiet and hold himselfe contented therewith, unlesse he might have one of the best dishes of meat from our boord,
and their own will, he should not be quiet and hold himself contented therewith, unless he might have one of the best Dishes of meat from our board,
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and God giveth us out abundance of many good things, life, libertie, health of body, strength and abilitie of limmes, food and raiment, &c. a courtesie and competencie of each,
and God gives us out abundance of many good things, life, liberty, health of body, strength and ability of limbs, food and raiment, etc. a courtesy and competency of each,
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he would aske no great matter, but would hold himselfe satisfied, with whatsoever it should please God in mercy and goodnesse to allot and allow him. In a word;
he would ask no great matter, but would hold himself satisfied, with whatsoever it should please God in mercy and Goodness to allot and allow him. In a word;
Rest we must therefore contented with what God shall see good to assigne us, be it more or lesse, being more by much than ever we either doe or can deserve any of us.
Rest we must Therefore contented with what God shall see good to assign us, be it more or less, being more by much than ever we either do or can deserve any of us.
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As the dropsie-man, the more hee drinketh, the drier he is, and those that are sicke of the greedie disease, canina appetentia, the doggish desire, as they terme it, the more they devoure, the more hungry they are;
As the dropsie-man, the more he Drinketh, the drier he is, and those that Are sick of the greedy disease, Canine appetentia, the doggish desire, as they term it, the more they devour, the more hungry they Are;
the one must be rid of the watrie humour that possesseth his bodie, ere his drought can bee slaked, the other of the salt and slimie substance that pestereth his stomacke, ere his ravenous appetite can be staied:
the one must be rid of the watery humour that Possesses his body, ere his drought can be slaked, the other of the salt and slimy substance that pestereth his stomach, ere his ravenous appetite can be stayed:
he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attaine to any true Contentment of minde, ere hee can come to have his fill.
he must have that discontent humour of his purged out of his head, that covetous affection of his wrought out of his heart, that is the cause of this his greedy and insatiable desire, ere he can attain to any true Contentment of mind, ere he can come to have his fill.
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And in regard hereof it is that the Psalmist saith, that A small matter to the godly, the man that feareth God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have.
And in regard hereof it is that the Psalmist Says, that A small matter to the godly, the man that fears God, is much better than the greatest wealth and riches, that the ungodly and the mighty hath or can have.
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Neither is this a common courtesie that God casteth on all sorts indifferently; but a peculiar blessing that he bestoweth on those onely that love and feare him,
Neither is this a Common courtesy that God Cast on all sorts indifferently; but a peculiar blessing that he bestoweth on those only that love and Fear him,
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As the Dove, after she left the Arke, found no rest for the soale of her foot in the wide world, being then all a float, till shee betoke her againe thither, from whence before she came forth:
As the Dove, After she left the Ark, found no rest for the Soale of her foot in the wide world, being then all a float, till she betook her again thither, from whence before she Come forth:
So neither can man, fallen from God, finde any sure rest for the foot of his soule in the whole world beside, till he come back to him again from whom it came at the first.
So neither can man, fallen from God, find any sure rest for the foot of his soul in the Whole world beside, till he come back to him again from whom it Come At the First.
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That which Salomon, out of his owne experience, confirmeth unto us, who having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment seemed to shew forth it selfe, is in conclusion inforced to retire backe againe to God, directing them all to him, that desire to finde true contentment,
That which Solomon, out of his own experience, confirmeth unto us, who having ranged abroad through all those creatures and courses, under the cope of Heaven, wherein any hope of contentment seemed to show forth it self, is in conclusion enforced to retire back again to God, directing them all to him, that desire to find true contentment,
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But is Godlinesse, may some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whether he have worldly wealth or no? Yea undoubtedly.
But is Godliness, may Some say, able to cause true Contentment alone, without help and aid of these outward things? Can it make a man content as well in want as in wealth? whither he have worldly wealth or no? Yea undoubtedly.
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That which the Heathen men said of their morall vertue, a meere shadow of it, is indeed true of true Godlinesse, it is sufficient of it selfe to make him that hath it truly happy, though he have nothing else but it.
That which the Heathen men said of their moral virtue, a mere shadow of it, is indeed true of true Godliness, it is sufficient of it self to make him that hath it truly happy, though he have nothing Else but it.
Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poore, be he in wealth or in want, whatsoever his worldly estate outwardly be.
Every holy man is an happy man, every Godly man is in a blessed estate, be he rich or poor, be he in wealth or in want, whatsoever his worldly estate outwardly be.
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and how can ought taste well then, that commeth out of it? So unlesse a mans heart bee seasoned with grace, it polluteth and defileth all that a man dealeth with.
and how can ought taste well then, that comes out of it? So unless a men heart be seasoned with grace, it polluteth and Defileth all that a man deals with.
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As a foule stomacke, stuffed with Choler, turneth all into Choler, even the finest and daintiest meats soonest of any, by meanes whereof no good nourishment can accrew to the body by them,
As a foul stomach, stuffed with Choler, turns all into Choler, even the Finest and daintiest Meats soonest of any, by means whereof no good nourishment can accrue to the body by them,
So a foule heart turneth all into spirituall Choler, a bitter humour and unsavoury, that impaireth and hindreth the health and welfare of the soule as much,
So a foul heart turns all into spiritual Choler, a bitter humour and unsavoury, that impaireth and hindereth the health and welfare of the soul as much,
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And the wicked mans soule, as the Prophet compareth it, is as a raging Sea, full of soile and filth, that is never at rest, whose waters cast up mire and dirt.
And the wicked men soul, as the Prophet compareth it, is as a raging Sea, full of soil and filth, that is never At rest, whose waters cast up mire and dirt.
Now what Contentment can there be in ought, while the minde is thus affected, while the Conscience is unquieted? So long as a man is heart-sicke, hee can have no joy of ought, finde no rellish in ought, be it never so pleasant and delightfull otherwise, bee it never so acceptable to him at other times;
Now what Contentment can there be in ought, while the mind is thus affected, while the Conscience is unquieted? So long as a man is heartsick, he can have no joy of ought, find no relish in ought, be it never so pleasant and delightful otherwise, be it never so acceptable to him At other times;
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and then liketh he his company well againe, and can endure his bed well, and can feed savourly on a dry peece of course bread, that loathed his panada, made of fine manchet before. In like manner here:
and then liketh he his company well again, and can endure his Bed well, and can feed savourly on a dry piece of course bred, that loathed his panada, made of fine manchet before. In like manner Here:
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be his outward estate what it will, it can no more minister sound comfort unto him, than hot clothes or blanckets can give inward warmth to a dead corps, where naturall heat is utterly extinct:
be his outward estate what it will, it can no more minister found Comfort unto him, than hight clothes or blankets can give inward warmth to a dead corpse, where natural heat is utterly extinct:
And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him straine himselfe to lightsomnesse by all meanes that may be, let him want no outward matter of worldly either support or delight,
And undoubtedly, let a man strive to smother it and smooth it over all that ever he can, let him strain himself to lightsomnesse by all means that may be, let him want no outward matter of worldly either support or delight,
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though hee may geere and grin outwardly, while he is nipped and galled inwardly, hee can take no more true joy and delight, can finde no more sound comfort and contentment in all his wealth and his treasures,
though he may gear and grin outwardly, while he is nipped and galled inwardly, he can take no more true joy and delight, can find no more found Comfort and contentment in all his wealth and his treasures,
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and the same man that before tooke no joy at all in a large estate, found no rellish at all in great varietie of dainties, walked melancholike to and fro in his gardens of pleasure, had no comfort of friends and acquaintance,
and the same man that before took no joy At all in a large estate, found no relish At all in great variety of dainties, walked melancholic to and from in his gardens of pleasure, had no Comfort of Friends and acquaintance,
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or of wife and children, can now finde much sweetnesse in a farre poorer pitance, give God hearty thankes for an homely repast, walke cheerefully abroad, live comfortably at home, rejoyce with his wife, be merry with his friends, be comforted in his children.
or of wife and children, can now find much sweetness in a Far Poorer pitance, give God hearty thanks for an homely repast, walk cheerfully abroad, live comfortably At home, rejoice with his wife, be merry with his Friends, be comforted in his children.
Which therefore, as it giveth true ease, and worketh sound cure of those inward gripes and galls, not by benumming of a guiltie conscience, nor scaring it,
Which Therefore, as it gives true ease, and works found cure of those inward gripes and galls, not by benumbing of a guilty conscience, nor scaring it,
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and of reconcilement unto God, and so freeth a man from that inward disquiet of minde, that banished and kept out all true comfort and contentment before;
and of reconcilement unto God, and so freeth a man from that inward disquiet of mind, that banished and kept out all true Comfort and contentment before;
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so it bringeth with it a sweet and comfortable use of all Gods good Creatures; which a man now enjoyeth as fruits of Gods love, as effects of Gods favour,
so it brings with it a sweet and comfortable use of all God's good Creatures; which a man now Enjoyeth as fruits of God's love, as effects of God's favour,
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And what is the wrath of him then, whose angry looke alone is able to shake Heaven and Earth? And if Haman had little joy of all his wealth and his treasures,
And what is the wrath of him then, whose angry look alone is able to shake Heaven and Earth? And if Haman had little joy of all his wealth and his treasures,
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Able therefore alone of it selfe to stay and support a man, to comfort and cheere up a man, to give him true contentment, to make him an happy man, in the want of all worldly wealth,
Able Therefore alone of it self to stay and support a man, to Comfort and cheer up a man, to give him true contentment, to make him an happy man, in the want of all worldly wealth,
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and got assurance of it, hee ceaseth then to be greedy of this worldly trash, that is in regard of it but as drosse or peble stones to Gold and Diamonds,
and god assurance of it, he ceases then to be greedy of this worldly trash, that is in regard of it but as dross or pebble stones to Gold and Diamonds,
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To which purpose David saith, that whereas the worldly mans song is, who will shew us any good, who will tell us of any matter of profit? his wish or request rather was, (with other the Godly) Lord lift thou the Light of thy face, or thy favour, on us.
To which purpose David Says, that whereas the worldly men song is, who will show us any good, who will tell us of any matter of profit? his wish or request rather was, (with other the Godly) Lord lift thou the Light of thy face, or thy favour, on us.
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In that it fitteth a mans minde to his meanes, while it assureth him both for the time present, that that estate, whatsoever it be, that hee is then in, is the best and fittest for him;
In that it fits a men mind to his means, while it assureth him both for the time present, that that estate, whatsoever it be, that he is then in, is the best and Fittest for him;
For who so seeketh Gods Kingdome and the righteousnesse thereof, shall bee sure to have all other things cast upon him, that may be for his good, hee shall have the one as an overplus in to the other.
For who so seeks God's Kingdom and the righteousness thereof, shall be sure to have all other things cast upon him, that may be for his good, he shall have the one as an overplus in to the other.
What a stay of minde must it needs bee to the Godly man then, when the King of heaven and earth shall say as much unto him, hee that is able to make his word good at will,
What a stay of mind must it needs be to the Godly man then, when the King of heaven and earth shall say as much unto him, he that is able to make his word good At will,
Againe, the Godly may say it, and assure himselfe of it, that whatsoever estate he is in, that estate for the present God seeth to be best and fittest for him.
Again, the Godly may say it, and assure himself of it, that whatsoever estate he is in, that estate for the present God sees to be best and Fittest for him.
yea were it not certainly dangerous and prejudiciall unto me to drinke such cold and raw drinke, this my friend that thinketh nothing too good or too deare for me that may doe me good, that is content to be at all this cost and charge with me for Physicke, would never denie me a cup of cold water that standeth him in nothing.
yea were it not Certainly dangerous and prejudicial unto me to drink such cold and raw drink, this my friend that Thinketh nothing too good or too deer for me that may do me good, that is content to be At all this cost and charge with me for Physic, would never deny me a cup of cold water that Stands him in nothing.
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God, that having but one precious Jewell, to speake of, his owne Son and his onely Sonne, was content to bestow him upon mee, to shed his heart-blood for the saving of my soule,
God, that having but one precious Jewel, to speak of, his own Son and his only Son, was content to bestow him upon me, to shed his Heart blood for the Saving of my soul,
This Godlinesse perswadeth every Christian unto; and this Godlinesse enabled the same Apostle to doe: I have learned, saith hee, to abound: and I have learned to be in want.
This Godliness Persuadeth every Christian unto; and this Godliness enabled the same Apostle to do: I have learned, Says he, to abound: and I have learned to be in want.
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not barely because hee cannot mend the matter, or ease himselfe by being discontent at it; (that is a kinde of doggish stupiditie, rather than Christian aequanimitie,
not barely Because he cannot mend the matter, or ease himself by being discontent At it; (that is a kind of doggish stupidity, rather than Christian Equanimity,
as one well saith:) but because God hath placed him in it, and seeth it fittest and best for him, whose holy will hee desireth to conforme his owne to,
as one well Says:) but Because God hath placed him in it, and sees it Fittest and best for him, whose holy will he Desires to conform his own to,
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Abraham, when the King of Sodome offered him some part of his spoyles, refused to take so much as a shoe-latchet of him, that the king of Sodome might not say that hee had made Abraham rich;
Abraham, when the King of Sodom offered him Some part of his spoils, refused to take so much as a Shoe-latchet of him, that the King of Sodom might not say that he had made Abraham rich;
So a godly man will not gaine, nor desire to gaine so much as a shoe-string or shoe-thred by prophaning Gods Sabbaths with the Zidonian Merchants, by fraud of deceit, by oppression and extortion, by biting usury, the Devils brokery,
So a godly man will not gain, nor desire to gain so much as a shoe-string or shoe-thread by profaning God's Sabbaths with the Zidonian Merchant's, by fraud of deceit, by oppression and extortion, by biting Usury, the Devils brokery,
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As the Israelites therefore travelling through the wildernesse towards the land of promise (which to have gone the next way, had not been a journy of many daies,
As the Israelites Therefore traveling through the Wilderness towards the land of promise (which to have gone the next Way, had not been a journey of many days,
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For those that will be rich, saith the Apostle, that set this downe, rich they will be, howsoever they come by it, per fas & nefas, by hooke or crooke,
For those that will be rich, Says the Apostle, that Set this down, rich they will be, howsoever they come by it, per fas & nefas, by hook or crook,
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as we say, by right or by wrong, they pierce their hearts through with many sorrowes, pester their minds with many fond and noisome lusts and desires,
as we say, by right or by wrong, they pierce their hearts through with many sorrows, pester their minds with many found and noisome Lustiest and Desires,
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He is out of Gods way, though he seeme to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other way better than it, that walketh in it with an evill will.
He is out of God's Way, though he seem to be yet in it, though he stride not outwardly out of it, that misliketh it, that liketh any other Way better than it, that walks in it with an evil will.
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Which appeareth both by some of the instances that there he maketh use of, as that of the fowles, that yet labour and flie about for their food and their living, but without covetousnesse and care;
Which appears both by Some of the instances that there he makes use of, as that of the fowls, that yet labour and fly about for their food and their living, but without covetousness and care;
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there is a studious care, and there is a carking care, which we call commonly a taking of thought: there is cura de opere, and cura de operis successu; a care for our worke it selfe, and a care for the successe of it,
there is a studious care, and there is a carking care, which we call commonly a taking of Thought: there is Cure de Opere, and Cure de operis successu; a care for our work it self, and a care for the success of it,
There is another care about the issue and successe of the worke, which our Saviour Christ calleth else-where, an hanging in suspence, and doubt for the event of it,
There is Another care about the issue and success of the work, which our Saviour christ calls elsewhere, an hanging in suspense, and doubt for the event of it,
both to fore-cast with themselves what to speake when they come before them, and to fore-thinke how that they shall speake will bee taken when they have spoken it.
both to forecast with themselves what to speak when they come before them, and to forethink how that they shall speak will be taken when they have spoken it.
and having so done, they were to rely on the Priests credit for the rest, who had given them their word before for the issue of it, that it should no way prove prejudiciall or jeopardous to them.
and having so done, they were to rely on the Priests credit for the rest, who had given them their word before for the issue of it, that it should no Way prove prejudicial or jeopardous to them.
take no thought for ought, but leave all to God, and rely wholly upon him, who hath commanded us to cast all our care in this kinde upon him, and promised withall that he will take this care for us.
take no Thought for ought, but leave all to God, and rely wholly upon him, who hath commanded us to cast all our care in this kind upon him, and promised withal that he will take this care for us.
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But neither will such carefulnesse, or such covetousnesse stand with contentment: and therefore must be both far from us, if we would bee accounted truly religious.
But neither will such carefulness, or such covetousness stand with contentment: and Therefore must be both Far from us, if we would be accounted truly religious.
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The third and last note of Contentment may be Silence before the Sheerer. When God commeth to sheere a man of his substance, of his wealth and his riches,
The third and last note of Contentment may be Silence before the Sheerer. When God comes to shear a man of his substance, of his wealth and his riches,
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And the faithfull Hebrewes, saith the Apostle, with joy, not quietly onely but cheerefully, sustained the losse of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven.
And the faithful Hebrews, Says the Apostle, with joy, not quietly only but cheerfully, sustained the loss of their worldly goods, knowing that they had better treasure and more durable laid up for them in heaven.
Would wee bee esteemed truly Religious? Let our contentment of minde appeare to the world; in not seeking of these outward things, either by indirect courses, or with distrustfull desire;
Would we be esteemed truly Religious? Let our contentment of mind appear to the world; in not seeking of these outward things, either by indirect courses, or with distrustful desire;
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than when they are pressed downe with the heaviest crosses and calamities? The very maine Scope and drift of the Psalmist, who ever he was, in this Psalme.
than when they Are pressed down with the Heaviest Crosses and calamities? The very main Scope and drift of the Psalmist, who ever he was, in this Psalm.
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The Doctrine delivered in the former Part of the Psalme, is concerning the Powerfull and Potent Kingdome of Christ: the Glory, Greatnes, Might, Majesty,
The Doctrine Delivered in the former Part of the Psalm, is Concerning the Powerful and Potent Kingdom of christ: the Glory, Greatness, Might, Majesty,
First for Encouragement, to incite the Godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safetie and deliverance from him,
First for Encouragement, to incite the Godly to cleave close unto God, and to depend wholly upon him, with assured expectation of safety and deliverance from him,
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Secondly, for Comfort, to cheere up their hearts that so doe, amids those manifold crosses and calamities that they may chance to be exercised here withall for a while.
Secondly, for Comfort, to cheer up their hearts that so do, amids those manifold Crosses and calamities that they may chance to be exercised Here withal for a while.
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The Righteous shall bee glad and rejoyce before God; yea they shall exceedingly rejoyce: And, The Righteous shall bee glad in the Lord, and trust in him:
The Righteous shall be glad and rejoice before God; yea they shall exceedingly rejoice: And, The Righteous shall be glad in the Lord, and trust in him:
but the righteous sing and are merry. And, Thou hast turned my mourning into dancing, saith David, thou hast loosed my sackcloth, and girt me with gladnesse. Unto it they are exhorted.
but the righteous sing and Are merry. And, Thou hast turned my mourning into dancing, Says David, thou hast loosed my Sackcloth, and girded me with gladness. Unto it they Are exhorted.
Rejoyce in the Lord, saith the Psalmist, yee righteous, as else-where, so in the very next words to my Text. And, Be glad in the Lord, and rejoyce, ye righteous:
Rejoice in the Lord, Says the Psalmist, ye righteous, as elsewhere, so in the very next words to my Text. And, Be glad in the Lord, and rejoice, you righteous:
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First, they are freed from Gods wrath. Which the more heavy and dreadfull it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious,
First, they Are freed from God's wrath. Which the more heavy and dreadful it is, the greater joy it must needs be for a man to be freed from it, that was before obnoxious,
and the fire never decayeth, and the torment consequently is never at an end? Now what greater joy can there be to a poore Prisoner, a condemned person, that lieth in hourely expectation of being drawne forth to execution, That through daily feare of death, dieth daily before he die, and leadeth by meanes thereof an anxious life, little better, if not more bitter, than death;
and the fire never decayeth, and the torment consequently is never At an end? Now what greater joy can there be to a poor Prisoner, a condemned person, that lies in hourly expectation of being drawn forth to execution, That through daily Fear of death, Dieth daily before he die, and leads by means thereof an anxious life, little better, if not more bitter, than death;
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What greater Ioy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our owne Chronicles, of some who have beene so surcharged and transported with joy thereupon, that they have even surfetted of it, (as persons that have beene long famished, feeding over-greedily upon good victuals,
What greater Joy, I say, can there be to such an one, than to have tidings brought him that his Pardon is procured? We read in our own Chronicles, of Some who have been so surcharged and transported with joy thereupon, that they have even surfeited of it, (as Persons that have been long famished, feeding overgreedy upon good victuals,
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And what greater joy then can there be to a poore distressed soule, especially having lien some space of time under the heavie apprehension of Gods wrath, and so having had some kinde of Hell here out of Hell; than to have the pardon of his sinnes sealed unto him by God, to have tidings hereof brought him by the ministery of Gods Word, and some assurance of it given him by the testimony of Gods Spirit? To which purpose David having upon his owne experience both of the one estate and the other, pronounced them to be in a most happy and blessed estate, that have their iniquities forgiven,
And what greater joy then can there be to a poor distressed soul, especially having lain Some Molle of time under the heavy apprehension of God's wrath, and so having had Some kind of Hell Here out of Hell; than to have the pardon of his Sins sealed unto him by God, to have tidings hereof brought him by the Ministry of God's Word, and Some assurance of it given him by the testimony of God's Spirit? To which purpose David having upon his own experience both of the one estate and the other, pronounced them to be in a most happy and blessed estate, that have their iniquities forgiven,
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And if the favour of a King, a mortall man, whose breath is in his nostrills, bee (it is Salomons comparison) as the dew upon the grasse, or the green herbs, that refresheth and cheereth, and maketh all to thrive:
And if the favour of a King, a Mortal man, whose breath is in his nostrils, be (it is Solomon's comparison) as the due upon the grass, or the green herbs, that refresheth and Cheereth, and makes all to thrive:
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What a benefit is it then to be in favour with God, in whose favour there is life? yea whose favour is better than life? Since the Godly therefore are girt about, as the Psalmist speaketh, with Gods favour, they may well be girt about with Ioy. And the assurance of it alone being better than life, may well serve sufficiently to cheere up their hearts even amids those afflictions that are more bitter than death.
What a benefit is it then to be in favour with God, in whose favour there is life? yea whose favour is better than life? Since the Godly Therefore Are girded about, as the Psalmist speaks, with God's favour, they may well be girded about with Joy And the assurance of it alone being better than life, may well serve sufficiently to cheer up their hearts even amids those afflictions that Are more bitter than death.
a second Ground of their Ioy. For they live in hope and expectation of a Crowne, of a Kingdome; of an incorruptible Crowne, of an everlasting Kingdome: of a most happy, a most blissefull, a most blessed estate.
a second Ground of their Joy For they live in hope and expectation of a Crown, of a Kingdom; of an incorruptible Crown, of an everlasting Kingdom: of a most happy, a most blissful, a most blessed estate.
and not to stay them onely from fainting, but to cheere up their hearts, and to fill them with joy, amids many sore crosses and occasions of much griefe.
and not to stay them only from fainting, but to cheer up their hearts, and to fill them with joy, amids many soar Crosses and occasions of much grief.
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And if worldly hopes can doe so much, being so vaine, so uncertaine: How much more may a Christian mans hopes, (for there is no man that liveth more by hope than hee;
And if worldly hope's can do so much, being so vain, so uncertain: How much more may a Christian men hope's, (for there is no man that lives more by hope than he;
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so certain, that he is as sure of what he hopeth for, as if already he had it; (for this hope never faileth: and those that God hath justified, those he hath glorified;
so certain, that he is as sure of what he Hopes for, as if already he had it; (for this hope never Faileth: and those that God hath justified, those he hath glorified;
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they are as sure to be glorified, as if already they were.) How much more, I say, may these hopes of the godly, being so good, so great, so sure, so certaine, fill their hearts with joy amids all occasions of griefe? Rejoyce, saith our Saviour, your names are written in Heaven.
they Are as sure to be glorified, as if already they were.) How much more, I say, may these hope's of the godly, being so good, so great, so sure, so certain, fill their hearts with joy amids all occasions of grief? Rejoice, Says our Saviour, your names Are written in Heaven.
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And, Being justified by faith, saith the Apostle, we are at peace with God, and we rejoyce in hope of the glory of God: yea we rejoyce in tribulations.
And, Being justified by faith, Says the Apostle, we Are At peace with God, and we rejoice in hope of the glory of God: yea we rejoice in tribulations.
And, wherein (that is, in the hope whereof) yee greatly rejoyce, saith S. Peter, though for a season yee bee in heavinesse by meanes of manifold afflictions.
And, wherein (that is, in the hope whereof) ye greatly rejoice, Says S. Peter, though for a season ye be in heaviness by means of manifold afflictions.
Let the Saints therefore rejoyce, saith the Psalmist. But, Rejoyce not thou Israel, saith the Prophet Hoshe, so long as thou goest a whoring from thy God.
Let the Saints Therefore rejoice, Says the Psalmist. But, Rejoice not thou Israel, Says the Prophet Hoshe, so long as thou goest a whoring from thy God.
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First, the wicked can have no true Ioy, because they have not Gods Spirit. For true Ioy is a fruit and an effect of the Spirit. Now where the root is not, the fruit cannot be:
First, the wicked can have no true Joy, Because they have not God's Spirit. For true Joy is a fruit and an Effect of the Spirit. Now where the root is not, the fruit cannot be:
so none have it that are not Christs. And wanting the root therefore, they cannot have the fruit, which springing from it, cannot possibly be without it.
so none have it that Are not Christ. And wanting the root Therefore, they cannot have the fruit, which springing from it, cannot possibly be without it.
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and, The fruit of the Spirit is Ioy and Peace, saith the Apostle) no sound and solid joy, where there is nothing but disquiet and distraction, nothing but terrour and horrour, nothing but apprehension and expectation of wrath.
and, The fruit of the Spirit is Joy and Peace, Says the Apostle) no found and solid joy, where there is nothing but disquiet and distraction, nothing but terror and horror, nothing but apprehension and expectation of wrath.
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and doe not see the Light of Heaven? Now the Godly indeed as they are called Light, and Children of Light; so they are said to be and abide in the Light, and to walke in the Light, even in the Light of Gods countenance.
and do not see the Light of Heaven? Now the Godly indeed as they Are called Light, and Children of Light; so they Are said to be and abide in the Light, and to walk in the Light, even in the Light of God's countenance.
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But all wicked ones as they are called Darknesse, and the Children of darknesse; the prince they serve is called the Prince of darknesse, and the State that they live in a kingdome of darknesse; so they are said to walke in the darke, to be and abide in the darke, to sit in darknesse and in a deadly shade.
But all wicked ones as they Are called Darkness, and the Children of darkness; the Prince they serve is called the Prince of darkness, and the State that they live in a Kingdom of darkness; so they Are said to walk in the dark, to be and abide in the dark, to fit in darkness and in a deadly shade.
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For the blacknesse of darknesse, (or darknesse as blacke as pitch, darknesse more palpable than that of Aegypt was) is reserved and laid up for them (not for a few dayes,
For the blackness of darkness, (or darkness as black as pitch, darkness more palpable than that of Egypt was) is reserved and laid up for them (not for a few days,
but) for ever. As they walke in darknesse, so they walke unto darknesse, from spirituall darknesse that holdeth them here for a time, to that utter, that eternall darknesse, wherein is nothing but weeping and gnashing of teeth;
but) for ever. As they walk in darkness, so they walk unto darkness, from spiritual darkness that holds them Here for a time, to that utter, that Eternal darkness, wherein is nothing but weeping and gnashing of teeth;
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Now this first may serve to confute and controule the preposterous and erroneous conceit of worldly men, that thinke to finde Ioy where it is not to bee had;
Now this First may serve to confute and control the preposterous and erroneous conceit of worldly men, that think to find Joy where it is not to be had;
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But alas, they deceive and delude themselves, embracing with Ixion a cloud in stead of Iuno, and a figment in stead of Helen, with Paris, a counterfeit shadow of mirth in stead of true Ioy.
But alas, they deceive and delude themselves, embracing with Ixion a cloud in stead of Iuno, and a figment in stead of Helen, with paris, a counterfeit shadow of mirth in stead of true Joy
If God be for us, saith the Apostle, who can be against us? But if God bee set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers,
If God be for us, Says the Apostle, who can be against us? But if God be Set against us, who can be for us? What joy could Haman have of the favour of his fellow-Courtiers,
when King Assuerus frowned upon him? He might well have said then, as he had formerly said in another case, All nothing availeth me, as long as Assuerus frowneth on mee.
when King Assuerus frowned upon him? He might well have said then, as he had formerly said in Another case, All nothing availeth me, as long as Assuerus frowneth on me.
or the multitude of his Provinces, when the finger of God writ him his destinie on the wall, which he feared so much before he heard what it was? What sound joy can there be to a malefactor condemned to die a most cruell death,
or the multitude of his Provinces, when the finger of God writ him his destiny on the wall, which he feared so much before he herd what it was? What found joy can there be to a Malefactor condemned to die a most cruel death,
and to suffer so much torture before he die, that the delay of death shall be worse, and more intolerable than death, though he revell and swagger in the prison,
and to suffer so much torture before he die, that the Delay of death shall be Worse, and more intolerable than death, though he revel and swagger in the prison,
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He is, while he so continueth, but a damned wretch, a condemned person; ( Hee that beleeveth not, saith our Saviour, is condemned already: ) He is in this World, as in Gods Prison, whence there can be no escape:
He is, while he so Continueth, but a damned wretch, a condemned person; (He that Believeth not, Says our Saviour, is condemned already:) He is in this World, as in God's Prison, whence there can be no escape:
howsoever therefore hee riot and revell here, and strive to passe over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of some part of this his prison;
howsoever Therefore he riot and revel Here, and strive to pass over pleasantly the time of his restraint, having by his Jailors leave and permission, the liberty of Some part of this his prison;
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It is the conceit of many, and it keepeth many backe from looking that way, that if a man set foot once into Gods waies, all his joy is instantly dashed and lost, all his mirth is marred, he must never looke to live merry houre after:
It is the conceit of many, and it Keepeth many back from looking that Way, that if a man Set foot once into God's ways, all his joy is instantly dashed and lost, all his mirth is marred, he must never look to live merry hour After:
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and in him againe restored to him, (though by his first Parents default forfeited) and among other things also even to the comforts and delights of this life.
and in him again restored to him, (though by his First Parents default forfeited) and among other things also even to the comforts and delights of this life.
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For all things saith the Apostle, as well things present, as things to come, and even this world too, (and such honest joyes and delights consequently as it is able to afford) are yours, because you are Christs, who is the Heire of all things, and you in him, being Coheires with him; and he Gods. Though his joy depend not upon them,
For all things Says the Apostle, as well things present, as things to come, and even this world too, (and such honest Joys and delights consequently as it is able to afford) Are yours, Because you Are Christ, who is the Heir of all things, and you in him, being Coheirs with him; and he God's Though his joy depend not upon them,
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Whereas the godly man hath them as favours bestowed on him by God, as effects and fruits of his love, which maketh them the more comfortable by much to him,
Whereas the godly man hath them as favours bestowed on him by God, as effects and fruits of his love, which makes them the more comfortable by much to him,
And as for such filthy and beastly delights, such inordinate and brutish lusts, as have indeed no sound pleasure in them, no more than is found in the scratching of some unsound or evill-affected part when it itcheth;
And as for such filthy and beastly delights, such inordinate and brutish Lustiest, as have indeed no found pleasure in them, no more than is found in the scratching of Some unsound or evil-affected part when it itcheth;
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These and the like vanities godlinesse indeed waineth men, and estrangeth their mindes from, and by restraining them of such pleasures, freeth them from far greater pains, that such filthy, froathy,
These and the like vanities godliness indeed waineth men, and estrangeth their minds from, and by restraining them of such pleasures, freeth them from Far greater pains, that such filthy, frothy,
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There is true joy, there is sound joy, there is unutterable joy; ( You rejoyce with a Ioy glorious, saith the Apostle Peter, and unspeakable; And I doe over-abound exceedingly in Ioy, saith Saint Paul; as finding no words sufficient to expresse his joy with;) such joy,
There is true joy, there is found joy, there is unutterable joy; (You rejoice with a Joy glorious, Says the Apostle Peter, and unspeakable; And I do overabound exceedingly in Joy, Says Saint Paul; as finding no words sufficient to express his joy with;) such joy,
Hee alone that hath tasted it, can tell, what sweet peace and tranquillitie of heart and minde, what unspeakable joy and comfort of spirit is there found and felt, where the mercy of God in Jesus Christ is once soundly assured and sealed up to the soule.
He alone that hath tasted it, can tell, what sweet peace and tranquillity of heart and mind, what unspeakable joy and Comfort of Spirit is there found and felt, where the mercy of God in jesus christ is once soundly assured and sealed up to the soul.
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First, to incite men to labour for righteousnesse, if they desire to attaine to true and heartie rejoycing. Wouldst thou have joy? ( Who would not? For all men desire happinesse:
First, to incite men to labour for righteousness, if they desire to attain to true and hearty rejoicing. Wouldst thou have joy? (Who would not? For all men desire happiness:
From Righteousnesse Peace floweth, and Ioy from Peace. The one is the way, the other is the end; and unlesse wee goe the way, we can never come to the end.
From Righteousness Peace flows, and Joy from Peace. The one is the Way, the other is the end; and unless we go the Way, we can never come to the end.
and travelling another while another, and pursuing each as farre as any of them would lead, at length hee concludeth that there was no true joy, comfort and contentment to bee found in any thing but in the feare of God and in doing his Will;
and traveling Another while Another, and pursuing each as Far as any of them would led, At length he Concludeth that there was no true joy, Comfort and contentment to be found in any thing but in the Fear of God and in doing his Will;
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or seemed they to promise never so great matters, there was nothing to be found but vanitie and vexation of Spirit, and no more therefore to be gotten or gained by them.
or seemed they to promise never so great matters, there was nothing to be found but vanity and vexation of Spirit, and no more Therefore to be got or gained by them.
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And the like shall every one finde that Salomon did, when hee hath toyled and tired himselfe in beating about to finde it else-where, that he hath but taken paines in vaine,
And the like shall every one find that Solomon did, when he hath toiled and tired himself in beating about to find it elsewhere, that he hath but taken pains in vain,
but Righteousnesse and a good Conscience alone, that is able to work setled tranquillitie, to minister sound comfort, to procure constant alacritie and cheerfulnesse of minde.
but Righteousness and a good Conscience alone, that is able to work settled tranquillity, to minister found Comfort, to procure constant alacrity and cheerfulness of mind.
ungodlinesse and an evill conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparell that can bee, to him especially that weareth it.
ungodliness and an evil conscience, as filthy matter, that issuing from an ulcerous body, is able to infect and make unsavoury the best apparel that can be, to him especially that weareth it.
And therefore Heape up and gather thee together Gold and Silver, saith an Heathen man, build thee stately Galleries, plant thee pleasant Orchards and Gardens;
And Therefore Heap up and gather thee together Gold and Silver, Says an Heathen man, built thee stately Galleries, plant thee pleasant Orchards and Gardens;
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fill thee thy house with Servitours, and the whole Citie with Debtors, till thy minde bee setled and satisfied ( nor can any thing but God, and the assurance of his favour settle or satisfie it: ) all will be but (I say not as another saith, as curious Pictures to a bleared eye,
fill thee thy house with Servitors, and the Whole city with Debtors, till thy mind be settled and satisfied (nor can any thing but God, and the assurance of his favour settle or satisfy it:) all will be but (I say not as Another Says, as curious Pictures to a bleared eye,
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as Honey ministred to one that hath his stomacke pestered with Choler, as delicate Meats dressed for a dysenterious person, that can rellish nothing, can retaine nothing, receiveth no strength from them, is but the worse for them,
as Honey ministered to one that hath his stomach pestered with Choler, as delicate Meats dressed for a dysenterious person, that can relish nothing, can retain nothing, receives no strength from them, is but the Worse for them,
than thou canst hope ever to attaine unto, untill thou come to have part in him, who is the Fountaine of all joy, and the God of all comfort, without whom there is no true joy, no sound comfort to be had.
than thou Canst hope ever to attain unto, until thou come to have part in him, who is the Fountain of all joy, and the God of all Comfort, without whom there is no true joy, no found Comfort to be had.
and not to suffer outward losses, worldly crosses, calamities or the like, to deprive and bereave them of that alacrity and cheerefulnesse that their estate may well afford them;
and not to suffer outward losses, worldly Crosses, calamities or the like, to deprive and bereave them of that alacrity and cheerfulness that their estate may well afford them;
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True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold miseries of this our present Pilgrimage, and the evill dayes that here wee passe rather than live,
True it is indeed, that it is a very hard and a difficult thing, especially amids the manifold misery's of this our present Pilgrimage, and the evil days that Here we pass rather than live,
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and to this purpose Give, as the Apostle adviseth, all diligent endevour to get assurance to our selves of our election and of our calling and conversion unto God;
and to this purpose Give, as the Apostle adviseth, all diligent endeavour to get assurance to our selves of our election and of our calling and conversion unto God;
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And when wee finde our selves so depressed and dejected, by means of crosse occurrents, that this alacritie and cheerfulnesse is overwhelmed therewith, labour to rouse up our spirits,
And when we find our selves so depressed and dejected, by means of cross occurrents, that this alacrity and cheerfulness is overwhelmed therewith, labour to rouse up our spirits,
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if wee suffer any outward thing, what ever it be, and much more toyes and trifles, matters of no moment, to deprive us of the joy that wee might and should enjoy in it.
if we suffer any outward thing, what ever it be, and much more toys and trifles, matters of no moment, to deprive us of the joy that we might and should enjoy in it.
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And when thou commest to appeare before the Lord thy God in thy festivals, See in any case, saith God, that thou rejoyce. And Because thou wouldst not serve the Lord thy God, with joyfulnesse and with gladnesse of heart,
And when thou Comest to appear before the Lord thy God in thy festivals, See in any case, Says God, that thou rejoice. And Because thou Wouldst not serve the Lord thy God, with joyfulness and with gladness of heart,
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Then doe Davids enemies exult over him, when they see him smitten with sorrow, and like one at his wits end. It is not so much the crosses and calamities that befall Gods Church and Children,
Then do Davids enemies exult over him, when they see him smitten with sorrow, and like one At his wits end. It is not so much the Crosses and calamities that befall God's Church and Children,
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As we triumph over them, though they seeme to prevaile against us, when we shew our selves undaunted and undismaid, notwithstanding their extremest rage,
As we triumph over them, though they seem to prevail against us, when we show our selves undaunted and undismayed, notwithstanding their Extremest rage,
So on the other side againe it putteth courage into them, when they perceive us to be discouraged, it ministreth matter of joy and insultation to them,
So on the other side again it putteth courage into them, when they perceive us to be discouraged, it Ministereth matter of joy and insultation to them,
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As the Spies that were sent to view the Land of Canaan, by their cowardise and faint-heartednesse, brought up a slander upon that good land that God had promised to bestow upon his people,
As the Spies that were sent to view the Land of Canaan, by their cowardice and faintheartedness, brought up a slander upon that good land that God had promised to bestow upon his people,
yea maketh many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaketh so oft in the Word, concerning the joy and comfort of the Godly mans estate.
yea makes many call in question and doubt shrewdly of the truth of those things that the Spirit of God speaks so oft in the Word, Concerning the joy and Comfort of the Godly men estate.
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and to take great heed how wee suffer this joy either to be filched from us by any slight of Satan, or to bee drowned in us by occasion of any outward occurrents.
and to take great heed how we suffer this joy either to be filched from us by any slight of Satan, or to be drowned in us by occasion of any outward occurrents.
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And here before we passe from this first point of instruction, it shall not be amisse, to remove that imputation that wee even now said is by occasion of the uncomfortable carriage of some Christians, cast by many upon the profession of Christianitie in generall;
And Here before we pass from this First point of instruction, it shall not be amiss, to remove that imputation that we even now said is by occasion of the uncomfortable carriage of Some Christians, cast by many upon the profession of Christianity in general;
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For, Ioy the godly mans Portion? may some man say. Experience plainly disproveth it. Wee see none live more merrily and jovially than wicked and worldly men doe;
For, Joy the godly men Portion? may Some man say. Experience plainly disproveth it. we see none live more merrily and jovially than wicked and worldly men do;
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And there is as much difference betweene idle merriment and sound Ioy, as between wanton daliance and well grounded love. Wicked and worldly men may have some kinde of superficiall merriment, some kinde of froathie and flashie mirth, such as may wet the mouth, but not warme the heart, may smooth the brow, but not fill the brest; like a slight dash of raine, that washeth the stalke, but wetteth not the root, and therefore doth the grasse little good;
And there is as much difference between idle merriment and found Joy, as between wanton dalliance and well grounded love. Wicked and worldly men may have Some kind of superficial merriment, Some kind of frothy and flashy mirth, such as may wet the Mouth, but not warm the heart, may smooth the brow, but not fill the breast; like a slight dash of rain, that washes the stalk, but wetteth not the root, and Therefore does the grass little good;
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or to use Salomons comparison, like an handfull of brush wood or seare thornes under the pot, that maketh a great noise, and giveth a great blase, but heateth little, boileth nothing, leaveth the meat still as raw as it was when it went in:
or to use Solomon's comparison, like an handful of brush wood or sear thorns under the pot, that makes a great noise, and gives a great blaze, but heateth little, boileth nothing, Leaveth the meat still as raw as it was when it went in:
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Their laughter is never better than a light gigling, many times but a strained grinning, like the laughter of such as have eaten of mad Smallage, which though it wring them exceedingly inwardly,
Their laughter is never better than a Light giggling, many times but a strained grinning, like the laughter of such as have eaten of mad Smallage, which though it wring them exceedingly inwardly,
as we say, in a fooles paradise; deluded with a groundlesse conceit of vaine hopes: as of a frantike person, that hath yet some lightsome turnes by times,
as we say, in a Fools paradise; deluded with a groundless conceit of vain hope's: as of a frantic person, that hath yet Some lightsome turns by times,
his estate as a dreame: that dreaming of strange matters, have many false Ioyes, and false feares, which as soone as they are awaked, doe all vanish, and prove just nothing.
his estate as a dream: that dreaming of strange matters, have many false Joys, and false fears, which as soon as they Are awaked, do all vanish, and prove just nothing.
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if they pleased, see and observe many more that have lived wonderfull cheerfully even in extreme want and penury, in so much that their whole life for the cheerfulnesse of it hath beene as a continuall feast; that have carried themselves most comfortably amids many grievous calamities, that a man would wonder how they could stand upright,
if they pleased, see and observe many more that have lived wonderful cheerfully even in extreme want and penury, in so much that their Whole life for the cheerfulness of it hath been as a continual feast; that have carried themselves most comfortably amids many grievous calamities, that a man would wonder how they could stand upright,
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And the Apostles went from the Consistorie when they had beene beaten, rated and reviled, rejoycing that they were graced so to bee disgraced for Christ.
And the Apostles went from the Consistory when they had been beaten, rated and reviled, rejoicing that they were graced so to be disgraced for christ.
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when men to object against Piety and Godlinesse, as the mother and means of a most uncomfortable life, shall pick out examples of some few distressed and disconsolate Christians, that either oppressed with melancholy,
when men to Object against Piety and Godliness, as the mother and means of a most uncomfortable life, shall pick out Examples of Some few distressed and disconsolate Christians, that either oppressed with melancholy,
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or mistaken through weaknesse of judgement in their owne estates, live pensively, and shall refuse to take notice of others many more, ten to one, that live cheerfully,
or mistaken through weakness of judgement in their own estates, live pensively, and shall refuse to take notice of Others many more, ten to one, that live cheerfully,
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but because others, whom they desire should be so, are not as themselves are. It is not their owne holinesse, but thy prophanenesse that maketh them heavie.
but Because Others, whom they desire should be so, Are not as themselves Are. It is not their own holiness, but thy profaneness that makes them heavy.
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As the bad lives of the Sodomites were an heart-sore to Lot, and the wicked courses of Davids enemies, a great griefe unto David. Nor were a man indeed truly good, did hee not desire to have others also good;
As the bad lives of the Sodomites were an heart-sore to Lot, and the wicked courses of Davids enemies, a great grief unto David. Nor were a man indeed truly good, did he not desire to have Others also good;
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that they have spent, or mis-spent rather so much time, in an unholy course of life, which now seeing their owne folly, they seriously repent of, and are sincerely sory for.
that they have spent, or misspent rather so much time, in an unholy course of life, which now seeing their own folly, they seriously Repent of, and Are sincerely sorry for.
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So the great love of godlinesse, and the greedie desire of it, and that even out of the comfort and sweetnesse that they have felt and found in it, doth oft so possesse the hearts and mindes of the godly, that it withholdeth them from seeing and taking notice of what they have,
So the great love of godliness, and the greedy desire of it, and that even out of the Comfort and sweetness that they have felt and found in it, does oft so possess the hearts and minds of the godly, that it withholdeth them from seeing and taking notice of what they have,
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and maketh them many times pensive, because they have so little as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire.
and makes them many times pensive, Because they have so little as they imagine, though being more than ordinarily stored with it, of that which so earnestly they desire.
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So is it with Gods Children oft for some space of time, after their first conversion to God and Godlinesse, they understand not instantly the language of Gods Spirit, which they have not beene formerly acquainted with;
So is it with God's Children oft for Some Molle of time, After their First conversion to God and Godliness, they understand not instantly the language of God's Spirit, which they have not been formerly acquainted with;
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and as a peece of coloured glasse maketh all that is seene thorow it, yea the very Sunne-beames, that passe in by it, seeme all of the same colour with it selfe;
and as a piece of coloured glass makes all that is seen thorough it, yea the very Sunbeams, that pass in by it, seem all of the same colour with it self;
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even the very bright beames of Gods favour, and the lovely fruits and effects of it, picking many times matter of feare and misdoubt out of those things, that might give it best assurance.
even the very bright beams of God's favour, and the lovely fruits and effects of it, picking many times matter of Fear and misdoubt out of those things, that might give it best assurance.
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That which the Devill also taking advantage of, is not negligent to worke upon, and by meanes thereof, to possesse the mindes of such, with such conceits of themselves, which by reason of their melancholy, having once made a deepe impression, are not easily againe removed,
That which the devil also taking advantage of, is not negligent to work upon, and by means thereof, to possess the minds of such, with such conceits of themselves, which by reason of their melancholy, having once made a deep impression, Are not Easily again removed,
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We see schollers many, more than others ordinarily, subject to melancholy, because their retired courses of life and privacie of studie, is a great means to feed that humour where it is naturally found:
We see Scholars many, more than Others ordinarily, Subject to melancholy, Because their retired courses of life and privacy of study, is a great means to feed that humour where it is naturally found:
yet neither followeth it therefore, that all Schollers live uncomfortable lives, because some doe so, that are possessed and oppressed with that humour.
yet neither follows it Therefore, that all Scholars live uncomfortable lives, Because Some do so, that Are possessed and oppressed with that humour.
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as they doe afterward, when they come to understand more throughly either others disposition, and have learned to fashion and apply themselves either to other. So it is here:
as they do afterwards, when they come to understand more thoroughly either Others disposition, and have learned to fashion and apply themselves either to other. So it is Here:
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It is our owne untowardnesse, and unrulinesse, our sticking at the birth, our unwillingnesse to yeeld our selves up wholy unto God, the rebelliousnesse of our spirit not reduced so easily to the obedience of Gods good Spirit, that hindreth our comfort, that procureth to us that discomfort, which more godlinesse admitted and given way to would cure.
It is our own untowardness, and unruliness, our sticking At the birth, our unwillingness to yield our selves up wholly unto God, the rebelliousness of our Spirit not reduced so Easily to the Obedience of God's good Spirit, that hindereth our Comfort, that procureth to us that discomfort, which more godliness admitted and given Way to would cure.
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5. Are even godly men sometime in very lamentable plight? Their owne wickednesse, their owne wantonnesse, not their weaknesse onely, is sometime the cause of it.
5. are even godly men sometime in very lamentable plighted? Their own wickedness, their own wantonness, not their weakness only, is sometime the cause of it.
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For even Gods Children also oft-times straying out of Gods way, as wee are wont to say of children, light into harmes way, and come home againe by weeping crosse. Even Gods Children are now and then shaking hands with the wicked,
For even God's Children also ofttimes straying out of God's Way, as we Are wont to say of children, Light into harms Way, and come home again by weeping cross. Even God's Children Are now and then shaking hands with the wicked,
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and procured to him such discomfort, as made his life for a long time together most uncomfortable to him, it being a long time ere hee could throughly recover his former state of joy and comfort againe.
and procured to him such discomfort, as made his life for a long time together most uncomfortable to him, it being a long time ere he could thoroughly recover his former state of joy and Comfort again.
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A disordered Patient, we say, maketh a cruell Physitian. The Patients disorder and misdieting of himselfe, contrary to the rules by the Physitian prescribed him, procureth him oft much paine, disturbeth the cure of his disease, hindereth his recovery, requireth new purgings and potions,
A disordered Patient, we say, makes a cruel physician. The Patients disorder and misdieting of himself, contrary to the rules by the physician prescribed him, procureth him oft much pain, disturbeth the cure of his disease, hindereth his recovery, requires new purgings and potions,
as the way by Physicke is to health, As the worldly mans Ioy endeth in griefe; so the godly mans griefe endeth in Ioy. He is not farre from true Ioy, that can sincerely sorrow for his sinne.
as the Way by Physic is to health, As the worldly men Joy Endeth in grief; so the godly men grief Endeth in Joy He is not Far from true Joy, that can sincerely sorrow for his sin.
Yea he hath much matter of sound joy in him, as we shall afterward see, that can and doth seriously lament and bewaile his owne wants, his untowardnesse, his former wantonnesse, his wickednesse.
Yea he hath much matter of found joy in him, as we shall afterwards see, that can and does seriously lament and bewail his own Wants, his untowardness, his former wantonness, his wickedness.
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There are teares of Ioy, as well as of griefe; and there is also a mixture oft of the one with the other, Men take pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth.
There Are tears of Joy, as well as of grief; and there is also a mixture oft of the one with the other, Men take pleasure and delight sometime even in mourning and bemoaning themselves, as well as in mirth.
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though the thing acted nothing at all concerne them, nor, it may be ever was in truth executed, that they desire and long exceedingly to see it againe;
though the thing acted nothing At all concern them, nor, it may be ever was in truth executed, that they desire and long exceedingly to see it again;
They may well be comfortable, that are the procurers of comfort; they may well be pleasant and delightfull teares, that are sure pledges of eternall Ioy and delight.
They may well be comfortable, that Are the Procurers of Comfort; they may well be pleasant and delightful tears, that Are sure pledges of Eternal Joy and delight.
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7. Doe not the Godly seeme so joyfull oft-times as the wicked? or make so much shew of mirth outwardly? It followeth not that therefore they are not as joyfull,
7. Do not the Godly seem so joyful ofttimes as the wicked? or make so much show of mirth outwardly? It follows not that Therefore they Are not as joyful,
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As hypocrites oft-times rejoyce in the face, as the Apostle speaketh, when yet they rejoyce not in the heart; and worldly men many times set a good face on it,
As Hypocrites ofttimes rejoice in the face, as the Apostle speaks, when yet they rejoice not in the heart; and worldly men many times Set a good face on it,
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so the godly oft times rejoyce in the heart, when yet they rejoice not in the face; ( as sorrowing, saith the same Apostle, and yet alwaies rejoycing: ) and have their soules fraught inwardly with abundance of joy,
so the godly oft times rejoice in the heart, when yet they rejoice not in the face; (as sorrowing, Says the same Apostle, and yet always rejoicing:) and have their Souls fraught inwardly with abundance of joy,
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Those that prescribe rules for the choice of Simples, advise to take herbes in the Spring, flowers in Summer, fruits in Autumne, roots in Winter; and why roots for the most part at that time? Surely because the sap is then gone downe;
Those that prescribe rules for the choice of Simples, Advice to take herbs in the Spring, flowers in Summer, fruits in Autumn, roots in Winter; and why roots for the most part At that time? Surely Because the sap is then gone down;
Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even at such times also good ground even for great joy and much comfort;
Who would expect or require leaves or fruit ordinarily in Winter time from a tree? Not but that the Godly have even At such times also good ground even for great joy and much Comfort;
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But that then usually joy and comfort is somewhat obscured with the most, with weake ones especially, who yet when they are free from such fits, live as cheerefully,
But that then usually joy and Comfort is somewhat obscured with the most, with weak ones especially, who yet when they Are free from such fits, live as cheerfully,
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Such occasions and occurents then are the godly subject unto now and then, that through their weaknesse oft disturbe much and dim their joy for a time.
Such occasions and occurrents then Are the godly Subject unto now and then, that through their weakness oft disturb much and dim their joy for a time.
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And so passe we on to the second Point before propounded, how farre forth Gods children doe even here partake of this Ioy. They are not wholly deprived or debarred of it for the present.
And so pass we on to the second Point before propounded, how Far forth God's children do even Here partake of this Joy They Are not wholly deprived or debarred of it for the present.
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And in like manner must we have patience till Gods Harvest-time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before;
And in like manner must we have patience till God's Harvest time come, and then shall we be sure to have our full crop, whatsoever it please God to impart unto us of it before;
in the meane while looking constantly after the spirituall raine of the Word, and praying instantly for the sweet dewes of his Spirit, to descend downe upon our soules,
in the mean while looking constantly After the spiritual rain of the Word, and praying instantly for the sweet dews of his Spirit, to descend down upon our Souls,
When we have laid our graine into the ground, we doe not looke to see it the same day againe, much lesse to reape the same day, (as he saith of the Hyperborean people farre North, that they sow shortly after the Sunne rising with them,
When we have laid our grain into the ground, we do not look to see it the same day again, much less to reap the same day, (as he Says of the Hyperborean people Far North, that they sow shortly After the Sun rising with them,
So must we learne likewise herein patiently to wait Gods good leisure, and though we see a long time but slender growth, scarce any sight at all of it,
So must we Learn likewise herein patiently to wait God's good leisure, and though we see a long time but slender growth, scarce any sighed At all of it,
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But this spirituall seed of light and joy ( the maine matter and ground of it, I meane) that is sowen in the hearts of Gods Children, being an incorruptible seed, shall never die and decay,
But this spiritual seed of Light and joy (the main matter and ground of it, I mean) that is sown in the hearts of God's Children, being an incorruptible seed, shall never die and decay,
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And, God will in his due time bring their righteousnesse forth as the light, and their judgement as the noone-day, that doe quietly and constantly rest upon him, and are content to wait and abide his pleasure.
And, God will in his due time bring their righteousness forth as the Light, and their judgement as the noonday, that do quietly and constantly rest upon him, and Are content to wait and abide his pleasure.
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and so eclipse our owne light, by interposition of some grievous enormities, which as the darke body of the Earth comming betweene the Sunne and the Moone, may bee a meanes to restraine the sweet influences of Gods Spirit, that otherwise wee might have enjoyed: ( Wouldst thou never bee sad? saith Augustine, have an eye to thy life, be carefull ever to live uprightly:
and so eclipse our own Light, by interposition of Some grievous enormities, which as the dark body of the Earth coming between the Sun and the Moon, may be a means to restrain the sweet influences of God's Spirit, that otherwise we might have enjoyed: (Wouldst thou never be sad? Says Augustine, have an eye to thy life, be careful ever to live uprightly:
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and like a thicke fogge, or a filthie vapour ascending up in our soules, may keep the light of Gods countenance from shining in upon us so brightly as otherwise it would,
and like a thick fog, or a filthy vapour ascending up in our Souls, may keep the Light of God's countenance from shining in upon us so brightly as otherwise it would,
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Againe, Is this seed sowen already? and is there a sure crop to come of it? Then as the Psalmist thereupon here inferreth, Rejoyce ye righteous, and be glad in the Lord.
Again, Is this seed sown already? and is there a sure crop to come of it? Then as the Psalmist thereupon Here infers, Rejoice you righteous, and be glad in the Lord.
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But how merry thinke you, would he bee, if hee could have his crop secured? This should therefore serve againe to incite and stirre up all Gods Children, to constant and continuall joy and rejoycing, having so sound a seed of joy sowen in them,
But how merry think you, would he be, if he could have his crop secured? This should Therefore serve again to incite and stir up all God's Children, to constant and continual joy and rejoicing, having so found a seed of joy sown in them,
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And with the Spouse in the Prophet, I will greatly rejoyce, and my soule shall bee joyfull (for why should it not be so?) in my God; even in the God of my salvation.
And with the Spouse in the Prophet, I will greatly rejoice, and my soul shall be joyful (for why should it not be so?) in my God; even in the God of my salvation.
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Yea it may well serve to checke us, for that fondly and wilfully we suffer our selves by every sleight and trifling occasion to bee bereft of this joy, whereof Gods mercy and goodnesse hath in part put us here in present possession.
Yea it may well serve to check us, for that fondly and wilfully we suffer our selves by every sleight and trifling occasion to be bereft of this joy, whereof God's mercy and Goodness hath in part put us Here in present possession.
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and who therefore if some one of those toyes bee taken away from them, though they have many more of them besides, will in a pettish humour cast all the rest away after it,
and who Therefore if Some one of those toys be taken away from them, though they have many more of them beside, will in a pettish humour cast all the rest away After it,
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The losse or want of some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either wee had and have lost,
The loss or want of Some one trifle, and that such sometime as a Christian man or woman might well be ashamed to make any reckoning or account of, that either we had and have lost,
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or doe want and would have, I say not of a childe, or of a friend, or a father, or of some worldly meanes, (that the most are wont most heartily to mourne for) but of a fine ruffe, or a new fashion, or of a good looke from some great one,
or do want and would have, I say not of a child, or of a friend, or a father, or of Some worldly means, (that the most Are wont most heartily to mourn for) but of a fine ruff, or a new fashion, or of a good look from Some great one,
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as if all the gracious favours of God towards us in Christ Iesus, and all the rich and glorious hopes of our eternall inheritance with him, were all nothing in comparison of such a trifle as that,
as if all the gracious favours of God towards us in christ Iesus, and all the rich and glorious hope's of our Eternal inheritance with him, were all nothing in comparison of such a trifle as that,
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and strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and losse of such pidling toyes,
and strive and labour against it, as being worthily ashamed of it, and considering with our selves, what an unworthy thing it is, that the love and loss of such piddling toys,
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yea or of any worldly thing whatsoever, should prevaile so farre with us, as to deprive us of that joy and comfort that our blessed estate in Christ Jesus even for the present may well minister unto us.
yea or of any worldly thing whatsoever, should prevail so Far with us, as to deprive us of that joy and Comfort that our blessed estate in christ jesus even for the present may well minister unto us.
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And exceeding unthankfull is he to Gods goodnesse, if the apprehension of it fill not his heart at all times with gladnesse; unworthy is he of salvation by Christ, that cannot at any time finde matter of rejoycing in Christ.
And exceeding unthankful is he to God's Goodness, if the apprehension of it fill not his heart At all times with gladness; unworthy is he of salvation by christ, that cannot At any time find matter of rejoicing in christ.
Yea, but how can wee rejoyce, peradventure will some say, amids so many crosses and calamities as Gods Church and Children are daily vexed and annoyed with,
Yea, but how can we rejoice, Peradventure will Some say, amids so many Crosses and calamities as God's Church and Children Are daily vexed and annoyed with,
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how may we lawfully rejoyce, when we are called unto heavinesse and solemne humiliation, when we are commanded and enjoyned by God, to mourne and lament? When either our owne estate or Gods Churches is such, that not to be sorie,
how may we lawfully rejoice, when we Are called unto heaviness and solemn humiliation, when we Are commanded and enjoined by God, to mourn and lament? When either our own estate or God's Churches is such, that not to be sorry,
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So here, he that hath commanded us to be sory for our sinnes, and for the afflictions of our brethren, hath commanded us also evermore to rejoyce. And therefore though we faile not in sorrow for our sinnes,
So Here, he that hath commanded us to be sorry for our Sins, and for the afflictions of our brothers, hath commanded us also evermore to rejoice. And Therefore though we fail not in sorrow for our Sins,
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or for our brethrens afflictions, yet if we wilfully banish and abandon this spirituall joy which Gods Spirit requireth of us, we make our selves thereby guilty of sinne in Gods sight.
or for our Brothers' afflictions, yet if we wilfully banish and abandon this spiritual joy which God's Spirit requires of us, we make our selves thereby guilty of sin in God's sighed.
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But this Affirmative injunction also concerning a Christian mans joy, admitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spirituall joy, as of some food we say, is never unseasonable. The godly are at some times prohibited the one:
But this Affirmative injunction also Concerning a Christian men joy, admitteth no intermission, but tieth unto all times. Sorrow may be sometime out of season: this spiritual joy, as of Some food we say, is never unseasonable. The godly Are At Some times prohibited the one:
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Albeit few be prone to offend that way, yet a man may offend even in excessive sorrow for sinne, in thinking too much on his sinnes, in mourning unmeasurably for his sinnes.
Albeit few be prove to offend that Way, yet a man may offend even in excessive sorrow for sin, in thinking too much on his Sins, in mourning unmeasurably for his Sins.
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or by meanes of it, art either detained from, or disabled unto, and made wholly unfit for the performance of other necessarie duties, that thy sorrow doth then make thee guiltie of sinne,
or by means of it, art either detained from, or disabled unto, and made wholly unfit for the performance of other necessary duties, that thy sorrow does then make thee guilty of sin,
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As true joy may well stand with some feare. Rejoyce before him, saith the Psalmist, with feare. So true joy may well stand with some griefe. As sorrowing, saith the Apostle, and yet alwayes rejoycing. He that hath commanded us to sorrow sometime, would never else have enjoyned us at all times to rejoyce. There is joy even in griefe;
As true joy may well stand with Some Fear. Rejoice before him, Says the Psalmist, with Fear. So true joy may well stand with Some grief. As sorrowing, Says the Apostle, and yet always rejoicing. He that hath commanded us to sorrow sometime, would never Else have enjoined us At all times to rejoice. There is joy even in grief;
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A man may at the same time both be exceeding sorry for his sinne, and yet rejoyce exceedingly in the apprehension of Gods mercie, in the free pardon and forgivenesse of it.
A man may At the same time both be exceeding sorry for his sin, and yet rejoice exceedingly in the apprehension of God's mercy, in the free pardon and forgiveness of it.
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And the greater joy a man hath in the apprehension of Gods favour in the forgivenesse of his sinne, the greater griefe and sorrow for his sinne it usually worketh in him.
And the greater joy a man hath in the apprehension of God's favour in the forgiveness of his sin, the greater grief and sorrow for his sin it usually works in him.
As where the servile feare ceaseth, that regardeth nothing but wrath, there the filiall feare of offending groweth usually most rife: For the more a man is assured of Gods love towards him, the more he loveth God;
As where the servile Fear ceases, that Regardeth nothing but wrath, there the filial Fear of offending grows usually most rife: For the more a man is assured of God's love towards him, the more he loves God;
as he sometime that slew Croesus his Sonne, but by a malicious traine taken away the life of his onely Sonne that should have succeeded him, having no other issue in the Kingdome;
as he sometime that slew Croesus his Son, but by a malicious train taken away the life of his only Son that should have succeeded him, having no other issue in the Kingdom;
so withall, if he had any sparke of grace or good nature at all in him, the very apprehension of his Soveraignes gratious disposition, would make him mourne for his foule fact more than ever before, considering with himselfe how wretchedly and unworthily hee had carried himselfe toward one whom he found so gratiously, beyond and above all, either expectation or imagination, disposed.
so withal, if he had any spark of grace or good nature At all in him, the very apprehension of his Sovereigns gracious disposition, would make him mourn for his foul fact more than ever before, considering with himself how wretchedly and unworthily he had carried himself towards one whom he found so graciously, beyond and above all, either expectation or imagination, disposed.
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It may hereby plainly appeare, how Spirituall Ioy, may well stand with Godly griefe, and these two affections that seeme the one contrary to the other, may yet agree well together in a Christian mans soule:
It may hereby plainly appear, how Spiritual Joy, may well stand with Godly grief, and these two affections that seem the one contrary to the other, may yet agree well together in a Christian men soul:
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since that the more a man joyeth in the assurance of Gods goodnesse toward him, the more he must needs grieve to consider how by his wicked and rebellious courses, hee hath demeaned himselfe wretchedly and unworthily toward that God, whom he findeth so gratiously affected toward him.
since that the more a man Joyeth in the assurance of God's Goodness towards him, the more he must needs grieve to Consider how by his wicked and rebellious courses, he hath demeaned himself wretchedly and unworthily towards that God, whom he finds so graciously affected towards him.
and yet withall be cheered and comforted in the consideration of that happie issue of them, that Gods Fatherly care of his Church, his Power, his Providence, his gratious Promise, and his owne Faith building thereupon, give him good hope and assurance, that they shall have in the end.
and yet withal be cheered and comforted in the consideration of that happy issue of them, that God's Fatherly care of his Church, his Power, his Providence, his gracious Promise, and his own Faith building thereupon, give him good hope and assurance, that they shall have in the end.
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For the Griefe of Gods Children in these cases is not a desperate griefe, but a sorrow mixt with Faith and Hope. It is but a storme, said that good Bishop, and within a while it will over.
For the Grief of God's Children in these cases is not a desperate grief, but a sorrow mixed with Faith and Hope. It is but a storm, said that good Bishop, and within a while it will over.
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Nor will God utterly cast off his people; nor forsake his Inheritance for ever. But though he send afflictions in upon them, to scoure and to cleanse them;
Nor will God utterly cast off his people; nor forsake his Inheritance for ever. But though he send afflictions in upon them, to scour and to cleanse them;
When hee hath by their adversaries wrought his owne worke upon them, (for even such also doe his worke, though against their owne will: ) hee will turne his hand upon them,
When he hath by their Adversaries wrought his own work upon them, (for even such also do his work, though against their own will:) he will turn his hand upon them,
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and utterly destroy them, as the Father to please the Childe againe, and to testifie his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before.
and utterly destroy them, as the Father to please the Child again, and to testify his reconcilement to it, is content sometime to cast the rod into the fire, that he had corrected it with before.
Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the same either on themselves or others,) the more comfort may they have in their humiliation,
Yea, the more men take God's wrath to heart, and the more they Are humbled under his hand, (be the same either on themselves or Others,) the more Comfort may they have in their humiliation,
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as those that are safe on shore, having escaped shipwracke, may at the same time both commiserate the distresse and danger of those that are still wallowing in the Sea amids the waves,
as those that Are safe on shore, having escaped shipwreck, may At the same time both commiserate the distress and danger of those that Are still wallowing in the Sea amids the waves,
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For, To the lust, or the upright, ariseth light in darknesse, saith the Psalmist. The ungodly meet with darknesse oft in the day: the godly have light oft even in the night: The Sunne goeth downe at noonday oft with the one:
For, To the lust, or the upright, arises Light in darkness, Says the Psalmist. The ungodly meet with darkness oft in the day: the godly have Light oft even in the night: The Sun Goes down At noonday oft with the one:
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And as the sicke man therefore may rejoyce at the comming of the Chirurgion, (though he know full well that he must needs put him to much paine,) that commeth to saw off some part gangreaned,
And as the sick man Therefore may rejoice At the coming of the Chirurgeon, (though he know full well that he must needs put him to much pain,) that comes to saw off Some part gangreaned,
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So may the godly have joy, not in onely, but of those afflictions that befall them, knowing them to be Gods loving and fatherly chastisements of them for their good;
So may the godly have joy, not in only, but of those afflictions that befall them, knowing them to be God's loving and fatherly chastisements of them for their good;
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and considering that though no such chastisement for the time seeme joyous, but grievous, yet they bring forth the peaceable fruit of righteousnesse in those that are therewith exercised.
and considering that though no such chastisement for the time seem joyous, but grievous, yet they bring forth the peaceable fruit of righteousness in those that Are therewith exercised.
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And this the rather, when the afflictions that befall them are such, as tend directly to give them the greater assurance of their future eternall happinesse.
And this the rather, when the afflictions that befall them Are such, as tend directly to give them the greater assurance of their future Eternal happiness.
And why may not Gods Children rejoyce then, even in their greatest afflictions, when they shall consider that this light trouble that lasteth but for a short season shall procure unto them, as the Apostle speaketh, an exceeding excessive eternall weight of Glory.
And why may not God's Children rejoice then, even in their greatest afflictions, when they shall Consider that this Light trouble that lasteth but for a short season shall procure unto them, as the Apostle speaks, an exceeding excessive Eternal weight of Glory.
For the further confirmation and fuller illustration of this point, consider we the Nature of that excellent Creature, one of the first of Gods workes, that this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to insert here a very comfortable Meditation of a namelesse Author, and that somewhat more largely,
For the further confirmation and fuller illustration of this point, Consider we the Nature of that excellent Creature, one of the First of God's works, that this Joy of God's Children is compared to in my Text. Concerning which, I will make bold to insert Here a very comfortable Meditation of a nameless Author, and that somewhat more largely,
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So little is darknesse able to overcome or keepe downe any light; but that it ruleth, and vanquisheth, and expelleth the darknesse, which else overwhelmeth, and snareth,
So little is darkness able to overcome or keep down any Light; but that it Ruleth, and vanquisheth, and expelleth the darkness, which Else overwhelmeth, and snareth,
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Why should not that spirituall Light, that Gods Spirit doth kindle and set up in the hearts of Gods Children? Yea why should not God himselfe, the onely true and eternall Light, the Creator of that Light,
Why should not that spiritual Light, that God's Spirit does kindle and Set up in the hearts of God's Children? Yea why should not God himself, the only true and Eternal Light, the Creator of that Light,
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and to minister sound joy and sweet comfort unto them, in the very midst of their heaviest and most hideous afflictions? Hee can doubtlesse doe it at all times;
and to minister found joy and sweet Comfort unto them, in the very midst of their Heaviest and most hideous afflictions? He can doubtless do it At all times;
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some in the Dungeon, some at the Stake, some even in the Fire flaming on every side of them, have found greater comfort than ever they did when they were free from those afflictions;
Some in the Dungeon, Some At the Stake, Some even in the Fire flaming on every side of them, have found greater Comfort than ever they did when they were free from those afflictions;
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To perswade the godly Martyrs to courage, constancie and cheerefulnesse in their sufferings for Christs cause, the Auncients used a two-fold Consideration. One was, that they could expect to suffer no harder nor harsher things, at the hands of cruell Tyrants, than divers had done,
To persuade the godly Martyrs to courage, constancy and cheerfulness in their sufferings for Christ cause, the Ancients used a twofold Consideration. One was, that they could expect to suffer no harder nor harsher things, At the hands of cruel Tyrants, than diverse had done,
and had beene willing to yeeld themselves unto, upon advice of the Physitian, at the hands of the Chirurgion. Another was, that no cruelty could be exercised upon them,
and had been willing to yield themselves unto, upon Advice of the physician, At the hands of the Chirurgeon. another was, that no cruelty could be exercised upon them,
Yea the Heathen man observeth, that not onely those Philosophers that made Vertue the chiefe good, but those also that pleaded wholly for pleasure, and placed all Humane,
Yea the Heathen man observeth, that not only those Philosophers that made Virtue the chief good, but those also that pleaded wholly for pleasure, and placed all Humane,
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yea and Divine Happinesse in a manner, wholly in it, yet held that a man might bee cheerfull amids the most exquisite torments that might be, the one in the consideration of his honesty and fidelity that hee suffered for:
yea and Divine Happiness in a manner, wholly in it, yet held that a man might be cheerful amids the most exquisite torments that might be, the one in the consideration of his honesty and Fidis that he suffered for:
If, saith he, such things be found among those with whom pleasure reigneth, why should they seeme incredible with those that follow Vertue? If an obstinate stiffenesse of mind, that lasteth usually but for a spurt, could prevaile so much with some;
If, Says he, such things be found among those with whom pleasure Reigneth, why should they seem incredible with those that follow Virtue? If an obstinate stiffness of mind, that lasteth usually but for a spurt, could prevail so much with Some;
how much more may the present assurance of Gods favour, together with the hopefull expectation of an eternall reward, be able to maintaine a constancie of cheerfull constitution in a Christian mans soule, amids the heaviest afflictions that can here be endured? If the uncertaine hope of recovery of unconstant health,
how much more may the present assurance of God's favour, together with the hopeful expectation of an Eternal reward, be able to maintain a constancy of cheerful constitution in a Christian men soul, amids the Heaviest afflictions that can Here be endured? If the uncertain hope of recovery of unconstant health,
and prolonging of a miserable life a while, and not the shunning or shifting off, but the delaying onely of death, bee a means to cheere up the patient under the saw,
and prolonging of a miserable life a while, and not the shunning or shifting off, but the delaying only of death, be a means to cheer up the patient under the saw,
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how much more may the assurance of immortalitie ( the onely true and sure health ) and life everlasting shortly after to ensue, cheere up the faithfull mans heart amids as great or greater matters,
how much more may the assurance of immortality (the only true and sure health) and life everlasting shortly After to ensue, cheer up the faithful men heart amids as great or greater matters,
if he bee called thereunto? If the Spirit of man possest with some obstinate humour, can steele a mans heart (as it is reported to have done) to such a contempt of torments, that no torture hath beene able to interrupt his laughter,
if he be called thereunto? If the Spirit of man possessed with Some obstinate humour, can steel a men heart (as it is reported to have done) to such a contempt of torments, that no torture hath been able to interrupt his laughter,
and hee by his Spirit possesseth? Wee therefore even glory, not rejoyce barely, in afflictions, saith the Apostle, because the Love of God is shed forth into our hearts, by the Spirit that is given us.
and he by his Spirit Possesses? we Therefore even glory, not rejoice barely, in afflictions, Says the Apostle, Because the Love of God is shed forth into our hearts, by the Spirit that is given us.
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It were unreasonable to require such incessant joy of such evermore and at all times, had not such at all times good reason to rejoyce. Rejoyce evermore, saith the Apostle:
It were unreasonable to require such incessant joy of such evermore and At all times, had not such At all times good reason to rejoice. Rejoice evermore, Says the Apostle:
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For what doth or can minister more matter of griefe, than Gods favour and love in Christ may afford matter of joy? And those therefore that are ever in the favour of God, (what should I need to adde;
For what does or can minister more matter of grief, than God's favour and love in christ may afford matter of joy? And those Therefore that Are ever in the favour of God, (what should I need to add;
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The answer is ready at hand, in the latter part of the Verse. By Iust are meant all such as are upright in heart. Which clause is added; Partly to exclude the Hypocrite,
The answer is ready At hand, in the latter part of the Verse. By Just Are meant all such as Are upright in heart. Which clause is added; Partly to exclude the Hypocrite,
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1. Of Restraint, to exclude from this joy, and all right thereunto and interest therein, all dissemblers, all counterfeit Christians, all hollow-hearted Hypocrites;
1. Of Restraint, to exclude from this joy, and all right thereunto and Interest therein, all dissemblers, all counterfeit Christians, all hollowhearted Hypocrites;
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A righteousnesse fained or counterfeit, but not sound and sincere. Such as the Pharisees was. A righteousnesse in outward shew and semblance, but not in inward truth and substance.
A righteousness feigned or counterfeit, but not found and sincere. Such as the Pharisees was. A righteousness in outward show and semblance, but not in inward truth and substance.
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it is transparent and giveth true, but not cleare and pure light. And such is the righteousnesse of all faithfull persons while they live here. 3. Pura, sed non firma:
it is transparent and gives true, but not clear and pure Light. And such is the righteousness of all faithful Persons while they live Here. 3. Pura, sed non Firm:
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A righteousnesse pure and perfect, but not firme and permanent. Such was the righteousnesse of our first Parents before their fall. Pure and perfect it was:
A righteousness pure and perfect, but not firm and permanent. Such was the righteousness of our First Parents before their fallen. Pure and perfect it was:
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4. Firma, sed finita: A righteousnesse not pure onely, but firme too, yet finite: Such is the righteousnesse of the elect Angels, and of the blessed Saints glorified in part now in Heaven:
4. Firm, sed Finished: A righteousness not pure only, but firm too, yet finite: Such is the righteousness of the elect Angels, and of the blessed Saints glorified in part now in Heaven:
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5. Infinita: An infinite righteousnesse. Such is the righteousnesse of God alone; of him that is not righteous onely, but even righteousnesse it selfe:
5. Infinita: an infinite righteousness. Such is the righteousness of God alone; of him that is not righteous only, but even righteousness it self:
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and it may well therefore constitute a distinct sort or degree to make up the number propounded at first, to wit, imperfecta, sed firma, or firma, sed non pura, non perfecta:
and it may well Therefore constitute a distinct sort or degree to make up the number propounded At First, to wit, Imperfect, sed Firm, or Firm, sed non Pura, non perfecta:
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An imperfect righteousnesse, but yet firme; or a firme and permanent righteousnesse, though not yet pure and perfect: Since that the Grace of God begun here in the hearts of his Holy ones,
an imperfect righteousness, but yet firm; or a firm and permanent righteousness, though not yet pure and perfect: Since that the Grace of God begun Here in the hearts of his Holy ones,
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which when it hath once attained, (that which will not bee in this life) it will never (herein contrary to the manner of the Moone ) impaire or abate againe.
which when it hath once attained, (that which will not be in this life) it will never (herein contrary to the manner of the Moon) impair or abate again.
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First to the Vpright; that is, as well to those that be sincere-hearted, as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weake ones, bee they well growne,
First to the Upright; that is, as well to those that be sincere-hearted, as to those that be perfectly and exactly righteous: yea to all upright, be they strong or weak ones, be they well grown,
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the estate of the Elect Angels, that need no repentance, that like the Prodigals elder Brother, never left their Fathers house, nor ever offended him in ought.
the estate of the Elect Angels, that need no Repentance, that like the Prodigals elder Brother, never left their Father's house, nor ever offended him in ought.
The latter of those that are righteous in regard of the desire, study, endevour, and imperfect practice, rather than perfection of righteousnesse: Such as sincerely desire to feare, and to serve God; and endevour constantly to doe his Will: as have respect to Gods Commandements: and thinke upon them to observe them:
The latter of those that Are righteous in regard of the desire, study, endeavour, and imperfect practice, rather than perfection of righteousness: Such as sincerely desire to Fear, and to serve God; and endeavour constantly to do his Will: as have respect to God's commandments: and think upon them to observe them:
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So Zacharie and Elizabeth are said to have beene righteous in Gods sight; that is, truly and sincerely, though not perfectly, righteous: for they were not also without their wants.
So Zacharias and Elizabeth Are said to have been righteous in God's sighed; that is, truly and sincerely, though not perfectly, righteous: for they were not also without their Wants.
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And againe, having in the beginning of the Psalme pronounced them blessed, not that never sinned, but that have sincerely repented them of their sinnes;
And again, having in the beginning of the Psalm pronounced them blessed, not that never sinned, but that have sincerely repented them of their Sins;
A little pale and course Gold is of much more worth than much bright Copper, than much fine Brasse. And a good peece of Gold is true Gold, though it be bemired and besmeared with durt; an ingot of Gold, is good Gold, though it have much drosse still mixt with it.
A little pale and course Gold is of much more worth than much bright Copper, than much fine Brass. And a good piece of Gold is true Gold, though it be bemired and besmeared with dirt; an ingot of Gold, is good Gold, though it have much dross still mixed with it.
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but where hee meeteth with never so little good Gold, and it be but a grain or two, mixt with never so much drosse, hee will not leave the Gold for the drosse,
but where he meeteth with never so little good Gold, and it be but a grain or two, mixed with never so much dross, he will not leave the Gold for the dross,
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yet but counterfeit shewes of it, that are found either in Heathen mens lives, or in the courses of Hypocrites. Nor will God therefore, in regard of those infirmities and corruptions mixt with it, reject it,
yet but counterfeit shows of it, that Are found either in Heathen men's lives, or in the courses of Hypocrites. Nor will God Therefore, in regard of those infirmities and corruptions mixed with it, reject it,
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but rather have a care of them in whom it is, to cure and to correct them, that his Grace by the removall and amendmenr of them, may grow daily more pure, till it come at length unto a perfection of puritie.
but rather have a care of them in whom it is, to cure and to correct them, that his Grace by the removal and amendmenr of them, may grow daily more pure, till it come At length unto a perfection of purity.
the studie, desire and endevour, the constant studie, sincere desire, and earnest endevour of holinesse and righteousnesse, make a man esteemed holy and righteous in Gods sight,
the study, desire and endeavour, the constant study, sincere desire, and earnest endeavour of holiness and righteousness, make a man esteemed holy and righteous in God's sighed,
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Cursed is the Deceiver, or the Coosener, saith the Prophet, that having a sound or a fat Male in his flocke, bringeth a corrupt carion or a leane starveling to God for a sacrifice.
Cursed is the Deceiver, or the Coosener, Says the Prophet, that having a found or a fat Male in his flock, brings a corrupt carrion or a lean starveling to God for a sacrifice.
It is true that if men should serve God and sacrifice to him, according to his state and his greatnesse, All the wood of Lebanon would not serve to burne,
It is true that if men should serve God and sacrifice to him, according to his state and his greatness, All the wood of Lebanon would not serve to burn,
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yea if a mans abilitie be not able to reach so farre neither, an handfull or two of flower, with a corne of salt or two, shall suffice as well as ought else, where it is brought and offered with an honest heart.
yea if a men ability be not able to reach so Far neither, an handful or two of flower, with a corn of salt or two, shall suffice as well as ought Else, where it is brought and offered with an honest heart.
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And it is more than once or twice inculcated for the comfort and encouragement of weake ones, of the poorer sort, that were not able to offer as the rich did,
And it is more than once or twice inculcated for the Comfort and encouragement of weak ones, of the Poorer sort, that were not able to offer as the rich did,
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Since that none are the Children of God by Adoption, but those that are so also by Regeneration. And all that are so by Regeneration, are by Adoption also such.
Since that none Are the Children of God by Adoption, but those that Are so also by Regeneration. And all that Are so by Regeneration, Are by Adoption also such.
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The least and lowest degree therefore of sincere and sound Sanctification being an effect and fruit of Regeneration, is a certaine signe of Adoption, and may minister a sure argument to him that hath it, that he is the adopted Child of God.
The least and lowest degree Therefore of sincere and found Sanctification being an Effect and fruit of Regeneration, is a certain Signen of Adoption, and may minister a sure argument to him that hath it, that he is the adopted Child of God.
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as being full of bleach or some other such like troublesome infirmitie, is in regard thereof somewhat waspish and way-ward, especially being a good natured and a dutifull childe otherwise, will for that cause the lesse either regard or affect it:
as being full of bleach or Some other such like troublesome infirmity, is in regard thereof somewhat waspish and wayward, especially being a good natured and a dutiful child otherwise, will for that cause the less either regard or affect it:
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Yea, I say not, what infirmitie, but what disease almost is there so loathsome, as will keepe a mother from tendering and tending her childe? In like manner is it with our Heaxenly Father, whose love and affection to his, goeth infinitely beyond the love and affection of any earthly father or mother whatsoever.
Yea, I say not, what infirmity, but what disease almost is there so loathsome, as will keep a mother from tendering and tending her child? In like manner is it with our Heaxenly Father, whose love and affection to his, Goes infinitely beyond the love and affection of any earthly father or mother whatsoever.
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He loveth and delighteth in his little weake ones, his novices, his young Babes in Christ, that can scarce almost creepe, much lesse goe well alone yet,
He loves and delights in his little weak ones, his Novices, his young Babes in christ, that can scarce almost creep, much less go well alone yet,
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As a little done by a Sonne, giveth his Father much better contentment, than a great deale more done by a meere stranger or a servant. And there is the difference betweene a Sonne and a Servant; that a Servant if he cannot doe his Masters worke, his Master will not keepe him, hee must goe seeke him some other service;
As a little done by a Son, gives his Father much better contentment, than a great deal more done by a mere stranger or a servant. And there is the difference between a Son and a Servant; that a Servant if he cannot do his Masters work, his Master will not keep him, he must go seek him Some other service;
Yea it is not the wants and infirmities and imperfections, or the remainders of sinne and corruption in Gods Children, that can cause God to cast them off or to abhorre them.
Yea it is not the Wants and infirmities and imperfections, or the remainders of sin and corruption in God's Children, that can cause God to cast them off or to abhor them.
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Our corruptions shall not hurt us, if they doe not please us, saith Augustine. Nor is it so much our corruptions as our pleasing of our selves in them, that maketh God to be displeased with us.
Our corruptions shall not hurt us, if they do not please us, Says Augustine. Nor is it so much our corruptions as our pleasing of our selves in them, that makes God to be displeased with us.
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Any beginning of sincere sanctifying Grace then argueth Gods Childe; and a weake Childe of God being yet a Childe of God, as well as a strong, hath good cause and great cause therein to rejoyce.
Any beginning of sincere sanctifying Grace then argue God's Child; and a weak Child of God being yet a Child of God, as well as a strong, hath good cause and great cause therein to rejoice.
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2. This inchoate Righteousnesse, or first fruits of Gods Spirit, is as a sure Signe and Seale of Iustification and Adoption, (for Iustification also and Sanctification are never sundred or severed;
2. This inchoate Righteousness, or First fruits of God's Spirit, is as a sure Signen and Seal of Justification and Adoption, (for Justification also and Sanctification Are never sundered or severed;
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all that are truly Iustified are sincerely Sanctified; and all that are sincerely Sanctified, are truly Iustified also:) so is it a firme pledge and pawne, or earnest rather, of future Glorification,
all that Are truly Justified Are sincerely Sanctified; and all that Are sincerely Sanctified, Are truly Justified also:) so is it a firm pledge and pawn, or earnest rather, of future Glorification,
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And this holy Spirit of Promise, wherewith wee are anointed and sealed, is the earnest of the Inheritance by Christ purchased for us, for assurance of possession.
And this holy Spirit of Promise, wherewith we Are anointed and sealed, is the earnest of the Inheritance by christ purchased for us, for assurance of possession.
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so even the smallest measure of sincere grace being Gods owne earnest, bindeth him in regard of his Promise accompanying it, (for without some such word of agreement and promise, it could not be an earnest: ) to the making good of all his gratious Promises, made to the faithfull in generall, to those that have received it in particular;
so even the Smallest measure of sincere grace being God's own earnest, binds him in regard of his Promise accompanying it, (for without Some such word of agreement and promise, it could not be an earnest:) to the making good of all his gracious Promises, made to the faithful in general, to those that have received it in particular;
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So even a weake beginning of saving and sanctifying Grace, if it can bee discerned and discried amids a multitude of wants, may as well give assurance both of present Grace and Favour, and of future Glory with God,
So even a weak beginning of Saving and sanctifying Grace, if it can be discerned and descried amids a multitude of Wants, may as well give assurance both of present Grace and Favour, and of future Glory with God,
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And as a peece of Gold that such a poore sicke mans weake hand receiveth of the Kings gift, may as much glad him at the heart, stand him in as much stead,
And as a piece of Gold that such a poor sick men weak hand receives of the Kings gift, may as much glad him At the heart, stand him in as much stead,
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than he can with a small peece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either:
than he can with a small piece of silver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is assured unto him by either:
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So the Hypocrite hath no part nor share in the Ioy of the Iust, because he is not upright-hearted, his heart is not single nor sincere in Gods sight.
So the Hypocrite hath no part nor share in the Joy of the Just, Because he is not upright-hearted, his heart is not single nor sincere in God's sighed.
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As their Godlinesse is all in outward shew, nothing in substance nor in truth, and therefore it is of no constancie at all, of no continuance. ( Thy goodnesse, saith God, is as a morning cloud, that is dissolved as soone as the Sunne breaketh forth,
As their Godliness is all in outward show, nothing in substance nor in truth, and Therefore it is of no constancy At all, of no Continuance. (Thy Goodness, Says God, is as a morning cloud, that is dissolved as soon as the Sun breaks forth,
but as before was shewed, from the present assurance of Gods favour here, and the hopefull expectation of eternall happines hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him assurance of the one,
but as before was showed, from the present assurance of God's favour Here, and the hopeful expectation of Eternal happiness hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him assurance of the one,
And how can his Faith bee without hypocrisie, when he himselfe is but an hypocrite. No hope, such at least as is certaine and unfailable, such as is the hope that is founded on Faith unfained. For What hope can the Hypocrite have,
And how can his Faith be without hypocrisy, when he himself is but an hypocrite. No hope, such At least as is certain and unfailable, such as is the hope that is founded on Faith unfeigned. For What hope can the Hypocrite have,
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For how can the Hypocrite, saith Iob, delight himselfe in the All-sufficient? Or what heart can he have at all times to call upon God? Or consequently to depend upon him? And againe, Though God slay me, yet will I trust in him;
For how can the Hypocrite, Says Job, delight himself in the All-sufficient? Or what heart can he have At all times to call upon God? Or consequently to depend upon him? And again, Though God slay me, yet will I trust in him;
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(There is no deluding of him with vaine shewes, no more than cozening of a skilfull Mint-man with counterfeit coine ) When all that they doe is most loathsome and abominable in Gods sight? when all their masked devotion is so farre from pacifying Gods wrath, that it is but a means rather to aggravate and exasperate it against them? For the hollow-hearted, saith Elihu, doe but heape up and increase wrath.
(There is no deluding of him with vain shows, no more than cozening of a skilful Mintman with counterfeit coin) When all that they do is most loathsome and abominable in God's sighed? when all their masked devotion is so Far from pacifying God's wrath, that it is but a means rather to aggravate and exasperate it against them? For the hollowhearted, Says Elihu, do but heap up and increase wrath.
What joy can the hypocrite then have to come into that light, that discovereth his hypocrisie, that layeth open his deceit The light, saith Iob, is as the shadow of Death to such.
What joy can the hypocrite then have to come into that Light, that Discovereth his hypocrisy, that Layeth open his deceit The Light, Says Job, is as the shadow of Death to such.
Or what assurance can hypocrisie give of Gods favour, when there is nothing that doth more than it procure his displeasure? His Lord will give him his portion with hypocrites, saith our Saviour,
Or what assurance can hypocrisy give of God's favour, when there is nothing that does more than it procure his displeasure? His Lord will give him his portion with Hypocrites, Says our Saviour,
Now the onely Vse of this Point (passing by all other) shall be, to stirre us up every one diligently and seriously to examine himselfe whether his heart be sincere and upright with God or no, that so hee may come to know whether he have part or no in this Ioy, whether he have good and just cause or no to rejoyce.
Now the only Use of this Point (passing by all other) shall be, to stir us up every one diligently and seriously to examine himself whither his heart be sincere and upright with God or no, that so he may come to know whither he have part or no in this Joy, whither he have good and just cause or no to rejoice.
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Satan is full of wiles. And our owne heart also is exceeding deceitfull. Many there bee that beguile themselves, and thinke themselves to be somewhat, yea to be great ones, (as Simon Magus gave himselfe out to be, some great one,) when indeed they are just nothing, but are most miserably deluded.
Satan is full of wiles. And our own heart also is exceeding deceitful. Many there be that beguile themselves, and think themselves to be somewhat, yea to be great ones, (as Simon Magus gave himself out to be, Some great one,) when indeed they Are just nothing, but Are most miserably deluded.
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as hee sometime did Iobs, and moving, yea making them many times to their great discomfort to doubt of it, by perswading them that they are out of Gods way,
as he sometime did Jobs, and moving, yea making them many times to their great discomfort to doubt of it, by persuading them that they Are out of God's Way,
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it shall not bee amisse here to annex some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their owne sinceritie,
it shall not be amiss Here to annex Some Notes, whereby those that desire to be truly informed of their estate, may be able to judge of their own sincerity,
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The first Note then of Sinceritie may bee Vniversalitie: when our repentance and obedience is not partiall but generall, when we are carefull to shunne, not one or two onely, this or that sin,
The First Note then of Sincerity may be Universality: when our Repentance and Obedience is not partial but general, when we Are careful to shun, not one or two only, this or that since,
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So it is said of Iosias, that he turned unto God with all his heart, all his soule, all his minde and his might, according to all that was contained in the Law.
So it is said of Iosias, that he turned unto God with all his heart, all his soul, all his mind and his might, according to all that was contained in the Law.
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And therefore any on Vertue, where it entreth, expelleth all Vice, because no one Vertue ever entreth alone, but it bringeth •ver in somewhat of each other Vertue with it.
And Therefore any on Virtue, where it entereth, expelleth all Vice, Because no one Virtue ever entereth alone, but it brings •ver in somewhat of each other Virtue with it.
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So every good Christian that is indeed truly regenerate, is no sooner soundly converted, but he is in part renewed in all parts, and hath in some degree or other a beginning of all Christian Grace, though he be not any thing yet neare his due and full growth in any:
So every good Christian that is indeed truly regenerate, is no sooner soundly converted, but he is in part renewed in all parts, and hath in Some degree or other a beginning of all Christian Grace, though he be not any thing yet near his due and full growth in any:
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as also on the other side againe, if hee have any one spirituall grace, hee is in some degree freed from every spirituall Vice. For as Health is in the body, so is Grace in the Soule. As Health freeth from all diseases, according to the degree of it: (for in it also there are degrees: ) So sanctifying Grace freeth from all Vices that are contrary thereunto, according to the measure and proportion of it.
as also on the other side again, if he have any one spiritual grace, he is in Some degree freed from every spiritual Vice. For as Health is in the body, so is Grace in the Soul. As Health freeth from all diseases, according to the degree of it: (for in it also there Are Degrees:) So sanctifying Grace freeth from all Vices that Are contrary thereunto, according to the measure and proportion of it.
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And though he doe not all these things, saith God by the Prophet, if hee doe but any one of them, because hee hath done any of these abominations, (for so I take it, the words would be read) he shall die. Yea, Saint Iames therefore goeth further,
And though he do not all these things, Says God by the Prophet, if he do but any one of them, Because he hath done any of these abominations, (for so I take it, the words would be read) he shall die. Yea, Saint James Therefore Goes further,
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Which words of his yet are not so to be taken as if a man in stealing did breake the Commandement of not committing adultery, or in telling a lie, the Commandement of sanctifying the Sabbath: or as if a man that did at any time of infirmitie sinne against any one Commandement of God, (as who doth not oft, even the holiest that is?) did stand guilty in Gods sight as a wicked wretch,
Which words of his yet Are not so to be taken as if a man in stealing did break the Commandment of not committing adultery, or in telling a lie, the Commandment of sanctifying the Sabbath: or as if a man that did At any time of infirmity sin against any one Commandment of God, (as who does not oft, even the Holiest that is?) did stand guilty in God's sighed as a wicked wretch,
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but maketh no conscience, or hath no care of keeping that one, doth not in deed and truth, whatsoever he may pretend or seeme to doe, make conscience of any, no not of those that in that manner he seemeth to observe.
but makes no conscience, or hath no care of keeping that one, does not in deed and truth, whatsoever he may pretend or seem to do, make conscience of any, no not of those that in that manner he seems to observe.
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It is the same God that enacted and delivered the whole Law, that hath enjoyned one good dutie as wel as another, hath inhibited one sinnefull act as well as another.
It is the same God that enacted and Delivered the Whole Law, that hath enjoined one good duty as well as Another, hath inhibited one sinful act as well as Another.
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If a man therefore for Conscience of Gods Will and Word doe exercise himselfe in anyone good dutie, hee will consequently exercise himselfe in all other good duties that concerne him;
If a man Therefore for Conscience of God's Will and Word do exercise himself in anyone good duty, he will consequently exercise himself in all other good duties that concern him;
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because the same God in his Word hath alike enjoyned all. If for Conscience of Gods Will and Word he forbeare or abhorre any one sinne, he will for conscience of the same Word and Will of God, forbeare and abhorre all other Sinnes; because the same God in his Word hath alike forbidden all. And on the contrary therefore, hee that doth not either exercise himselfe in every knowne dutie that concerneth him of the one sort,
Because the same God in his Word hath alike enjoined all. If for Conscience of God's Will and Word he forbear or abhor any one sin, he will for conscience of the same Word and Will of God, forbear and abhor all other Sins; Because the same God in his Word hath alike forbidden all. And on the contrary Therefore, he that does not either exercise himself in every known duty that concerns him of the one sort,
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For what is true Repentance, but a returning againe into the right way? And how is it possible for a man to returne into the right way, as long as he wandreth still in any by-path? Or how can a man repent of this or that particular sinne,
For what is true Repentance, but a returning again into the right Way? And how is it possible for a man to return into the right Way, as long as he wanders still in any bypath? Or how can a man Repent of this or that particular sin,
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because it is contrary to Gods Will, or offensive in his sight, but hee must needs withall repent him of whatsoever he knoweth to bee in like manner a breach of his Law,
Because it is contrary to God's Will, or offensive in his sighed, but he must needs withal Repent him of whatsoever he Knoweth to be in like manner a breach of his Law,
and a businesse that he abhorreth? Nor doth that man indeed studie sincerely and out of a love of God to please him in any thing, that doth not as the Apostle Paul prayeth in the behalfe of the Colossions, endevour and strive to fructifie in every good worke, that he may please the Lord in all things.
and a business that he abhorreth? Nor does that man indeed study sincerely and out of a love of God to please him in any thing, that does not as the Apostle Paul Prayeth in the behalf of the Colossians, endeavour and strive to fructify in every good work, that he may please the Lord in all things.
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that doth not by labouring with the Apostle Paul, to keepe a good conscience in all things, endevour to approve himselfe and his courses unto God, as well in some things as in others.
that does not by labouring with the Apostle Paul, to keep a good conscience in all things, endeavour to approve himself and his courses unto God, as well in Some things as in Others.
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This Vniversalitie therefore of care and endevour is a good argument of Sinceritie. As on the other side it is a shrewd signe of unsoundnesse and insinceritie, when men will seeme to make conscience of performance of some good duties,
This Universality Therefore of care and endeavour is a good argument of Sincerity. As on the other side it is a shrewd Signen of unsoundness and insincerity, when men will seem to make conscience of performance of Some good duties,
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or when they will seeme to make conscience of the forbearance of some sinnes, and yet lye and live in the ordinary practice of others, which yet they cannot be so ignorant as not to know,
or when they will seem to make conscience of the forbearance of Some Sins, and yet lie and live in the ordinary practice of Others, which yet they cannot be so ignorant as not to know,
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and because hee would be esteemed religious, and would seeme to respect him, he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reformed many things amisse, that Iohn found fault with, either in his Court, or in himselfe.
and Because he would be esteemed religious, and would seem to respect him, he herd him oft, and At his motion did many good things: yea and it is like enough that he outwardly reformed many things amiss, that John found fault with, either in his Court, or in himself.
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but he gave way to the Calves, though no lesse abominable in Gods sight, and as dishonourable unto him, because that seemed to be the stay of his estate.
but he gave Way to the Calves, though no less abominable in God's sighed, and as dishonourable unto him, Because that seemed to be the stay of his estate.
and conforme themselves to the Will and Word of God in some things, but stand out wilfully in some other things, refusing to practise the like reformation,
and conform themselves to the Will and Word of God in Some things, but stand out wilfully in Some other things, refusing to practise the like Reformation,
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or to shew the like conformitie in them, albeit they be in heart and conscience convinced of their dutie therein, it is an evident Argument of unsoundesse.
or to show the like conformity in them, albeit they be in heart and conscience convinced of their duty therein, it is an evident Argument of unsoundesse.
and therefore I abhorre not some one or two, but each wicked way. His zeale was not partiall, but indifferently against all. And it is an evident signe, saith one of the Ancients, that our zeale is of God, when in like manner we finde our selves alike affected in regard of all sinne, whatsoever God may be dishonoured by,
and Therefore I abhor not Some one or two, but each wicked Way. His zeal was not partial, but indifferently against all. And it is an evident Signen, Says one of the Ancients, that our zeal is of God, when in like manner we find our selves alike affected in regard of all sin, whatsoever God may be dishonoured by,
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But on the other side, when men will seeme wonderfull earnest and eager for the observation of some of Gods Ordinances, marvellous strict and precise in the keeping of some precepts, extreme fiery in their opposition against some enormities, excessive in their hatred and detestation of some sinnes,
But on the other side, when men will seem wonderful earnest and eager for the observation of Some of God's Ordinances, marvellous strict and precise in the keeping of Some Precepts, extreme fiery in their opposition against Some enormities, excessive in their hatred and detestation of Some Sins,
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but that they are carried away with some corrupt humour or other, selfe-love, or emulation, or vaine-glory, or the like, that shrowdeth it selfe in the habit of Pietie and zeale. Thus our Saviour discovered the hypocrisie of the Scribes and Pharisees in his time.
but that they Are carried away with Some corrupt humour or other, Self-love, or emulation, or vainglory, or the like, that shrowdeth it self in the habit of Piety and zeal. Thus our Saviour discovered the hypocrisy of the Scribes and Pharisees in his time.
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but in other matters more weightie they shewed nothing the like strictnesse, and are by our Saviour therefore censured for no better than hollow-hearted hypocrites.
but in other matters more weighty they showed nothing the like strictness, and Are by our Saviour Therefore censured for no better than hollowhearted Hypocrites.
Every true Christian as he is renewed in part in all parts, so he hath a kinde of proportionable growth in each part, as the Apostle speaketh of the mysticall body of Christ in generall.
Every true Christian as he is renewed in part in all parts, so he hath a kind of proportionable growth in each part, as the Apostle speaks of the mystical body of christ in general.
or some other limbes, but as one that hath a whole entire organicall body: So he is not as a Monster, one that hath the head or hand, backe or belly bigger than the whole body besides,
or Some other limbs, but as one that hath a Whole entire organical body: So he is not as a Monster, one that hath the head or hand, back or belly bigger than the Whole body beside,
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Neither is a Christian man like a new upstart Courtier, who because hee is not able to furnish himselfe all over compleatly at first, is faine to weare his apparell unsutable in the severall parts of it.
Neither is a Christian man like a new upstart Courtier, who Because he is not able to furnish himself all over completely At First, is feign to wear his apparel unsuitable in the several parts of it.
nay it hindereth rather, while with a generall neglect of growth in, or regard of other good duties, a mans studie and care is wholly set and spent upon some one particular that he pleaseth himselfe in;
nay it hindereth rather, while with a general neglect of growth in, or regard of other good duties, a men study and care is wholly Set and spent upon Some one particular that he Pleases himself in;
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so that it is with us, as with David it was, who saith of himselfe, that howsoever he had purposed to forbeare speaking of ought that was good while he was in company with some wicked,
so that it is with us, as with David it was, who Says of himself, that howsoever he had purposed to forbear speaking of ought that was good while he was in company with Some wicked,
Gods Word was as a fire in his brest, and as a flame shut up in his bones, so that he soone grew wearie of it, and he could not by any means keepe it in. Not that at all times and in all places men are bound to discover themselves in this kinde,
God's Word was as a fire in his breast, and as a flame shut up in his bones, so that he soon grew weary of it, and he could not by any means keep it in. Not that At all times and in all places men Are bound to discover themselves in this kind,
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and the very sight of others enforceth a kinde of conformitie and outward semblance of holinesse on those many times that are most prophane,) but even out of the Church also,
and the very sighed of Others enforceth a kind of conformity and outward semblance of holiness on those many times that Are most profane,) but even out of the Church also,
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He is as Gold, saith Chrysostome, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retaine still it owne puritie, wheresoever it be kept.
He is as Gold, Says Chrysostom, which cast you it into the Fire, it will not waste; lay it you in the water, it will not rust; it will retain still it own purity, wheresoever it be kept.
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but when they have done Acting, are no sooner off the Stage, but they passe presently into another, a cleane contrary, habit, retaine neither Prince-like behaviour nor apparell,
but when they have done Acting, Are no sooner off the Stage, but they pass presently into Another, a clean contrary, habit, retain neither Princelike behaviour nor apparel,
but out of the congregation are farre from all shew of Godlinesse, or in their private conversation have little or no care at all of ought in that kinde;
but out of the congregation Are Far from all show of Godliness, or in their private Conversation have little or no care At all of ought in that kind;
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Nor is that religion any better that affecteth view and sight, that loveth to bee seene; (it was the Pharisees devotion that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of others operative, idle in private.
Nor is that Religion any better that affects view and sighed, that loves to be seen; (it was the Pharisees devotion that did all so as men might see what they did:) that is loud and talkative in company, silent in secret, in presence of Others operative, idle in private.
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in regard whereof, David though a man full of the Spirit of Grace, yet could not during his exilement content himselfe with his owne private meditations and devotions,
in regard whereof, David though a man full of the Spirit of Grace, yet could not during his exilement content himself with his own private meditations and devotions,
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but longed exceedingly, and prayed most instantly to have free liberty of accesse againe to the publike assemblies of the Saints: yet when upon a mans sicke or death-bed Satan shall bee busie about him,
but longed exceedingly, and prayed most instantly to have free liberty of access again to the public assemblies of the Saints: yet when upon a men sick or deathbed Satan shall be busy about him,
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I have applied my selfe to keepe thy Commandements continually, saith David: And, I will delight my selfe continually in thy Commandements, which I love.
I have applied my self to keep thy commandments continually, Says David: And, I will delight my self continually in thy commandments, which I love.
And, Blessed is the man that feareth continually, saith Salomon. This constant delight in the Word of God, this constant applying of our selves to the doing of the Will of God, this continuall standing in awe of God, is a sound note of sinceritie.
And, Blessed is the man that fears continually, Says Solomon. This constant delight in the Word of God, this constant applying of our selves to the doing of the Will of God, this continual standing in awe of God, is a found note of sincerity.
But when men seeme to be so affected onely upon some extraordinary occasions, and when those are once over, all is gone againe, it is a shrewd signe that nothing was ever sound or sincere with them.
But when men seem to be so affected only upon Some extraordinary occasions, and when those Are once over, all is gone again, it is a shrewd Signen that nothing was ever found or sincere with them.
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) or the consideration of such glorious matters as are in it propounded, of an Heaven and an Happinesse, and Blessednesse beyond conceit, and without end; may much affect even a naturall man, at the first hearing especially,
) or the consideration of such glorious matters as Are in it propounded, of an Heaven and an Happiness, and Blessedness beyond conceit, and without end; may much affect even a natural man, At the First hearing especially,
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Hearing some powerfull Divine, that striketh somewhat home with them, that thundreth and lightneth, as he said that Pericles did, their minde is troubled,
Hearing Some powerful Divine, that striketh somewhat home with them, that Thundereth and lighteneth, as he said that Pericles did, their mind is troubled,
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but that he was never the better for it afterward, appeareth hereby, in that notwithstanding it hee persisted in his accustomed bribery, and other the like corrupt courses.
but that he was never the better for it afterwards, appears hereby, in that notwithstanding it he persisted in his accustomed bribery, and other the like corrupt courses.
Againe thus some for a brunt at their first comming on to the profession of religion, having some speciall motive to incite them thereunto, seeme very fervent and zealous, even seething hot, as the word is;
Again thus Some for a brunt At their First coming on to the profession of Religion, having Some special motive to incite them thereunto, seem very fervent and zealous, even seething hight, as the word is;
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Thus many againe, as an Heathen man also hath observed, when they lie deadly sicke, oh then they seeme wondrously well affected, they are very sory for their sinnes, seeme even to hate and abhorre them, very devout and frequent in Prayer to God, taxing and censuring themselves for their former carelesnesse in that kinde,
Thus many again, as an Heathen man also hath observed, when they lie deadly sick, o then they seem wondrously well affected, they Are very sorry for their Sins, seem even to hate and abhor them, very devout and frequent in Prayer to God, taxing and censuring themselves for their former carelessness in that kind,
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But it is with them, as it is with Sea-men sometime in a storme, that out of feare of danger and desire of safetie cast all that ever they have over-boord, which when the storme is once over, they strive and labour as fast,
But it is with them, as it is with Seamen sometime in a storm, that out of Fear of danger and desire of safety cast all that ever they have overboard, which when the storm is once over, they strive and labour as fast,
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But they flattered him onely with their mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they stedfast in his Covenant.
But they flattered him only with their Mouth, and lied unto him with their tongues. For their heart was never upright with him, neither were they steadfast in his Covenant.
and having made many goodly faire promises and protestations of future reformation upon recovery, and amendment of life, hee desired of him to be informed, whereby hee might discerne whether such his repentance were sincere; If, quoth he, you be as carefull to make good in your health, what you now promise,
and having made many goodly fair promises and protestations of future Reformation upon recovery, and amendment of life, he desired of him to be informed, whereby he might discern whither such his Repentance were sincere; If, quoth he, you be as careful to make good in your health, what you now promise,
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Ionaes Sea-men distressed by that sudden and strange storme, Call every one on his God, then every man to prayer, a man would thinke no devouter men againe in the world;
Ionaes Seamen distressed by that sudden and strange storm, Call every one on his God, then every man to prayer, a man would think no Devouter men again in the world;
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but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none prophaner than some of those that a little before seemed so devout.
but when the danger is once over, nothing but swearing and swaggering, blaspheming and tearing of that Name, that before so reverently they invocated, none Profaner than Some of those that a little before seemed so devout.
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It is that which God complaineth of in Iudah and Ephraim: O Ephraim what shall I doe with thee? or how should I deale with thee, O Iudah? for your goodnesse is as a morning Cloud,
It is that which God Complaineth of in Iudah and Ephraim: Oh Ephraim what shall I do with thee? or how should I deal with thee, Oh Iudah? for your Goodness is as a morning Cloud,
No longer than Gods hand was heavie upon them, and the night of his wrath did in fearfull manner over-spread them, was there any shew at all of goodnesse or godlinesse to bee seene in them.
No longer than God's hand was heavy upon them, and the night of his wrath did in fearful manner overspread them, was there any show At all of Goodness or godliness to be seen in them.
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A particular and pregnant example of such carriage wee may see in the Inhabitants of Ierusalem: Their Citie was besieged and begirt by the Chaldeans, and in great danger to be surprised.
A particular and pregnant Exampl of such carriage we may see in the Inhabitants of Ierusalem: Their city was besieged and begirt by the Chaldeans, and in great danger to be surprised.
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Hereupon admonished by the Prophet, they repent them of some sinnes, reforme some abuses, renue their covenants with God, seale it up with a solemne sacrifice, cutting a Calfe in twaine,
Hereupon admonished by the Prophet, they Repent them of Some Sins, reform Some Abuses, renew their Covenants with God, seal it up with a solemn sacrifice, cutting a Calf in twaine,
But no sooner was the siege broken up, and the Citie releeved by the accesse of some aids from Aegypt, but they returne againe to their wonted bias, slipping away,
But no sooner was the siege broken up, and the city relieved by the access of Some aids from Egypt, but they return again to their wonted bias, slipping away,
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and starting aside like a deceitfull or a slippery bow, as the Psalmist speaketh of the Israelites, whose inconstancie also he maketh an Argument of their insinceritie.
and starting aside like a deceitful or a slippery bow, as the Psalmist speaks of the Israelites, whose inconstancy also he makes an Argument of their insincerity.
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or as the motion of an Image that goeth with a device, that stirreth no longer than the force lasteth of the screw or the spring that setteth it a stirring.
or as the motion of an Image that Goes with a device, that stirs no longer than the force lasteth of the screw or the spring that sets it a stirring.
there is some stresse and straining required to the staying of the one; and there is some like stresse and straine required for the stirring of the other:
there is Some stress and straining required to the staying of the one; and there is Some like stress and strain required for the stirring of the other:
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The motion of the godly, in the good wayes of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it selfe, hee keepeth to his pace constantly,
The motion of the godly, in the good ways of God, is like the pacing of a beast broken and brought to a true pace, or naturally ambling of it self, he Keepeth to his pace constantly,
But where there is an utter falling away from former forwardnesse, and as it was with the Israelites even a loathing of that Manna, that at first they seemed so much to like, to love, to long after, that even on the Sabbath they would needs goe to seeke it;
But where there is an utter falling away from former forwardness, and as it was with the Israelites even a loathing of that Manna, that At First they seemed so much to like, to love, to long After, that even on the Sabbath they would needs go to seek it;
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with a preferring even of Aegyptian Leekes before it, and a longing after them againe: where an utter casting off of all feare of God and care of good courses,
with a preferring even of Egyptian Leeks before it, and a longing After them again: where an utter casting off of all Fear of God and care of good courses,
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Yea but will some say peradventure, (for my desire is herein to helpe weake soules and tender consciences all that I can:) This is that that so much troubleth me, that I cannot finde and feele in my selfe such inward remorse and hearty sorrow for my sinnes,
Yea but will Some say Peradventure, (for my desire is herein to help weak Souls and tender Consciences all that I can:) This is that that so much Troubles me, that I cannot find and feel in my self such inward remorse and hearty sorrow for my Sins,
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as for a man to feare no more, or no otherwise, when some eminent judgements of God discover themselves either incumbent or imminent, on himselfe or on others,
as for a man to Fear no more, or no otherwise, when Some eminent Judgments of God discover themselves either incumbent or imminent, on himself or on Others,
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For it is a thing in nature, (and I speake now not of nature corrupted, but of nature created ) for each thing to feare that that tendeth to it owne evill.
For it is a thing in nature, (and I speak now not of nature corrupted, but of nature created) for each thing to Fear that that tendeth to it own evil.
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Yea it were an evill and an ungracious thing in a childe, even in Gods childe, not to stand in much awe of his fathers wrath, or not to feare his fathers rod.
Yea it were an evil and an ungracious thing in a child, even in God's child, not to stand in much awe of his Father's wrath, or not to Fear his Father's rod.
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if even in Gods children the apprehension of Gods heavie indignation doe so drowne the consideration of their owne transgressions, that they can hardly amids those terrours and horrours that their hearts and minds are possessed with, descrie and discerne their griefe and sorrow for their sinnes.
if even in God's children the apprehension of God's heavy Indignation do so drown the consideration of their own transgressions, that they can hardly amids those terrors and horrors that their hearts and minds Are possessed with, descry and discern their grief and sorrow for their Sins.
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when hee can weepe more for the losse of some deare friend than for it. And his Answer is, which may well also serve, because the reason will hold, here;
when he can weep more for the loss of Some deer friend than for it. And his Answer is, which may well also serve, Because the reason will hold, Here;
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though they knew themselves far from any such thought or purpose at the present, yet every one of them began to suspect himselfe, that he might bee the man that our Saviour Christ meant,
though they knew themselves Far from any such Thought or purpose At the present, yet every one of them began to suspect himself, that he might be the man that our Saviour christ meant,
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And certainly this godly jealousie, this shienesse of unsoundnesse is so good and so sure an argument of sinceritie, that I know none better, none surer than it.
And Certainly this godly jealousy, this shienesse of unsoundness is so good and so sure an argument of sincerity, that I know none better, none Surer than it.
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and the desire of Grace, as wee shall see afterward, is generally agreed on to be Grace. Yea even over-much timorousnesse and superfluous curiositie in this kinde,
and the desire of Grace, as we shall see afterwards, is generally agreed on to be Grace. Yea even overmuch timorousness and superfluous curiosity in this kind,
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and are therefore thereby much disturbed, perplexed, and distracted, though it bee an infirmitie, and ought therefore with all good endevour to be remedied,
and Are Therefore thereby much disturbed, perplexed, and distracted, though it be an infirmity, and ought Therefore with all good endeavour to be remedied,
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yet as they use to say of shamefastnesse, It is a good signe of an evill cause, though it proceed from an evill cause, a consciousnesse commonly of some defect;
yet as they use to say of shamefastness, It is a good Signen of an evil cause, though it proceed from an evil cause, a consciousness commonly of Some defect;
if they were once removed, yet are signes of a rich and a fat soile, and howsoever therefore they may discourage an unskilfull person from dealing with it,
if they were once removed, yet Are Signs of a rich and a fat soil, and howsoever Therefore they may discourage an unskilful person from dealing with it,
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His Faith he found and felt mixed with much infidelitie and incredulitie; and the sense of his infidelitie, with the griefe for it, argued his Faith. And it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Schollers and Men of note her three sonnes, whom she had by unlawfull meanes begotten on her, had proved;
His Faith he found and felt mixed with much infidelity and incredulity; and the sense of his infidelity, with the grief for it, argued his Faith. And it is reported of the Mother of three men of great note, that when she told her Confessor, that considering what rare Scholars and Men of note her three Sons, whom she had by unlawful means begotten on her, had proved;
the one the Master of the Stories, another the Master of the Sentences, and the third the Collector and Compiler of the Decrees, shee could not be so sory for her sin as she should;
the one the Master of the Stories, Another the Master of the Sentences, and the third the Collector and Compiler of the Decrees, she could not be so sorry for her since as she should;
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so when we have repented the best we can of our sinnes, wee shall have cause to repent us even then of our impenitencie, of a want of repentance in us.
so when we have repented the best we can of our Sins, we shall have cause to Repent us even then of our impenitency, of a want of Repentance in us.
And shall I tell you what is the cause of it? Sinners, saith one, are sleepers. They are as men in a dreame: and there is nothing difficult with dreamers. Men may dreame,
And shall I tell you what is the cause of it? Sinners, Says one, Are sleepers. They Are as men in a dream: and there is nothing difficult with dreamers. Men may dream,
They lie fast asleepe in sinne, and so doing they dreame yet of faith and the feare of God and repentance, and other graces of Gods Spirit, they dreame, I say, that they have these things as well and as much as any,
They lie fast asleep in sin, and so doing they dream yet of faith and the Fear of God and Repentance, and other graces of God's Spirit, they dream, I say, that they have these things as well and as much as any,
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Whereas others that be awaked out of this imaginous sleepe, and doe now indeed truly repent and beleeve, finde many wants, much defectivenesse, in their Repentance, their Faith, their Hope, their feare of God, their dependance upon God, and the other graces of his Spirit,
Whereas Others that be awaked out of this imaginous sleep, and do now indeed truly Repent and believe, find many Wants, much defectiveness, in their Repentance, their Faith, their Hope, their Fear of God, their dependence upon God, and the other graces of his Spirit,
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So the more men beleeve, the more they come to see and feele their owne unbeleefe, the further they wade on in the study and practice of repentance, the more they finde out and discover their owne impenitence, and complaine of the hardnesse and untowardnesse of their hearts:
So the more men believe, the more they come to see and feel their own unbelief, the further they wade on in the study and practice of Repentance, the more they find out and discover their own impenitence, and complain of the hardness and untowardness of their hearts:
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the more they labour and make progresse in sound Sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of Grace, is a good argument of Grace.
the more they labour and make progress in found Sanctification, the more come they to apprehend and to see into the depth of their corruption. And this very sense of the want of Grace, is a good argument of Grace.
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that is, such as are spiritually poore, humbled, dejected, cast downe in the sight and sense of their owne wants, apprehending nothing so much as the want of Grace in themselves.
that is, such as Are spiritually poor, humbled, dejected, cast down in the sighed and sense of their own Wants, apprehending nothing so much as the want of Grace in themselves.
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And this he saith no doubt, that if any weake one be not able yet to discern the puritie of his owne heart, he may yet bee comforted in the very povertie of his Spirit: the serious sense whereof may assure him that he is in part come out of his sinne,
And this he Says no doubt, that if any weak one be not able yet to discern the purity of his own heart, he may yet be comforted in the very poverty of his Spirit: the serious sense whereof may assure him that he is in part come out of his sin,
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So long as sin is in the will, the proper seat of sinne, a man feeleth no weight of it, he taketh rather delight in it, It is a sport and a pastime to fooles to doe evill, saith Salomon; and it is a good signe therefore that Sin is removed out of his seat, out of his Chaire of estate, when it becommeth ponderous and burdensome to us,
So long as since is in the will, the proper seat of sin, a man feeleth no weight of it, he Takes rather delight in it, It is a sport and a pastime to Fools to do evil, Says Solomon; and it is a good Signen Therefore that since is removed out of his seat, out of his Chair of estate, when it becomes ponderous and burdensome to us,
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when shall I be once freed from this carcase of sinne, that hangeth so heavy upon my soule? It is with him as with one that hath had a fit of the falling sicknesse, or that beginneth to recover againe after a dead Palsie. So long as a man is in a fit of the falling sicknesse, though he be for the time in such lamentable plight, that hee lieth along like a beast, unable to stand on his legs,
when shall I be once freed from this carcase of sin, that hangs so heavy upon my soul? It is with him as with one that hath had a fit of the falling sickness, or that begins to recover again After a dead Palsy. So long as a man is in a fit of the falling sickness, though he be for the time in such lamentable plighted, that he lies along like a beast, unable to stand on his legs,
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then he beginneth to finde and feele himselfe all out of frame, his head heavy and giddy, his eyes staring and distorted, his braine and whole body disturbed and strangely disposed, all which before he was not sensible of:
then he begins to find and feel himself all out of frame, his head heavy and giddy, his eyes staring and distorted, his brain and Whole body disturbed and strangely disposed, all which before he was not sensible of:
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and so sense and motion restored to them in part, then making offer to goe or to stir, he beginneth to feele and complaine of the stiffenesse and starknesse of his limbes and joynts,
and so sense and motion restored to them in part, then making offer to go or to stir, he begins to feel and complain of the stiffness and starkness of his limbs and Joints,
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now striving to apply himselfe unto Gods worke, and to walke in the good wayes of God, he beginneth to finde and feele, with much paine and griefe of minde, his owne infirmity and weaknesse, the strange blindnesse of his minde, the dulnesse and drowsinesse of his spirits, the untowardnesse of his heart; the rebelliousnesse of his will; the sense whereof is a sure argument of Spirituall life begun in him.
now striving to apply himself unto God's work, and to walk in the good ways of God, he begins to find and feel, with much pain and grief of mind, his own infirmity and weakness, the strange blindness of his mind, the dulness and drowsiness of his spirits, the untowardness of his heart; the rebelliousness of his will; the sense whereof is a sure argument of Spiritual life begun in him.
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nor doth he say that they shall be, but that they are already in a blessed estate, and that in due time they shall have comfort. Yea, undoubtedly these very heavie and uncomfortable signes are of all other the surest signes of true grace and sinceritie,
nor does he say that they shall be, but that they Are already in a blessed estate, and that in due time they shall have Comfort. Yea, undoubtedly these very heavy and uncomfortable Signs Are of all other the Surest Signs of true grace and sincerity,
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yet if he doe seriously and earnestly desire Grace, it is a good signe of some beginning of Grace. For it is Grace, even to desire Grace. It is the first step unto Grace, for a man to see no Grace; and it is the first degree of Grace, for a man to desire Grace: when a mans heart doth with an holy Eccho answer Gods voyce as Davids did: Seeke my face; saist Thou.
yet if he do seriously and earnestly desire Grace, it is a good Signen of Some beginning of Grace. For it is Grace, even to desire Grace. It is the First step unto Grace, for a man to see no Grace; and it is the First degree of Grace, for a man to desire Grace: when a men heart does with an holy Echo answer God's voice as Davids did: Seek my face; Sayest Thou.
When wee can in sinceritie of heart answer that question of our Saviour to the sicke man, Wilt thou be healed? with a Sana me, Domine, Heale me, O Lord, as Ieremie, and I shall then bee healed:
When we can in sincerity of heart answer that question of our Saviour to the sick man, Wilt thou be healed? with a Sana me, Domine, Heal me, Oh Lord, as Ieremie, and I shall then be healed:
It is God that hath prepared the heart, and wrought this desire in it; (for It is God that worketh such willingnesse in us: ) and hee will never frustrate the desire that himselfe hath there wrought.
It is God that hath prepared the heart, and wrought this desire in it; (for It is God that works such willingness in us:) and he will never frustrate the desire that himself hath there wrought.
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Nor could a man ever truly desire sanctifying Grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it.
Nor could a man ever truly desire sanctifying Grace, were not his heart already sanctified by the Spirit of Grace, which hath wrought also in him that desire of it.
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But to desire spirituall Grace, Holinesse, sound Sanctification, Faith unfained, the true Feare of God, serious Repentance, is more than any naturall man ever did or can doe.
But to desire spiritual Grace, Holiness, found Sanctification, Faith unfeigned, the true fear of God, serious Repentance, is more than any natural man ever did or can do.
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there is secondly a griefe and painfulnesse in the heart and soule arising from the apprehension of it, a mourning and bemoaning of ones selfe for the want of it:
there is secondly a grief and painfulness in the heart and soul arising from the apprehension of it, a mourning and bemoaning of ones self for the want of it:
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and thirdly, an earnest desire of it above all things in the world, so that as a man throughly an hungred counteth all nothing in regard of meat, a man heartily a thirst all nothing in comparison of drinke, hee would give any thing for it:
and Thirdly, an earnest desire of it above all things in the world, so that as a man thoroughly an hungered counteth all nothing in regard of meat, a man heartily a thirst all nothing in comparison of drink, he would give any thing for it:
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so the soule thus affected, with the blessed Apostle counteth all nothing but drosse and dung, in comparison of Christ, the knowledge of him, faith in him, and conformitie unto him.
so the soul thus affected, with the blessed Apostle counteth all nothing but dross and dung, in comparison of christ, the knowledge of him, faith in him, and conformity unto him.
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What is it that doth so much trouble thee, and in this lamentable wise distresse and distract thee? Oh, saith he presently, I have no Faith, no Repentance, no Love, no feare of God, no sanctifying, no saving grace in me.
What is it that does so much trouble thee, and in this lamentable wise distress and distract thee? O, Says he presently, I have no Faith, no Repentance, no Love, no Fear of God, no sanctifying, no Saving grace in me.
Yea but, doest thou not seriously and unfainedly desire to doe thus? Oh yes, I desire it above all things in the world, and I would bee willing to buy,
Yea but, dost thou not seriously and unfeignedly desire to do thus? O yes, I desire it above all things in the world, and I would be willing to buy,
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It must needs then bee the worke of the Spirit of God, and of him who affirmeth them to be all in a blessed plight that thus hunger and thirst after grace, and assureth them withall, that they shall one day bee satisfied.
It must needs then be the work of the Spirit of God, and of him who Affirmeth them to be all in a blessed plighted that thus hunger and thirst After grace, and assureth them withal, that they shall one day be satisfied.
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An eighth Note of Sinceritie may be a desire and endevour of growth in grace: Desire, I say, and endevour; for where desire indeed is, there endevour also will bee:
an eighth Note of Sincerity may be a desire and endeavour of growth in grace: Desire, I say, and endeavour; for where desire indeed is, there endeavour also will be:
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there cannot but bee a serious endevour, where the desire of the heart is sincere. But grow in grace, saith Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus Christ.
there cannot but be a serious endeavour, where the desire of the heart is sincere. But grow in grace, Says Saint Peter, inciting hereunto, and in the knowledge of our Lord Iesus christ.
And the Heathen man himselfe maketh it a note of a good man, that he studieth dayly how he may grow better than he is, not contenting himselfe with any degree or measure of goodnesse.
And the Heathen man himself makes it a note of a good man, that he studieth daily how he may grow better than he is, not contenting himself with any degree or measure of Goodness.
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and so firmly fastned with certaine spirituall nerves and ligaments to the head, that from it there is by them conveighed to each part a continuall supply of spirituall Grace, both sufficient to furnish it, and to further the growth of it.
and so firmly fastened with certain spiritual nerves and ligaments to the head, that from it there is by them conveyed to each part a continual supply of spiritual Grace, both sufficient to furnish it, and to further the growth of it.
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Strangers that come by starts, some continuance of time betweene, to us, can better judge of the growth of our Children than our selves, who have them continually in our eye.
Strangers that come by starts, Some Continuance of time between, to us, can better judge of the growth of our Children than our selves, who have them continually in our eye.
yea or to goe wholly away from it, and to leave it a while, and after some space of time to returne to it againe, that they may the better discerne any the least defect in it.
yea or to go wholly away from it, and to leave it a while, and After Some Molle of time to return to it again, that they may the better discern any the least defect in it.
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It is with good Christians in this case, as with rich worldlings, that like men in a race have their eye on those that bee before them, not on those that come after them;
It is with good Christians in this case, as with rich worldlings, that like men in a raze have their eye on those that be before them, not on those that come After them;
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Yea it is an argument that they love not life only but Grace, that they love Grace for it selfe, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
Yea it is an argument that they love not life only but Grace, that they love Grace for it self, that they love Grace as it is Grace, when they desire so much to increase and to grow in Grace, especially supposing themselves to be in the estate of it already.
or having attained to some slight degree of superficiall conformity, far enough indeed from any sound sanctification, they can quietly sit downe by it,
or having attained to Some slight degree of superficial conformity, Far enough indeed from any found sanctification, they can quietly fit down by it,
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saith Bernard. The same is to be said of those that thinke themselves well enough, if they be but a little better than those that are starke naught, that are grossely impious and extremely prophane:
Says Bernard. The same is to be said of those that think themselves well enough, if they be but a little better than those that Are stark nought, that Are grossly impious and extremely profane:
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or though he doe not live so precisely as such and such doe? For such evidently shew, that it is not Grace but Life, not Sanctification that they desire, but Salvation onely.
or though he do not live so precisely as such and such do? For such evidently show, that it is not Grace but Life, not Sanctification that they desire, but Salvation only.
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like the Angels on the Ladder that Iacob saw, whereof some went upward, some downward, but none of them stood still. And with mee the declination to the worse side is too evident:
like the Angels on the Ladder that Iacob saw, whereof Some went upward, Some downward, but none of them stood still. And with me the declination to the Worse side is too evident:
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It is the usuall complaint of many good Christians held with lingring infirmities and such bodily diseases as waste the spirits, weaken the senses, decay the memory,
It is the usual complaint of many good Christians held with lingering infirmities and such bodily diseases as waste the spirits, weaken the Senses, decay the memory,
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It followeth not, because persons cannot performe outward, yea or inward actions as formerly they have done, that therefore there is a decay of Spirituall grace in them.
It follows not, Because Persons cannot perform outward, yea or inward actions as formerly they have done, that Therefore there is a decay of Spiritual grace in them.
but the soule that seeth by it) is growne weake and decayed, because it cannot see so well by or with an old eye, as it could doe and did by or with a young one: Give it a young eye againe,
but the soul that sees by it) is grown weak and decayed, Because it cannot see so well by or with an old eye, as it could do and did by or with a young one: Give it a young eye again,
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that a Musitian is not so good or skilfull an Artist as he was, because he cannot make so good Musicke with his Viole or Citharne, being now cracked and crased,
that a Musician is not so good or skilful an Artist as he was, Because he cannot make so good Music with his Violent or Citharne, being now cracked and crazed,
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So neither doth it follow that Spirituall Grace is therefore abated or decayed in the soule, because it cannot hold out now with that continuance of attention,
So neither does it follow that Spiritual Grace is Therefore abated or decayed in the soul, Because it cannot hold out now with that Continuance of attention,
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It was by one deemed as unequall for an old man to desire the strength he had when hee was young, as for a young man to desire the strength that an Oxe hath,
It was by one deemed as unequal for an old man to desire the strength he had when he was young, as for a young man to desire the strength that an Ox hath,
or an Elephant. But for a man here not to desire to doe as he hath done, may well minister some suspition, of an heart not very sound, which they that thus complaine of, by this their complaint doe evidently shew themselves not to be free onely, but to be farre from.
or an Elephant. But for a man Here not to desire to do as he hath done, may well minister Some suspicion, of an heart not very found, which they that thus complain of, by this their complaint do evidently show themselves not to be free only, but to be Far from.
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Spirituall grace is of the same nature, in some sort, with the Soule: As that is an immortall substance; so is this an incorruptible seed. Nor is it therefore any physicall or naturall defect, though such may either in whole or in part restraine the operation, that can possibly either destroy, or decay either by some naturall defects indeed, (such as either suspend or abandon the use of reason and understanding,
Spiritual grace is of the same nature, in Some sort, with the Soul: As that is an immortal substance; so is this an incorruptible seed. Nor is it Therefore any physical or natural defect, though such may either in Whole or in part restrain the operation, that can possibly either destroy, or decay either by Some natural defects indeed, (such as either suspend or abandon the use of reason and understanding,
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and depriving him thereby of ability unto the performance of holy duties, should of it selfe therefore make him lesse holy than he was when it first seized upon him;
and depriving him thereby of ability unto the performance of holy duties, should of it self Therefore make him less holy than he was when it First seized upon him;
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as to suppose a man well affected to be lesse liberally minded, because being fallen into povertie, he cannot now doe that, which before hee was wont to doe,
as to suppose a man well affected to be less liberally minded, Because being fallen into poverty, he cannot now do that, which before he was wont to do,
O, who can tell how oft he sinnes? or, What man is he that understandeth his owne errours? It fared with David, saith Spina, as with the Houswife that having diligently swept her house and cast the dust out at doores, can see nothing amisse now, no specke of dust in it;
Oh, who can tell how oft he Sins? or, What man is he that understands his own errors? It fared with David, Says Spina, as with the Housewife that having diligently swept her house and cast the dust out At doors, can see nothing amiss now, no speck of dust in it;
or some broken quarell in the window, she may soone see the whole house swimme and swarme with innumerable motes of dust floating to and fro in the aire, which for dimnesse of light or sight before shee was not able to discerne.
or Some broken quarrel in the window, she may soon see the Whole house swim and swarm with innumerable motes of dust floating to and from in the air, which for dimness of Light or sighed before she was not able to discern.
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And so fared it with David; he was a man of no loose life, but even from his younger yeares carefull of his courses, Vpright and after Gods owne heart; so that little might seeme to bee amisse,
And so fared it with David; he was a man of no lose life, but even from his younger Years careful of his courses, Upright and After God's own heart; so that little might seem to be amiss,
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yet when he came to looke more intentively into Gods Law, a little beame of light reflecting upon his soule from it, discovered unto him such an innumerable company as well of corruptions in his heart,
yet when he Come to look more intentively into God's Law, a little beam of Light reflecting upon his soul from it, discovered unto him such an innumerable company as well of corruptions in his heart,
Yea how glad was hee when Abigail had discovered unto him his errour, and by that means stayed his hand from an unwarrantable act, that in his heat of passion hee had before resolved to execute? And how doth he blesse her, and blesse God for her, her,
Yea how glad was he when Abigail had discovered unto him his error, and by that means stayed his hand from an unwarrantable act, that in his heat of passion he had before resolved to execute? And how does he bless her, and bless God for her, her,
As on the contrary part when men are not willing to have their corruptions discovered to them, cannot endure those that are dealing in any sort with their sinnes, fume and storme against those that even in the kindest and most Christian manner informe them of them,
As on the contrary part when men Are not willing to have their corruptions discovered to them, cannot endure those that Are dealing in any sort with their Sins, fume and storm against those that even in the Kindest and most Christian manner inform them of them,
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when men will of set purpose forbeare, yea and forsweare to, the hearing of those, whose plaine dealing and powerfull delivery of Gods Word, hath begun to lay open to them their corruptions,
when men will of Set purpose forbear, yea and forswear to, the hearing of those, whose plain dealing and powerful delivery of God's Word, hath begun to lay open to them their corruptions,
Or when (as Augustine well observeth of some, speaking of those words of the Psalmist; He flattereth himselfe in his owne eyes, till his iniquitie be found abominable; and he refuseth to understand:
Or when (as Augustine well observeth of Some, speaking of those words of the Psalmist; He Flattereth himself in his own eyes, till his iniquity be found abominable; and he Refuseth to understand:
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) they will seeme to search, but are loth to finde; and therefore, as the young man in the Gospell, that moved a question to our Saviour, they are sory that ever they sought, and goe away with heavie hearts, when they finde not as they would,
) they will seem to search, but Are loath to find; and Therefore, as the young man in the Gospel, that moved a question to our Saviour, they Are sorry that ever they sought, and go away with heavy hearts, when they find not as they would,
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and to persever and goe on in the good wayes of God, though a man cannot yet finde or feele in himselfe any assurance of Gods speciall favour towards him, or any comfort in the Ordinances of God that he useth.
and to persever and go on in the good ways of God, though a man cannot yet find or feel in himself any assurance of God's special favour towards him, or any Comfort in the Ordinances of God that he uses.
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Hee that loveth him that begat, saith Saint Iohn, loveth him also that is begotten. And hee that loveth him that is begotten, say I, loveth him also that begat.
He that loves him that begat, Says Saint John, loves him also that is begotten. And he that loves him that is begotten, say I, loves him also that begat.
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It was for Ionathans sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if hee did not first love God himselfe.
It was for Ionathans sake principally, that David loved and favoured Mephibosheth. Nor could a man for God love the Children of God, if he did not First love God himself.
and that he doth Sincerely love God, and is beloved consequently of God. And as David testifieth the sinceritie of his Love unto God, by his loving, liking of, and delighting in the Saints of God:
and that he does Sincerely love God, and is Beloved consequently of God. And as David Testifieth the sincerity of his Love unto God, by his loving, liking of, and delighting in the Saints of God:
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The like might be said severally of the stedfast purpose of depending upon God, and of continuing constant in the diligent use of the Ordinances of God,
The like might be said severally of the steadfast purpose of depending upon God, and of Continuing constant in the diligent use of the Ordinances of God,
But that which I here in this last Note principally aime at, and will therefore most insist on, is this, that then the Sinceritie of a mans heart herein doth most evidently appeare,
But that which I Here in this last Note principally aim At, and will Therefore most insist on, is this, that then the Sincerity of a men heart herein does most evidently appear,
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when he persisteth thus constantly in loving God, and Gods Children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, though God seeme not to regard him, nor doe reveale himselfe yet unto him in that comfortable manner, as hee doth frequently and usually unto those that be his.
when he persisteth thus constantly in loving God, and God's Children, cleaving to God, following him, frequenting his Ordinances, and depending upon him, though God seem not to regard him, nor doe reveal himself yet unto him in that comfortable manner, as he does frequently and usually unto those that be his.
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Hereby doe the People of God in the Psalme approve their Sinceritie unto God, and the uprightnesse of their hearts with him, in that though God seemed to have cleane forgotten them,
Hereby do the People of God in the Psalm approve their Sincerity unto God, and the uprightness of their hearts with him, in that though God seemed to have clean forgotten them,
and to have utterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seeke to any other helps.
and to have utterly cast them off, yet they had not left him, nor taken occasion thereby, either to neglect him or to stray from him, either in heart or in life, and to seek to any other helps.
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and the performance of good duties, content with Patience, and yet not without a kinde of religious impatience too, to submit it selfe to Gods good pleasure, wait his holy leasure,
and the performance of good duties, content with Patience, and yet not without a kind of religious impatience too, to submit it self to God's good pleasure, wait his holy leisure,
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or shall be ready, if God doe not instantly answer them according to their desires, to say with Iorams profane Pursuevant, What should I doe waiting on God any longer? Or with Saul, to leave God,
or shall be ready, if God do not instantly answer them according to their Desires, to say with Iorams profane Pursuevant, What should I do waiting on God any longer? Or with Saul, to leave God,
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as before was said, in regard of the want of that alacrity and cheerfulnesse of Spirit in them, are therefore either altogether unprofitable to themselves, or unacceptable in Gods sight.
as before was said, in regard of the want of that alacrity and cheerfulness of Spirit in them, Are Therefore either altogether unprofitable to themselves, or unacceptable in God's sighed.
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Even the weakest and the feeblest that are, must for their comfort and encouragement in this kinde be informed, that as the broths, and meats, and medicines that sicke persons take,
Even the Weakest and the feeblest that Are, must for their Comfort and encouragement in this kind be informed, that as the broths, and Meats, and medicines that sick Persons take,
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so holy actions though performed with much infirmity and weaknesse, yet with an holy and religious diligence, may much benefit the soule so performing the same,
so holy actions though performed with much infirmity and weakness, yet with an holy and religious diligence, may much benefit the soul so performing the same,
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Yea, howsoever it be true, as I said before, that the want of alacrity and cheerfulnesse in performance of holy Duties, especially procured by some wilfull neglect,
Yea, howsoever it be true, as I said before, that the want of alacrity and cheerfulness in performance of holy Duties, especially procured by Some wilful neglect,
or by some peevish and wayward disposition, framing matter of griefe to it selfe from idle toyes and trifles unto the disturbance of it selfe in such duties, doth much diminish,
or by Some peevish and wayward disposition, framing matter of grief to it self from idle toys and trifles unto the disturbance of it self in such duties, does much diminish,
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yet it is no lesse true that the constant and conscionable persisting in performance of such duties, notwithstanding that all good means used, the poore Christian soule cannot attaine to that alacrity that faine it would, may make them no lesse acceptable,
yet it is no less true that the constant and conscionable persisting in performance of such duties, notwithstanding that all good means used, the poor Christian soul cannot attain to that alacrity that feign it would, may make them no less acceptable,
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Suppose two persons attend the King in his hunting, or at his sports, the one that taketh much delight in the game, the other that hath little or no delight in it:
Suppose two Persons attend the King in his hunting, or At his sports, the one that Takes much delight in the game, the other that hath little or no delight in it:
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And in like manner for Faith and dependance upon God. It is not an argument of no Faith, when a man cannot yet attaine to a full perswasion and assurance of Gods speciall favour towards him,
And in like manner for Faith and dependence upon God. It is not an argument of no Faith, when a man cannot yet attain to a full persuasion and assurance of God's special favour towards him,
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This is a consequent rather of Faith, that as Augustine saith of workes, rather followeth the person justified, than precedeth and goeth before Iustification, as Faith being an instrumentall cause of producing it as an effect doth.
This is a consequent rather of Faith, that as Augustine Says of works, rather follows the person justified, than precedeth and Goes before Justification, as Faith being an instrumental cause of producing it as an Effect does.
yet to resolve to cleave unto God with full purpose of heart, to sticke close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it,
yet to resolve to cleave unto God with full purpose of heart, to stick close unto him, to depend wholly upon him, and not to give over still seeking and suing to him for it,
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Onely I make it plaine by this familiar Comparison. Put case a poore man hath occasion to make use of some great Courtier for the effecting of some businesse of great consequence for him,
Only I make it plain by this familiar Comparison. Put case a poor man hath occasion to make use of Some great Courtier for the effecting of Some business of great consequence for him,
when he saith, If you will trust to, or rely upon mee alone for it, being possest with a conceit that his want of a full perswasion that hee will doe it, which hee cannot yet for his heart-bloud bring his minde to any setled assurance of, doth evidently shew that hee doth not trust to him, may bee a meanes to make him beleeve, that hee will never doe it for him,
when he Says, If you will trust to, or rely upon me alone for it, being possessed with a conceit that his want of a full persuasion that he will do it, which he cannot yet for his Heart blood bring his mind to any settled assurance of, does evidently show that he does not trust to him, may be a means to make him believe, that he will never do it for him,
yea many an one so doth, and yet partly out of the sight and consideration of his owne unworthinesse, partly out of a kinde of timorousnesse and pusillanimitie of Spirit, partly by reason of some strong melancholike imagination,
yea many an one so does, and yet partly out of the sighed and consideration of his own unworthiness, partly out of a kind of timorousness and pusillanimity of Spirit, partly by reason of Some strong melancholic imagination,
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and partly also through some powerfull delusion of Satan, not bee able possibly to perswade himselfe that Christ is yet his, or that hee hath interest in him, hath his sinnes pardoned for him,
and partly also through Some powerful delusion of Satan, not be able possibly to persuade himself that christ is yet his, or that he hath Interest in him, hath his Sins pardoned for him,
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Yea the very mistaking of the true Nature of saving Faith, and supposing the very essence of it to consist in this particular perswasion, (which yet is onely an effect and a fruit,
Yea the very mistaking of the true Nature of Saving Faith, and supposing the very essence of it to consist in this particular persuasion, (which yet is only an Effect and a fruit,
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yea such a fruit of it, as doth not necessarily alwayes spring from it, nor is at all times of the yeere ever constantly found on it,) and that therefore hee doth not trust in Christ so long as hee wanteth it, is a maine meanes to keepe many from it,
yea such a fruit of it, as does not necessarily always spring from it, nor is At all times of the year ever constantly found on it,) and that Therefore he does not trust in christ so long as he Wants it, is a main means to keep many from it,
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lest they should lie against their owne Conscience, may bee drawne from their owne confessions and answers concerning themselves, (when there is no feare of Hypocrisie,
lest they should lie against their own Conscience, may be drawn from their own confessions and answers Concerning themselves, (when there is no Fear of Hypocrisy,
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if their Conscience unfainedly can testifie for them, that though they have not yet such a perswasion and assurance of Gods mercy toward them in Christ for the remission of their sinnes and the salvation of their soules, yet they unfainedly desire, and labour instantly for it,
if their Conscience unfeignedly can testify for them, that though they have not yet such a persuasion and assurance of God's mercy towards them in christ for the remission of their Sins and the salvation of their Souls, yet they unfeignedly desire, and labour instantly for it,
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and his members for his sake, and rest and repose themselves wholly upon him, and Gods mercy in him, renouncing all other meanes of remission of sinne and salvation without him, with a full purpose of heart and resolution still so to doe, expecting when God shall in mercy be pleased to looke gratiously upon them,
and his members for his sake, and rest and repose themselves wholly upon him, and God's mercy in him, renouncing all other means of remission of sin and salvation without him, with a full purpose of heart and resolution still so to do, expecting when God shall in mercy be pleased to look graciously upon them,
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And what a great measure of grace is it for a man to trust thus in God, and cleave fast unto him, while hee lieth yet under the sense and apprehension of his wrath?
And what a great measure of grace is it for a man to trust thus in God, and cleave fast unto him, while he lies yet under the sense and apprehension of his wrath?
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Those therefore, whatsoever they are, that having by these or the like Notes and Signes examined themselves, have found their hearts to bee sincere and upright with God,
Those Therefore, whatsoever they Are, that having by these or the like Notes and Signs examined themselves, have found their hearts to be sincere and upright with God,
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yea that they wrong themselves, Gods grace in them, and his goodnesse towards them, when they refuse and repell it, having so good and sure ground for it, having so great cause, as wee have here shewed, to rejoyce.
yea that they wrong themselves, God's grace in them, and his Goodness towards them, when they refuse and repel it, having so good and sure ground for it, having so great cause, as we have Here showed, to rejoice.
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and increase it dayly in the hearts of all those that already have it, untill wee come all to meet and partake together in that fulnesse of Ioy, which shall never againe bee interrupted or eclipsed in us, shall never in whole or in part bee taken againe away from us, Amen. FINIS.
and increase it daily in the hearts of all those that already have it, until we come all to meet and partake together in that fullness of Joy, which shall never again be interrupted or eclipsed in us, shall never in Whole or in part be taken again away from us, Amen. FINIS.
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IACOBS THANKFVLNES TO GOD, FOR GODS GOODNES to JACOB. GENESIS 32.10. I am not worthy of all thy Mercies, and all thy Truth, which thou hast shewed unto thy Servant:
IACOBS THANKFULNESS TO GOD, FOR GOD'S GOODNESS to JACOB. GENESIS 32.10. I am not worthy of all thy mercies, and all thy Truth, which thou hast showed unto thy Servant:
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THese Words are parcell of a Prayer conceived by the Patriarch Iacob, in a time of distresse, after his departure from Laban, when tidings were brought him that his brother Esau was comming in armes against him with foure hundred men at his heeles.
THese Words Are parcel of a Prayer conceived by the Patriarch Iacob, in a time of distress, After his departure from Laban, when tidings were brought him that his brother Esau was coming in arms against him with foure hundred men At his heals.
1. A serious Protestation concerning the ground of his journey, and his leaving of Laban, to wit, Gods owne Word: hee had not done what he did of his owne head,
1. A serious Protestation Concerning the ground of his journey, and his leaving of Laban, to wit, God's own Word: he had not done what he did of his own head,
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but by Gods speciall direction: a good argument to assure him that God would therein secure him, having his Word and Warrant for the ground of his Action.
but by God's special direction: a good argument to assure him that God would therein secure him, having his Word and Warrant for the ground of his Actium.
He walketh surely, that walketh warily: He walketh warily, that walketh with warrant. 2. An humble Confession and acknowledgement of Gods goodnesse towards him;
He walks surely, that walks warily: He walks warily, that walks with warrant. 2. an humble Confessi and acknowledgement of God's Goodness towards him;
1. His owne Vnworthinesse; I am not worthy: 2. Gods Goodnesse; laid downe, 1. In the Grounds of it, Mercie, and Truth; Mercie in promising, Truth in performing:
1. His own Unworthiness; I am not worthy: 2. God's goodness; laid down, 1. In the Grounds of it, Mercy, and Truth; Mercy in promising, Truth in performing:
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And withall note we, The usuall practice of Gods people to beginne their prayers and petitions to God with a thankfull commemoration of mercies formerly received.
And withal note we, The usual practice of God's people to begin their Prayers and petitions to God with a thankful commemoration of Mercies formerly received.
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Lord thou wast sometime favourable to thy Land, in bringing againe the Captivitie of Iacob, &c. And Wee have heard, O God, from our Fathers reports, what wonderfull workes in times past thou wroughtest for them.
Lord thou wast sometime favourable to thy Land, in bringing again the Captivity of Iacob, etc. And we have herd, Oh God, from our Father's reports, what wonderful works in times passed thou wroughtest for them.
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Forsake me not now untill mine old age, nor when I am gray headed, &c. Now this they doe, Partly, in regard of God; And partly, in regard of themselves.
Forsake me not now until mine old age, nor when I am grey headed, etc. Now this they do, Partly, in regard of God; And partly, in regard of themselves.
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First, in regard of God, to testifie their Thankfulnesse to him, and to incite him thereby the rather to vouchsafe them further favour, being so thankfull for the former.
First, in regard of God, to testify their Thankfulness to him, and to incite him thereby the rather to vouchsafe them further favour, being so thankful for the former.
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Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safegard from God, upon ground and experience of his former goodnesse.
Secondly, in regard of themselves, to strengthen their Faith, in assurance of future favour and safeguard from God, upon ground and experience of his former Goodness.
And this should we the rather doe, that wee may thereby bee encouraged the more constantly and confidently to depend upon God and his goodnesse for the time to come.
And this should we the rather do, that we may thereby be encouraged the more constantly and confidently to depend upon God and his Goodness for the time to come.
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This it is that maketh men ready, when charge beginneth to come on them, and things goe backward with them, to put their hands to iniquity, and by fraud and deceit,
This it is that makes men ready, when charge begins to come on them, and things go backward with them, to put their hands to iniquity, and by fraud and deceit,
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or by exaction and oppression, or by becomming instruments of evill offices to great ones, to seeke to repaire their losses, or to enlarge their estates:
or by exaction and oppression, or by becoming Instruments of evil Offices to great ones, to seek to repair their losses, or to enlarge their estates:
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they should not be able to defend the world (as they speake) unlesse they so did; there would be no living for them in the world, if they did otherwise.
they should not be able to defend the world (as they speak) unless they so did; there would be no living for them in the world, if they did otherwise.
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Againe, doe wee desire to have Gods goodnesse continued unto us, or enlarged towards us? Let us bee carefull then to shew our selves thankfull unto him for mercies formerly received.
Again, do we desire to have God's Goodness continued unto us, or enlarged towards us? Let us be careful then to show our selves thankful unto him for Mercies formerly received.
For hee is unworthy of future favours, that is not thankfull for former mercies. And the course of Gods gracious goodnesse stoppeth, where no recourse of thanksgiving is.
For he is unworthy of future favours, that is not thankful for former Mercies. And the course of God's gracious Goodness stoppeth, where no recourse of thanksgiving is.
not that hee is become either more short-handed, or close-fisted, or hard-hearted, now than heretofore hee hath beene; (for he is ever the same; ) but because, with those nine Leapers, wee are more frequent and fervent in Prayer than in Prayse, more forward and earnest to sue for what we desire,
not that he is become either more shorthanded, or close-fisted, or hardhearted, now than heretofore he hath been; (for he is ever the same;) but Because, with those nine Leapers, we Are more frequent and fervent in Prayer than in Praise, more forward and earnest to sue for what we desire,
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Because (saith God of the unthankfull Israelites) they say, I will goe after my Sweet-hearts, that give me my meat and my drinke, my wooll and my flax, my wine and mine oyle;
Because (Says God of the unthankful Israelites) they say, I will go After my Sweethearts, that give me my meat and my drink, my wool and my flax, my wine and mine oil;
For the better understanding whereof, and of some other the like passages in the Prophet, I shall tell you that, that (it may be) will seeme very strange to many of you,
For the better understanding whereof, and of Some other the like passages in the Prophet, I shall tell you that, that (it may be) will seem very strange to many of you,
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and yet to some here present peradventure as well knowne as to my selfe. There is some Countrey in the World where it never raineth all the yeare long.
and yet to Some Here present Peradventure as well known as to my self. There is Some Country in the World where it never rains all the year long.
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But to make amends for that defect, and supply the want of it, once a yeere at a certaine time the River Shichor or Nilus overfloweth all the low land,
But to make amends for that defect, and supply the want of it, once a year At a certain time the River Shichor or Nilus overfloweth all the low land,
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but their grounds were watered with Raine from Heaven, the Aegyptians used in mockery to tell the Greekes, that if God should forget to raine, they might chance to starve for it.
but their grounds were watered with Rain from Heaven, the egyptians used in mockery to tell the Greeks, that if God should forget to rain, they might chance to starve for it.
For this cause therefore doth God threaten to drie up, (that is, restraine) their River (as at some times also it appeareth by stories he did) whereon the fruitfulnesse and fertilty of their Land did depend.
For this cause Therefore does God threaten to dry up, (that is, restrain) their River (as At Some times also it appears by stories he did) whereon the fruitfulness and fertility of their Land did depend.
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Because altogether unworthy of them; as not deserving, nor having right to require ought, (and much lesse so much as he had received,) by way of due debt and desert at Gods hands.
Because altogether unworthy of them; as not deserving, nor having right to require ought, (and much less so much as he had received,) by Way of due debt and desert At God's hands.
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And againe, Lesse than them, because unable to requite them: For God and our Parents (saith the Heathen man) cannot be requited. David sought sometime how he might;
And again, Less than them, Because unable to requite them: For God and our Parents (Says the Heathen man) cannot be requited. David sought sometime how he might;
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When the godly repaire to God for ought by Prayer, they are ever confessing and acknowledging their owne vilenesse and basenesse, their inabilitie and weaknesse, their indignitie and unworthinesse. So Iacob here:
When the godly repair to God for ought by Prayer, they Are ever confessing and acknowledging their own vileness and baseness, their inability and weakness, their indignity and unworthiness. So Iacob Here:
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How should I that am but dust and ashes, presume to speake to my Lord? And, What am I? saith David; or what is my Parentage, that thou shouldest afford mee such favours? And What is man that thou shouldst regard him? or the son of man that thou shouldst once thinke on him? I am not worthy, saith Iohn the Baptist of our Lord Iesus, to carry his shooes after him;
How should I that am but dust and Ashes, presume to speak to my Lord? And, What am I? Says David; or what is my Parentage, that thou Shouldst afford me such favours? And What is man that thou Shouldst regard him? or the son of man that thou Shouldst once think on him? I am not worthy, Says John the Baptist of our Lord Iesus, to carry his shoes After him;
How much more is Man a mirie worme, uncleane? Yea, how much more (I say) is man abominable, that drinketh in iniquity like water? With whom sin is as familiar as his ordinary diet, his dayly meat and drinke is? Whereupon well saith Augustine, entreating of those words of the Psalmist, Reject not, O Lord, the worke of thy hands:
How much more is Man a miry worm, unclean? Yea, how much more (I say) is man abominable, that Drinketh in iniquity like water? With whom since is as familiar as his ordinary diet, his daily meat and drink is? Whereupon well Says Augustine, entreating of those words of the Psalmist, Reject not, Oh Lord, the work of thy hands:
2. Their poorenesse and unprofitablenesse even in the good that they doe or have. 1. The poorenesse and imperfection of that grace and goodnesse that is yet in them,
2. Their poorness and unprofitableness even in the good that they doe or have. 1. The poorness and imperfection of that grace and Goodness that is yet in them,
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And, who can say, I have so cleansed mine heart, saith Salomon, that I am wholly free from sinne? Yea as the most that any know is the least of that they know not:
And, who can say, I have so cleansed mine heart, Says Solomon, that I am wholly free from sin? Yea as the most that any know is the least of that they know not:
and sticketh so close to them, that they will not off all, till they go altogether for good & all, till death do that all at once, that grace doth now by degrees.
and sticketh so close to them, that they will not off all, till they go altogether for good & all, till death do that all At once, that grace does now by Degrees.
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It remaineth, saith Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and throwne down in regard of its regencie, yet not ejected or cast out in regard of inherencie. It is like a wilde fig-tree, saith Proclus in Epiphanius, that hath so pierced into the stone-wall of a faire Temple, that though it be cut away, the boughs, body of it,
It remains, Says Bernard, even in the best, though plucked up by the root, yet not wholly pulled out; though dejected and thrown down in regard of its regency, yet not ejected or cast out in regard of inherency. It is like a wild Fig tree, Says Proclus in Epiphanius, that hath so pierced into the stonewall of a fair Temple, that though it be Cut away, the boughs, body of it,
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and the maine stumpe of it pulled out, yet some of the strings of the root, ready ever anon to sprout out againe, will abide there, doe what can bee done, till the wall it selfe bee digged downe.
and the main stump of it pulled out, yet Some of the strings of the root, ready ever anon to sprout out again, will abide there, do what can be done, till the wall it self be dug down.
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as there is a tincture of the stained glasse in the light that it giveth, and in the rayes of the Sunne, though pure otherwise themselves, that passe through it.
as there is a tincture of the stained glass in the Light that it gives, and in the rays of the Sun, though pure otherwise themselves, that pass through it.
nay) cannot bee purely good. They are but maimed; saith Prosper. They are so imperfect, and some way or other corrupt, saith Anselme, that God might well be displeased with them.
nay) cannot be purely good. They Are but maimed; Says Prosper. They Are so imperfect, and Some Way or other corrupt, Says Anselm, that God might well be displeased with them.
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Our righteousnesse is all (even the very best of it) in Gods sight, saith Bernard (alluding to the words of the Prophet Esay ) but as a menstruous clout (that is,
Our righteousness is all (even the very best of it) in God's sighed, Says Bernard (alluding to the words of the Prophet Isaiah) but as a menstruous clout (that is,
And, if our best righteousnesse be such; (no better than unrighteousnesse; saith Gregorie; a kinde of unrighteous righteousnesse, saith Bernard: ) what is our unrighteousnesse then? If the light that is in us burne so dimme,
And, if our best righteousness be such; (no better than unrighteousness; Says Gregory; a kind of unrighteous righteousness, Says Bernard:) what is our unrighteousness then? If the Light that is in us burn so dim,
Againe, they consider as their poorenesse and imperfection in Grace; so their unprofitablenesse, even in the good that they doe out of Grace. For, When you have done all that ever you can, saith our Saviour, say that you are (for so indeed you are,
Again, they Consider as their poorness and imperfection in Grace; so their unprofitableness, even in the good that they do out of Grace. For, When you have done all that ever you can, Says our Saviour, say that you Are (for so indeed you Are,
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And it is well resolved and answered by Elihu in the Negative: If thou dost well, saith he, what good dost thou to God? or what is he the better for it? And againe, If thou dost evill, what hurt dost thou to him? Be thy sinnes never so many, what is he the worse for it? No:
And it is well resolved and answered by Elihu in the Negative: If thou dost well, Says he, what good dost thou to God? or what is he the better for it? And again, If thou dost evil, what hurt dost thou to him? Be thy Sins never so many, what is he the Worse for it? No:
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Secondly, from the consideration of Gods infinite Majestie and Dignitie, his worth and his greatnesse, that dampeth and obscureth all those their excellent parts,
Secondly, from the consideration of God's infinite Majesty and Dignity, his worth and his greatness, that dampeth and obscureth all those their excellent parts,
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Goodly Creatures are the Starres, and they shine bright in the Night, but when the Sunne is once up, all their light and luster is gone, it is no more to be seene,
Goodly Creatures Are the Stars, and they shine bright in the Night, but when the Sun is once up, all their Light and luster is gone, it is no more to be seen,
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when they appeare in the presence of the God of Glory. The nearer therefore Gods Saints approach to God, and consider his worth and his greatnesse, the more apprehensive are they of their owne meannesse and unworthinesse.
when they appear in the presence of the God of Glory. The nearer Therefore God's Saints approach to God, and Consider his worth and his greatness, the more apprehensive Are they of their own meanness and unworthiness.
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And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that their presence when they appeare but in some glimpse onely of that their celestiall Glory, is wont to strike such terrour and astonishment into those to whom they appeare in that manner) yet when they cast their eyes on that most Glorious Sunne of Righteousnesse, this Sunnes Creator, the Author of its excellencie,
And surely, if the very Seraphim themselves, though so glorious Creatures in themselves (that their presence when they appear but in Some glimpse only of that their celestial Glory, is wont to strike such terror and astonishment into those to whom they appear in that manner) yet when they cast their eyes on that most Glorious Sun of Righteousness, this Suns Creator, the Author of its excellency,
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and infinitely therefore more excellent than it, they are so abashed at the consideration of their owne vilenesse in comparison of it, that they clap their wings on their faces, ( as men are wont to doe their hands,
and infinitely Therefore more excellent than it, they Are so abashed At the consideration of their own vileness in comparison of it, that they clap their wings on their faces, (as men Are wont to do their hands,
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and if other the Saints of God, when by Prayer they repaire unto God, and set themselves in his speciall presence, beholding God as it were then looking with full eye upon them,
and if other the Saints of God, when by Prayer they repair unto God, and Set themselves in his special presence, beholding God as it were then looking with full eye upon them,
so confesse and acknowledge, their unworthinesse to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so meane,
so confess and acknowledge, their unworthiness to approach so glorious a Presence, and to require or expect ought from the hands of such a Majesty, being so mean,
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what doth it behoove us to doe, that come so farre short of them? There are two Vertues especially, that our Saviour Christ hath by his owne example commended unto us, to be imitated of us;
what does it behoove us to do, that come so Far short of them? There Are two Virtues especially, that our Saviour christ hath by his own Exampl commended unto us, to be imitated of us;
Humilitie in his Life, and Love or Charitie at his Death: Which we may well therefore tearme Christs cognisances; and the markes and badges of those that be his.
Humility in his Life, and Love or Charity At his Death: Which we may well Therefore term Christ cognizances; and the marks and badges of those that be his.
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and not in giving honour to others, as the Apostle exhorteth, but in taking honour to themselves, which the Holy Ghost reproveth, strive to goe beyond others: it savoureth not of the Spirit of Christ, not of that Spirit that Gods Children are led by;
and not in giving honour to Others, as the Apostle exhorteth, but in taking honour to themselves, which the Holy Ghost Reproveth, strive to go beyond Others: it savoureth not of the Spirit of christ, not of that Spirit that God's Children Are led by;
but of the Spirit and humour rather of those, who in the Gospell are reported to have affected the chiefe roomes at feasts, and the highest seats in the Synagogues, to be crowched and cringed to,
but of the Spirit and humour rather of those, who in the Gospel Are reported to have affected the chief rooms At feasts, and the highest seats in the Synagogues, to be crowched and cringed to,
And consider withall, that as there is, no Vertue more acceptable and well-pleasing to God than Humility: so there is no Vice in Gods sight more abominable than Pride. It is a strange thing, saith Augustine, entreating of those words of the Psalmist, Though the Lord bee on high himselfe, yet beholdeth he the lowly:
And Consider withal, that as there is, no Virtue more acceptable and Well-pleasing to God than Humility: so there is no Vice in God's sighed more abominable than Pride. It is a strange thing, Says Augustine, entreating of those words of the Psalmist, Though the Lord be on high himself, yet beholdeth he the lowly:
but neere to the poore Publican. The latter went away justified rather than the former. For the Lord is neere unto all those that bee of a contrite heart:
but near to the poor Publican. The latter went away justified rather than the former. For the Lord is near unto all those that be of a contrite heart:
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The Low valleyes are watered, when the high hills remaine thirsty: And the poore and lowly are satisfied, when the proud rich are sent away emptie. In a word;
The Low valleys Are watered, when the high hills remain thirsty: And the poor and lowly Are satisfied, when the proud rich Are sent away empty. In a word;
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because we are not so affected as Iacob here, with any serious consideration or apprehension of our owne indignity and unworthinesse: The want whereof breedeth irreverence and presumption in us, the very bane and pests of Prayer.
Because we Are not so affected as Iacob Here, with any serious consideration or apprehension of our own indignity and unworthiness: The want whereof breeds irreverence and presumption in us, the very bane and pests of Prayer.
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but of his owne, not of his. He spendeth the time not with Iacob in the confession of his owne unworthinesse, but in commemoration of his merits and good deeds unto God;
but of his own, not of his. He spendeth the time not with Iacob in the Confessi of his own unworthiness, but in commemoration of his merits and good Deeds unto God;
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and that in Prayer too, of the sinceritie of their hearts, their upright carriage, and their carefull endevour for Gods glory, and the good of his House, the Church.
and that in Prayer too, of the sincerity of their hearts, their upright carriage, and their careful endeavour for God's glory, and the good of his House, the Church.
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Thirdly, this directly crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum dignus;
Thirdly, this directly Crosseth and controlleth that Popish conceit of Merit, properly so termed, of matter of worth and desert in Man. Non sum Dignus;
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saith Iacob: and it is the common and generall note (as you have heard) of Gods Servants. Whereas our Romanists teach their followers to plead to God for themselves,
Says Iacob: and it is the Common and general note (as you have herd) of God's Servants. Whereas our Romanists teach their followers to plead to God for themselves,
A strange presumption, whereby men dare arrogate and ascribe that unto themselves, that none of Gods holy ones, whose stories are recorded in Gods Word, ever did, or durst doe.
A strange presumption, whereby men Dare arrogate and ascribe that unto themselves, that none of God's holy ones, whose stories Are recorded in God's Word, ever did, or durst doe.
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Iob, the onely man of note in the time hee lived in, for a just, and an upright, or a perfect man, one that feared God, and eschewed evill: no one like him (by Gods owne testimonie ) in the whole world then besides.
Job, the only man of note in the time he lived in, for a just, and an upright, or a perfect man, one that feared God, and Eschewed evil: no one like him (by God's own testimony) in the Whole world then beside.
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First, How can any man, saith he, be iustified, if he be compared with God? He sheweth that mans justice is just none, saith the Scholiast, if it be compared with Gods justice.
First, How can any man, Says he, be justified, if he be compared with God? He shows that men Justice is just none, Says the Scholiast, if it be compared with God's Justice.
But how would the case stand with him, if hee come to bee tried not by that infinite depth of justice that is in God, but by the exact rule of righteousnesse, that of man God requireth,
But how would the case stand with him, if he come to be tried not by that infinite depth of Justice that is in God, but by the exact Rule of righteousness, that of man God requires,
and is contained in Gods Law? If a man, saith Iob, would goe to law with God, or if God should call man to a strict account, man were not able to answer God for one of a thousand.
and is contained in God's Law? If a man, Says Job, would go to law with God, or if God should call man to a strict account, man were not able to answer God for one of a thousand.
Among a thousand of his workes, though having done so many good workes, could not Iob picke out any one, of which he durst say, This I dare be tried by;
Among a thousand of his works, though having done so many good works, could not Job pick out any one, of which he durst say, This I Dare be tried by;
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for his demeanure toward the Corinthians, his faithfull carriage in his Ministerie, and those things especially which the false Apostles charged him with, as he else-where expoundeth himselfe:) yet were I not thereby justified.
for his demeanour towards the Corinthians, his faithful carriage in his Ministry, and those things especially which the false Apostles charged him with, as he elsewhere expoundeth himself:) yet were I not thereby justified.
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Or as David, in Augustines Paraphrase of him, How right and straight soever I seeme to my selfe, thou bringest a rule out of thy treasury, which when thou layest me to, I am found faultie.
Or as David, in Augustine's paraphrase of him, How right and straight soever I seem to my self, thou bringest a Rule out of thy treasury, which when thou layest me to, I am found faulty.
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and his owne too, the testimony of his owne Conscience; yet durst he not, for all that, offer himselfe to Gods judgement, there to bee tried by the rigour and severitie of Gods justice; well wotting that for all this there he might faile,
and his own too, the testimony of his own Conscience; yet durst he not, for all that, offer himself to God's judgement, there to be tried by the rigour and severity of God's Justice; well wotting that for all this there he might fail,
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whereas there he was to deale with him, who is so well seene in mans heart, his owne worke, that hee cannot possibly by any meanes be deceived therein.
whereas there he was to deal with him, who is so well seen in men heart, his own work, that he cannot possibly by any means be deceived therein.
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But so absurd and even sottish is the Popish doctrine in this Point, that some of their chiefe Champions, as halfe ashamed of it, seeke sometime to qualifie it, and sometime flatly deny it.
But so absurd and even sottish is the Popish Doctrine in this Point, that Some of their chief Champions, as half ashamed of it, seek sometime to qualify it, and sometime flatly deny it.
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Sometime, I say, they seeke to temper, and to qualifie, and to correct it, as Apothecaries doe poisons, when in desperate cases they minister them to trie conclusions with forlorne Patients. Thus Bellarmine having at large discussed the Point; laid downe a good distinction for the clearing of the difference betweene us and them,
Sometime, I say, they seek to temper, and to qualify, and to correct it, as Apothecaries do poisons, when in desperate cases they minister them to try conclusions with forlorn Patients. Thus Bellarmine having At large discussed the Point; laid down a good distinction for the clearing of the difference between us and them,
but even to mocke God to his face, when they tell him they doe not that, which indeed they doe?) At length he commeth to conclude that wee have the safest course on our side.
but even to mock God to his face, when they tell him they do not that, which indeed they do?) At length he comes to conclude that we have the Safest course on our side.
For, In regard, saith he, of the uncertaintie of our owne righteousnesse, and the jeopardy of vaine-glory, it is the safest course for a man to repose his whole trust in the mercy and goodnesse of God alone.
For, In regard, Says he, of the uncertainty of our own righteousness, and the jeopardy of vainglory, it is the Safest course for a man to repose his Whole trust in the mercy and Goodness of God alone.
even Papists also, yea and some Popes too, whatsoever they were taught or held otherwise while they lived, are glad (to prevent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and workes then,
even Papists also, yea and Some Popes too, whatsoever they were taught or held otherwise while they lived, Are glad (to prevent the worst) to die Protestants in this Point, and to renounce all their pretended merits, worth, and works then,
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affirming that Ambrose so said, that he might not be thought presumptuously to put confidence in his course of life and carriage, though never so pure.
affirming that Ambrose so said, that he might not be Thought presumptuously to put confidence in his course of life and carriage, though never so pure.
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This then hath beene, by our adversaries their owne confession, the ordinary practice of Gods People, even the greatest, the godliest, the worthiest of them.
This then hath been, by our Adversaries their own Confessi, the ordinary practice of God's People, even the greatest, the Godliest, the Worthiest of them.
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Yea thus were our Ancestors here in England above five hundred yeers agone taught to prepare themselves for death, by Anselme Archbishop of Canterbury, who then lived.
Yea thus were our Ancestors Here in England above five hundred Years ago taught to prepare themselves for death, by Anselm Archbishop of Canterbury, who then lived.
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This then was the Doctrine and Practice of those Ancient Fathers; and this it was that our Ancestors and Forefathers were taught, contrary to that that the Church of Rome teacheth and maintaineth at this day.
This then was the Doctrine and Practice of those Ancient Father's; and this it was that our Ancestors and Forefathers were taught, contrary to that that the Church of Room Teaches and maintaineth At this day.
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Yea this, that fire-brand of the Christian world, Pope Hildebrand made profession of, when he writ on this wise (as Baronius reporteth of him) to the Abbot of Clugny, I finde my selfe so depressed with the weight of mine owne actions, that I have no hope of safety left,
Yea this, that firebrand of the Christian world, Pope Hildebrand made profession of, when he writ on this wise (as Baronius Reporteth of him) to the Abbot of Clugny, I find my self so depressed with the weight of mine own actions, that I have no hope of safety left,
1. Is this the surest and safest course? why condemne they us then as Heretikes for taking and teaching it? Why crosse they out of their owne Writers such speeches as tend this way? Would they not have men goe the safer way? It is their Canonists rule,
1. Is this the Surest and Safest course? why condemn they us then as Heretics for taking and teaching it? Why cross they out of their own Writers such Speeches as tend this Way? Would they not have men go the safer Way? It is their Canonists Rule,
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2. Is it a sure, yea the surest and safest course that can bee, to trust in Gods mercy alone? Then is Gods mercy alone belike able to save a man without merits. For in vaine were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; Hee will save them because they trust in him.
2. Is it a sure, yea the Surest and Safest course that can be, to trust in God's mercy alone? Then is God's mercy alone belike able to save a man without merits. For in vain were it to trust in it alone, if it alone were not sufficient to save: according to that excellent saying of Bernard, speaking of those words of the Psalmist; He will save them Because they trust in him.
3. But why should they trust thus in Gods mercy alone? or why may they not trust safely enough in their owne merits also? For so his Assertion was, that in them men might trust to;
3. But why should they trust thus in God's mercy alone? or why may they not trust safely enough in their own merits also? For so his Assertion was, that in them men might trust to;
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But certaine or uncertaine, how can mans merit bee the ground of his salvation, if his salvation depend upon Gods mercy alone? Or how is mans merit necessarily required unto salvation,
But certain or uncertain, how can men merit be the ground of his salvation, if his salvation depend upon God's mercy alone? Or how is men merit necessarily required unto salvation,
In which clause he acknowledgeth that this their Doctrine of mans merit is a dangerous Doctrine, (as Bernard also tearmeth the practice of it both foolish and perillous ) and such as may soone puffe up mens minds with vain-glory, yea with pride and presumption, (hee might well have said) the very bane of all true confidence, grace, goodnesse and godlinesse. And consequently as a most dreadfull rocke threatning ship-wracke of salvation, to be most warily shunned and eschewed of all those that are jealous of miscarying, and desirous of eternall well-doing.
In which clause he acknowledgeth that this their Doctrine of men merit is a dangerous Doctrine, (as Bernard also termeth the practice of it both foolish and perilous) and such as may soon puff up men's minds with vainglory, yea with pride and presumption, (he might well have said) the very bane of all true confidence, grace, Goodness and godliness. And consequently as a most dreadful rock threatening shipwreck of salvation, to be most warily shunned and Eschewed of all those that Are jealous of miscarrying, and desirous of Eternal welldoing.
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I will adde here but the Confession of one or two of their owne Writers: I am wholly of this minde (saith Cardinall Contarene) that it is a pious and a Christian-like saying, that wee ought to rely,
I will add Here but the Confessi of one or two of their own Writers: I am wholly of this mind (Says Cardinal Country) that it is a pious and a Christianlike saying, that we ought to rely,
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And to teach men in stead of it to trust in their owne merits, is to teach them to exchange a rocke for a reed. Nor can there be any safetie at all in so doing;
And to teach men in stead of it to trust in their own merits, is to teach them to exchange a rock for a reed. Nor can there be any safety At all in so doing;
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unlesse it bee safe to rely on so deceitfull and dangerous a stay as is sure to serve them all (by their owne Adrians confession) that trust thereunto,
unless it be safe to rely on so deceitful and dangerous a stay as is sure to serve them all (by their own Adrians Confessi) that trust thereunto,
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Bellarmine himselfe else-where confesseth, that some of their Doctors teach, that men by their owne workes make satisfaction to God for the fault or offence it selfe.
Bellarmine himself elsewhere Confesses, that Some of their Doctors teach, that men by their own works make satisfaction to God for the fault or offence it self.
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but for the guilt of such penalties as remaine due for the same, after that the fault is forgiven, that is, saith he, for the paines that a sinner should in Hell else have suffered, the eternity of them onely taken away:
but for the guilt of such penalties as remain due for the same, After that the fault is forgiven, that is, Says he, for the pains that a sinner should in Hell Else have suffered, the eternity of them only taken away:
Againe, that men by their workes make such condigne satisfaction for some sinnes, that thereby the offence and wrong done to God is truly recompenced, and his justice fully satisfied;
Again, that men by their works make such condign satisfaction for Some Sins, that thereby the offence and wrong done to God is truly recompensed, and his Justice Fully satisfied;
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And so, saith hee, should our workes be nothing but conditions, or dispositions at most, without which Christs satisfaction should not be applied to us.
And so, Says he, should our works be nothing but conditions, or dispositions At most, without which Christ satisfaction should not be applied to us.
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So a man may well be said to be his owne Redeemer and Saviour, and yet no wrong done therein to Christ, when by his owne works he maketh condigne satisfaction to God in this manner for his sinnes.
So a man may well be said to be his own Redeemer and Saviour, and yet no wrong done therein to christ, when by his own works he makes condign satisfaction to God in this manner for his Sins.
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And now judge you, whether Philip Melancthon lied or no, when he said (if at least he did so say) that they will men to merit remission of their sinnes by their workes.
And now judge you, whither Philip Melanchthon lied or no, when he said (if At least he did so say) that they will men to merit remission of their Sins by their works.
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I might here take occasion to shew somwhat largely, in what sense the ancient Fathers, as also other Writers of those times do ordinarily use the word to Merit (because our adversaries so much presse the use of that Phrase in thē,
I might Here take occasion to show somewhat largely, in what sense the ancient Father's, as also other Writers of those times do ordinarily use the word to Merit (Because our Adversaries so much press the use of that Phrase in them,
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for to atchieve or obtaine ought on any tearmes whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he saith Augustine speaketh of;
for to achieve or obtain ought on any terms whatsoever, be it of free favour, or of due debt and desert: which is the Merit of Impetration, that he Says Augustine speaks of;
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Since that, by their owne confession, it is one thing to impetrate or obtaine, and another to merit, that is, to deserve: And therefore in such sense as they use the word Merit, a man may bee said sometime to merit, that is, obtaine and impetrate, what he deserveth not; and againe, not to merit, that is, obtaine and impetrate what yet hee hath well deserved. As also in this sense they are wont (Bellarmine himselfe also acknowledging it) to call all good workes Merits,
Since that, by their own Confessi, it is one thing to impetrate or obtain, and Another to merit, that is, to deserve: And Therefore in such sense as they use the word Merit, a man may be said sometime to merit, that is, obtain and impetrate, what he deserveth not; and again, not to merit, that is, obtain and impetrate what yet he hath well deserved. As also in this sense they Are wont (Bellarmine himself also acknowledging it) to call all good works Merits,
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for which we receive ought, though the reward be, as he granteth also that it may be, not of desert, right, or due debt, but of favour and grace onely.
for which we receive ought, though the reward be, as he grants also that it may be, not of desert, right, or due debt, but of favour and grace only.
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If we speake properly, saith he, those things that we use to call Merits, are certaine seeds of Hope, sparkes of Love, signes of our hidden Predestination, presages of our future glorification;
If we speak properly, Says he, those things that we use to call Merits, Are certain seeds of Hope, sparks of Love, Signs of our hidden Predestination, presages of our future glorification;
I might also insist on that which Bellarmine hath else-where, that to merit, as they speake, is no more than that which the Greeks call NONLATINALPHABET, which word signifieth not to be worthy, as he saith, contrarie to all use and authoritie,
I might also insist on that which Bellarmine hath elsewhere, that to merit, as they speak, is no more than that which the Greeks call, which word signifies not to be worthy, as he Says, contrary to all use and Authority,
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And whereas the same their vulgar Translation hath it in bad and barbarous Latine, and their Rhemists version in as bad or worse English, with such hosts God is promerited:
And whereas the same their Vulgar translation hath it in bad and barbarous Latin, and their Rhemists version in as bad or Worse English, with such hosts God is promerited:
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or any one word of exposition, but the same word it selfe onely) or is pleased, (well-pleased, it is word for word in the Originall) as Oecumenius expoundeth it.
or any one word of exposition, but the same word it self only) or is pleased, (well-pleased, it is word for word in the Original) as Oecumenius expoundeth it.
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And it signifieth, saith he, that God is delighted in good workes, and is therewith conciliated, (that is, moved to befriend, as wee say) and induced thereby to doe good unto those that doe well.
And it signifies, Says he, that God is delighted in good works, and is therewith conciliated, (that is, moved to befriend, as we say) and induced thereby to do good unto those that do well.
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Doe all Catholikes deny indeed even to works done of Faith and Grace all merit of condignity? And is there no difference at all among them therein? Yea doth not Bellarmine himselfe maintaine the contrary? Or doth he not know that there is difference among them herein? and that the most of them (of later times especially) goe the other way? Yes undoubtedly.
Doe all Catholics deny indeed even to works done of Faith and Grace all merit of condignity? And is there no difference At all among them therein? Yea does not Bellarmine himself maintain the contrary? Or does he not know that there is difference among them herein? and that the most of them (of later times especially) go the other Way? Yes undoubtedly.
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But he dealeth herein, as he doth in the point of Adoration of Images. It is a common Tenent among them, that Images are to bee worshipped with the selfe same worship that those are worshipped with, whose Images they are:
But he deals herein, as he does in the point of Adoration of Images. It is a Common Tenent among them, that Images Are to be worshipped with the self same worship that those Are worshipped with, whose Images they Are:
And Bellarmine himselfe, though a little qualifying it, both alloweth and defendeth it, that by accident, or improperly they may bee and are so worshipped;
And Bellarmine himself, though a little qualifying it, both alloweth and defendeth it, that by accident, or improperly they may be and Are so worshipped;
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and some againe would distinguish betweene dignity and condignity. But that the common opinion of their Divines admitteth merit of condignity: which hee also concludeth with.
and Some again would distinguish between dignity and condignity. But that the Common opinion of their Divines admitteth merit of condignity: which he also Concludeth with.
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Againe hee saith that some of their Divines hold, that such workes doe not merit life eternall condignely, in regard of the worke it selfe, or the worth of it, but in regard of Gods Covenant and his acceptation of them onely;
Again he Says that Some of their Divines hold, that such works do not merit life Eternal condignly, in regard of the work it self, or the worth of it, but in regard of God's Covenant and his acceptation of them only;
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Albeit that assertion was by the Divines of Paris almost 300. yeers since condemned as false and hereticall; and by Durandus, saith Bellarmine himselfe, it is censured (and that not unjustly) not as bold onely, but as blasphemous.
Albeit that assertion was by the Divines of paris almost 300. Years since condemned as false and heretical; and by Durandus, Says Bellarmine himself, it is censured (and that not unjustly) not as bold only, but as blasphemous.
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Lastly, hee telleth us that there want not very grave Authors, who thinke that every good worke of a just man endued with Charitie, meriteth or deserveth life eternall.
Lastly, he Telleth us that there want not very grave Authors, who think that every good work of a just man endued with Charity, merits or deserveth life Eternal.
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It were absurd and senslesse for a sorry beggar to imagine (that I may use Bellarmines owne comparison ) that by weeding though a whole day in the Kings garden at White-hall, hee had in regard of the worth of the worke done by him, deserved an hundred Iacobusses, because his Majestie had promised for his dayes worke to give him such wages.
It were absurd and senseless for a sorry beggar to imagine (that I may use Bellarmines own comparison) that by weeding though a Whole day in the Kings garden At Whitehall, he had in regard of the worth of the work done by him, deserved an hundred Jacobusses, Because his Majesty had promised for his days work to give him such wages.
But it were much more absurd for such an one to imagine, that for every weed that in that his dayes worke he had pulled up (were it done out of never so much love to his Soveraigne ) he had deserved, I say not an Earledome, or a Dukedome, but a Crowne at least or a Kingdome. And yet is there farre greater disproportion here betweene the worke that we doe,
But it were much more absurd for such an one to imagine, that for every weed that in that his days work he had pulled up (were it done out of never so much love to his Sovereign) he had deserved, I say not an Earldom, or a Dukedom, but a Crown At lest or a Kingdom. And yet is there Far greater disproportion Here between the work that we do,
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and the reward that we expect, than could there be between the worke and the wages: Since that betweene finite and infinite there is no proportion at all.
and the reward that we expect, than could there be between the work and the wages: Since that between finite and infinite there is no proportion At all.
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What can we doe that should be worthy of heavenly things, which the Apostle saith, that The sufferings of this life are not worthy of? I account him therefore the sounder Divine, the better Catholike, (and the Protestants belike then are the better Catholikes herein), and one that agreeth more with Gods Word, that simply and utterly denieth such Merit.
What can we do that should be worthy of heavenly things, which the Apostle Says, that The sufferings of this life Are not worthy of? I account him Therefore the sounder Divine, the better Catholic, (and the Protestants belike then Are the better Catholics herein), and one that agreeth more with God's Word, that simply and utterly Denieth such Merit.
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And though a man, saith an uncertaine Author, but alleaged commonly by them, as Eusebius Emissenus, should with all the strength of body and minde exercise himselfe to the utmost, in obedience to God all his life long,
And though a man, Says an uncertain Author, but alleged commonly by them, as Eusebius Emissenus, should with all the strength of body and mind exercise himself to the utmost, in Obedience to God all his life long,
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For, considering the extent and continuance of it, if we cast our reckonings up aright, saith Augustine, it should bee eternall travell at least, that should purchase eternall rest.
For, considering the extent and Continuance of it, if we cast our reckonings up aright, Says Augustine, it should be Eternal travel At least, that should purchase Eternal rest.
and so great Honour should for so small pidling matters (in comparison thereof) be conferred on them, it is of Gods free Grace, and (as he there also implieth) not of due debt, or of their des•rt.
and so great Honour should for so small piddling matters (in comparison thereof) be conferred on them, it is of God's free Grace, and (as he there also Implies) not of due debt, or of their des•rt.
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it is of grace that these are crowned, that is, there is deserved paine, as Augustine speaketh, repaid the one, Grace undeserved freely bestowed on the other.
it is of grace that these Are crowned, that is, there is deserved pain, as Augustine speaks, repaid the one, Grace undeserved freely bestowed on the other.
Anselme, it seemeth, thought he could not in an hundred, nay in a thousand yeeres, doe that, that they are able to doe in lesse than an houre. Hee thought and taught that a man could not in a thousand yeers, by all that ever he did,
Anselm, it seems, Thought he could not in an hundred, nay in a thousand Years, do that, that they Are able to do in less than an hour. He Thought and taught that a man could not in a thousand Years, by all that ever he did,
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and they thinke and teach (if they thinke at least as they teach) that a man may in much lesse than halfe a daies space doe that, that shall merit more than a thousand thousand yeers, even an eternall abode in Heaven. Chrysostome thought a man could not with a million of good works doe that, that they thinke they can doe with any one alone. For so many thousands of them, saith he, cannot in justice deserve the Kingdome of Heaven.
and they think and teach (if they think At least as they teach) that a man may in much less than half a days Molle do that, that shall merit more than a thousand thousand Years, even an Eternal Abided in Heaven. Chrysostom Thought a man could not with a million of good works do that, that they think they can do with any one alone. For so many thousands of them, Says he, cannot in Justice deserve the Kingdom of Heaven.
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Iacob deemed himselfe unable with all that hee had done or could doe, to require those favours, even in his Temporall estate, that God had conferred upon him:
Iacob deemed himself unable with all that he had done or could do, to require those favours, even in his Temporal estate, that God had conferred upon him:
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These men hold that they can by some one good deed of theirs alone, not requite God onely for what they have already received of him, (for that must be done first, which no man indeed can doe, ere they can merit ought at his hands) but engage him also to doe further deservedly for them,
These men hold that they can by Some one good deed of theirs alone, not requite God only for what they have already received of him, (for that must be done First, which no man indeed can do, ere they can merit ought At his hands) but engage him also to do further deservedly for them,
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even to the conferring of life eternall, and celestiall glory on them. Thus we have seene, both what they hold, howsoever they seeme sometime ashamed of it,
even to the conferring of life Eternal, and celestial glory on them. Thus we have seen, both what they hold, howsoever they seem sometime ashamed of it,
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As also how contrary their presumptuous conceits and positions in this kinde are to the humble confessions and acknowledgements of Gods sincere Servants, as well recorded in the Word, as reported else-where,
As also how contrary their presumptuous conceits and positions in this kind Are to the humble confessions and acknowledgements of God's sincere Servants, as well recorded in the Word, as reported elsewhere,
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this lastly should perswade us with the Apostle Saint Paul, to rest content with whatsoever estate God shall see good to place us in, with whatsoever he shall please to confer on us,
this lastly should persuade us with the Apostle Saint Paul, to rest content with whatsoever estate God shall see good to place us in, with whatsoever he shall please to confer on us,
or than their means will well afford) and because they are loth to come behinde any of their owne degree; (that they deeme were a disgrace to them;) they beginne to thinke thus with themselves;
or than their means will well afford) and Because they Are loath to come behind any of their own degree; (that they deem were a disgrace to them;) they begin to think thus with themselves;
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but it is as a grave also, to bury in the thankfull remembrance of those manifold mercies that God hath vouchsafed them, above many other, (it may be) even of their owne ranke;
but it is as a grave also, to bury in the thankful remembrance of those manifold Mercies that God hath vouchsafed them, above many other, (it may be) even of their own rank;
as if God had done nothing for them, (as those murmuring Iewes charged him, Wherein hast thou loved us? that is, shewed any love to us, done ought for us?) unlesse they may spend,
as if God had done nothing for them, (as those murmuring Iewes charged him, Wherein hast thou loved us? that is, showed any love to us, done ought for us?) unless they may spend,
Yea so farre oft doth this corruption prevaile with not a few, that with the Frog in the Fable, they stretch their states so farre to get even with others, that at length all cracketh and commeth to nought,
Yea so Far oft does this corruption prevail with not a few, that with the Frog in the Fable, they stretch their states so Far to get even with Others, that At length all cracketh and comes to nought,
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and it may be among others, to trie them, how they will take it, whether they will say with our Saviour, Not my will, but thy will bee done, and so practise what they dayly pray;
and it may be among Others, to try them, how they will take it, whither they will say with our Saviour, Not my will, but thy will be done, and so practise what they daily pray;
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as either breaketh their hearts and shortneth their dayes, or altogether disableth them unto the cheerfull performance of any good office either to God or man.
as either breaks their hearts and shorteneth their days, or altogether disableth them unto the cheerful performance of any good office either to God or man.
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Or ▪ if wee would but cast our eyes home-ward, and consider our selves, and our owne unworthinesse of ought, we might soone see how little cause we have to be discontent in such cases.
Or ▪ if we would but cast our eyes homeward, and Consider our selves, and our own unworthiness of ought, we might soon see how little cause we have to be discontent in such cases.
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when Alcibiades a young Gallant came in a revelling humour and tooke away the one halfe of his plate that stood either for shew or service upon the cupboard,
when Alcibiades a young Gallant Come in a reveling humour and took away the one half of his plate that stood either for show or service upon the cupboard,
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and they marvelled much at it, that Anytus could so take it, affirming that he had dealt very unkindly with them, Nay rather, quoth he, he hath dealt very kindly with us, that he hath left us halfe,
and they marveled much At it, that Anytus could so take it, affirming that he had dealt very unkindly with them, Nay rather, quoth he, he hath dealt very kindly with us, that he hath left us half,
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And consequently as he said to one that though with losse of goods, had in safety yet escaped himselfe to the shore, not repine or murmur for what is lost,
And consequently as he said to one that though with loss of goods, had in safety yet escaped himself to the shore, not repine or murmur for what is lost,
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In the one is noted onely the quality of the worke, (a farre other exposition than Bellarmine giveth of it) that those that have done well, shall receive a royall reward.
In the one is noted only the quality of the work, (a Far other exposition than Bellarmine gives of it) that those that have done well, shall receive a royal reward.
For, the sufferings of this life, (yea all of them, if any one man could and should undergoe them all, saith Bernard, from the very beginning of the world too, saith Macarius, unto the worlds end) are not worthy, saith the Apostle, of the Glory that shall bee revealed ( not, unto us, as he also well observeth,
For, the sufferings of this life, (yea all of them, if any one man could and should undergo them all, Says Bernard, from the very beginning of the world too, Says Macarius, unto the world's end) Are not worthy, Says the Apostle, of the Glory that shall be revealed (not, unto us, as he also well observeth,
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and had many good deeds that hee might have alleaged, yet in all his prayers ordinarily he hath recourse onely to Gods mercy, that alone he pleadeth, that alone he relieth upon, and desireth to be saved by.
and had many good Deeds that he might have alleged, yet in all his Prayers ordinarily he hath recourse only to God's mercy, that alone he pleads, that alone he Relieth upon, and Desires to be saved by.
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I intreat thee to save me, saith Gregory, not trusting to mine owne merits, but presuming onely to obtaine that of thy mercy, which by mine owne merits I have no hope to obtaine:
I entreat thee to save me, Says Gregory, not trusting to mine own merits, but presuming only to obtain that of thy mercy, which by mine own merits I have no hope to obtain:
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He attributeth his whole salvation to the mercy of his Saviour, saith Cardinall Hugh. And, In mercie remember me, or think upon me, for thy goodnesse sake, O Lord.
He attributeth his Whole salvation to the mercy of his Saviour, Says Cardinal Hugh. And, In mercy Remember me, or think upon me, for thy Goodness sake, Oh Lord.
We, saith he, when wee have fasted some once, out of vaine-glory, or given ought to a begger for his meere importunitie, thinke that God is bound by and by to heare us;
We, Says he, when we have fasted Some once, out of vainglory, or given ought to a beggar for his mere importunity, think that God is bound by and by to hear us;
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Whereas David after all his hearty crying, his night watchings, his early meditations, his continency in his younger yeeres, his diligent enquirie into Gods Statutes,
Whereas David After all his hearty crying, his night watchings, his early meditations, his continency in his younger Years, his diligent enquiry into God's Statutes,
And Chrysostome preaching upon the Prayer of Eleazer, entreating mercy and kindnesse for his Master Abraham; ( and whose merits might better have beene pleaded than his?) That you may not imagine, saith he, that he demanded it as a debt, Deale mercifully or shew mercy, saith hee, to my master Abraham. Though we had done ten thousand good deeds, saith he, yet is it of grace that we require to be saved,
And Chrysostom preaching upon the Prayer of Eleazar, entreating mercy and kindness for his Master Abraham; (and whose merits might better have been pleaded than his?) That you may not imagine, Says he, that he demanded it as a debt, Deal mercifully or show mercy, Says he, to my master Abraham. Though we had done ten thousand good Deeds, Says he, yet is it of grace that we require to be saved,
if Onesiphorus for all these his good workes, wee (the most of us) much more. There is mercy as well for those that holpe him, as for those that forsooke him;
if Onesiphorus for all these his good works, we (the most of us) much more. There is mercy as well for those that help him, as for those that forsook him;
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Yea so the Papists themselves in their Liturgie, (retaining yet still some broken relikes of Antiquity ) contrary to their Schoole-learning, desire God not to ponder their merits, but to pardon their misdeeds; and so consequently to bee mercifull (as the Psalmist speaketh) to their sinnes. And, a Popish Writer commenting upon that place;
Yea so the Papists themselves in their Liturgy, (retaining yet still Some broken Relics of Antiquity) contrary to their School learning, desire God not to ponder their merits, but to pardon their misdeeds; and so consequently to be merciful (as the Psalmist speaks) to their Sins. And, a Popish Writer commenting upon that place;
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when all our righteousnesse is but as a filthy ragge in Gods sight? Our merits therefore are none to God, whom all that we doe, is due unto, &c. And it is a good rule that Bernard giveth for Prayer in generall:
when all our righteousness is but as a filthy rag in God's sighed? Our merits Therefore Are none to God, whom all that we do, is due unto, etc. And it is a good Rule that Bernard gives for Prayer in general:
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He that commeth, saith he, to aske ought of God, must in the first place have an eye unto this, that hee looke not to receive ought for his owne worth or merits,
He that comes, Says he, to ask ought of God, must in the First place have an eye unto this, that he look not to receive ought for his own worth or merits,
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whatsoever either by praier they obtaine at Gods hand, or without praier they have voluntarily conferred on them by him, (as Iacob here much more than ever he did or durst aske,) they acknowledge all to come of mercy. They are the children, saith Iacob, that God hath of his mercy given thy Servant.
whatsoever either by prayer they obtain At God's hand, or without prayer they have voluntarily conferred on them by him, (as Iacob Here much more than ever he did or durst ask,) they acknowledge all to come of mercy. They Are the children, Says Iacob, that God hath of his mercy given thy Servant.
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Now this first againe serveth even to cut the very throat of that Romish Doctrine of Merit. For mercy and merit (as they understand it) by their owne confession cannot stand together. That which a man meriteth, say they, he hath not of mercy.
Now this First again serves even to Cut the very throat of that Romish Doctrine of Merit. For mercy and merit (as they understand it) by their own Confessi cannot stand together. That which a man merits, say they, he hath not of mercy.
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as Augustine from the Apostle Pauls speech observeth, and Bellarmine himselfe also from him acknowledgeth of grace or free favour, (which before also was shewed:) and consequently by their owne grants also, not of merit, but of meere mercy. As the Apostle reasoneth concerning Election; If it bee of grace,
as Augustine from the Apostle Paul's speech observeth, and Bellarmine himself also from him acknowledgeth of grace or free favour, (which before also was showed:) and consequently by their own grants also, not of merit, but of mere mercy. As the Apostle reasoneth Concerning Election; If it be of grace,
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For he is a debtor (saith hee, and the Apostle before him) and standeth bound to doe what he doth, before he doe it; and is justly and deservedly damned, if be doe it not;
For he is a debtor (Says he, and the Apostle before him) and Stands bound to do what he does, before he do it; and is justly and deservedly damned, if be doe it not;
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It being most true that Saint Bernard, saith Bellarmine, sheweth in a Sermon of his, that for sundry respects, the good workes that wee doe are all due to God,
It being most true that Saint Bernard, Says Bellarmine, shows in a Sermon of his, that for sundry respects, the good works that we do Are all due to God,
Let who will, therefore trust to merit: let us fly to, let us rely upon mercy. For as it is a point of mercy with God to vouchsafe mercy to such as submissely and sincerely sue for it, seeke to it, and rely wholly upon it:
Let who will, Therefore trust to merit: let us fly to, let us rely upon mercy. For as it is a point of mercy with God to vouchsafe mercy to such as submissly and sincerely sue for it, seek to it, and rely wholly upon it:
So it shall bee just with him to turne them off to their owne merits, and to deale with them as they deserve, that renouncing his mercy rely on their owne merits, and offer themselves to be judged by his Iustice alone: (And in a wofull estate are all those, that come so to be judged:) That renouncing expresly as well Christs merit as Gods mercy, (they doe so in precise tearmes, I doe them no wrong) expect and looke for a reward of their workes, not from the mercy of a father,
So it shall be just with him to turn them off to their own merits, and to deal with them as they deserve, that renouncing his mercy rely on their own merits, and offer themselves to be judged by his justice alone: (And in a woeful estate Are all those, that come so to be judged:) That renouncing expressly as well Christ merit as God's mercy, (they do so in precise terms, I do them no wrong) expect and look for a reward of their works, not from the mercy of a father,
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not for Christs merit, (for life eternall, say they, is not given for Christs merit, nor is it to be ascribed thereunto ) but for the worth of their owne workes.
not for Christ merit, (for life Eternal, say they, is not given for Christ merit, nor is it to be ascribed thereunto) but for the worth of their own works.
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Yea let us the rather abhorre this pestiferous Doctrine, which so strongly savoureth of the Pharisaicall leven; For that as the acknowledgement of Gods mercy here was the ground of Iacobs thankfulnesse: so this conceit of mans merit is the very bane of true thankfulnes, and their owne bane therefore that are possest with it,
Yea let us the rather abhor this pestiferous Doctrine, which so strongly savoureth of the Pharisaical leven; For that as the acknowledgement of God's mercy Here was the ground of Iacobs thankfulness: so this conceit of men merit is the very bane of true thankfulness, and their own bane Therefore that Are possessed with it,
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our maine righteousnesse to acknowledge our owne unrighteousnesse; and our chiefe puritie sincerely to confesse our owne impurity: so our onely Merit to know the insufficiency of our Merit, to beleeve that wee have no such Merit as the Popish sort imagine;
our main righteousness to acknowledge our own unrighteousness; and our chief purity sincerely to confess our own impurity: so our only Merit to know the insufficiency of our Merit, to believe that we have no such Merit as the Popish sort imagine;
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and our onely worth and dignity, seriously to apprehend and sincerely to acknowledge our owne want of worth and indignity, to account our selves with Iacob here unworthie of ought,
and our only worth and dignity, seriously to apprehend and sincerely to acknowledge our own want of worth and indignity, to account our selves with Iacob Here unworthy of ought,
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But when we come to crave a courtesie, to request a kindnesse (from a superior especially) of one that is no way indebted or engaged unto us, we are glad to come with cap in hand,
But when we come to crave a courtesy, to request a kindness (from a superior especially) of one that is no Way indebted or engaged unto us, we Are glad to come with cap in hand,
and had need therefore of advice from others:) Great Potentates especially would take it in foule scorne, that every base fellow should take upon him to direct them where and how to conferre their favours.
and had need Therefore of Advice from Others:) Great Potentates especially would take it in foul scorn, that every base fellow should take upon him to Direct them where and how to confer their favours.
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Truth hath here reference to a word of Promise. And wee may doe well to observe how these two are still coupled and yoaked together, Mercy and Truth. All the wayes of God are Mercy and Truth, saith the Psalmist;
Truth hath Here Referente to a word of Promise. And we may do well to observe how these two Are still coupled and yoked together, Mercy and Truth. All the ways of God Are Mercy and Truth, Says the Psalmist;
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And, I will praise thee for thy Mercy and thy Truth, &c. The one is the ground of Gods gracious Promises: the other is the ground of the Performance of what therein he hath promised.
And, I will praise thee for thy Mercy and thy Truth, etc. The one is the ground of God's gracious Promises: the other is the ground of the Performance of what therein he hath promised.
He that made the eare, saith the Psalmist, shall not hee heare? and he that made the eye, shall not he see? and he that teacheth man wisedome, that giveth man understanding, shall not he understand himselfe? So hee that teacheth man Truth, and of man requireth Truth, shall not hee keepe and observe Truth himselfe? Yea how is it possible he should doe otherwise who is Truth it selfe? who as hee is a God of Truth and Truth it selfe,
He that made the ear, Says the Psalmist, shall not he hear? and he that made the eye, shall not he see? and he that Teaches man Wisdom, that gives man understanding, shall not he understand himself? So he that Teaches man Truth, and of man requires Truth, shall not he keep and observe Truth himself? Yea how is it possible he should do otherwise who is Truth it self? who as he is a God of Truth and Truth it self,
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how much more, saith our Saviour, shall your Heavenly Father, who is Goodnesse it selfe, give good things to his? So if an honest man will be carefull to keepe his word, one that hath but some small drop of this divine Truth distilled into his heart, which floweth infinitely in God,
how much more, Says our Saviour, shall your Heavenly Father, who is goodness it self, give good things to his? So if an honest man will be careful to keep his word, one that hath but Some small drop of this divine Truth distilled into his heart, which flows infinitely in God,
Againe, is not God as prone (thinke wee) and as ready unto Mercy as unto wrath; to doe good as to doe evill; to blesse as to curse; to fulfill his promises, as to execute his threatnings and his menaces; to cause to prosper, as to punish? Yes undoubtedly,
Again, is not God as prove (think we) and as ready unto Mercy as unto wrath; to do good as to doe evil; to bless as to curse; to fulfil his promises, as to execute his threatenings and his menaces; to cause to prosper, as to Punish? Yes undoubtedly,
Now this consideration may first serve to cleere many places of Scripture, where Gods children seeme to require God even in justice to heare, and helpe them, and doe for them, and deliver them: And where God is said to bee just, either in remitting of mens sinnes, or in rewarding of their workes.
Now this consideration may First serve to clear many places of Scripture, where God's children seem to require God even in Justice to hear, and help them, and do for them, and deliver them: And where God is said to be just, either in remitting of men's Sins, or in rewarding of their works.
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Which places Popish Writers are wont to abuse and produce for the justification of their pernicious Positions concerning mans merit, and the worth of mens workes. As if in those places Gods Children pleaded unto God their owne merits, in regard whereof God in justice might not deny them their suits, they requiring nothing but what by their owne righteous actions they had even in justice deserved at Gods hands:
Which places Popish Writers Are wont to abuse and produce for the justification of their pernicious Positions Concerning men merit, and the worth of men's works. As if in those places God's Children pleaded unto God their own merits, in regard whereof God in Justice might not deny them their suits, they requiring nothing but what by their own righteous actions they had even in Justice deserved At God's hands:
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Or as if Gods justice it selfe so tied him to the rewarding of their workes, in regard of the very worth and dignitie of them, that God could not without some taint of injustice doe otherwise.
Or as if God's Justice it self so tied him to the rewarding of their works, in regard of the very worth and dignity of them, that God could not without Some taint of injustice do otherwise.
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and for the worth of which, God in justice, were engaged to doe for them what they require of him, is hereby apparant, in that in some of those very places, where they require or plead this justice, they sue yet for mercy, and renounce their owne righteousnesse, and refuse to be tried by the precise Rule of Gods justice.
and for the worth of which, God in Justice, were engaged to do for them what they require of him, is hereby apparent, in that in Some of those very places, where they require or plead this Justice, they sue yet for mercy, and renounce their own righteousness, and refuse to be tried by the precise Rule of God's Justice.
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It is sometime the justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they dare appeale even to Gods justice, and offer themselves to be tried thereby for their innocency therein.
It is sometime the Justice of their cause; when being falsely accused, and wrongfully charged, by their malicious Adversaries, with such crimes as they never either committed or imagined, they Dare appeal even to God's Justice, and offer themselves to be tried thereby for their innocency therein.
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Sometime it is Gods Iustice and Righteousnesse, that is, his Truth, or his Faithfulnesse; which the Psalmist therefore joyneth together, (it is Hugh the Cardinals observation) as one and the same.
Sometime it is God's justice and Righteousness, that is, his Truth, or his Faithfulness; which the Psalmist Therefore Joineth together, (it is Hugh the Cardinals observation) as one and the same.
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For Truth or Faithfulnesse is (as before was said) a branch and a limme of Iustice or Righteousnesse. That which even our Adversaries themselves also confesse and acknowledge, expounding some such places so also themselves.
For Truth or Faithfulness is (as before was said) a branch and a limb of justice or Righteousness. That which even our Adversaries themselves also confess and acknowledge, expounding Some such places so also themselves.
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and he addeth wretchedly, yea impiously in the same place, that there seemeth to be no promise at all extant in Scripture concerning remission of sins upon confession of them made unto God.
and he adds wretchedly, yea impiously in the same place, that there seems to be no promise At all extant in Scripture Concerning remission of Sins upon Confessi of them made unto God.
In like manner where the Apostle saith, For God is not unjust to forget your worke and labour of love, which you shew to his Name, in ministring to his Saints.
In like manner where the Apostle Says, For God is not unjust to forget your work and labour of love, which you show to his Name, in ministering to his Saints.
He sheweth manifestly, saith Bellarmine, that he should be unjust, if he did otherwise. And therefore it is neither bold nor blasphemous to say, that God should be unjust,
He shows manifestly, Says Bellarmine, that he should be unjust, if he did otherwise. And Therefore it is neither bold nor blasphemous to say, that God should be unjust,
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It was out of mercy indeed promised, but it is of justice to bee performed. And this is the justice that the Apostle here presumeth of, even Gods Promise.
It was out of mercy indeed promised, but it is of Justice to be performed. And this is the Justice that the Apostle Here Presumeth of, even God's Promise.
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What can be righter? What can be richer? What righter for merit? What richer for recompence? Now it is one thing to say to one, You owe me this or that,
What can be righter? What can be Richer? What righter for merit? What Richer for recompense? Now it is one thing to say to one, You owe me this or that,
Againe, this may further be of singular use to all Gods deare children and faithfull servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.
Again, this may further be of singular use to all God's deer children and faithful Servants to hearten and encourage them quietly and contentedly to rest and repose themselves wholly upon him and his Truth, for the making good of all his gracious promises unto them.
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And those therefore that trust in him shall not need (as the Prophet speaketh) to make haste; by seeking to unlawfull and indirect courses for the releeving of themselves,
And those Therefore that trust in him shall not need (as the Prophet speaks) to make haste; by seeking to unlawful and indirect courses for the relieving of themselves,
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like those that to save themselves being in danger of drowning, catch hold of whatsoever commeth next hand, such things oft as are meanes rather to enwrap and entangle and so to winde them further in,
like those that to save themselves being in danger of drowning, catch hold of whatsoever comes next hand, such things oft as Are means rather to enwrap and entangle and so to wind them further in,
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or as if the performance of Gods Promises depended upon these things? But walke they may well cheerfully in the carefull performance of those duties that God hath in their severall places imposed on them, (for there is a diligent care as well as a diffident; the one enjoyned, the other inhibited) and so leave the issue and event of all to God and his blessing: who will be sure to provide for them,
or as if the performance of God's Promises depended upon these things? But walk they may well cheerfully in the careful performance of those duties that God hath in their several places imposed on them, (for there is a diligent care as well as a diffident; the one enjoined, the other inhibited) and so leave the issue and event of all to God and his blessing: who will be sure to provide for them,
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and will suffer neither them, nor theirs (for he is a God of his Word, and that all shall finde, that trust to it) to want any thing at any time, that shall be fit for them.
and will suffer neither them, nor theirs (for he is a God of his Word, and that all shall find, that trust to it) to want any thing At any time, that shall be fit for them.
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These then were the two grounds of Gods goodnesse to Iacob, his Mercy and his Truth. Now followeth a fruit and effect, and so a proofe and experiment of this Mercy and Truth, and consequently of his Goodnesse in generall.
These then were the two grounds of God's Goodness to Iacob, his Mercy and his Truth. Now follows a fruit and Effect, and so a proof and experiment of this Mercy and Truth, and consequently of his goodness in general.
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Partly to testifie the inward humility and lowlinesse of his minde, not puft up (as the manner is) with that great masse of wealth, that God had pleased to confer upon him:
Partly to testify the inward humility and lowliness of his mind, not puffed up (as the manner is) with that great mass of wealth, that God had pleased to confer upon him:
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And partly also to commend and amplifie the great goodnesse of God towards him, who from so meane and bare an estate had advanced him and raised him, to that wealth which he now had.
And partly also to commend and amplify the great Goodness of God towards him, who from so mean and bore an estate had advanced him and raised him, to that wealth which he now had.
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when they are once gotten up, are ashamed now to bee acknowne of their beginnings, can endure no more to heare of their Parentage and their off-spring;
when they Are once got up, Are ashamed now to be acknown of their beginnings, can endure no more to hear of their Parentage and their offspring;
Which things considered, let such therefore among you, as are come up from meane estate to large and plentifull means, learne to imitate Iacob, and to doe as he here did. Looke backe to your beginnings.
Which things considered, let such Therefore among you, as Are come up from mean estate to large and plentiful means, Learn to imitate Iacob, and to do as he Here did. Look back to your beginnings.
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but sure I am, many such there have beene, and some such there may here bee) that may say with Iacob, I came into this Citie with a staffe in mine hand,
but sure I am, many such there have been, and Some such there may Here be) that may say with Iacob, I Come into this city with a staff in mine hand,
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he hath richly cloathed me, provided liberally for me, &c. And let not then what you are now (if it have beene and be thus with any of you) make you forget what you have beene.
he hath richly clothed me, provided liberally for me, etc. And let not then what you Are now (if it have been and be thus with any of you) make you forget what you have been.
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But as Agathocles being by birth but a Potters sonne, and yet having by his prowesse attained to bee King of his owne countrie, caused his cupboard to bee furnished with earthen cups, and his table, to be served with earthen dishes, that hee might thereby bee put in minde of his meane and poore parentage.
But as Agathocles being by birth but a Potters son, and yet having by his prowess attained to be King of his own country, caused his cupboard to be furnished with earthen cups, and his table, to be served with earthen Dishes, that he might thereby be put in mind of his mean and poor parentage.
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So doe you cast your eyes backe on your meane beginnings, that by consideration thereof you may the rather be moved, both unto thankfulnesse to God for what you now have;
So do you cast your eyes back on your mean beginnings, that by consideration thereof you may the rather be moved, both unto thankfulness to God for what you now have;
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Now followeth Gods bountie towards him, in so inriching him, and improving and enlarging his estate in that manner, that he was now become Master and owner of two troupes. Whence observe we, that
Now follows God's bounty towards him, in so enriching him, and improving and enlarging his estate in that manner, that he was now become Master and owner of two troops. Whence observe we, that
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to seat him with Princes, even with the Princes of his people, and to make him inherit the Throne of Glory, saith Anna. Hee tooke Saul from seeking his Fathers Asses; and David from feeding his Fathers Sheepe, and following the Ewes great with young, to feed his people in Iacob, and his inheritance in Israel.
to seat him with Princes, even with the Princes of his people, and to make him inherit the Throne of Glory, Says Anna. He took Saul from seeking his Father's Asses; and David from feeding his Father's Sheep, and following the Ewes great with young, to feed his people in Iacob, and his inheritance in Israel.
And by his means saith Salomon, Out of the prison come some to reigne, and out of the dungeon some to sit in the chaire of estate; as we know what Ioseph sometime did.
And by his means Says Solomon, Out of the prison come Some to Reign, and out of the dungeon Some to fit in the chair of estate; as we know what Ioseph sometime did.
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For, gold is mine, and silver is mine, saith he by Haggie. And, riches and honour are thine and of thee, saith King David. Yea The earth is the Lords, saith the Psalmist, and the fulnesse thereof. And, The whole world, saith hee, is mine, and whatsoever therein is.
For, gold is mine, and silver is mine, Says he by Haggy. And, riches and honour Are thine and of thee, Says King David. Yea The earth is the lords, Says the Psalmist, and the fullness thereof. And, The Whole world, Says he, is mine, and whatsoever therein is.
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The consideration whereof may first serve to admonish us not to trust unto these things. Charge the rich men of this world, saith the Apostle, not to bee high minded;
The consideration whereof may First serve to admonish us not to trust unto these things. Charge the rich men of this world, Says the Apostle, not to be high minded;
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so uncertaine, saith Nazianzene, that a man may as well trust to the weather-cocke, that standeth continually in the wind, or to figures and characters not drawne, as another speaketh, in the ice, but written in the running water, as to the wealth of this world.
so uncertain, Says Nazianzene, that a man may as well trust to the weathercock, that Stands continually in the wind, or to figures and characters not drawn, as Another speaks, in the ice, but written in the running water, as to the wealth of this world.
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Hee that thus enriched Iacob, notwithstanding Labans hard, crosse, and unjust dealing with him, is no lesse able still (for neither is his hand now shortned, nor his treasury exhausted) to doe the like for those that depend, with Iacob, upon him,
He that thus enriched Iacob, notwithstanding Labans hard, cross, and unjust dealing with him, is no less able still (for neither is his hand now shortened, nor his treasury exhausted) to do the like for those that depend, with Iacob, upon him,
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and walke no other way toward wealth, than they are directed by him, notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under,
and walk no other Way towards wealth, than they Are directed by him, notwithstanding all the affronts and oppositions that the world and worldly men, whom they live either among or under,
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Bee thou thankfull therefore to God for that little that thou hast; ( in thankefulnesse a poore man may be as rich as a richer ) and that may prove an effectuall meanes to improve it.
Bee thou thankful Therefore to God for that little that thou hast; (in thankfulness a poor man may be as rich as a Richer) and that may prove an effectual means to improve it.
Endeavour thy selfe to walke uprightly before him, and to keepe a good conscience in the course of thy calling. And thou shalt see, hee will build thine house for thee,
Endeavour thy self to walk uprightly before him, and to keep a good conscience in the course of thy calling. And thou shalt see, he will built thine house for thee,
and so blesse thine endeavours; that though thy beginnings bee small, yet thy latter end (if hee see it to bee good for thee) shall be great; as Bildad told Iob; and as in Iob God made it good, setting him up againe with nothing;
and so bless thine endeavours; that though thy beginnings be small, yet thy latter end (if he see it to be good for thee) shall be great; as Bildad told Job; and as in Job God made it good, setting him up again with nothing;
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Let him, I say, that gave all, receive a part againe from you of that that is his owne, by the releefe of his poore members, by the support and maintenance of his Ministers; it is that in effect that Iacob so solemnly vowed to shew his thankfulnesse in.
Let him, I say, that gave all, receive a part again from you of that that is his own, by the relief of his poor members, by the support and maintenance of his Ministers; it is that in Effect that Iacob so solemnly vowed to show his thankfulness in.
but that your thankfull mindes thereby may bee testified, and hee incited to bee the more beneficiall to you, who desireth any good occasion of doing you good.
but that your thankful minds thereby may be testified, and he incited to be the more beneficial to you, who Desires any good occasion of doing you good.
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THIS Psalme, as appeareth by the whole tenour of it, was composed by the Prophet DAVID during the time of some grievous and tedious temporall affliction; and that accompanied also (as may seeme) with some spirituall desertion. And it may well for the subject matter of it bee tearmed DAVIDS Remembrancer;
THIS Psalm, as appears by the Whole tenor of it, was composed by the Prophet DAVID during the time of Some grievous and tedious temporal affliction; and that accompanied also (as may seem) with Some spiritual desertion. And it may well for the Subject matter of it be termed DAVIDS Remembrancer;
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There is secondly an humble suit and request commenced by him to God, and conceived in three distinct parts, answering the three branches of his former complaint. For 1. He requesteth God that he would Behold and heare; that hee would vouchsafe to regard him,
There is secondly an humble suit and request commenced by him to God, and conceived in three distinct parts, answering the three branches of his former complaint. For 1. He requesteth God that he would Behold and hear; that he would vouchsafe to regard him,
yea in some sort a perpetuall sleepe, because to continue as long as the world lasteth:) that he might not die in this distressed and discomfortable estate.
yea in Some sort a perpetual sleep, Because to continue as long as the world lasteth:) that he might not die in this distressed and discomfortable estate.
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And there is thirdly a cheerfull and a comfortable Conclusion, wherein as recollecting himselfe, and controlling the voyce of sense with the voyce of faith;
And there is Thirdly a cheerful and a comfortable Conclusion, wherein as recollecting himself, and controlling the voice of sense with the voice of faith;
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How long, O Lord, wilt thou forget me? for ever? As elsewhere, How long, O God, shall the Adversary reproach? shall the enemy blaspheme thy Name for ever? But the pause here in the Originall, is after Domine; not after Oblivisceris.
How long, Oh Lord, wilt thou forget me? for ever? As elsewhere, How long, Oh God, shall the Adversary reproach? shall the enemy Blaspheme thy Name for ever? But the pause Here in the Original, is After Domine; not After Oblivisceris.
How long will it be ere thou minde me? In aeternum oblivisceris? Wilt thou never againe thinke on me? How long wilt thou hide thy face away from me? And the like we may finde in divers other places;
How long will it be ere thou mind me? In aeternum oblivisceris? Wilt thou never again think on me? How long wilt thou hide thy face away from me? And the like we may find in diverse other places;
How long, O Lord? wilt thou be angry for ever? Shall thy jealousie burne like fire? And, How long, Lord? Wilt thou hide thy face for ever? Shall thy wrath burne like fire? Yea the very selfe-same Aposiopesis apparantly, where he saith;
How long, Oh Lord? wilt thou be angry for ever? Shall thy jealousy burn like fire? And, How long, Lord? Wilt thou hide thy face for ever? Shall thy wrath burn like fire? Yea the very selfsame Aposiopesis apparently, where he Says;
and pincht in with paine;) enclosing the middle part of the verse within a Parenthesis: How long, O Lord? (wilt thou never remember me?) how long, (I say) wilt thou hide thy face away from me? And the like Reduplication is found also elsewhere, where he saith, How long shall the wicked, O Lord? How long (I say) shall the wicked exult?
and pinched in with pain;) enclosing the middle part of the verse within a Parenthesis: How long, Oh Lord? (wilt thou never Remember me?) how long, (I say) wilt thou hide thy face away from me? And the like Reduplication is found also elsewhere, where he Says, How long shall the wicked, Oh Lord? How long (I say) shall the wicked exult?
If his eye be never so little once off us, the spirituall adversarie is ready presently to seize on us, as the Kite on the Chicke, if the Hen looke not carefully after it.
If his eye be never so little once off us, the spiritual adversary is ready presently to seize on us, as the Kite on the Chick, if the Hen look not carefully After it.
then undoubtedly such apprehension of his disfavour and displeasure must needs be as death, yea more bitter than death it selfe to the soule so deserted.
then undoubtedly such apprehension of his disfavour and displeasure must needs be as death, yea more bitter than death it self to the soul so deserted.
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Now for God for an instant to be angry with some of his, and to hide his face from them, cannot bee but most heavy to those that have formerly enjoyed it,
Now for God for an instant to be angry with Some of his, and to hide his face from them, cannot be but most heavy to those that have formerly enjoyed it,
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Thou turnedst but thy face away, saith DAVID, and I was troubled. But to have it last and continue so for a long time together, what a daunting and dismaying must it needs be to that soule, that shall esteeme it selfe in a manner to lie so long in hell,
Thou turnedest but thy face away, Says DAVID, and I was troubled. But to have it last and continue so for a long time together, what a daunting and dismaying must it needs be to that soul, that shall esteem it self in a manner to lie so long in hell,
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But where the eye of the minde meeteth with no object to stint it, but (as it is with persons distressed at sea in a thicke fog, that have rowed and wrought long till their hearts ake againe,
But where the eye of the mind meeteth with no Object to stint it, but (as it is with Persons distressed At sea in a thick fog, that have rowed and wrought long till their hearts ache again,
This is that that might breake an heart of stone or steele, that might enforce the forlorne soule to sinke downe under the heavy burden and unsupportable weight of it, overwhelmed with horror,
This is that that might break an heart of stone or steel, that might enforce the forlorn soul to sink down under the heavy burden and unsupportable weight of it, overwhelmed with horror,
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Whence observe we this Instruction, that Gods Church and dearest children are oft in that case, what for outward afflictions, what for inward desertions, that both in the sight of others,
Whence observe we this Instruction, that God's Church and dearest children Are oft in that case, what for outward afflictions, what for inward desertions, that both in the sighed of Others,
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In the sight, I say, of others: for so say the prophane proud, oppressing and pursuing the poore; God hath forgotten them; he hath hidden away his face,
In the sighed, I say, of Others: for so say the profane proud, oppressing and pursuing the poor; God hath forgotten them; he hath hidden away his face,
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and faithfull with him, complaine also, That though they had not forgotten God, nor dealt disloyally with him, yet God had forgotten them and hid his face away from them.
and faithful with him, complain also, That though they had not forgotten God, nor dealt disloyally with him, yet God had forgotten them and hid his face away from them.
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So DAVID, a man after Gods owne heart, and (as his name soundeth) the Lords Darling, or the beloved of the Lord, yet maketh grievous complaints often-times unto God,
So DAVID, a man After God's own heart, and (as his name soundeth) the lords Darling, or the Beloved of the Lord, yet makes grievous complaints oftentimes unto God,
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Why hast thou forgotten me? And, Lord, why rejectest thou my soule, and hidest thy face away from me? I am like to the dead that lie slaine in the grave;
Why hast thou forgotten me? And, Lord, why rejectest thou my soul, and hidest thy face away from me? I am like to the dead that lie slain in the grave;
but the onely begotten of God himselfe, his Sonne of Love, as he termeth him, his dearest Darling, (though he thought him not too deare for us) when he was on the Crosse, not in his enemies eyes and account onely, that twitted him with his trust in God, who seemed then not to regard him,
but the only begotten of God himself, his Son of Love, as he termeth him, his dearest Darling, (though he Thought him not too deer for us) when he was on the Cross, not in his enemies eyes and account only, that twitted him with his trust in God, who seemed then not to regard him,
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no marvell if it be the state oft of adopted Sonnes, of such as have of Servants beene made Sonnes, of such as have from Bond-slaves beene advanced to that honour.
no marvel if it be the state oft of adopted Sons, of such as have of Servants been made Sons, of such as have from Bondslaves been advanced to that honour.
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Forget thy people and thy fathers house, saith the Psalmist to Pharaohs daughter; And rich men are said to forget their poore kindred and acquaintance:
Forget thy people and thy Father's house, Says the Psalmist to Pharaohs daughter; And rich men Are said to forget their poor kindred and acquaintance:
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yet was hee not indeed then forsaken, but even then heard and helpt; nor was he ever left alone; but though his Disciples all forsooke him, and fled from him;
yet was he not indeed then forsaken, but even then herd and helped; nor was he ever left alone; but though his Disciples all forsook him, and fled from him;
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yet elsewhere he acknowledgeth that howsoever he had said in his haste, (in the heat of temptation,) that hee was cast out of Gods sight, yet even then did God heare him and grant his requests.
yet elsewhere he acknowledgeth that howsoever he had said in his haste, (in the heat of temptation,) that he was cast out of God's sighed, yet even then did God hear him and grant his requests.
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In like manner, some God thus forgetteth indeed. (As they forget him; so he forgetteth them. ) Call the childe Loruchamah, saith God to Hoshea; for I will have no more mercy on the house of Israel;
In like manner, Some God thus forgetteth indeed. (As they forget him; so he forgetteth them.) Call the child Loruchamah, Says God to Hoshea; for I will have no more mercy on the house of Israel;
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and by seeming not to regard them, yea by seeming to reject them, suffer them to be in so wofull and rufull an estate, that they are in a manner like persons utterly forlorne for the present? I answer:
and by seeming not to regard them, yea by seeming to reject them, suffer them to be in so woeful and rueful an estate, that they Are in a manner like Persons utterly forlorn for the present? I answer:
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because he seemeth to forget them, cease to depend upon him, because he seemeth not to looke after them, to provide for them, or to protect them: like Iorams prophane Pursevant;
Because he seems to forget them, cease to depend upon him, Because he seems not to look After them, to provide for them, or to Pact them: like Iorams profane Pursuivant;
2. That is not done, that holdeth not out, that keepeth not firme. There is nothing said to be done, as long as ought is yet undone; Perseverance is all in all.
2. That is not done, that holds not out, that Keepeth not firm. There is nothing said to be done, as long as ought is yet undone; Perseverance is all in all.
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Why, saith he to God, dost thou hide thy face away from me? and carriest thy selfe as an enemy towards me? Surely for no other end, Iob, but to trie thy sincerity;
Why, Says he to God, dost thou hide thy face away from me? and carriest thy self as an enemy towards me? Surely for no other end, Job, but to try thy sincerity;
and would therefore soone leave God, if God should seeme to leave him, yea would not sticke to ourse God, if he should but a little anger him, to his face. But the Devill proved a lyer, like himselfe:
and would Therefore soon leave God, if God should seem to leave him, yea would not stick to ourse God, if he should but a little anger him, to his face. But the devil proved a liar, like himself:
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it was farre otherwise with Iob: As he was no hireling, so he proved no changeling. As the Heathen man saith of one, He ceased not to worship even an angry God:
it was Far otherwise with Job: As he was no hireling, so he proved no changeling. As the Heathen man Says of one, He ceased not to worship even an angry God:
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though he had smitten them, (that is, by smiting throwne and thrust them downe) to the very bottome of the Sea, the place where the Whales lodge, and had overwhelmed them with the shadow of death;
though he had smitten them, (that is, by smiting thrown and thrust them down) to the very bottom of the Sea, the place where the Whale's lodge, and had overwhelmed them with the shadow of death;
There is no sight of faith, when wee doe sensibly see and feele as it were the love and good will of God towards us in the pregnant and plentifull effects and fruits of his favor.
There is no sighed of faith, when we do sensibly see and feel as it were the love and good will of God towards us in the pregnant and plentiful effects and fruits of his favour.
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when all outward, yea and inward signes of Gods love and favour towards us, and of his care and regard of us shall seeme to faile and be withdrawne from us;
when all outward, yea and inward Signs of God's love and favour towards us, and of his care and regard of us shall seem to fail and be withdrawn from us;
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and seemeth even to loath us, that we are in favour still with him when hee knitteth the browes and frowneth on us, that hee remembreth us and thinketh on us when he seemeth to forget us, that he is a gratious God and a sure Saviour to us,
and seems even to loath us, that we Are in favour still with him when he knits the brows and frowneth on us, that he Remember us and Thinketh on us when he seems to forget us, that he is a gracious God and a sure Saviour to us,
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though they bee such things as he is willing enough, yea and hath a purpose afterward to bestow on him, onely thereby to enure him to rest contented with his will,
though they be such things as he is willing enough, yea and hath a purpose afterwards to bestow on him, only thereby to enure him to rest contented with his will,
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So doth God oftentimes withdraw and with-hold long from his children outward joyes, inward comforts, the light of his countenance, the fruits of his favour, the things they most desire,
So does God oftentimes withdraw and withhold long from his children outward Joys, inward comforts, the Light of his countenance, the fruits of his favour, the things they most desire,
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and that he purposeth one day to bestow on them, though hee keepe them backe for the present, thereby to enure them to patience and childlike submission, that they may learne to practise what they dayly pray,
and that he Purposes one day to bestow on them, though he keep them back for the present, thereby to enure them to patience and childlike submission, that they may Learn to practise what they daily pray,
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For as patience maketh triall; so triall breedeth patience. As by patience, and by nothing more, is our sincerity approved: (nothing putteth our piety to the proofe more than patience:) so such trials as these doe enure to patience and obedience: (As it is said of our Saviour, That though hee were the Sonne,
For as patience makes trial; so trial breeds patience. As by patience, and by nothing more, is our sincerity approved: (nothing putteth our piety to the proof more than patience:) so such trials as these do enure to patience and Obedience: (As it is said of our Saviour, That though he were the Son,
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Fourthly, God dealeth thus many times with his children, to work in them a greater hatred and detestation of sin, whereof this hiding of his face from them, is oft a fruit and an effect.
Fourthly, God deals thus many times with his children, to work in them a greater hatred and detestation of since, whereof this hiding of his face from them, is oft a fruit and an Effect.
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Yea in the Lamentations the people of God complaine, that God had overwhelmed them with his wrath, a•d covered himselfe with a cloud, that their prayers might not passe, nor have accesse to his Highnesse;
Yea in the Lamentations the people of God complain, that God had overwhelmed them with his wrath, a•d covered himself with a cloud, that their Prayers might not pass, nor have access to his Highness;
And certainly that is one principall cause, the sinnes of Gods Church and Children, their rebellious courses, their untoward cariage, their wickednesse, their wantonnesse, their evill demeanure towards him, that maketh God to turne away his loving countenance from them,
And Certainly that is one principal cause, the Sins of God's Church and Children, their rebellious courses, their untoward carriage, their wickedness, their wantonness, their evil demeanour towards him, that makes God to turn away his loving countenance from them,
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as ever, yet will make some shew of anger still, it may be, and lowre and frowne on him for a long time after, that he may not suddenly take heart to grace, as wee say, againe;
as ever, yet will make Some show of anger still, it may be, and lower and frown on him for a long time After, that he may not suddenly take heart to grace, as we say, again;
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After that Absolom by a traine had made away his brother Ammon, and was fled upon it to Geshur; DAVID a Father but too indulgent, ( that was his fault,
After that Absalom by a train had made away his brother Ammon, and was fled upon it to Geshur; DAVID a Father but too indulgent, (that was his fault,
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and hee smarted shrewdly for it) after some space of time, when the sorrow for his sonne Ammon was over, began to earne inwardly after Absolom; and since that Ammon was gone, hee was loth to lose the comfort of his Absolom also, whom he loved but too well,
and he smarted shrewdly for it) After Some Molle of time, when the sorrow for his son Ammon was over, began to earn inwardly After Absalom; and since that Ammon was gone, he was loath to loose the Comfort of his Absalom also, whom he loved but too well,
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as well to DAVID himselfe, as to Absolom ) to prevent some such further mischiefe (if it might have beene) that might otherwise both befall himselfe and Absolom, as upon the change of his countenance towards him shortly after ensued.
as well to DAVID himself, as to Absalom) to prevent Some such further mischief (if it might have been) that might otherwise both befall himself and Absalom, as upon the change of his countenance towards him shortly After ensued.
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Yet the Lord, the more throughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce againe such fearfull effects, did not looke upon him so lovingly for a long time after,
Yet the Lord, the more thoroughly to humble him for it, and to make him the more wary for the time to come of shunning that that might produce again such fearful effects, did not look upon him so lovingly for a long time After,
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nor to take his good Spirit utterly away from him, to restore unto him againe those inward comforts and joyes, which through the light of Gods countenance he had formerly injoyed,
nor to take his good Spirit utterly away from him, to restore unto him again those inward comforts and Joys, which through the Light of God's countenance he had formerly enjoyed,
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And in like manner doth God deale with many other of his deare servants, after some hainous and notorious crimes by them committed, hee withdraweth oft his face and favourable countenance away from them, not till they repent onely,
And in like manner does God deal with many other of his deer Servants, After Some heinous and notorious crimes by them committed, he withdraweth oft his face and favourable countenance away from them, not till they Repent only,
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Fiftly, God oft thus withdraweth and estrangeth himselfe from his, That the crosse incumbent may have its full and perfect worke on them, which if it were sooner removed, it would be the worse for them,
Fifty, God oft thus withdraweth and estrangeth himself from his, That the cross incumbent may have its full and perfect work on them, which if it were sooner removed, it would be the Worse for them,
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if he should presently againe so soone as we feele the smart of them, and begin to whine under his hand, remove them away instantly, ere we be at all bettered by them,
if he should presently again so soon as we feel the smart of them, and begin to whine under his hand, remove them away instantly, ere we be At all bettered by them,
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And to this purpose having given charge to them that be about him, to see that nothing be stirred till he come againe to him, withdraweth and retireth himselfe till it be full time to take it off againe.
And to this purpose having given charge to them that be about him, to see that nothing be stirred till he come again to him, withdraweth and retireth himself till it be full time to take it off again.
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when as the Surgion, it may bee, is all this while but in the very next roome to him, there by the houre-glasse, to that purpose set up, attending but the time, till the plaister have wrought that that it is to effect.
when as the Surgeon, it may be, is all this while but in the very next room to him, there by the Hourglass, to that purpose Set up, attending but the time, till the plaster have wrought that that it is to Effect.
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Thus Paul buffeted by Satan, (it was no small corrasive and heart-sore, you may bee well assured, that troubled so much so magnanimous a spirit as his was) was instant with God more than once or twice to be rid of that evill.
Thus Paul buffeted by Satan, (it was no small corrasive and heart-sore, you may be well assured, that troubled so much so magnanimous a Spirit as his was) was instant with God more than once or twice to be rid of that evil.
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And he pleadeth with God, as the Patient would doe with the Physitian, when he is full of paine with that that is applied, hee is sure that the plaister hath done enough by this time:
And he pleads with God, as the Patient would do with the physician, when he is full of pain with that that is applied, he is sure that the plaster hath done enough by this time:
For Before I was afflicted I went astray; but since I have beene thus troubled, I am growne more carefull of my courses; now I keepe thy Commandements.
For Before I was afflicted I went astray; but since I have been thus troubled, I am grown more careful of my courses; now I keep thy commandments.
But God saw that in DAVID, that he, it may be, saw not in himselfe. He saw much dead flesh, much corrupt matter behinde, that was yet to bee eaten out,
But God saw that in DAVID, that he, it may be, saw not in himself. He saw much dead Flesh, much corrupt matter behind, that was yet to be eaten out,
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or as those that boile broths or curious confections for sicke persons, that never leave blowing and boyling so long as any scum at all ariseth on them.
or as those that boil broths or curious confections for sick Persons, that never leave blowing and boiling so long as any scum At all arises on them.
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than worke all spirituall filth and drosse out of our soules) yet he will have that he doth in this kinde, worke to some purpose with us, he will not have us come out of the fire as we went in, he will not endure we should come off the fire as foule and as full of scum,
than work all spiritual filth and dross out of our Souls) yet he will have that he does in this kind, work to Some purpose with us, he will not have us come out of the fire as we went in, he will not endure we should come off the fire as foul and as full of scum,
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And that the crosse may have this effect indeed on us, he doth in mercy to us, till it bee done, withdraw himselfe from us, that his wonted manner of presence may not hinder the worke of it.
And that the cross may have this Effect indeed on us, he does in mercy to us, till it be done, withdraw himself from us, that his wonted manner of presence may not hinder the work of it.
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Thus he neglected the Israelites, though fighting in a just quarrell, and suffered them to fall before their brethren, the Benjamites, maintaining a bad cause, till they fasted and prayed more earnestly,
Thus he neglected the Israelites, though fighting in a just quarrel, and suffered them to fallen before their brothers, the Benjamites, maintaining a bad cause, till they fasted and prayed more earnestly,
and by a kinde of holy and religious importunity wrested aid and assistance from God. Thus he delayed and put off the poore woman of Canaan crying after him:
and by a kind of holy and religious importunity wrested aid and assistance from God. Thus he delayed and put off the poor woman of Canaan crying After him:
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And it is a dissimulation, saith Bernard, not an indignation, a concealment of affection, no abatement of love, that Christ in the Canticles oft withdraweth and hideth himselfe from his dearly beloved,
And it is a dissimulation, Says Bernard, not an Indignation, a concealment of affection, no abatement of love, that christ in the Canticles oft withdraweth and Hideth himself from his dearly Beloved,
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yet will not take notice of them, till from his sonne himselfe he heare of them, Let him write, saith hee, himselfe for them; and it may be he shall write twice too before hee have what he desireth,
yet will not take notice of them, till from his son himself he hear of them, Let him write, Says he, himself for them; and it may be he shall write twice too before he have what he Desires,
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nor to have the effects and fruits of it ever withdrawne from him, albeit hee were not altogether so carefull to use all good means to retaine it, as formerly he had been.
nor to have the effects and fruits of it ever withdrawn from him, albeit he were not altogether so careful to use all good means to retain it, as formerly he had been.
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Thou turnedst, saith he, thy face from me: and then being sore troubled, he sought earnestly with strong cries and salt tears, to recover and regain againe the sense of Gods favour, which by his owne neglect he thus had lost.
Thou turnedest, Says he, thy face from me: and then being soar troubled, he sought earnestly with strong cries and salt tears, to recover and regain again the sense of God's favour, which by his own neglect he thus had lost.
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So doth God many times make as though hee were leaving, or had left us, to incite us to a more fervent and instant usage of all holy meanes, whereby wee may either keepe his favour with us,
So does God many times make as though he were leaving, or had left us, to incite us to a more fervent and instant usage of all holy means, whereby we may either keep his favour with us,
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Nor doe Gods children know so well, what a blessing they have of the sense of Gods favour, till by some spirituall desertion they have beene a while bereft of it.
Nor do God's children know so well, what a blessing they have of the sense of God's favour, till by Some spiritual desertion they have been a while bereft of it.
It is a good note of Ambroses, from a speech of the Apostles, that God loveth to have many sue to him for one, that hee may have thankes againe of the more.
It is a good note of Ambrose, from a speech of the Apostles, that God loves to have many sue to him for one, that he may have thanks again of the more.
now if God would vouchsafe to looke lovingly upon him, and restore him the wonted sight and sense of his favour againe, hee would teach sinners Gods wayes, and his mouth should set forth Gods praise;
now if God would vouchsafe to look lovingly upon him, and restore him the wonted sighed and sense of his favour again, he would teach Sinners God's ways, and his Mouth should Set forth God's praise;
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But lightly come, we say, and lightly gone; young Gallants that never knew what the getting of money meant, are ready when they come to it, to let all flie abroad,
But lightly come, we say, and lightly gone; young Gallants that never knew what the getting of money meant, Are ready when they come to it, to let all fly abroad,
If God, when (for just causes best knowne to himselfe, and for the most part for evill desert and bad demeanure on our part) he hath turned his face away from us,
If God, when (for just Causes best known to himself, and for the most part for evil desert and bad demeanour on our part) he hath turned his face away from us,
and a salt teare, long looking, and much longing, even till our heart faint, and our eyes faile, much anguish of minde and perplexity of spirit, much striving and strugling with our owne corruption and weaknesse,
and a salt tear, long looking, and much longing, even till our heart faint, and our eyes fail, much anguish of mind and perplexity of Spirit, much striving and struggling with our own corruption and weakness,
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The Spouse in the Canticles, when after long search, with much adoe, shee had at length lighted on her beloved, whom by her neglect of him, shee had unadvisedly given occasion to withdraw himselfe from her:
The Spouse in the Canticles, when After long search, with much ado, she had At length lighted on her Beloved, whom by her neglect of him, she had unadvisedly given occasion to withdraw himself from her:
yea or inward desertions, though they be great and grievous, long and tedious, sticking close by them without removall or amendment, producing in them many hideous and fearfull effects,
yea or inward desertions, though they be great and grievous, long and tedious, sticking close by them without removal or amendment, producing in them many hideous and fearful effects,
uh cc j n2, cs pns32 vbb j cc j, j cc j, vvg av-j p-acp pno32 p-acp n1 cc n1, vvg p-acp pno32 d j cc j n2,
as forth of Gods favour, but the whole progeny of Gods Children, the whole race of the righteous, whose lot and portion it hath oft beene to be in this wofull condition,
as forth of God's favour, but the Whole progeny of God's Children, the Whole raze of the righteous, whose lot and portion it hath oft been to be in this woeful condition,
c-acp av pp-f npg1 n1, cc-acp dt j-jn n1 pp-f npg1 n2, dt j-jn n1 pp-f dt j, rg-crq n1 cc n1 pn31 vhz av vbn pc-acp vbi p-acp d j n1,
For God, as the Heathen man well observeth, hath as well a fatherly discretion, as a motherly affection. His love is not a foolish and an undiscreet love, such as many fond mothers have,
For God, as the Heathen man well observeth, hath as well a fatherly discretion, as a motherly affection. His love is not a foolish and an undiscreet love, such as many found mother's have,
p-acp np1, c-acp dt j-jn n1 av vvz, vhz p-acp av dt j n1, p-acp dt j n1. po31 n1 vbz xx dt j cc dt j n1, d c-acp d j n2 vhb,
or boordeth him abroad, where he seeth him but seldome, breaketh him oft of his will, frowneth on him and correcteth him when he doth otherwise than well;
or boordeth him abroad, where he sees him but seldom, breaks him oft of his will, frowneth on him and Correcteth him when he does otherwise than well;
cc vvz pno31 av, c-crq pns31 vvz pno31 p-acp av, vvz pno31 av pp-f po31 n1, vvz p-acp pno31 cc vvz pno31 c-crq pns31 vdz av av av;
Not to adde, that the courses that God useth in this kinde, are oft-times as well exercises for those that bee in health and good plight for the present,
Not to add, that the courses that God uses in this kind, Are ofttimes as well exercises for those that be in health and good plighted for the present,
xx pc-acp vvi, cst dt n2 cst np1 vvz p-acp d n1, vbr av c-acp av n2 p-acp d cst vbb p-acp n1 cc j n1 p-acp dt j,
yet he may so seeme to forget us, so estrange himselfe from us, so with-draw and withhold from us the light of his countenance, that the bright beames of his favour may never shine forth againe on us,
yet he may so seem to forget us, so estrange himself from us, so withdraw and withhold from us the Light of his countenance, that the bright beams of his favour may never shine forth again on us,
av pns31 vmb av vvi pc-acp vvi pno12, av vvi px31 p-acp pno12, av vvb cc vvi p-acp pno12 dt n1 pp-f po31 n1, cst dt j n2 pp-f po31 n1 vmb av-x vvi av av p-acp pno12,
Though wee escape with our lives, yet the cure may be so costly, and the course of Physicke and Surgery that God shall take with us, may be so harsh and unpleasant, may put us to those bitter pangs,
Though we escape with our lives, yet the cure may be so costly, and the course of Physic and Surgery that God shall take with us, may be so harsh and unpleasant, may put us to those bitter pangs,
cs pns12 vvb p-acp po12 n2, av dt n1 vmb vbi av j, cc dt n1 pp-f n1 cc n1 cst np1 vmb vvi p-acp pno12, vmb vbi av j cc j, vmb vvi pno12 p-acp d j n2,
And how long it was in these cases ere hee could recover his former estate of inward comfort and sense of grace with God againe, appeareth likewise by his earnest suit,
And how long it was in these cases ere he could recover his former estate of inward Comfort and sense of grace with God again, appears likewise by his earnest suit,
cc c-crq av-j pn31 vbds p-acp d n2 c-acp pns31 vmd vvi po31 j n1 pp-f j n1 cc n1 pp-f n1 p-acp np1 av, vvz av p-acp po31 j n1,
and God seeming to carry himselfe not as a friend, but as a foe towards us, writing bitter things against us, and suffering fearfull things to befall us.
and God seeming to carry himself not as a friend, but as a foe towards us, writing bitter things against us, and suffering fearful things to befall us.
cc np1 vvg pc-acp vvi px31 xx a-acp dt n1, cc-acp p-acp dt n1 p-acp pno12, vvg j n2 p-acp pno12, cc vvg j n2 pc-acp vvi pno12.
And this is the very pitch and height of faith, as for a man with Abraham, above hope to beleeve under hope, so to beleeve all contrary to that that wee see and feele, to beleeve that God then loveth us, is a kinde Father, and will be a sure Saviour unto us,
And this is the very pitch and height of faith, as for a man with Abraham, above hope to believe under hope, so to believe all contrary to that that we see and feel, to believe that God then loves us, is a kind Father, and will be a sure Saviour unto us,
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But to beleeve then when he seeth not, yea to beleeve it then when he seeth and feeleth all to the contrary in the apprehension of carnall reason, this is the praise and commendation of faith indeed.
But to believe then when he sees not, yea to believe it then when he sees and feeleth all to the contrary in the apprehension of carnal reason, this is the praise and commendation of faith indeed.
p-acp pc-acp vvi av c-crq pns31 vvz xx, uh pc-acp vvi pn31 av c-crq pns31 vvz cc vvz d p-acp dt j-jn p-acp dt n1 pp-f j n1, d vbz dt n1 cc n1 pp-f n1 av.
but Gods Word and his Truth, and the stability of his Promise, which though Heaven and Earth should passe away, and all things should returne to their first Chaos againe,
but God's Word and his Truth, and the stability of his Promise, which though Heaven and Earth should pass away, and all things should return to their First Chaos again,
cc-acp ng1 n1 cc po31 n1, cc dt n1 pp-f po31 vvb, r-crq cs n1 cc n1 vmd vvi av, cc d n2 vmd vvi p-acp po32 ord n1 av,
and yet keepeth his place steedily, and never stirreth an inch from it, having no props or shores to uphold it, no beames or bars to fasten it, nothing to stay or establish it,
and yet Keepeth his place steadily, and never stirs an inch from it, having no props or shores to uphold it, no beams or bars to fasten it, nothing to stay or establish it,
cc av vvz po31 n1 av-j, cc av-x vvz dt n1 p-acp pn31, vhg dx n2 cc n2 pc-acp vvi pn31, dx n2 cc vvz pc-acp vvi pn31, pix pc-acp vvi cc vvi pn31,
nor rely on him any longer than we have some pledge or pawne of his providence, we trust not him, but we trust his pledge, as he trusteth not the poore man,
nor rely on him any longer than we have Some pledge or pawn of his providence, we trust not him, but we trust his pledge, as he Trusteth not the poor man,
ccx vvi p-acp pno31 d av-jc cs pns12 vhb d vvb cc vvb pp-f po31 n1, pns12 vvb xx pno31, cc-acp pns12 vvb po31 n1, c-acp pns31 vvz xx dt j n1,
But if when it is gone, our faith falleth to the ground, it is a signe that our faith was wholly founded on it, not on God or Gods Word, which abiding still firme, our faith were it thereon founded would continue stedfast with it.
But if when it is gone, our faith falls to the ground, it is a Signen that our faith was wholly founded on it, not on God or God's Word, which abiding still firm, our faith were it thereon founded would continue steadfast with it.
or in some principall parts of it, so left unto the fury and rage of her malicious and mischievous-minded adversaries, that God seemeth not to regard it,
or in Some principal parts of it, so left unto the fury and rage of her malicious and mischievous-minded Adversaries, that God seems not to regard it,
cc p-acp d j-jn n2 pp-f pn31, av vvn p-acp dt n1 cc n1 pp-f po31 j cc j n2, cst np1 vvz xx pc-acp vvi pn31,
in so much, that as Gregory Nazianzen saith of his time, Gods former providence and care of keeping his Church may seeme utterly to faile, and that he hath ceased and given over to doe for it in these dayes as he had wont to doe in former times:
in so much, that as Gregory Nazianzen Says of his time, God's former providence and care of keeping his Church may seem utterly to fail, and that he hath ceased and given over to do for it in these days as he had wont to do in former times:
p-acp av av-d, cst c-acp np1 np1 vvz pp-f po31 n1, npg1 j n1 cc n1 pp-f vvg po31 n1 vmb vvi av-j pc-acp vvi, cc cst pns31 vhz vvn cc vvn a-acp pc-acp vdi p-acp pn31 p-acp d n2 c-acp pns31 vhd vvn pc-acp vdi p-acp j n2:
and her means on the other side dayly more and more failing, and her might and power daily more and more impaired and impoverished) that God may seeme cleane to have forgotten her,
and her means on the other side daily more and more failing, and her might and power daily more and more impaired and impoverished) that God may seem clean to have forgotten her,
cc po31 n2 p-acp dt j-jn n1 av-j av-dc cc av-dc vvg, cc po31 n1 cc n1 av-j av-dc cc av-dc vvn cc vvd) cst np1 vmb vvi av-j pc-acp vhi vvn pno31,
It is never fitter time for God to put to his helping hand, than when all humane helpes, that are wont to bee as vailes and curtains drawne betweene our eye and Gods hand, doe utterly faile.
It is never fitter time for God to put to his helping hand, than when all humane helps, that Are wont to be as vails and curtains drawn between our eye and God's hand, do utterly fail.
pn31 vbz av jc n1 p-acp np1 pc-acp vvi p-acp po31 j-vvg n1, cs c-crq d j n2, cst vbr j pc-acp vbi c-acp n2 cc n2 vvn p-acp po12 n1 cc ng1 n1, vdb av-j vvi.
when with a blast of his breath, he should suddenly turne the tide againe, and the Spirit of the Lord should drive back, yea & cary away the enemy, that brake in like a flood, had surrounded a great part,
when with a blast of his breath, he should suddenly turn the tide again, and the Spirit of the Lord should drive back, yea & carry away the enemy, that brake in like a flood, had surrounded a great part,
That mans furie, as the Psalmist speaketh, might turne to Gods glory, when by his bare rebuke with a word of his mouth, both horse and chariot are cast into a dead sleepe,
That men fury, as the Psalmist speaks, might turn to God's glory, when by his bore rebuke with a word of his Mouth, both horse and chariot Are cast into a dead sleep,
and the troopes of archers are utterly discomfited, and the remnant of their rage is contrary to expectation restrained. That he may be knowne and magnified for a mighty God, and a powerfull Protector;
and the troops of archers Are utterly discomfited, and the remnant of their rage is contrary to expectation restrained. That he may be known and magnified for a mighty God, and a powerful Protector;
cc dt n2 pp-f n2 vbr av-j vvn, cc dt n1 pp-f po32 n1 vbz j-jn p-acp n1 vvn. cst pns31 vmb vbi vvn cc vvn p-acp dt j np1, cc dt j n1;
breaketh their bowes, knappeth their speares asunder, and burneth up their chariots, and by a generall desolation, and destruction of his enemies, setleth such peace the whole world over, (for the behoofe of his Church,
breaks their bows, Knappeth their spears asunder, and burns up their chariots, and by a general desolation, and destruction of his enemies, settleth such peace the Whole world over, (for the behoof of his Church,
vvz po32 n2, vvz po32 n2 av, cc vvz a-acp po32 n2, cc p-acp dt j n1, cc n1 pp-f po31 n2, vvz d n1 dt j-jn n1 a-acp, (c-acp dt n1 pp-f po31 n1,
so our thoughts and desires that would otherwise be straying abroad and wandring in the ends of the world, being by affliction and anguish straitned and restrained, might bee caried higher to heavenward,
so our thoughts and Desires that would otherwise be straying abroad and wandering in the ends of the world, being by affliction and anguish straitened and restrained, might be carried higher to heavenward,
av po12 n2 cc n2 cst vmd av vbi vvg av cc vvg p-acp dt n2 pp-f dt n1, vbg p-acp n1 cc n1 vvn cc vvn, vmd vbi vvn av-jc p-acp av,
as the Chicken from her damme, till shee be frighted with the Kite. And this is the use therefore that wee should make of such desertions, that we be thereby incited to strive to hold that the faster, that we seeme in danger to lose;
as the Chicken from her dam, till she be frighted with the Kite. And this is the use Therefore that we should make of such desertions, that we be thereby incited to strive to hold that the faster, that we seem in danger to loose;
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and as the wheele of the water-mill, the more violently the flood driveth it away from it, the more violently doth it still turne againe upon the streame:
and as the wheel of the water-mill, the more violently the flood drives it away from it, the more violently does it still turn again upon the stream:
cc c-acp dt n1 pp-f dt n1, dt av-dc av-j dt n1 vvz pn31 av p-acp pn31, dt av-dc av-j vdz pn31 av vvi av p-acp dt n1:
So the more violently God with both hands seemeth to thrust and shoove us away from him, the more instantly and eagerly should wee enforce our selves to presse upon him.
So the more violently God with both hands seems to thrust and shoove us away from him, the more instantly and eagerly should we enforce our selves to press upon him.
av dt av-dc av-j np1 p-acp d n2 vvz pc-acp vvi cc vvi pno12 av p-acp pno31, dt av-dc av-jn cc av-j vmd pns12 vvi po12 n2 pc-acp vvi p-acp pno31.
like the father, that when his sonne hath some way displeased him, biddeth him away out of his sight, (though he would be loth he should so doe,) not to drive him away indeed,
like the father, that when his son hath Some Way displeased him, bids him away out of his sighed, (though he would be loath he should so do,) not to drive him away indeed,
av-j dt n1, cst c-crq po31 n1 vhz d n1 vvn pno31, vvz pno31 av av pp-f po31 n1, (cs pns31 vmd vbi j pns31 vmd av vdi,) xx pc-acp vvi pno31 av av,
Thus may we observe that DAVID concludeth divers of his Psalmes made when hee was in such estate himselfe with suit and supplication for the Church of God in generall.
Thus may we observe that DAVID Concludeth diverse of his Psalms made when he was in such estate himself with suit and supplication for the Church of God in general.
av vmb pns12 vvi cst np1 vvz j pp-f po31 n2 vvd c-crq pns31 vbds p-acp d n1 px31 p-acp n1 cc n1 p-acp dt n1 pp-f np1 p-acp n1.
For to this very end doth God oft as it were winke, and withdraw himselfe from his people, that we may with strong cries on all hands awake and fetch him againe.
For to this very end does God oft as it were wink, and withdraw himself from his people, that we may with strong cries on all hands awake and fetch him again.
c-acp p-acp d j n1 vdz np1 av c-acp pn31 vbdr vvi, cc vvi px31 p-acp po31 n1, cst pns12 vmb p-acp j n2 p-acp d n2 j cc vvi pno31 av.
True it is indeed that God is not as Baal, of whom Elias sometime said to his Priests, Crie aloud; peradventure hee sleepeth, and you must wake him. No:
True it is indeed that God is not as Baal, of whom Elias sometime said to his Priests, Cry aloud; Peradventure he Sleepeth, and you must wake him. No:
j pn31 vbz av cst np1 vbz xx p-acp np1, pp-f ro-crq np1 av vvd p-acp po31 n2, vvb av; av pns31 vvz, cc pn22 vmb vvi pno31. uh-dx:
whose estate may not that be, that was DAVIDS once? yea rather that was DAVIDS oft? The consideration hereof then should stirre us up every one to labour before hand to get good assurance of Gods favour while wee are free yet from such afflictions, from such spirituall desertions.
whose estate may not that be, that was DAVIDS once? yea rather that was DAVIDS oft? The consideration hereof then should stir us up every one to labour before hand to get good assurance of God's favour while we Are free yet from such afflictions, from such spiritual desertions.
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As Xenophon saith (and it was a good speech though of a meere naturall man,) That it stood rich men upon to make God their friend in prosperity, that so they might be sure to finde a friend of him in adversitie.
As Xenophon Says (and it was a good speech though of a mere natural man,) That it stood rich men upon to make God their friend in Prosperity, that so they might be sure to find a friend of him in adversity.
as that though it be not deadly, nor depriveth him wholly of life, yet so astonisheth him for the time, that albeit he have life in him with Eutychus, yet he hath no sense of it:
as that though it be not deadly, nor depriveth him wholly of life, yet so astonisheth him for the time, that albeit he have life in him with Eutychus, yet he hath no sense of it:
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yet they feele it not; ( Create in me, saith DAVID, O Lord, a new heart, as if all were to be begunne againe:) though they be in Gods favour, yet they see it not;
yet they feel it not; (Create in me, Says DAVID, Oh Lord, a new heart, as if all were to be begun again:) though they be in God's favour, yet they see it not;
All seemeth to bee shaken with them, even Gods eternall love it selfe toward them, though more firme than the pillers of heaven and earth it selfe are.
All seems to be shaken with them, even God's Eternal love it self towards them, though more firm than the pillars of heaven and earth it self Are.
d vvz pc-acp vbi vvn p-acp pno32, av n2 j n1 pn31 n1 p-acp pno32, cs av-dc j cs dt n2 pp-f n1 cc n1 pn31 n1 vbr.
For that man that hath before-time taken sound triall of himselfe, and upon due and diligent search, hath found himselfe to bee in the estate of grace,
For that man that hath beforetime taken found trial of himself, and upon due and diligent search, hath found himself to be in the estate of grace,
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So if once wee have found upon due and sound triall good assurance of Gods grace and favour by the effectuall and powerfull worke of his good Spirit upon our soules,
So if once we have found upon due and found trial good assurance of God's grace and favour by the effectual and powerful work of his good Spirit upon our Souls,
av cs a-acp pns12 vhb vvn p-acp j-jn cc j n1 j n1 pp-f npg1 n1 cc n1 p-acp dt j cc j n1 pp-f po31 j n1 p-acp po12 n2,
and by the comfortable motions thereof in our hearts, though wee have not the like alwayes, (as Alas, saith religious Bernard, they come but seldome with many a one, and when they doe come, they are soone gone againe ) yet we may be assured that wee have conceived and are quickned,
and by the comfortable motions thereof in our hearts, though we have not the like always, (as Alas, Says religious Bernard, they come but seldom with many a one, and when they do come, they Are soon gone again) yet we may be assured that we have conceived and Are quickened,
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whereas that that is by Gods Word and his Spirit bred and conceived in us, being bred of immortall and incorruptible seed by the Word of God that liveth and lasteth for ever, if it bee once there conceaved, can never die nor decay againe,
whereas that that is by God's Word and his Spirit bred and conceived in us, being bred of immortal and incorruptible seed by the Word of God that lives and lasteth for ever, if it be once there conceived, can never die nor decay again,
cs d cst vbz p-acp ng1 n1 cc po31 n1 vvn cc vvn p-acp pno12, vbg vvn pp-f j cc j n1 p-acp dt n1 pp-f np1 cst vvz cc vvz p-acp av, cs pn31 vbb a-acp a-acp vvd, vmb av-x vvi ccx vvi av,
So he that hath before-time truly tried his owne estate, and made his reckonings up concerning the same with God and his Word, may thereby know then how it standeth with him in regard of God, by calling to minde onely the issue of his former examination,
So he that hath beforetime truly tried his own estate, and made his reckonings up Concerning the same with God and his Word, may thereby know then how it Stands with him in regard of God, by calling to mind only the issue of his former examination,
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when by reason of disturbance and distraction through the violence of temptation, hee shall have little leasure or liberty to take any exact triall or proofe of it at the present.
when by reason of disturbance and distraction through the violence of temptation, he shall have little leisure or liberty to take any exact trial or proof of it At the present.
c-crq p-acp n1 pp-f n1 cc n1 p-acp dt n1 pp-f n1, pns31 vmb vhi j n1 cc n1 pc-acp vvi d j n1 cc n1 pp-f pn31 p-acp dt j.
and by reason that then either their sacrifice affordeth no good signes, or they light on an evill Interpreter, that turneth all to the worst, by such their delay they misse then of much comfort, that otherwise they might have had,
and by reason that then either their sacrifice affords no good Signs, or they Light on an evil Interpreter, that turns all to the worst, by such their Delay they miss then of much Comfort, that otherwise they might have had,
cc p-acp n1 cst av d po32 n1 vvz dx j n2, cc pns32 vvb p-acp dt j-jn n1, cst vvz d p-acp dt js, p-acp d po32 n1 pns32 vvb av pp-f d n1, cst av pns32 vmd vhi vhn,
and how unfit and unapt they are like then to finde themselves for such imployments, they would be questionlesse more carefull to sift and examine themselves before such times of triall,
and how unfit and unapt they Are like then to find themselves for such employments, they would be questionless more careful to sift and examine themselves before such times of trial,
cc c-crq j cc j pns32 vbr av-j av pc-acp vvi px32 p-acp d n2, pns32 vmd vbi j av-dc j pc-acp vvi cc vvi px32 p-acp d n2 pp-f n1,
when there shall bee no Manna found abroad in the fields, nor such sweet dewes dropping downe upon their drie and thirsty soules, as there hath done formerly.
when there shall be no Manna found abroad in the fields, nor such sweet dews dropping down upon their dry and thirsty Souls, as there hath done formerly.
c-crq a-acp vmb vbi dx n1 vvn av p-acp dt n2, ccx d j n2 vvg a-acp p-acp po32 j cc j n2, c-acp a-acp vhz vdn av-j.
And it will bee our best wisedome to get and lay up such matter of comfort before-hand, that whensoever such times of trouble and triall shall come, we may have that at hand then, that may stand us in stead,
And it will be our best Wisdom to get and lay up such matter of Comfort beforehand, that whensoever such times of trouble and trial shall come, we may have that At hand then, that may stand us in stead,
cc pn31 vmb vbi po12 js n1 pc-acp vvi cc vvi a-acp d n1 pp-f n1 av, cst c-crq d n2 pp-f n1 cc n1 vmb vvi, pns12 vmb vhi d p-acp n1 av, cst vmb vvi pno12 p-acp n1,
He heareth us to our profit, though not to our pleasure; and to our behoofe, though not according to our desire: He is present with us, even when he delayeth us;
He hears us to our profit, though not to our pleasure; and to our behoof, though not according to our desire: He is present with us, even when he delayeth us;
pns31 vvz pno12 p-acp po12 n1, cs xx p-acp po12 n1; cc p-acp po12 n1, c-acp xx p-acp p-acp po12 n1: pns31 vbz j p-acp pno12, av c-crq pns31 vvz pno12;
So when God sendeth smaller and lighter crosses, and men wax waspish and wayward under them, God is wont to second them with greater and weightier afflictions, to worke patience into them,
So when God sends smaller and lighter Crosses, and men wax waspish and wayward under them, God is wont to second them with greater and Weightier afflictions, to work patience into them,
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which being patiently borne, will become lighter unto us, and may the sooner in all likelihood be removed from us, having taken out that lesson that God thereby would learne us.
which being patiently born, will become lighter unto us, and may the sooner in all likelihood be removed from us, having taken out that Lesson that God thereby would Learn us.
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Whereas by impatience it will but grow more grievous unto us, as the snare is to the fowle, that by fluttering and straining makes the string straiter, to her greater torment,
Whereas by impatience it will but grow more grievous unto us, as the snare is to the fowl, that by fluttering and straining makes the string straiter, to her greater torment,
as the sick man in a burning fever, while by tossing and tumbling to and fro, he seeketh to finde ease, doth but exasperate the disease, and increase his owne griefe.
as the sick man in a burning fever, while by tossing and tumbling to and from, he seeks to find ease, does but exasperate the disease, and increase his own grief.
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to beare him in hand that his Father had cast off all care of him, thereby to perswade him to depend no longer upon his providence, who if he did love him or regard him, would not so suffer him to starve.
to bear him in hand that his Father had cast off all care of him, thereby to persuade him to depend no longer upon his providence, who if he did love him or regard him, would not so suffer him to starve.
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And it is one of the flights that even to this day he useth oft with Gods servants, thereby in time of affliction to withdraw them from relying on God, who seemeth not to looke after them,
And it is one of the flights that even to this day he uses oft with God's Servants, thereby in time of affliction to withdraw them from relying on God, who seems not to look After them,
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and being in danger now of drowning, while hastily and inconsiderately they catch at what commeth next hand, to save themselves with, lay hold oft on weeds, that doe but entangle them,
and being in danger now of drowning, while hastily and inconsiderately they catch At what comes next hand, to save themselves with, lay hold oft on weeds, that do but entangle them,
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and draw them deeper under water, and there keepe them downe from ever getting up againe, till they be (that which by such meanes they sought to prevent) indeed drowned.
and draw them Deeper under water, and there keep them down from ever getting up again, till they be (that which by such means they sought to prevent) indeed drowned.
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if wee would have him againe remember us, Let not us then be backward to remember our selves: But let us apply our selves to make a right use of the crosse;
if we would have him again Remember us, Let not us then be backward to Remember our selves: But let us apply our selves to make a right use of the cross;
DAVIDS strugling with it, and hanging backe, and refusing to yeeld to that that God thereby required of him, was a meane to continue it the longer upon him,
DAVIDS struggling with it, and hanging back, and refusing to yield to that that God thereby required of him, was a mean to continue it the longer upon him,
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as Pauls companions, when Christ spake to him, they heare a noyse and no more. The foolish, saith the Psalmist, conceive it not, and the brutish understand it not.
as Paul's Sodales, when christ spoke to him, they hear a noise and no more. The foolish, Says the Psalmist, conceive it not, and the brutish understand it not.
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And first they lay downe this for an undoubted and undeniable position, That there is no evill that befalleth any, either person or people, but the Lord hath his hand in it.
And First they lay down this for an undoubted and undeniable position, That there is no evil that befalls any, either person or people, but the Lord hath his hand in it.
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Dare any man, say they, say, that ought commeth to passe, and the Lord hath not appointed it? Doth not both good and evill come out of his mouth? But what then? Doth God as earthly fathers doe, who in an idle humour sometime correct their children without cause? Or doth God take pleasure in stamping upon his people, and in vexing and grieving of them? No:
Dare any man, say they, say, that ought comes to pass, and the Lord hath not appointed it? Does not both good and evil come out of his Mouth? But what then? Does God as earthly Father's do, who in an idle humour sometime correct their children without cause? Or does God take pleasure in stamping upon his people, and in vexing and grieving of them? No:
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Why but, what is the cause then that he dealeth so harshly with us, that he carrieth himselfe so austerely towards us? Wherefore is the living man afflicted? Man suffereth for his sinne.
Why but, what is the cause then that he deals so harshly with us, that he Carrieth himself so austerely towards us? Wherefore is the living man afflicted? Man suffers for his sin.
What these sinnes of theirs therefore were, doe they desire and purpose to make Search, that so comming to understand the true cause of their calamitie, they may set upon some course for meanes of recoverie.
What these Sins of theirs Therefore were, do they desire and purpose to make Search, that so coming to understand the true cause of their calamity, they may Set upon Some course for means of recovery.
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that his Prophets words, as the prophane people sometime spake, are not windy. 2. What sinnes God hath formerly inflicted the like plagues for on others:
that his prophets words, as the profane people sometime spoke, Are not windy. 2. What Sins God hath formerly inflicted the like plagues for on Others:
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Looke wherein men offend, therein usually are they punished. And blessings abused are turned oft into curses, as the staffe sometime into a Serpent, that men may be crossed and plagued in those things, which they were not thankfull for,
Look wherein men offend, therein usually Are they punished. And blessings abused Are turned oft into curses, as the staff sometime into a Serpent, that men may be crossed and plagued in those things, which they were not thankful for,
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DAVID was too indulgent a father to his children, and he smarted shrewdly for it in Ammons rape of Tamar, Absoloms murther of Ammon, and both Absoloms, and afterwards Adoniaes rebellion. When Gods people abused those temporall blessings of gold and silver, corne and wine, wooll and flax, that hee had bestowed on them, God threatneth to returne, and take them againe away from them.
DAVID was too indulgent a father to his children, and he smarted shrewdly for it in Ammons rape of Tamar, Absoloms murder of Ammon, and both Absoloms, and afterwards Adoniaes rebellion. When God's people abused those temporal blessings of gold and silver, corn and wine, wool and flax, that he had bestowed on them, God threatens to return, and take them again away from them.
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And in like manner he threatneth them, when they observed not his Sabbaths, that their land, during their captivitie, should rest and lye waste untilled and untoiled, because it rested not on their Sabbaths, when they dwelt in it:
And in like manner he threatens them, when they observed not his Sabbaths, that their land, during their captivity, should rest and lie waste untilled and untoiled, Because it rested not on their Sabbaths, when they dwelled in it:
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As also that because they set light by the word of God when they had it, he would send a famine of hearing it, when they should be constrained to seeke farre and neere for,
As also that Because they Set Light by the word of God when they had it, he would send a famine of hearing it, when they should be constrained to seek Far and near for,
Adoni-bezeks cruelty on those that he had conquered, was requited with the like, executed through Gods just judgement on him by those into whose hands he fell:
Adoni-bezeks cruelty on those that he had conquered, was requited with the like, executed through God's just judgement on him by those into whose hands he fell:
For it is an usuall thing with God, when his Word taketh not place, nor prevaileth with us, to second it with the Rod, as thereby to seale up and confirme the truth of it; so to make us the more attentive unto it.
For it is an usual thing with God, when his Word Takes not place, nor prevails with us, to second it with the Rod, as thereby to seal up and confirm the truth of it; so to make us the more attentive unto it.
6. How we have abused, as well Gods judgements, as his Mercies; how we have either refused or neglected to hearken as well to the sound of Gods rod as to the voice of his Word;
6. How we have abused, as well God's Judgments, as his mercies; how we have either refused or neglected to harken as well to the found of God's rod as to the voice of his Word;
For that is also usually Gods manner, when men profit not by such crosses as he hath formerly exercised them with, to proceed from shorter to some of longer continuance, from milder to sharper courses.
For that is also usually God's manner, when men profit not by such Crosses as he hath formerly exercised them with, to proceed from shorter to Some of longer Continuance, from milder to sharper courses.
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And God threatneth his people, that if lighter matters would not amend them, he would lay harsher and heavier things on them, till they were even in a manner wasted and consumed withall.
And God threatens his people, that if lighter matters would not amend them, he would lay harsher and Heavier things on them, till they were even in a manner wasted and consumed withal.
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(as DAVID of himselfe, I considered my wayes, and turned my feet unto thy paths, where upon such consideration, I found that I had swarved from them:) And then Let us lift up our hearts with our hands unto the Lord our God in heaven.
(as DAVID of himself, I considered my ways, and turned my feet unto thy paths, where upon such consideration, I found that I had swerved from them:) And then Let us lift up our hearts with our hands unto the Lord our God in heaven.
) or, If with my heart I looke after it, (as wee are wont to looke after such things as wee love and delight in, and are not willing to forgoe;) the Lord will never heare any prayer of mine that I make to him.
) or, If with my heart I look After it, (as we Are wont to look After such things as we love and delight in, and Are not willing to forgo;) the Lord will never hear any prayer of mine that I make to him.
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As the cause therefore of the disease must be removed, (and it can be dealt with till it be discovered) ere there can be any sound cure of the disease, or such as shall constantly continue:
As the cause Therefore of the disease must be removed, (and it can be dealt with till it be discovered) ere there can be any found cure of the disease, or such as shall constantly continue:
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So our sinnes must be removed that turne Gods face and favour from us, and withdraw his regard of us, ere we can hope to have his carriage towards us altered for the better,
So our Sins must be removed that turn God's face and favour from us, and withdraw his regard of us, ere we can hope to have his carriage towards us altered for the better,
because our heart is not in our owne hands, nor is it in mans power to direct his owne paths, nor are afflictions able of themselves to effect grace in us,
Because our heart is not in our own hands, nor is it in men power to Direct his own paths, nor Are afflictions able of themselves to Effect grace in us,
And lastly, when we have thus done, then may we with the more comfort and confidence deale with the Lord for the removall of the evill it selfe, be it outward or inward.
And lastly, when we have thus done, then may we with the more Comfort and confidence deal with the Lord for the removal of the evil it self, be it outward or inward.
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wee may then praying hope indeed to bee heard, those clouds of our iniquities being dispersed and dispelled, that before hindred the passage of our prayers.
we may then praying hope indeed to be herd, those Clouds of our iniquities being dispersed and dispelled, that before hindered the passage of our Prayers.
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and returning to him that hath hid his face from us, he will turne againe in mercie and goodnesse unto us, and make the light of his countenance againe to shine forth upon us;
and returning to him that hath hid his face from us, he will turn again in mercy and Goodness unto us, and make the Light of his countenance again to shine forth upon us;
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wee remembring our selves, hee will cease longer to forget us; Yea, he will beginne in mercie againe to remember us, who in wrath seemed to have forgotten us;
we remembering our selves, he will cease longer to forget us; Yea, he will begin in mercy again to Remember us, who in wrath seemed to have forgotten us;
Licet omnis Scriptura divina Dei gratiam spiret, praecip•è tamen dulcis est Psalmorum liber. Ambr. praesat. in Psalm. NONLATINALPHABET. Basil. praesat. in Ps. Psalmorum liber quaecunque utilia sunt ex omnibus continet. August.
Licet omnis Scripture Divine Dei gratiam spiret, praecip•è tamen dulcis est Psalmorum liber. Ambrose Superintend. in Psalm.. Basil. Superintend. in Ps. Psalmorum liber quaecunque Useful sunt ex omnibus Continet. August.
Vt quemadmodum parvulorum ingenia primis literarum clemētis assuescunt usum dicendi assumere; ita nos etiam usum vivendi discamus. Ambros. in Psal. 118.
Vt quemadmodum parvulorum Ingenia Primis Literarum clemētis assuescunt usum dicendi Assumere; ita nos etiam usum vivendi Discamus. Ambos in Psalm 118.
NONLATINALPHABET. Hesiod. Et, Ardua virtutis via. Horat. carm. l. 3. ode 24. Sed & Ovid. de Pont. 3. eleg. tendit in ardua virtus. Et Silius bel. Pun. l. 2. Ardua virtutem prosert via. Et, celsum virtus petit ardua collem. Lege Senec. epist. 123.
. Hesiod. Et, Ardua virtue via. Horatio Carm. l. 3. ode 24. said & Ovid. de Pont. 3. Eleg. tendit in Ardua virtus. Et Silius bel. Pun. l. 2. Ardua virtutem prosert via. Et, Celsum virtus petit Ardua collem. Lege Seneca Epistle. 123.
Molestus est & Medicus furenti phrenetico, & Pater indisciplinato filio, illeligando, ille cadendo, sed ambo diligendo. Si autem illos negligant, & perire permittant, ista potius mansuetudo falsa, crudelis est. Aug. epist. 50.
Molestus est & Medicus furenti phrenetico, & Pater indisciplinato filio, illeligando, Isle cadendo, sed ambo diligendo. Si autem Illos negligant, & perire permittant, ista potius mansuetudo Falsa, crudelis est. Aug. Epistle. 50.
Sive taceas, dilectione taceas: sive clames, dilectione clames: sive partas, dilectione parcas: sive corrigas, dilectione corrigas. Ad disciplinam fiant omnia dictante charitate. Omnia de charitatis procedant radice. Dilige, & quod vis fac. Aug. in 1. Ioan. tract. 7.
Sive taceas, dilectione taceas: sive clames, dilection clames: sive partas, dilectione parcas: sive Corrigas, dilectione Corrigas. Ad Disciplinam fiant omnia dictante charitate. Omnia de charitatis procedant radice. Dilige, & quod vis fac. Aug. in 1. Ioan. tract. 7.
Et severitatem mansuetudo condiat, & mansuetudinem, ne dissoluta sit, districtionis severitas accendat. Greg. Rom. in Evang. hom 17. Ne aut districtio sit rigida, aut pietas remissa. Idem de pastore part. 2. cap. 6. Remissio non vitians, correptio non cruentans: & severitas etiam temperamenti, quae non sit tetra, sed tetrica. Sidon. epist. 9. lib. 4. & Radevic. de gest. Frid. l. 2. Quae sanguinem eff•ndat potius quàm effundat. Tertul. apolog.
Et severitatem mansuetudo condiat, & mansuetudinem, ne dissoluta sit, districtionis severitas accendat. Greg. Rom. in Evangelist hom 17. Ne Or districtio sit rigida, Or pietas Remission. Idem de Pastore part. 2. cap. 6. Remission non vitians, correptio non cruentans: & severitas etiam temperamenti, Quae non sit matter, sed tetrica. Sidon. Epistle. 9. lib. 4. & Radevic. de gest. Friday l. 2. Quae sanguinem eff•ndat potius quàm effundat. Tertulian apologue.
NONLATINALPHABET. Dion Chrysost. orat. 33. veluti pueris absinthia tetra medentes cum dare conantur, prius oras pocula circum Contingunt dulci mellis flavoque liquore, Vt puerorum aetas improvida ludificetur Labrorum tenus; interea perpotet amarum Absintbi laticem, deceptaque non capiatur, Sed potius tali facto recereata valescat. Lucret: de rer. nat. l. 4.
. Dion Chrysostom Orat. 33. Veluti pueris absinthia matter medentes cum Dare conantur, prius oras pocula circum Happen Dulce mellis flavoque liquore, Vt Puerorum Aetas improvida ludificetur Labrorum tenus; interea perpotet amarum Absintbi laticem, deceptaque non capiatur, Said potius tali facto recereata valescat. Lucretius: de rer. nat. l. 4.
NONLATINALPHABET. Basil. & Euthym. praefat. in Psal. Sapientes medic•, siquando usus poposcerit, ut austeriora medicamenta aegris offerant mortalibus: ne aeger utilitatem pra austeritate refugiat, ora ac summitates poculi quo remedium porrigunt, melle circumlinunt. Aug. ibid.
. Basil. & Euthymius Praeface. in Psalm Wise medic•, siquando usus poposcerit, ut austeriora Medicamenta aegris offerant mortalibus: ne aeger utilitatem pra austeritate refugiat, ora ac summitates poculi quo remedium porrigunt, melle circumlinunt. Aug. Ibid.
NONLATINALPHABET. Hesiod. oper. l. 1. & Arist. ethic. l. 1. c. 4. Paucis animus sui rector optimus. Moneri velle ac posse secundae virtus est. Senec. de benefic. l. 5. c. 25.
. Hesiod. Operate. l. 1. & Arist. ethic. l. 1. c. 4. Paucis animus sui rector optimus. Moneri velle ac posse secundae virtus est. Seneca de benefice. l. 5. c. 25.
Homer. Odyss. NONLATINALPHABET. Sapiens eris, si clauseris aures, quibus ceram parum est obdere. Firmiori spissamento opus est, quam usum in sociis Vlyxem ferunt. Sen. ep. 31.
Homer. Odyss.. Sapiens eris, si clauseris aures, quibus ceram Parum est obdere. Firmiori spissamento opus est, quam usum in Sociis Vlyxem ferunt. Sen. Epistle. 31.
Non sunt contemnenda quasi parva, sine quibus magna constare non possunt. Hierom. ad Laetam. Ad nullius rei summam nisi praecedentibus initiis pervenitur. Minora ista si negligantur, non erit majoribus locus. Quintil. institut. praesat. Debise fundamentum fallit opus. Wainstet. de Grammatica. Nec siquid discere satis non est, ideo necesse non est. Quantil. instit. l. 1. c. 1.
Non sunt contemnenda quasi parva, sine quibus Magna constare non possunt. Hieronymus and Laetam. Ad Nullius rei summam nisi praecedentibus initiis pervenitur. Minor ista si negligantur, non erit majoribus locus. Quintil Institute. Superintend. Debise fundamentum Falls opus. Wainstet. de Grammatica. Nec Seced discere satis non est, ideo Necessary non est. Quantil. Institutio. l. 1. c. 1.
Nemo nascitur artifer. Non dat natura virtutem. Ars est bonum fieri. Virtus non contingit animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Ad hoc quidem, sed non cum hoc nascimur. Et in optimis etiam, antequam erudiat, virtutis materia, non virtus est. Senec. epist. 9.
Nemo nascitur artifer. Non that Nature virtutem. Ars est bonum fieri. Virtus non contingit animo nisi instituto & edocto, & ad summum assidua exercitatione perducto. Ad hoc quidem, sed non cum hoc nascimur. Et in optimis etiam, antequam erudiat, virtue materia, non virtus est. Seneca Epistle. 9.
Vt ager quamvis fertilis sine cultura fructuosus esse non potest: sic sine doctrina animus. Cic. Tusc. l. 2. Cultura animi philosophia est, quae extrahit vitia radicitus; & praeparat animos ad satius accipiendos; ea { que } mandat his & serit, quae adulia fructus uberrimos ferant. Ibid.
Vt ager Quamvis fertilis sine cultura Fruitful esse non potest: sic sine Doctrina animus. Cic Tuscany l. 2. Cultura animi philosophia est, Quae extrahit Vices radicitus; & Praeparat Animos ad Satius accipiendos; ea { que } mandat his & serit, Quae adulia fructus uberrimos ferant. Ibid
Fingit equum docilem tenera cervice magister, Ire viam quam monstrat eques. Horat. epist. 2. Vt corpora ad quosdam membrorum flexus formari nisi tenera non possunt: sic animos quoque ad plaeraque duriores robur ipsum facit. Quintil. inst. l. 1. c. 1. In cunctis fere rebus citius assuescit omne quod tenerum est. Novellas adhuc & vix firmae radicis arbusculas, dum ad omnem ductum sequaces sunt, in quamlibet partem flecti facile est: quae natura plaerumque curvata cito ad arbitrium colentis corriguntur. Tenerae adhuc & primae aetatis animalia sine labore domari solent; quantoque citius à vagandi libertate dissueta sunt, tanto sacilius vel colla jugo, vel fraenis ora insuescunt. Pelag. ad Demetr.
Fingit Equum docilem tenera cervice magister, Ire viam quam Monstrat eques. Horatio Epistle. 2. Vt corpora ad Quosdam Members flexus formari nisi tenera non possunt: sic Animos quoque ad plaeraque duriores robur ipsum facit. Quintil inst. l. 1. c. 1. In cunctis fere rebus Quickly assuescit omne quod tenerum est. Novellas Adhoc & vix firmae radicis arbusculas, dum ad omnem ductum sequaces sunt, in quamlibet partem flecti facile est: Quae Nature plaerumque curvata Quick ad Arbitrium colentis corriguntur. Tender Adhoc & primae aetatis animalia sine labour domari solent; quantoque Quickly à vagandi Libertate dissueta sunt, tanto sacilius vel colla Jugo, vel fraenis ora insuescunt. Pelagius ad Demeter.
Alt•us praecepta descendunt, quae teneris imprimuntur aetatibus. Senec. ad Helv. c. 16. Natura tenacissimi sumus eorum quae rudibus annis percipimus. Vt sapor, quo nova imbuas, durat: nec lanarum colores, quibus simplex ille candor mutatus est, elui possunt. Quintil. institut. l. 1. c. 1.
Alt•us praecepta descendunt, Quae teneris imprimuntur aetatibus. Seneca and Helv c. 16. Nature tenacissimi sumus Their Quae rudibus Annis percipimus. Vt sapor, quo nova imbuas, durat: nec lanarum colores, quibus simplex Isle candor mutatus est, elui possunt. Quintil Institute. l. 1. c. 1.
Quo semel est imbuta recens, servabit odorem Testa diu. Horat. epist. 2. Difficulter eraditur, quod rudes animi perhiberunt. Lanarum conchylia quis in pristinum candorem revocet? Recens iesta diu & saporem obtinet & odorem, quo primum imbuta est. Hieron. ad Laet.
Quo semel est imbuta recens, servabit odorem Testa Diu. Horatio Epistle. 2. Difficult eraditur, quod rudes animi perhiberunt. Lanarum conchylia quis in pristinum candorem revocet? Recens iesta Diu & saporem obtinet & odorem, quo primum imbuta est. Hieron. ad Laet.
Perge & propera, ne tibi accidat, ut senex discas: imò ideò magis propera, quoniam id juvenis aggressus es, quod perdiscere vix senex possis. Senec. epist. 77.
Perge & propera, ne tibi accidat, ut senex discas: imò ideò magis propera, quoniam id Juvenis aggressus es, quod perdiscere vix senex possis. Seneca Epistle. 77.
Sed propera, nec te venturas differ in horas: Qui non est hodiè, eras minus aptus erit. Ovid. remed. l. 1. Hoc est discendi tempus. non quod aliquod sit, quo non sit discendam: sed quemadmodum omnibus annis studere honestum est, ita non omnibus institui. Sen. ep. 36.
said propera, nec te venturas differ in horas: Qui non est hodiè, eras minus Apt erit. Ovid. remed. l. 1. Hoc est discendi Tempus. non quod aliquod sit, quo non sit Descend: sed quemadmodum omnibus Annis studere Honesty est, ita non omnibus institui. Sen. Epistle. 36.
— Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horat. epist. 2. Vtendum est aetate: cito pede praeterit aetas; Nec bona tam sequitur, quam bona prima fuit. Ovid. art. l. 3. Vd•m ac molle lutum es, nunc, nunc properandus & acri Fingendus sine fine rota. — Pers. Sat. 3.
— Nunc adhibe puro Pectore verba, puer: nunc te melioribus offer. Horatio Epistle. 2. Vtendum est Age: Quick pede Preterit Aetas; Nec Bona tam sequitur, quam Bona prima fuit. Ovid. art. l. 3. Vd•m ac molle lutum es, nunc, nunc properandus & acri Fingendus sine fine rota. — Pers. Sat. 3.
NONLATINALPHABET. Hesiod. — mora non t•ta est. — Ov d. art. l. 1. — mora damnosa est. Idem met. l. 10. — semper noc•it differre. Idem remed. lib. 1. — mora saepe malorum dat causas. Manil. astrom. l. 6.
. Hesiod. — mora non t•ta est. — Ov worser. art. l. 1. — moram Damnosa est. Idem met. l. 10. — semper noc•it differre. Idem remed. lib. 1. — moram saepe malorum that causas. Manil. Astrom. l. 6.
Sed fugit interea, fugit irreparabile tempus. Virgil. Georg. lib. 3. — breve & irreparabile tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, agitur { que } velox dies: inscii rapimur; nisi properamus, relinquimur. Et nos inter praecipitia lenti sumus? Non dicuntur dies ire, sed fugere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissimae rei possimus aequare. quod fugit occupandum est. Sen. epist. 108. Irrevocabilis est-praeterita aetas. Lucret. l. 1. - ut, Stygis irremeabilis unda. Virg. Aen. 6. Quasi fluvio quodam decurrit genus humanum. Aug. de Trinit. lib 4. c. 16. Et hîc ver um Heracliti illud, NONLATINALPHABET. Plato Cratylo. In idem flumen bis no• descendimus. Sen. epist. 58 — assiduo labuntur tempora motu, Non secus ac flumen, neque enim consistere flumen, Nec levis hora potest. sed ut unda impellitur unda, Vrgeturque eadem veniens urgetque priorem: Tempora fic fugiunt pariter, pariter { que } sequuntur, Et nova sunt semper. Ovid. met. l. 15. — eunt anni more fluentis aquae, Nec quae praeteriit cursu revocabitur unda: Nec quae praeteriit hora redire potest. Idem art. l. 3.
said Fugitive interea, Fugitive irreparabile Tempus. Virgil. George lib. 3. — breve & irreparabile Tempus Omnibus est vitae. Idem Aen. l. 10. Agit nos, agitur { que } Swift die: inscii rapimur; nisi properamus, relinquimur. Et nos inter praecipitia lenti sumus? Non dicuntur dies ire, sed Fugere: quod currendi genus concitatissimum est. Quid ergò cessamus nosipsos concitare, ut velocitatem rapidissimae rei possimus aequare. quod Fugitive occupandum est. Sen. Epistle. 108. Irrevocabilis est-praeterita Aetas. Lucretius l. 1. - ut, Stygis irremeabilis unda. Virg Aen. 6. Quasi fluvio Quodam decurrit genus humanum. Aug. de Trinity. lib 4. c. 16. Et hîc ver um Heracliti illud,. Plato Cratylus. In idem Flumen bis no• descendimus. Sen. Epistle. 58 — Assiduo labuntur tempora motu, Non secus ac Flumen, neque enim consistere Flumen, Nec levis hora potest. sed ut unda impellitur unda, Vrgeturque Same veniens urgetque priorem: Tempora fic fugiunt pariter, pariter { que } sequuntur, Et nova sunt semper. Ovid. met. l. 15. — eunt anni more fluentis Water, Nec Quae praeteriit cursu revocabitur unda: Nec Quae praeteriit hora Redire potest. Idem art. l. 3.
Ad nominem ante bona mens venit quàm mala: omnes praeoccupati sumus. Virtutes discere, est vitia dediscere. Sen. epist. 51. Ad virtutem contendimus inter vitia districti. Ibid. 76.
Ad nominem ante Bona Mens venit quàm mala: omnes praeoccupati sumus. Virtues discere, est Vices dediscere. Sen. Epistle. 51. Ad virtutem contendimus inter Vices Distracti. Ibid 76.
Peremptores potius quàm parentes. Bern. epist. 111. Vtinam liberorum nostrorum mores non ipsi perderemus. Insantiam statim deliciis solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis frangit. Quintil. instit. l. 1. c. 2.
Peremptores potius quàm Parents. Bern. Epistle. 111. Vtinam liberorum nostrorum mores non ipsi perderemus. Insantiam Immediately delicious solvimus. Mollis illa educatio, quam indulgentiam vocamus, nervos omnes & mentis & corporis Frangit. Quintil Institutio. l. 1. c. 2.
Non ait, NONLATINALPHABET, dabuntur; sed NONLATINALPHABET, addentur, NONLATINALPHABET, velut additamentum: Metaphora ab eis qui poma, pyra, &c. emunt. Piscat. NONLATINALPHABET. Chrysost. in Matth. 22. Non ait, dabuntur, sed, adjicientur. Aliud est enim quod principaliter datur, aliud quod superadditur. Greg. Moral. l. 15. c. 20.
Non ait,, dabuntur; sed, addentur,, velut additamentum: Metaphor ab eis qui poma, pyra, etc. emunt. Physical.. Chrysostom in Matthew 22. Non ait, dabuntur, sed, adjicientur. Aliud est enim quod principaliter datur, Aliud quod superadditur. Greg. Moral. l. 15. c. 20.
NONLATINALPHABET. Plato Cratyl. & Hyppia maj. & de repub. l. 4. Plut. de Paedag. difficilia qua praeclara. Sine studio et ardore quodam mentis in vita nihil quicquam fit egregium. Cic. de orat. lib. 1.
. Plato Cratyl. & Hyppia Maj. & de Republic. l. 4. Plutarch de Pedagogue Difficulties qua Praeclara. Sine study et ardore Quodam mentis in vita nihil quicquam fit Egregium. Cic the Orat. lib. 1.
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Ars benè beate { que } vivendi. NONLATINALPHABET. Epict. Arian. l 3. c. 26. Ars vitae. cic. Tuscul. l. 2. Ars vitae rectè agendae. Sen. epist. 94. Ars benèvivendi. Idem ep. 90. Virtus ars est benè vivendi. Aug. de civit. l. 4. c. 21. Art of happinesse. Rowse.
Ars benè beat { que } vivendi.. Epict Arian. l 3. c. 26. Ars vitae. Cic. Tuscul l. 2. Ars vitae rectè agendae. Sen. Epistle. 94. Ars benèvivendi. Idem Epistle. 90. Virtus ars est benè vivendi. Aug. de Civit. l. 4. c. 21. Art of happiness. Rowse.
— Terras Astraea reliquit. Ovid Met. lib. 1. Neglecta terras fugit Astraea. Memor. Octav. 2. 1. — ad superos Astraea recessit. Iuven. sat. 6. Terra cessit, incoelumque •igravit. Lact. instit l 5. c. 5.
— Terras Astraea reliquit. Ovid Met. lib. 1. Neglecta terras Fugitive Astraea. Memor. Octav 2. 1. — ad superos Astraea recessit. Juvenal. sat. 6. Terra cessit, incoelumque •igravit. Lactantius Institutio l 5. c. 5.
Ficum vult Moses Bar-Ceph. & Theod. in Gen. quaest. 28. Malogranatum Machmed. in Alcoran. Malum Medicu• alii, alii Perficum, quod Peche Gall Aliipomum Paradisi, prout fructum quendam Syri indigitant. Sed & Malum ex Hebraeis quidam ex Cant. 2.3. vide Perer ad Genes.
Ficum vult Moses Bar-Ceph. & Theod. in Gen. Question. 28. Malogranatum Machmed. in Alcorani. Malum Medicu• alii, alii Perficum, quod Peche Gall Aliipomum Paradisi, prout Fruit quendam Syri indigitant. Said & Malum ex Hebraeis quidam ex Cant 2.3. vide Peter ad Genesis.
Credunt dormientibus sibi haec confecturam Deum. Ter. Adelph. 4. 5. Non curant quaerere, quae tamen desiderant invenire: cuoiunt consequi, non & sequi. Bern. in Cant. 2.
Credunt dormientibus sibi haec confecturam God. Ter. Adelph. 4. 5. Non Curant quaerere, Quae tamen desiderant invenire: cuoiunt consequi, non & sequi. Bern. in Cant 2.
Quomodo Caius Caesar Gallis Graecisque aliquot unà condemnatis, Gallograeciam se subegisse gloriabatur, cum pedem Italia non extulisset. Et Oceanum ipsum devicisse, cum legionibus signo dato imperasset, ut conchas per otium in litore legerent. Sueton. Caio. cap. 29. & 46. Et Domitianus qui falsum à Germania triumphum egit, emptis per commercia, quorum habitus & crines in captivorum speciem formarentur. Tacit. Agric. At si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi solebant athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
Quomodo Caius Caesar Gallis Graecisque aliquot unà condemnatis, Gallograeciam se subegisse gloriabatur, cum pedem Italia non extulisset. Et Ocean ipsum devicisse, cum legionibus Sign dato imperasset, ut conchas per otium in litore legerent. Suetonius Caio. cap. 29. & 46. Et domitianus qui falsum à Germania triumphum egit, emptis per commercia, quorum habitus & crines in captivorum Specimen formarentur. Tacit. Agric. At si quis de certaminibus gloriosè peractis gloriaretur, qui nec oleum quidem quo ungi Solebant Athletae, oculis unquam usurpasset, ut Theocrit. idyl. 4.
Pecunia ven•et ultrò, honor afferetur, gratia ac dignitas fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, aut parvo labore cognoscitur. Sen. epist. 76.
Pecunia ven•et ultrò, honour afferetur, Gratia ac dignitas Fortasse ingerentur: virtus in te non incidet, ne levi quidem opera, Or parvo labour cognoscitur. Sen. Epistle. 76.
Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant. Si tam bonus sequentibus, quid consequentibus?) Sed in hoc mirum est, quòd nemo te quarere valet nisi qui prius invenerit. Vis quaeri ut inveneriaris: vis inveniri ut amplius quararis. Bern. de dilig. Deo, cap. 3.
Si tam bonus quaerenti, quid invenienti? (Quomodo idem in Cant Si tam bonus sequentibus, quid consequentibus?) Said in hoc Mirum est, quòd nemo te quarere valet nisi qui prius invenerit. Vis quaeri ut inveneriaris: vis inveniri ut Amplius quararis. Bern. de Dilig. God, cap. 3.
Potes quaeri & inveniri: praeven•ri non potes. Bern de dilig. Deo, c. 3. Ad bonum assurgere perfecté non possumus, nisi nos spiritus & praeveniendo exo•tet, & subsequendo confortet. Greg. in Ezech. 10. Nolentem praevenitut velit: volentem subsequitur, ne frustra velit. Aug. Enchir. cap 32.
Potes quaeri & inveniri: praeven•ri non potes. Bern de Dilig. God, c. 3. Ad bonum assurgere perfecté non possumus, nisi nos spiritus & praeveniendo exo•tet, & subsequendo confortet. Greg. in Ezekiel 10. Nolentem praevenitut velit: volentem subsequitur, ne frustra velit. Aug. Enchiridion cap 32.
Vocatio duplex; externa, interna: sive generalis & specialis: vel communis & peculiaris: Vide Aug. de Corrept. & Grat. c. 7. Drus. Miscell. lib. 2. cap. 2. & Calv. Institut. l. 3. c. 24. §. 7.
Vocatio duplex; External, Interna: sive generalis & Specialis: vel Communis & peculiaris: Vide Aug. de Corrept. & Grat. c. 7. Drus Miscellany. lib. 2. cap. 2. & Calvin Institute. l. 3. c. 24. §. 7.
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Propter saporis dulcedinem, qui gustatus magis excitat appetitum, Bern. de Temp. Manducant & bibunt, quia inveniunt; & quia esuriunt & sitiunt, adhuc quaerunt. Nam & inveniendus quaeritur, & quaerendus indenitur, qui & quaeritur ut inveniatur dulcius, & invenitur, ut quaeratur avidiut, Aug. de Trinit. l. 15. c. 2. Sic ergò queramus tanquam inventuri, & sic inveniamus tanquam quaesituti: quia Sirac. 18.6. ibid. l. 9. c. 1. Videantur & Ambros. epist. 11. Gregor. in Evang. hom. 36. Bern de Dilig. Deo, c. 1. & epist. 2. & 341. & de Divers. 38.
Propter saporis dulcedinem, qui gustatus magis excitat appetitum, Bern. de Temp. Manducant & bibunt, quia inveniunt; & quia esuriunt & sitiunt, Adhoc quaerunt. Nam & inveniendus Quaeritur, & quaerendus indenitur, qui & Quaeritur ut inveniatur Dulcet, & Invenitur, ut quaeratur avidiut, Aug. de Trinity. l. 15. c. 2. Sic ergò queramus tanquam inventuri, & sic inveniamus tanquam quaesituti: quia Sirach. 18.6. Ibid. l. 9. c. 1. Videantur & Ambos Epistle. 11. Gregory. in Evangelist hom. 36. Bern de Dilig. God, c. 1. & Epistle. 2. & 341. & the Diverse. 38.
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Nugae d•fficiles. Turpe est difficiles habere nugas: Et stultus labor est ineptiarum, Martial l. 2. epist. 86. tristes ineptiae, ca••ans. imo ridiculae, Sen. epist. c 13. Sophismata, quae nec ignoranti nocent, nec scientem juvant, Idem epist. 45.
Nugae d•fficiles. Turpe est difficiles habere Nugas: Et stultus labour est ineptiarum, Martial l. 2. Epistle. 86. tristes ineptiae, ca••ans. imo ridiculae, Sen. Epistle. c 13. Sophismata, Quae nec ignoranti nocent, nec scientem juvant, Idem Epistle. 45.
NONLATINALPHABET, Eteocles apud Euri•. Phoenis. apud Plut. de Aud. Poet. & sanit. tuend. Nam si violandum est jus, regnandi gratia violandum est: aliis rebus pietatem colas, Cic. Offic. lib. 3.
, Eteocles apud Euri•. Phoenis. apud Plutarch de Odd Poet. & Sanity. Turned. Nam si violandum est jus, regnandi Gratia violandum est: Others rebus pietatem colas, Cic Office lib. 3.
NONLATINALPHABET, Eurip. NONLATINALPHABET. Idem Hecub. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Senec. epist. 91.
, Eurip. Idem Hecuba. Quicquid Longam series, multis laboribus, Multa numinis Indulgence struxit, id Unus dies spargit & dissipate, Seneca Epistle. 91.
NONLATINALPHABET, Demetrius Phalar. apud Plut. ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentum { que } temporis evertendis imperiis suffecere, Sen. epist. 91. Simul parta ac sperata decora unius horae fortuna evertere potest, •iv. hist. l. 30. Vincendo didici magna momento obrui, Sen. Troad. 2.2.
, Demetrius Phalar. apud Plutarch ad Apollon. Longam moram dedit malia properantibus, qui diem dixit; hora momentum { que } Temporis evertendis imperiis suffecere, Sen. Epistle. 91. Simul Parta ac sperata decora unius horae fortuna evertere potest, •iv. hist. l. 30. Vincendo didici Magna momento obrui, Sen. Troad. 2.2.
Ratione homines jumentis, religione homines hominibus antistant. Vltra homines provebit• probitas sola, infra hominem detrudit improbitas, Boet. Consol. lib. 4. Pros. 3.
Ration homines jumentis, Religion homines hominibus antistant. Vltra homines provebit• Probity sola, infra hominem detrudit improbitas, Boet Consol. lib. 4. Pros. 3.
Nihil est virtute formosius, nihil pulchrius, nihil amabilius, Cicer. de Nat. Deor. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui amores excitaret, Idem Offic. lib. 1. Omnes mortales in admirationem sui raperet. Senec. epist. 89. Nemo non amore ejus arderet, si videre illam con•ngeret, ibid. 115.
Nihil est virtute formosius, nihil pulchrius, nihil amabilius, Cicer. de Nat. Deor. lib. 1. & 2. & de Amic. Quae si oculis cerneretur, mirabiles sui Love excitaret, Idem Office lib. 1. Omnes mortales in admirationem sui raperet. Seneca Epistle. 89. Nemo non amore His arderet, si To see Illam con•ngeret, Ibid. 115.
Si rem ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, quum tantopere ejus adumbrata opinione laetemur? Cic. de Fin lib. 5.
Si remembering ipsam praeclarissimam omnium penitus videremus, quonam gaudio compleremur, Whom tantopere His adumbrata opinion laetemur? Cic de Fin lib. 5.
Psal. 18 & 36. Title. NONLATINALPHABET, Man. Palaeol. praecept. 7. Rom. 1.1. Phil. 1.1. Meritò Paulus hoc titulo gloriatur, 2 Cor. 11.22. O praeclarum ministerium, quo non principatu gloriosius? Bern. de Consid. l. 2.
Psalm 18 & 36. Title., Man. Paleo. precept. 7. Rom. 1.1. Philip 1.1. Meritò Paulus hoc Titulo gloriatur, 2 Cor. 11.22. O praeclarum ministerium, quo non principatu Gloriosius? Bern. de Consider l. 2.
Humilis res est stultitia, abjecta, sordida, servilis, multis affectibus & saevissimis subjecta. Hos tam graves Dominos, interdum alternis imperantes, interdum pariter, dimittit à te sapientia, quae sola libertas est, Sen. ep. 37. Quem vicerim quaeris? non Persas, non extrema Medorum, &c. sed avaritlam, sed ambitionem, sed metum mortis, qui victores gentium vicit, Idem epist. 72. Nulla major est victoria, quam vitia domuisse. Innumerabiles sunt qui urbes, qui populos habuere in potestate; paucissimi, quise. Quaest. Nat. l. 3.
Humilis Rest est Stultitia, abjecta, sordida, Servile, multis affectibus & saevissimis subjecta. Hos tam graves Dominos, Interdum Alternis Governors, Interdum pariter, Dimittit à te sapientia, Quae sola Libertas est, Sen. Epistle. 37. Whom vicerim Quaeris? non Persas, non extrema Medorum, etc. sed avaritlam, sed ambitionem, sed metum mortis, qui Victors gentium Vicit, Idem Epistle. 72. Nulla Major est victoria, quam Vices domuisse. Innumerabiles sunt qui Cities, qui populos habuere in potestate; paucissimi, quise. Question Nat. l. 3.
Sibi imperare maximum est imperium, Sen. ep. 113. Si vis tibi omnia subjicere, te subjicerationi. Multos reges, si ratio te rexerit, Idem ep. 37.
Sibi Imperare maximum est imperium, Sen. Epistle. 113. Si vis tibi omnia subjicere, te subjicerationi. Multos reges, si ratio te rexerit, Idem Epistle. 37.
NONLATINALPHABET; Chrysost. in Matth. 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetum ex Arian. d•ssert. l. 3. c. 26. apud Casaub. qui eos multa facere contendunt qui cupiditatibus suis serviunt, quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.
; Chrysostom in Matthew 38.1. Legatur Pers. Sat. 5. & ad eundem Epictetus ex Arian. d•ssert. l. 3. c. 26. apud Casaubon qui eos Multa facere contendunt qui cupiditatibus suis serviunt, Quae si servus domini jussu faceret, de dura servitute sua multum quiritaret.
Regem non fa iunt opes, Non vestis Tyriae color, Non frontis nota regiae, Non auro nitidae trabes. Rex est, qui posuit metus, Et dirimala pectoris: Qui tuto positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui cupit nihil. Sen. Thyest. 2.2. Latius regnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uter { que } Poenus Serviat uni, Horat. Carm. 2.2. Rectius enim is appellabitur Rex quam Tarquinius, qui nec se nec suos regere potuit. Cic. de Finib. l. 3. — tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.
Regem non fa iunt opes, Non Clothing Tyriae colour, Non frontis nota Regiae, Non auro nitidae trabes. Rex est, qui He placed metus, Et dirimala Heart: Qui Tutor Positus loco, Infra se videt omnia. Rex est qui metuit; rex est qui Cupit nihil. Sen. Thyest 2.2. Latius regnes avidum domando Spiritum, quàm si Lybiam remotis Gadibus jungas, & uter { que } Poenus Serviat uni, Horatio Carm 2.2. Rectius enim is appellabitur Rex quam Tarquinius, qui nec se nec suos Regere Potuit. Cic de Finish. l. 3. — tum omnia jura tenebis, Cum poteris Rex esse tui, Claud. de 4. Coss. Hon.
Crux Christo currus fuit triumphalis. Thom. Cartw. Harmon. Evan. in Luc. 13.32. & Ioan. 12 32. Sic & col. 2.15. NONLATINALPHABET, Ignat. ep. 5. Cum ultima hoste morte praeliatus, per trophaeum crucis triumphavit, Tertull. ad. Marc. l. 4.
Crux Christ Chariots fuit Triumphal. Tom Cartw Harmon. Evan in Luke 13.32. & Ioan. 12 32. Sic & col. 2.15., Ignatius Epistle. 5. Cum ultima host morte Praeliatus, per trophaeum crucis triumphavit, Tertul ad. Marc. l. 4.
NONLATINALPHABET, Ignat. ep. 4. Duris ut ilex tonsa bipennibus, Per damna, per caedes, ab ipso Sumit opes animūque ferro. Non hydra secto corpore firmior vinci dolentem crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: magna proruet integrum Cum laude victorem, Horat. Carm. 44.
, Ignatius Epistle. 4. Duris ut ilex tonsa bipennibus, Per Damna, per caedes, ab ipso Sumit opes animūque Ferro. Non hydra secto corpore Firmior Vinci dolentem Crevit in Herculem. Merses profundo: pulchrior evenit. Luctere: Magna proruet integrum Cum laud Victorem, Horatio Carm 44.
Tunc enim non ex malo uno, sed ex omnibus simul & semel liberantur, Aug. in Psal. 34.17, 19. Ita liberantur, ut liberari amplius opus non habeant, Bern. in Psalm. 91.15, 16.
Tunc enim non ex Malo Uno, sed ex omnibus simul & semel liberantur, Aug. in Psalm 34.17, 19. Ita liberantur, ut liberari Amplius opus non habeant, Bern. in Psalm. 91.15, 16.
Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitium: nusquam libertas gratior extat, Claudian. de Stilic. Philosophiae servias oportet, ut tibi contingat vera libertas. Qui se illi subjecit & tradidit, statim circumagitur. Hoc enim ipsum Philosophiae servire, libertas est, Senec. epist. 8.
Rom. 6.21. Fallitur egregio quisquis sub principe credit Servitude: nusquam Libertas gratior extat, Claudian. de Stylic. Philosophiae servias oportet, ut tibi contingat vera Libertas. Qui se illi subjecit & tradidit, Immediately circumagitur. Hoc enim ipsum Philosophiae Serve, Libertas est, Seneca Epistle. 8.
Iohn 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum vitiis peccatisque non servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola libertas est: Senec. epist. 37. NONLATINALPHABET. Nisi sapiens nemo liber: Zeno apud Laert. Cic. Parad. 5. Non natura servum facit, sed insipientia: nec manumissto liberum, sed disciplina, Ambros. epist. 7. Solus sapiens liber est, Ibidem.
John 8.31, 32, 36. Arbitrium voluntatis tunc est verè liberum, cum Vitiis peccatisque non Servit, Augustin. de Civitat. lib. 14. cap. 11. Sapientia sola Libertas est: Seneca Epistle. 37.. Nisi sapiens nemo liber: Zeno apud Laertes Cic Parad 5. Non Nature servum facit, sed insipientia: nec manumissto liberum, sed Discipline, Ambos Epistle. 7. Solus sapiens liber est, Ibidem.
Alius libidini servit, alius avaritiae, alius ambitioni, omnes timori. D•bo consularem aniculae servientem: dabo ancillulae divitem, Sen. epist. 47. Si metuis, si parva cupis, si duceris ira, Servitii patiere j•gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua servitus, & ineluctab•lis, & per diem ac noctem aequaliter premens, sine intervallo, sine comm•atu. Sibi servire gravissima servitus est, Sen. Nat. q. l. 3. Extrema est servitus, cum animae vitiis deditae, rationis propriae possessione ceciderint, Boet. Cons.
Alius libidini Servit, alius avaritiae, alius ambitioni, omnes timori. D•bo consularem aniculae servientem: Dabo ancillulae divitem, Sen. Epistle. 47. Si metuis, si parva Cupis, si duceris ira, Servitii patiere j•gum; tolerabis iniquas Interius leges, Claud. 4. Coss. Hom. Liber est qui servitutem effugit sui, haec est assidua Servitus, & ineluctab•lis, & per diem ac noctem aequaliter Premens, sine intervallo, sine comm•atu. Sibi Serve gravissima Servitus est, Sen. Nat. q. l. 3. Extrema est Servitus, cum Spirits Vitiis deditae, rationis propriae possession ceciderint, Boet Cons.
Bonus etiamsi serviat, liber est: Malus, etiamsi regnet, servus est: nec unius hominis, sed quod gravius est, tot dominorum, quot vitiorum, Aug. de Civit. Dei, l. 4. c. 3. Est sapienti & servire libertas: Stulto & imperare servitus est: Et quod pejus est, cum paucioribus praesit, pluribus dominis & gravioribus servit. Servit enim propriis passionibus, servit cupiditatibus suis, quarum dominatum nec nocte potest fugere nec die, Ambr. ep. 7. Vidit eos qui judiciorum Dominos se dici volebant, harum cupiditatum esse servos. Cic. Verr. 3. Quos vides sedere celso Solii culmine Reges, &c. Detrahat siquis superbis Vana tegmina cultus, Iam videbit intus arctas Dominos ferre catenas, Multos ferre tyrannos, Boet. Consol. l. 4. metr. 2. Refraenet prius libidines, spernat voluptates, iracundiam teneat, coerceat avaritiam, caeteras animi labes repellat. Tum incipiat aliis imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dum his quidem obediet, non modo Rex, sed liber habendus omnino non erit. Cic. Parad. 5. Vide & Horat. Ser. l 2. Sat. 7.
Bonus Even if serviat, liber est: Malus, Even if Regnet, servus est: nec unius hominis, sed quod Gravius est, tot Dominorum, quot Vitiorum, Aug. de Civit Dei, l. 4. c. 3. Est sapienti & Serve Libertas: Stulto & Imperare Servitus est: Et quod Worse est, cum paucioribus praesit, Pluribus dominis & gravioribus Servit. Servit enim propriis passionibus, Servit cupiditatibus suis, Whom dominatum nec nocte potest Fugere nec die, Ambrose Epistle. 7. Vidit eos qui judiciorum Dominos se dici volebant, harum cupiditatum esse servos. Cic Verr 3. Quos vides Sedere celso Solii culmine Reges, etc. Detrahat siquis superbis Vana tegmina cultus, Iam videbit intus arctas Dominos Far Chains, Multos Far tyrannos, Boet Consol. l. 4. Metr. 2. Refraenet prius libidines, spernat pleasures, iracundiam Tenet, coerceat avaritiam, Caeteras animi labes repellat. Tum Incipiat Others Imperare, cum ipse improbissimis Dominis dedecori ac turpitudini, parere desterit. Dum his quidem obediet, non modo Rex, sed liber habendus Omnino non erit. Cic Parad 5. Vide & Horatio Ser. l 2. Sat. 7.
Iohn 8.34. NONLATINALPHABET, Diogen. Laert. l. 6. Melior est autem ejus status qui famulatur homini, quam qui suae servit cupiditati, Aug. in Prosper. Sent. 164.
John 8.34., Diogenes. Laertes l. 6. Melior est autem His status qui famulatur Homini, quam qui suae Servit cupiditati, Aug. in Prosper. Sent. 164.
Iam. 4.1. — intus & in jecore agro, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intrae se servitium patitur intolerabile, Ambr. ep. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provid. l. 6.
Iam. 4.1. — intus & in jecore Agro, Nascuntur domini, Pers. Sat. 5. Intra se dominos habet: intrae se Servitude patitur intolerabile, Ambrose Epistle. 7. Levius autem est malum captivum esse corpore quam animo, Salvian. de Provide. l. 6.
Iam. 1.14. NONLATINALPHABET, Plat. leg. l. 1. NONLATINALPHABET, Antonin. vit. sua, l. 7. NONLATINALPHABET, Ibid. 12. NONLATINALPHABET, Ibid. l. 10. & Chrysost. to. 8. Ser. 13. NONLATINALPHABET. Tu mihi qui imperitas, aliis servis miser, atque Duceris ut nervis alienis mobile lignum, Horat. ser. l. 2. 7.
Iam. 1.14., Plat. leg. l. 1., Antonin. vit. sua, l. 7., Ibid 12., Ibid l. 10. & Chrysostom to. 8. Ser. 13.. Tu mihi qui imperitas, Others servis miser, atque Duceris ut nervis alienis mobile lignum, Horatio ser. l. 2. 7.
In maxima fortuna minima licentia, Salust. in Catil. Magna servitus fortuna magna, Sen. ad Polyb. c. 26. Minimum debet libere, cui nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Auson. 7. Sap.
In maxima fortuna minima licentia, Sallust. in Catil. Magna Servitus fortuna Magna, Sen. and Polybius c. 26. Minimum debet libere, cui Nimium licet, Sen. Troad. Quanto plus liceat, tam libeat minus, Ausonius. 7. Sap.
Liberiora omnia sunt his quorum affectus tegi possunt, Sen. ad Polyb. cap. 25. Multa tibi non licent quae humillimis & in angulo jacentibus licent, Ibid. c. 26. Cui omnia licent, propter hoc ipsum multa non licent, Ibid. Quam multa tibi non licent, quae nobis tuo beneficio licent? Serv. ad Neron de Clem. l. 1. cap. 8.
Liberiora omnia sunt his quorum affectus tegi possunt, Sen. and Polybius cap. 25. Multa tibi non licent Quae humillimis & in Angulo jacentibus licent, Ibid c. 26. Cui omnia licent, propter hoc ipsum Multa non licent, Ibid Quam Multa tibi non licent, Quae nobis tuo Benefit licent? Servant and Nero de Clem. l. 1. cap. 8.
NONLATINALPHABET, Plut. Themist. Servo quo melior, quo liberior sit avarus, in trivio fixum cum se demittit ob assem, Non video. Hor. ep. 16. l. 1. Hinc & Pers. Sat. 5. Inque luto fixum possis transcendere nummum.
, Plutarch Themist. Servo quo melior, quo Liberior sit Avarus, in trivio fixum cum se demittit ob assem, Non video. Hor. Epistle. 16. l. 1. Hinc & Pers. Sat. 5. Inque Luto fixum possis transcendere nummum.
Perpessi sunt exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt famem. Haec omnia passi sunt pro regno (quo magis mireris) alieno, Sen. epist. 17 Ah miseru quid si peteretur crimine tanto Limes uter { que } poli? pugna est de paupere regno. Stat. Theb. l. 1.
Perpessi sunt Exercitus inopiam rerum omniū, vixerunt herbarum radicibus, & dictu foedis tulerunt Famem. Haec omnia passi sunt Pro regno (quo magis mireris) alieno, Sen. Epistle. 17 Ah miseru quid si peteretur crimine tanto Limes uter { que } Polis? pugna est de paupere regno. Stat. Thebes l. 1.
Quis non perpetuò vivere velit? Salvian. ad Eccles. Cath. l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam beatam omnem hominem modis omnibus velle quis dubitat? Idem Epist. 121.
Quis non perpetuò vivere velit? Salvian. ad Eccles. Catholic l. 1. Nemo est qui beatus esse nolit. Aug. de lib. Arb. l. 1. c. 14. Vitam Beatific omnem hominem modis omnibus velle quis dubitat? Idem Epistle 121.
NONLATINALPHABET, Pindar. Olymp. 9. Nemo abs { que } numine aut est, aut fuit bonus. Bonus vir sine Deo non est, Sen. ep. 41. Nullu sine Deo ment bona est, Idem ep. 73.
, Pindar. Olymp 9. Nemo abs { que } numine Or est, Or fuit bonus. Bonus vir sine God non est, Sen. Epistle. 41. Nullu sine God ment Bona est, Idem Epistle. 73.
Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus & aliter Deo. Hominibus sec. externam speciem & faciem: Deo sec. internam veritatem & virtutem, Ambr. in Luc.
Multi hominibus Justi videntur, Pauci God Aliter enim hominibus & aliter God Hominibus sec. externam Specimen & Face: God sec. internam veritatem & virtutem, Ambrose in Luke
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Splendida peccata: Et vitia potius quam virtutes, Idem de Civit. lib. 19. c. 25. Sine Christo siquidem omnis virtus in vitio est, Hier. in Gal 3. Incassumquè quis laborat in acquisitione virtutum, si aliunde eas sperat, quam à Domino virtutum, Bern. in Cant. 22. Omne etenim probitatis opus, nisi semine verae Exoritur fidei, peccatum est, inque reatum Vertitur: & sterilis cumulat sibi gloria poenam, Prosper. de ingrat.
Splendida Peccata: Et Vices potius quam Virtues, Idem de Civit lib. 19. c. 25. Sine Christ siquidem omnis virtus in vitio est, Hier. in Gall 3. Incassumquè quis Laborat in acquisition Virtues, si aliunde eas Hopes, quam à Domino Virtues, Bern. in Cant 22. Omne Etenim probitatis opus, nisi Seed Verae Exoritur fidei, peccatum est, Inque Guilty Vertitur: & sterilis cumulat sibi gloria poenam, Prosper. de ingrat.
Hebr. 7.2. NONLATINALPHABET (ex Hebr. NONLATINALPHABET Gen. 14.18. ) NONLATINALPHABET. Frustra ergò est autor Etymologici, qui NONLATINALPHABET, inquit, NONLATINALPHABET. Imo NONLATINALPHABET ad quod Salem alludit, est NONLATINALPHABET, uti & Apostolus, ibidem, Etymologico ducente alucinatus est & Meurs. animadv. Miscell. lib. 1. cap. 11.
Hebrew 7.2. (ex Hebrew Gen. 14.18.). Frustra ergò est author Etymologici, qui, inquit,. Imo ad quod Salem Alludit, est, uti & Apostles, ibidem, Etymologico ducente alucinatus est & Mars. Animadversion. Miscellany. lib. 1. cap. 11.
Inest imperio cura maxima maximo, Salust. ad Caes. Seleucus Rex dicere solebat, si multo scirent, quantum fit negotii tantummodo tot epistolas scribere ac legere, nec humi projectum diadema tolerent. Alphonsus Arag. Rex, A sinorum conditionem esse potiorem quam regum: si quidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus diademate, O Pannum, inquit, nobilem magis quam felicem! quem siquis penitus cognoscat, quam multis periculis, sollicitudinibus ac miseriis sit refertus, ne humi quidem jacentem tollere dignetur, Erasm. in Apophth. l. 6. & 8. Legantur Dio Chrysost. de Rege Persarum, Orat. 4. Sen. Thyest. 3. 1, 3 & Oedipod. 1. 1. & Agamem. l. 2. Et Petrarch. Dialog. 79. & 96. Scitè itaque locasta in Theb. 4. Ne metu•; poenas & quidem solvet graves: Regnabit; haec est poena. —
Inset Imperial Cure maxima Maximo, Sallust. ad Caesar Seleucus Rex dicere solebat, si Much scirent, quantum fit negotii tantummodo tot epistolas Scribere ac Legere, nec humi projectum Diadema tolerent. Alphonsus Arag. Rex, A sinorum conditionem esse potiorem quam regum: si quidem illis dum pascuntur dominos parcere, regibus neminem. Rex alius accepto in manus Diademate, Oh Pannum, inquit, nobilem magis quam felicem! Whom siquis penitus cognoscat, quam multis Periculis, sollicitudinibus ac miseriis sit refertus, ne humi quidem jacentem tollere dignetur, Erasmus in Apophthegms. l. 6. & 8. Legantur Dio Chrysostom de Rege Parsarum, Orat 4. Sen. Thyest 3. 1, 3 & Oedipod. 1. 1. & Agamemnon. l. 2. Et Petrarch. Dialogue. 79. & 96. Scitè itaque locasta in Thebes 4. Ne metu•; poenas & quidem Solution graves: Reigns; haec est poena. —
— exeat ausâ Qui volet esse pius — Virtus & summa potestas Non coeunt. — Lucan. bel. Phars. l. 8. — jura, pudorque, Et conjugii sacrata fides Fugiunt aulas. Fraus sublimi regnat in aulâ, Sen. agam. 1.2. — sanctitas, pietas, fides, Privata bona sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & scelerum vias, Regnum docebit. — Ibid. 2.1. — quid jam non regibus ausum? Aut quod jam regni restat scelus? Silius bel. Pun. l. 16.
— exeat ausâ Qui volet esse Pius — Virtus & summa potestas Non coeunt. — Lucan. bel. Phars. l. 8. — jura, pudorque, Et Conjugii sacrata fides Fugiunt Halls. Fraus sublimi Reigneth in aulâ, Sen. Agam. 1.2. — Sanctitas, pietas, fides, Privata Bona sunt, Sen. Thy. 1.2. Vt nemo doceat fraudis & Scelerum Ways, Kingdom docebit. — Ibid 2.1. — quid jam non regibus ausum? Or quod jam Regni restat scelus? Silius bel. Pun. l. 16.
NONLATINALPHABET, Plut. ad praefect. indoct. Peccandi libidine potentiae suae magnitudinem metiuntur, Vell hist. l. 2. Idque esse regni maximum pignus putant, Si quicquid aliis non licet, solis licet, Sen. Agam. 2. 2. Impune quidlibet facere, id esse Regem esse, Salust. Iug. Hoc principatus praemium putant, Tacit hist. 1.
, Plutarch ad praefect. indoct. Peccandi libidine potentiae suae magnitudinem metiuntur, Well hist. l. 2. Idque esse Regni maximum pignus Putant, Si quicquid Others non licet, solis licet, Sen. Agam. 2. 2. Impune quidlibet facere, id esse Regem esse, Sallust. Iug. Hoc Principatus Premium Putant, Tacit hist. 1.
Sceptrorum vis tota perit, si pendere justa Incipit. — Lucan. l. 8. Vbicunque tantum honesta dominanti licent, Precario regnatur. — Atreus, Sen. Thyest. 1.2.
Sceptrorum vis tota perit, si pendere Justa Incipit. — Lucan. l. 8. Vbicunque Tantum Honesta dominanti licent, Precario regnatur. — Atreus, Sen. Thyest 1.2.
Rom. 8.12.13. Gal. 6 7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut bonam vitam habeas, & quacunque occasione à vita exieris, ad requiem, ad beatitudinem aeternam exibis: merces enim vitae bonae, aeterna est. Idem discipl. Christ. c. 2.
Rom. 8.12.13. Gal. 6 7, 8, 9. Vivite itaque benè, ne moriamini malè, August. de verb. Dom. 24. Id age ut Good vitam habeas, & quacunque occasion à vita exieris, ad requiem, ad beatitudinem aeternam exibis: merces enim vitae bonae, aeterna est. Idem disciple. christ. c. 2.
NONLATINALPHABET, Plut. de profect. Itae, NONLATINALPHABET, Epicur. Stob. cap. 16. Quod bodiè non est, cras erit: sic vita truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diem donas. Sed cum lux altera venit: Iam cras hesternum consumpsimus: ecce aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. 5. Itaque pulchrè Chrysost. ad Pop. Ant. 19. NONLATINALPHABET.
, Plutarch de profect. Itai,, Epicur. Stob. cap. 16. Quod bodiè non est, cras erit: sic vita truditur, Petron. Satyr. Cras hoc fiet, idem cras fiet. Quid? quasi magnum Nempe diem donas. Said cum lux altera venit: Iam cras hesternum consumpsimus: ecce Aliud cras Egerit hos annos, & semper paulum erit ultra, Pers. Sat. 5. Itaque pulchrè Chrysostom ad Pop. Ant 19..
NONLATINALPHABET, Plut. cont. Epic. NONLATINALPHABET, Idem de Tranq. NONLATINALPHABET, Aristot. Polit l. 7. c. 1. Nostri melior pars animus est, Sen. quaest. Nat. NONLATINALPHABET. Greg. Naz. ad Cledon. 1. NONLATINALPHABET, Idem de Nupt. NONLATINALPHABET, Post Euripid. Idem in Iul. 1. NONLATINALPHABET, Idem Apolog.
, Plutarch contentedly. Epic., Idem de Tranq., Aristotle Politic l. 7. c. 1. Our melior pars animus est, Sen. Question. Nat.. Greg. Nazareth and Cledon. 1., Idem de Wedding., Post Euripides Idem in July 1., Idem Apology
NONLATINALPHABET, Euripid. Mortalium mortalis est faelicitas. Mortale est omne mortalium bonum. Metrodorus de his loquitur bonis ad quae concurritur, Sen. Epist. 98.
, Euripides Mortalium Mortalis est faelicitas. Mortal est omne mortalium bonum. Metrodorus de his loquitur bonis ad Quae concurritur, Sen. Epistle 98.
Aut Caesar, aut nullus, NONLATINALPHABET, Gregor. Naz. in Pentecost. Omnis homo aut est cum Christo regnaturus, aut cum diabolo cruciandus, Aug. de Temp. 85.
Or Caesar, Or nullus,, Gregory. Nazareth in Pentecost. Omnis homo Or est cum Christ regnaturus, Or cum diabolo cruciandus, Aug. de Temp. 85.
— Postquam lapidosa •cheragra Fregerit articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in lectulo quidem queant nisi ab aliis moveri; uti de Domitio Tullo, Plin. epist. 18. lib. 8.
— Postquam lapidosa •cheragra Fregerit articulos, veteris ramalia fagi, Pers. Sat. 5. Cum omnibus membris extorti & fracti, ne in Lectulo quidem queant nisi ab Others moveri; uti de Domitio Tullo, Pliny Epistle. 18. lib. 8.
Malac. 1.8. Non pudet te reliquias vitae tibi reservare, & id solum tempus bonae menti destinare, quod in nullam rem conferri possit? Sen. de brev. vit. cap. 4.
Malachi 1.8. Non It is shameful te Reliquias vitae tibi reservare, & id solum Tempus bonae menti destinare, quod in Nullam remembering conferri possit? Sen. de Breviary. vit. cap. 4.
Non omnis aetas ad perdiscendum sat est. Plaut. Truc. 1. 1. Nullum non tam magnis rebus tempus angustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia alia negligenda, ut huic assideamus, cui nullum tempus satis magnum est, etiamsi à pueritia usque ad longissimos humani aevi terminos vita protenditur, Idem ep. 72.
Non omnis Aetas ad perdiscendum sat est. Plautus. Truce. 1. 1. Nullum non tam magnis rebus Tempus angustum est, Sen. q. Nat. l. 3. Non cum vacaveris, philosophandum est: Omnia Alias negligenda, ut huic assideamus, cui nullum Tempus satis magnum est, Even if à pueritia usque ad longissimos Humani aevi terminos vita protenditur, Idem Epistle. 72.
NONLATINALPHABET; Epicur. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. ad Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polyb. c. 29.
; Epicur. Stob. c. 16. Nihil in diem, nihil in horam permittitur, Sen. and Marc. cap 10. Nihil ne in totum quidem diem certum est, Idem ad Polybius c. 29.
Qui promisit poenitenti veniam, non promisit poenitendi horam. Qui poenitenti misericordiam promisit, peccanti crastinum non promisit, Aug. de verb. Dom. 59. & homil. 11. & 13. & in Sent. Prosp. 72.
Qui Promised poenitenti veniam, non Promised poenitendi horam. Qui poenitenti misericordiam Promised, Sinning Tomorrow non Promised, Aug. de verb. Dom. 59. & Homily. 11. & 13. & in Sent. Prosper 72.
Maximum benè vivendi impedimentum est expectatio, quae pendet ex crastino. Perdis hodiernum; quod in manu alterius positum est disponis; quod in tua dimittis, Sen. de brevit. vit. cap. 9.
Maximum benè vivendi impedimentum est expectatio, Quae Pendet ex crastino. Perdis hodiernum; quod in manu alterius positum est disponis; quod in tua Dimittis, Sen. de brevit. vit. cap. 9.
Durus valdè, imò potius, quod molestius est, valdè mollis capitur, consuetudine mala & diutina fractus, qui vitiis simul & emarcuit, & induruit, Sen. ep. 112.
Durus valdè, imò potius, quod molestius est, valdè mollis capitur, Consuetudine mala & diutina fractus, qui Vitiis simul & emarcuit, & induruit, Sen. Epistle. 112.
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Ier. 13.23. Natura & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. ad Simpl. l. 1 q. 1. Ex voluntate perversa facta est libido; & dum servitur libidini facta est consuetudo: & dum consuetudini non resistitur, facta est necessitas. Idem Conf. l. 8. c. 5. Inveterata in nobis malorum omnium labe, aliter jam non vitio si esse non possumus, nisi ut omnino non simus, Salv. de Prov. l. 6. Longo quod usu in pejus usque induruit, multo facilius fregeris quam flexeris, Buch. Bapt.
Jeremiah 13.23. Nature & consuetudo robustissimam faciunt & invictissimam cupiditatem, Aug. and Simple l. 1 q. 1. Ex voluntate perversa facta est libido; & dum servitur libidini facta est consuetudo: & dum consuetudini non resistitur, facta est Necessity. Idem Confutation l. 8. c. 5. Inveterate in nobis malorum omnium Laban, aliter jam non vitio si esse non possumus, nisi ut Omnino non Simus, Salvation de Curae l. 6. Longo quod usu in Worse usque induruit, Much Facilius fregeris quam flexeris, Buch. Bapt
NONLATINALPHABET, Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1. NONLATINALPHABET, Plato de Rep. lib. 4. Iustitia instar sanitatis est, sine qua nihil quicquam juvat. Sine justitia nihil valet, Cic. Offic. lib. 2. nihil potest esse laudabile, Ibid. lib. 1. Domina siquidem est omnium et regina virtutum, Ibid. lib. 3.
, Arist. Eth. Nicom lib. 5 cap. 1. & Mag. lib. 1. cap. 34. et Eudem. lib. 4. cap. 1., Plato de Rep. lib. 4. Iustitia instar sanitatis est, sine qua nihil quicquam Juvat. Sine justitia nihil valet, Cic Office lib. 2. nihil potest esse laudabile, Ibid lib. 1. Domina siquidem est omnium et regina Virtues, Ibid lib. 3.
Sine imperio nec domus ulla, nec civitas, nec gens, nec hominum universum genus stare, nec rerum natura omnis, nec ipse mundus potest, Cic. de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: ille spiritus vitalis, quem tot millia trahunt: nihil ipsa perse futura nisi onus & prada, si mens illa imperii subtrabatur, Senec. de Clem. l. 1. c. 4.
Sine Imperial nec domus ulla, nec Civitas, nec gens, nec hominum universum genus stare, nec rerum Nature omnis, nec ipse World potest, Cic de leg. lib. 3. Istud est vinculum, per quod Respub. cohaeret: Isle spiritus Vitalis, Whom tot millia trahunt: nihil ipsa pierce futura nisi onus & Prada, si Mens illa imperii subtrabatur, Seneca de Clem. l. 1. c. 4.
NONLATINALPHABET, Arist. Rhet. l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic. de Leg. l. 3. NONLATINALPHABET. Demosth. apud Stob.
, Arist. Rhetoric l. 1 c. 3. Praesunt enim Magistratibus leges, ut populo Magistratus, Cic de Leg. l. 3.. Demosthenes apud Stob.
NONLATINALPHABET, Gregor. Naz. in Iul. 1. NONLATINALPHABET: Idem ad Cledon, 2. Pax optima rerum Quas homini novisse datum. Pax una triumphis Innumeris potior. — Silius bel. Pun. lib. 2.
, Gregory. Nazareth in July 1.: Idem ad Cledon, 2. Pax optima rerum Quas Homini novisse datum. Pax una triumphis Innumeris potior. — Silius bel. Pun. lib. 2.
Pacis Deus nisi pacem colentibus benedictionem non dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christo, qui discors esse voluerit cum Christiano, August. de verb. Dom. 57.
Pacis Deus nisi pacem colentibus benedictionem non Dabit, Cyprian. Quid simultates amas, quod autoripacis placere non potest? Non potest concordiam habere cum Christ, qui discourse esse voluerit cum Christian, August. de verb. Dom. 57.
Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Phil. 3.16. & 4.2. NONLATINALPHABET, Aristot. Laert. NONLATINALPHABET, locus in Catonem min. ipsiusque hospitem, Plut. NONLATINALPHABET, Gregor. Naz. in Basil.
Act. 4.32. Rom. 15.5, 6. 1 Cor. 1.10. Philip 3.16. & 4.2., Aristotle Laertes, locus in Catonem min. ipsiusque hospitem, Plutarch, Gregory. Nazareth in Basil.
Fratres in malo, Gen. 49.5. Pax mala est inter malos, ut quibus est una malitia, & unus ad malefaciendum consensus, Autor oper. imperfect. in Matth. hom. 26.
Brothers in Malo, Gen. 49.5. Pax mala est inter Malos, ut quibus est una malitia, & Unus ad malefaciendum consensus, Author Operate. imperfect. in Matthew hom. 26.
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Vt pernitiosum est, si unitas desit bonis: ita perniciosius est, si non desit malis. Eripiuntur enim justa, dum dividuntur injusti. At verò contra bonos vehementer praevalent, quando in malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos deterius deprimunt, cum unanimiter persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
Vt pernitiosum est, si unitas desit bonis: ita Perniciosius est, si non desit malis. Eripiuntur enim Justa, dum dividuntur Unjust. At verò contra bonos Forcefully prevalent, quando in Malo se concorditer tenent, Greg. Mor. l. 34. c. 3. Qui iniquos paci sociat, iniquitati vires administrat: quia bonos Deterius deprimunt, cum Unanimously persequuntur, Idem Pastor. part. 3. c. 1. §. 24.
Moratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne aut paupertas mihi oneri sit, aut ego alicui. Quantumsat est, non dum habeo. Si ad illam summam pervenero, tunc me totum philosophiae dab•, Sen. epist. 17.
Moratur meres familiarus. Sic illā disponere volo, ut sufficere mihi hoc agenti possit, ne Or paupertas mihi oneri sit, Or ego alicui. Quantumsat est, non dum habeo. Si ad Illam summam pervenero, tunc me totum Philosophiae dab•, Sen. Epistle. 17.
Quid in longum ipse te differs? expectabis ne foenoris quastum, aut ex merce compendium, aut tabulas beati senis, cum fieri possis statim dives? Repraesentat opes sapientia: quas cuicun { que } supervacuas fecit, dedit ibidem.
Quid in Longum ipse te differs? expectabis ne foenoris quastum, Or ex merce compendium, Or tabulas Beati senis, cum fieri possis Immediately dives? Represents opes sapientia: quas cuicun { que } supervacuas fecit, dedit ibidem.
Eodem quod sensum attinet, redeunt; etiam si ad Deum, non ad Regnum referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Quem iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.
Eodem quod sensum attinet, redeunt; etiam si ad God, non ad Kingdom referri Syntaxis Grammatica postulat. Atque hoc est quod Calvinus in hunc locum voluit. Whom iniquè igitur Maldonatus taxat tanquam Gracarū literarū imperitum.
Virt { us } omnia in se haebet: Omnia adsunt bona, Quē penes est Virtus, Plaut. Amph. 2. 5. Est tanti laborare, omnia bona semel occupaturo, Senec, epist. 76.
Virtue { us } omnia in se haebet: Omnia adsunt Bona, Quē penes est Virtus, Plautus. Amph 2. 5. Est tanti laborare, omnia Bona semel occupaturo, Seneca, Epistle. 76.
Qui misil unigenitum, immisit spiritum, promisit vultum, quid tandem tibi negaturus est? Bern. de Temp. nihil ei negaturus creditur, quem ad esum vituli hortatur, Hieron. de Fil. Prodig.
Qui misil Unigenitum, immisit spiritum, Promised vultum, quid tandem tibi negaturus est? Bern. de Temp. nihil ei negaturus creditur, Whom ad esum Calfs hortatur, Hieron. de Fil. Prodig.
Optimum est curam principalem animae impendere. Eucher. ad Valer. Vt primas apud nos curas, quae prima habentur, obtineant: summasque sibi solicitudinis partes, quae summa est, salus vendicet. Omnia vincat eo studio, quo praecedit omnia, Ibidem.
Optimum est curam principalem Spirits impendere. Eucher. ad Valer Vt primas apud nos curas, Quae prima habentur, obtineant: summasque sibi solicitudinis parts, Quae summa est, salus vendicet. Omnia vincat eo study, quo precedes omnia, Ibidem.
Quis extruendi, nisi cum fundamenta jeceris, locus est? Superaedificare caeteras utilitates destinanti salus fundamentum est. Caeterum quomodo quispiam sequentia addat, si nec prima possederit? Idem ibid.
Quis extruendi, nisi cum Fundamenta jeceris, locus est? Superaedificare Caeteras utilitates destinanti salus fundamentum est. Caeterum quomodo quispiam sequentia addat, si nec prima possederit? Idem Ibid.
NONLATINALPHABET, Agatho apud Clem. Strom. l. 5. Velut apud Athen. Dipnosoph. lib. 5. NONLATINALPHABET, Sic enim utrobi { que } interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr. Iunium in Adag. Cent. 3. Adag. 79.
, Agatho apud Clem. Strom. l. 5. Velut apud Athena Dipnosoph. lib. 5., Sic enim utrobi { que } interstinguendum, ne suus sententiae lepidissimae lepos intereat. Vise Hadr Junium in Adag. Cent. 3. Adag. 79.
Lucri bonus est odor ex re Qualibet. — Vnde habeas quaerit nemo; sed oportet habere, Iuven. Sat. 14. — facias rem, Si possis, rectè: si non, quocun { que } modo rem, Horat. ep. 1.
Lucri bonus est odour ex re Qualibet. — Vnde habeas Query nemo; sed oportet habere, Juvenal. Sat. 14. — facias remembering, Si possis, rectè: si non, quocun { que } modo remembering, Horatio Epistle. 1.
Desere palatia: nam Curia curis, imò crucibus & mortibus Semper est obnoxia, Petr. Bles. ep. 57. — dum excelsus steti, nunquam pavere destiti. — Sen. Thyest. 3. 1.
Desere palatia: nam Curia Care, imò crucibus & mortibus Semper est obnoxia, Peter Bles. Epistle. 57. — dum Excelsus steti, Never pavere destiti. — Sen. Thyest 3. 1.
Nahum. 2.13. Thren. 4.3. Ipsae ferae saevissima s••tus suos fovent, en•tri•at: •ilvi p•llas circumvol•••s rapinis prospici••, Aug. de Civit. l. 19. c. 12.
Nahum. 2.13. Lamentations. 4.3. Ipsae ferae saevissima s••tus suos fovent, en•tri•at: •ilvi p•llas circumvol•••s rapinis prospici••, Aug. de Civit l. 19. c. 12.
Quod ante passionem nescit, post resurrectionem novit, Chrysost. in Act. 1.7. Et Origen. in Mat. homil. 3. Vise Iansen. concord. Evang. cap. 123.
Quod ante passionem nescit, post resurrectionem Novit, Chrysostom in Act. 1.7. Et Origen. in Mathew Homily. 3. Vise Jansen. concord. Evangelist cap. 123.
Sicut contra de malis Chrysippus apud Plut. de commun. not. NONLATINALPHABET. Ait sapientem nulla re indigere, & tamen multis illirebus opus esse: contra stulto nulla re opus est; nulla enim rescit uti, sed omnib { us } eget. Egere enim necessitatis est. Nihil autem sapienti necesse est quod nō habet. Sen ep. 9.
Sicut contra de malis Chrysippus apud Plutarch the Common. not.. Ait sapientem nulla re indigere, & tamen multis illirebus opus esse: contra Stulto nulla re opus est; nulla enim rescit uti, sed omnib { us } eget. Egere enim necessitatis est. Nihil autem sapienti Necessary est quod nō habet. Sen Epistle. 9.
Adventus duo: alter in humilitate, alter in sublimitate. Tertull. Apolog. Adventus Domini duplex. Bern. in advent. serm. 4. imò triplex, ad homines, in homines, contra homines, ib. 3. Primus in humilitate, postremus in majestate, Gregor. Rom. mor. l. 17. c. 19. Occultus, quo venit judicandus; manifestus, quo veniet judicaturus, August. de temp. 220. Venit enim salvator, veniet damnater, Idem in Ioan. tract. 4.
Adventus duo: altar in humilitate, altar in Sublimity. Tertul Apology Adventus Domini duplex. Bern. in advent. sermon. 4. imò triplex, ad homines, in homines, contra homines, ib. 3. Primus in humilitate, postremus in majestate, Gregory. Rom. mor. l. 17. c. 19. Occultus, quo venit judicandus; manifestus, quo Come judicaturus, August. de temp. 220. Venit enim salvator, Come damnater, Idem in Ioan. tract. 4.
Caetera nostra & bona & mala incerta sunt: sola mors certa est. Aug verb. Dom. 21. incerta omnia: sola mors certa, cujus etiam hora incerta est, Idem in Psal. 38.
Caetera nostra & Bona & mala Incerta sunt: sola mors Certa est. Aug verb. Dom. 21. Incerta omnia: sola mors Certa, cujus etiam hora Incerta est, Idem in Psalm 38.
NONLATINALPHABET. Greg. Naz. ad Eunom. serm. 4. & ex eo Eulogius cont. Agnoitas apud Photium biblioth. cod. 230. NONLATINALPHABET. Ephrem. ad Anatol. quaest. 1. Secundum sormam servi, Aug. de Trin. l. 1. c. 12. In statu humiliationis, Vorst. apolog. disp. 2. §. 33. Parum enim solidum, quod Aug. in Psal. 36. & in Gen. contra Manich. l. 1. c. 32. & 83. quaest. 60. sed & de Trinit. l. 1. c. 12. nescit, i. nescire facit. Ne { que } firmum satis quod Greg. Rom. l 8. epist. 42. & Cyril. thesaur. l 9 c. 4. In humanitate norat; sed ex humanitate non norat.
. Greg. Nazareth ad Eunom. sermon. 4. & ex eo Eulogius contentedly. Agnoitas apud Photium Biblioth. cod. 230.. Ephrem. ad Anatol. Question. 1. Secundum sormam servi, Aug. de Trin. l. 1. c. 12. In Statu humiliationis, Vorst. apologue. Disp. 2. §. 33. Parum enim Solidum, quod Aug. in Psalm 36. & in Gen. contra Manich l. 1. c. 32. & 83. Question. 60. said & de Trinity. l. 1. c. 12. nescit, i. Not know facit. Ne { que } Firmum satis quod Greg. Rom. l 8. Epistle. 42. & Cyril. thesaur. l 9 c. 4. In humanitate norat; sed ex humanitate non norat.
Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui fuerunt post illos ante nos, & ad nosipsos, & qui erunt post nos usque ad novissimum ejus adventum, August. epist. 80.
Non illis solis dixit, quibus tunc audientibus loquebatur, sed illis etiam qui fuerunt post Illos ante nos, & ad nosipsos, & qui erunt post nos usque ad novissimum His adventum, August. Epistle. 80.
Corporum est somnus, sicut & mors cum speculo suo somno. Anima quieti nunquam succedit. Tertull. de anima, c. 32. & 25. Iacet enim dormientis corpus ut mortui, viget autem & vivit animus. Cicer. de divin. lib. 1. Somnus siquidem è corpore est, atque in corpore operator, Aug. de immortal. anim. cap. 14. Corpore autem dormiente anima insomnis agit. Hippocr. de insomn. Tota { que } sibi sua est, Iul. Scalig. ad eundem.
Corporum est somnus, sicut & mors cum speculo Sue Somno. Anima Quieti Never succedit. Tertul de anima, c. 32. & 25. Iacet enim dormientis corpus ut Deads, Viget autem & vivit animus. Cicer. the divine. lib. 1. Somnus siquidem è corpore est, atque in corpore operator, Aug. the immortal. anim. cap. 14. Corpore autem dormiente anima insomnis agit. Hippocrates. de insomn. Tota { que } sibi sua est, July Scaliger ad eundem.
NONLATINALPHABET, sive NONLATINALPHABET, ut Phrynichus: Et NONLATINALPHABET, sive NONLATINALPHABET. Sicut dormitione transitur ad somnum, sic exporgefactione transitur ad vigilationem, Aug. in Psalm. 3.
, sive, ut Phrynichus: Et, sive. Sicut dormitione transitur ad somnum, sic exporgefactione transitur ad vigilationem, Aug. in Psalm. 3.
Luk. 2.8. Pastores, dum super gregem suum vigilant, gregis ipsius pastorem in praesepio invenire, videre, tenere merentur & autorem. Petrus Chrysol. serm. 24.
Luk. 2.8. Pastors, dum super gregem suum vigilant, Gregis Himself Pastorem in praesepio invenire, To see, tenere merentur & autorem. Peter Chrysol. sermon. 24.
NONLATINALPHABET. Pythagoras apud Stobaeum, l. 2. c. 1. Est somnus corporis; est & animae: illud ergo cavere debemus, ne ipsa anima nostra dormiat, August. in Psal. 62.
. Pythagoras apud Stobaeum, l. 2. c. 1. Est somnus corporis; est & Spirits: illud ergo cavere debemus, ne ipsa anima nostra dormiat, August. in Psalm 62.
Quare vitia sua nemo confitetur? quia adhuc in illis est. Somnium narrare vigilantù est: & vitia sua confiteri sanitatis indicium est. Expergiscamur ergò ut errores nostros coarguere possimus. Senec. epist. 54.
Quare Vices sua nemo confitetur? quia Adhoc in illis est. Somnium narrare vigilantù est: & Vices sua Confession sanitatis indicium est. Expergiscamur ergò ut Errors nostros coarguere possimus. Seneca Epistle. 54.
Quomodo Plut. in Apophth. refert Philippum à somno diuturniore experrectum dixissè, NONLATINALPHABET. Et Parmenio Graecu indignantibus quod is interdiu obdormiret, NONLATINALPHABET.
Quomodo Plutarch in Apophthegms. refert Philippum à Somno diuturniore experrectum dixissè,. Et Parmenio Graecu indignantibus quod is interdiu obdormiret,.
Princeps vigilat ut quiescant subditi. Iustinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Bonifac. 8. in prooem. 6. Decret. & Innocent. 4 ibid. l. 2. tit. 5. c. 1. Omnium somnos illius vigilia defendit, omnium otium illius labor, omnium delitia• illius industria, omnium vacationem illius occupatio. Sen. ad Polyb. c. 26.
Princeps Vigilat ut quiescant Subditi. Iustinian. in authent Coll. 2. tit. 2 & Coll 8. tit. 10. Et Boniface 8. in proem. 6. Decree. & Innocent. 4 Ibid. l. 2. tit. 5. c. 1. Omnium Somnos Illius vigilia defendit, omnium otium Illius labour, omnium delitia• Illius Industria, omnium vacationem Illius occupatio. Sen. and Polybius c. 26.
Homo malus ipso est Diabolo nocentior. Iustum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Aut. oper. imp. in Mat. hom 24. Ludolf. vita Chr•sti, 1. 52. & Vor. de Sanct. 2. 10.
Homo malus ipso est Diabolo nocentior. Iustum siquidem hominem Diabolus timet, homo malus contemnit. Diabolus Homini nisi permissus non nocet, malus homo nocet etiam prohibitus. Or Operate. imp. in Mathew hom 24. Ludolph. vita Chr•sti, 1. 52. & Vor. de Sanct. 2. 10.
Iam. 3.6, 7, 8. Ezec. 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. spectac. epigr.) jubet ingenium mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum unum aliquod habet, homo omnia. Autor operis imperf. hom. 24
Iam. 3.6, 7, 8. Ezekiel 2.6. Fera quavis ipse ferocior est, Qui (ut Martial. Spectacle. Epigram.) jubet ingenium Mitius esse feris. Fera siquidem nisi irritata out same coacta non saevit: homo gratis crudelis est. Fera habet crudelitatem, sed rationem non habet: homo & crudelis est & rationalis Fera malum Unum aliquod habet, homo omnia. Author operis imperfect. hom. 24
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Matth. 10.17. Quid ista circumspicis, quae tibi possunt fortasse evenire, sed possunt & non evenire: incendium dico, ruinam, & alia quae nobis incidunt non insidiantur. Illa potius vide, illa devita, quae nos observant, quae captant. Rari sunt casus. etiamsi graves naufragium facere, vehiculo everli: ab homine homini quotidianum periculum. Adversus hoc te expedi, hoc intentis oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumu• incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo diligentius tegitur quo propius accedit. Sen. ep. 103.
Matthew 10.17. Quid ista circumspicis, Quae tibi possunt Fortasse evenire, sed possunt & non evenire: incendium dico, ruinam, & Alias Quae nobis incidunt non insidiantur. Illa potius vide, illa Devita, Quae nos observant, Quae captant. Rari sunt casus. Even if graves Shipwreck facere, vehiculo everli: ab homine Homini quotidian periculum. Adversus hoc te expedi, hoc intents oculis intuere. Nullum enim malum frequentius, nullum blandius. Tempestas minatur antequam surgat, praenunciat fumu• incendium, crepant aedificia antequam corruant. Subito est ex homine pernicies, & eo Diligentius tegitur quo propius Accedit. Sen. Epistle. 103.
NONLATINALPHABET. Lycurg. apud Stob. c. 2. Heu quam mala atque dep•avata prorsus est Natura nostra? — Putas ne tu interesse inter hominem & seram? Nec paululum, nisi in figura corporis. Curvantur aliae, inambulat recta haec fera. Lyps. Lupus est homo homini, non homo. Plaut. Asin. 2. 4. Erras si istorum qui occurrunt tibi, vultibus credis Hominum effigies habent, animos serarum. Nisi quod illarum perniciosior est primis incursus, quos transire non q•eunt. Nunquam enim illas ad nocendum nisi necessitas inigit: aut same aut timore coguntur ad poenam. Homini perdere hominem libet. Sen. ep. 103
. Lycurg. apud Stob. c. 2. Heu quam mala atque dep•avata prorsus est Nature nostra? — Putas ne tu Interest inter hominem & seram? Nec Paululum, nisi in figura corporis. Curvantur Others, inambulat Recta haec fera. Lips. Lupus est homo Homini, non homo. Plautus. Asin. 2. 4. Errors si These qui occurrunt tibi, vultibus credis Hominum effigies habent, Animos serarum. Nisi quod Illarum perniciosior est Primis Incursion, quos transire non q•eunt. Never enim Illas ad nocendum nisi Necessity inigit: Or same Or Timore coguntur ad poenam. Homini Perdere hominem libet. Sen. Epistle. 103
Aditum nocendi perfido praestat fides. Sen. O•dip. 3. Nullae sunt occultiores insidiae, quàm hae• quae latent in simulatione officii, aut in aliquo necessitudinis nomine. Nam eum qui palàm est adversarius, facilè cavendo vitare possis: hoc verò intestinum ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve•rin. 3.
Aditum nocendi perfido praestat fides. Sen. O•dip. 3. Nullae sunt occultiores insidiae, quàm hae• Quae latent in simulation Officii, Or in Aliquo necessitudinis nomine. Nam Eum qui palàm est Adversarius, facilè cavendo vitare possis: hoc verò Intestine ac domesticum malum, non modo existit, verum etiam opprimit, antequam per spicere atque explorare possis, Cicer. Ve•rin. 3.
2 Sam. 12.8. In accubitu mos ille ut accumberent uxores in sinu virorum Lyps ad Tac. annal. l. 11. Hinc Caesaremà Dolobella dictum Spondam interiorem regiae lecticae, refert Sueton. c. 49. Sic. Ioan. 13.23, 25.
2 Sam. 12.8. In accubitu mos Isle ut accumberent Uxores in sinu virorum Lips ad Tac. annal. l. 11. Hinc Caesaremà Dolabella dictum Spondam interiorem Regiae lecticae, refert Suetonius c. 49. Sic. Ioan. 13.23, 25.
NONLATINALPHABET. Basil. ep. 1. Quid terras alio calentes Sole mutamus? Patriae quis exul Se quoque fugit. Hor. carm 2. 16. Rectè Varro, Longe fugit, quisuos fugit: At longius, qui se.
. Basil. Epistle. 1. Quid terras Alio calentes Sole Mutamus? Patriae quis exul Se quoque Fugitive. Hor. Carm 2. 16. Rectè Varro, Long Fugitive, quisuos Fugitive: At Longius, qui se.
NONLATINALPHABET. Basil. Hoc se quisque mode fugit: at, quem scilicet, ut sit, Effugere haud potes est, ingratis haret & angit. Lucret. l. 3. — teque ipsum vitas fugitivus & erro; Frustrâ: nam comes alra premit, sequiturque fugacem. Horat. serm 27. Vitia nos nostra, quotun { que } transierimus, secutura sunt. Sen. ep. 50 Nihil tibi prodest peregrinatio, quia tecum peregrinaris. Peregrinaris cum affectibus tuis: & mala te tua sequuntur. Sen. epist. 104.
. Basil. Hoc se Quisque mode Fugitive: At, Whom scilicet, ut sit, Effugere haud potes est, ingratis Haret & angit. Lucretius l. 3. — teque ipsum vitas fugitivus & erro; Frustrâ: nam comes alra premit, sequiturque fugacem. Horatio sermon 27. Vices nos nostra, quotun { que } transierimus, secutura sunt. Sen. Epistle. 50 Nihil tibi profits peregrinatio, quia tecum peregrinaris. Peregrinaris cum affectibus tuis: & mala te tua sequuntur. Sen. Epistle. 104.
NONLATINALPHABET. Simot. epist. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laeditur nisi à se. Tu ipso tibi ni aliquid facias, malus quid faciat? Aug. homil. 29.
. Simot. Epistle. 40. Nec nolens quisquam laeditur, sed nec volens. Nemo laeditur nisi à se. Tu ipso tibi ni Aliquid facias, malus quid Faciat? Aug. Homily. 29.
Quid à foris conturbare aut contristare poterit, si intus bene estis, & fraterna pace gaudetis? Bern in Cant. 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
Quid à Foris conturbare Or contristare poterit, si intus bene Ye are, & fraterna pace gaudetis? Bern in Cant 29. Pax vobis à vobis sit, & omne quod extrinsecus minari videtur, non terret, quia non nocet. Ib.
Diabolus plus confidit in adjutorio carnis, quoniam magis nocet hostis domesticus: illa ad subversionem meam cum illo foedus iniit. Bern. medit. c. 14. Huic accedit, hac utitur serpens malignus: baculo nostro nos cedit, manus nostras cingulo proprio ligat. Ibid.
Diabolus plus confidit in adjutorio carnis, quoniam magis nocet hostis Domesticus: illa ad subversionem meam cum illo Foedus iniit. Bern. Meditate. c. 14. Huic Accedit, hac utitur serpens Malignus: baculo nostro nos cedit, manus nostras cingulo Properly Lies. Ibid
Diabolus quum aliquid suggerit, tenet consentientem, non cogit invitum. non enim seducit aut trahit aliquem, nisi quem inven•rit ex ali•ua parte jam sibi similent. Aug. de divers. 20.
Diabolus Whom Aliquid suggerit, tenet consentientem, non cogit invitum. non enim Seduces Or trahit aliquem, nisi Whom inven•rit ex ali•ua parte jam sibi similent. Aug. the diverse. 20.
Gen. 3.6. Portaemus omnes impressum nobis cauterium conspirationis antiquae, Eva nostra caro nostra, per que concupiscentiam Serpenti nos prodit. Bern. in Cant. 72.
Gen. 3.6. Portaemus omnes Impressum nobis cauterium conspirationis antiquae, Eve nostra Caro nostra, per que concupiscentiam Serpenti nos prodit. Bern. in Cant 72.
Nusquam securitas, neque in coelo, neque in paradiso, multo minus in mundo. In coelo. n. cecidit Angelus sub praesentia divinitatis, Adam in paradiso de loco voluptatis, Iudas in mundo d•scholae Salvatoris. Bern. de divers. 30.
Nusquam securitas, neque in coelo, neque in Paradiso, Much minus in mundo. In coelo. n. cecidit Angelus sub Presence divinitatis, Adam in Paradiso de loco voluptatis, Iudas in mundo d•scholae Salvatoris. Bern. the diverse. 30.
Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna paratum. Hoc aliquanto nobis magis necessarium. Illi enim saepe hostem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Vtrumque trepidat latus. Sequuntur pericula & occurrunt. Sextius apud Sen. ep. 60.
Ire vides quadrato agmino exercitum, ubi hostis ab omni parte suspectus est, pugna Paratum. Hoc aliquanto nobis magis Necessary. Illi enim saepe hostem timuere sine causa. Nobis nihil pacatum est. Tamsuperne quam infra metus est. Vtrumque trepidat latus. Sequuntur pericula & occurrunt. Sextius apud Sen. Epistle. 60.
Matth. 10 22. & 24.13. Non qui inceperit, sed qui perseveraverit, salvus crit. Incipere multorum est; perseverare paucorum. Bern. de grad. obed. Multi enim magna aggrediuntur, sed in via deficiunt: in desertum multi exeunt, sed ad terram promissionis pauci perveniunt. Aug. ad fratr. increm. ser 8.
Matthew 10 22. & 24.13. Non qui inceperit, sed qui perseveraverit, Salvus crit. Incipere multorum est; perseverare Paucorum. Bern. de grad. obed. Multi enim Magna aggrediuntur, sed in via deficiunt: in desertum multi exeunt, sed ad terram promissionis Pauci perveniunt. Aug. ad Fratr. increm. ser 8.
Incassum bonum agitur, fi ante terminum vitae deseratur: quia & frustra velociter currit, qui priusquam ad metas veniat, deficit. Greg. mor. l 2. c. 40. Non inchoantibus siquidem praemium promittitur, sed perseverantibus. Isidor. de sum. bon. lib. 2. cap. 7.
In cassum bonum agitur, Fi ante Terminus vitae deseratur: quia & frustra Velociter Currit, qui priusquam ad metas Veniat, deficit. Greg. mor. l 2. c. 40. Non inchoantibus siquidem Premium promittitur, sed perseverantibus. Isidore. de sum. bon. lib. 2. cap. 7.
Perseverantia sola virtutum coronatur. Bern. de temp. 114. Aeternitatis imaginem perseverantia praese fert. Sola est cui aeternitas redditur. Idem de consider. l. 5.
Perseverantia sola Virtues coronatur. Bern. de temp. 114. Aeternitatis imaginem perseverantia Praese fert. Sola est cui aeternitas redditur. Idem de Consider. l. 5.
Ezech. 18.24. Vides oblivione profunda sepeliri virtutes, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtutis est. Ex Hier. Gloss. ad Mat. 10.22. Atqui non est magnum bonū inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad fratres in eremo, serm. 8.
Ezekiel 18.24. Vides oblivion profunda sepeliri Virtues, quas perseverantia non insignivit. Bern. de grad obed. Neque enim incepisse, vel facere, sed perficere virtue est. Ex Hier. Gloss. and Mathew 10.22. Atqui non est magnum bonū inchoare quod bonum est, sed consummare, hoc solum perfectum est. Aug. ad Brothers in eremo, sermon. 8.
Non enim ex praeteritis, sed ex praesentibus judicamur. Gavendum ergò semperque timendum, ne veterem gloriam & solidam firmitatem unius horae procella subvertat. Hieron in Ezech. c. 26.
Non enim ex praeteritis, sed ex praesentibus judicamur. Gavendum ergò semperque timendum, ne veterem gloriam & solidam firmitatem unius horae Procella subvertat. Hieron in Ezekiel c. 26.
NONLATINALPHABET. Pythag. aur. carm. apud Stob. p. 2. c. 3. NONLATINALPHABET. Epicharm. ibid. c. 1. Looke ere yee leape. Alioqui saliens antequam videat, casurus est antequam debeat. Bern. de bon. deser. Palpebrae praecedunt gressus, cum operationem consilia rectè praeveniunt. Qui enim negligit considerando praevidere quod facit, gressus tendit, sed oculos claudit, pergendo iter conficit, sed praevidendo sibimetipsi non antecedit; atque idcircò citius corruit, quoniam ubi pedem operis ponere debeat, per consili• palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16.
. Pythagoras Aur. Carm. apud Stob. p. 2. c. 3.. Epicharm. Ibid. c. 1. Look ere ye leap. Otherwise saliens antequam Videat, casurus est antequam debeat. Bern. de bon. desert. Palpebrae praecedunt gressus, cum operationem consilia rectè praeveniunt. Qui enim negligit Considerando praevidere quod facit, gressus tendit, sed Eyes Claudit, pergendo iter conficit, sed praevidendo sibimetipsi non antecedit; atque idcircò Quickly Corruit, quoniam ubi pedem operis ponere debeat, per consili• palpebram non attendit. Greg. Rom. de Pastore par. 3. c. 1. § 16.
Assuescat animus solicita pervigilique custodia discernere cogitationes suas, & ad primum animi motum vel probare vel reprobare quod cogitat, ut bonas àlat, malas statim extinguat. Pelag. ad Demetriad.
Assuescat animus solicita pervigilique Custodia discernere Cogitations suas, & ad primum animi motum vel Probare vel reprobare quod cogitat, ut bonas àlat, malas Immediately extinguat. Pelagius and Demetriad.
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Sicut Mercator de falso panno non ostendit emptori medium neque finem, sed caput tantum: sic Diabolus qui est mercator peccati, ostendit fatuo peccatori solum caput panni, i. delectationem culpae, non medium, i, remorsum conscientiae, vel finem, i. poenam gehennae. Bonavent. diaeta salut. c. 2.
Sicut Mercator de False panno non ostendit emptori medium neque finem, sed caput Tantum: sic Diabolus qui est mercator peccati, ostendit fatuo peccatori solum caput panni, i. delectationem Culpae, non medium, i, remorsum conscientiae, vel finem, i. poenam Gehenna. Bonaventure. diaeta salut. c. 2.
Rom. 14.5. NONLATINALPHABET. Benè siquidem praecipiunt, qui vetant quicquam agere quod dubites aequam sit an iniquum. Cic. Offic. l. 1. Tutiusque illud cautissimi cujusque praeceptum, Quod dubites, nefecerū. Plin. ep. 18. l. 1.
Rom. 14.5.. Benè siquidem praecipiunt, qui vetant quicquam agere quod dubites aequam sit an Iniquum. Cic Office l. 1. Tutiusque illud cautissimi cujusque Precept, Quod dubites, nefecerū. Pliny Epistle. 18. l. 1.
Esai. 30.1. & 31.1. Prov 1.25. Non est verendum, ne dedignetur condiscendere nobis, qui potius si vel exiguum quid absque illo conamur, indignatur. Bern. in Cant. serm. 17.
Isaiah. 30.1. & 31.1. Curae 1.25. Non est verendum, ne dedignetur condiscendere nobis, qui potius si vel exiguum quid absque illo conamur, indignatur. Bern. in Cant sermon. 17.
Omnia vitia contra naturam pugnant. Senec. epist. 112. Et cùm constet omnes ab omnibus impugnari, diverso tamen modo & ordine singuli laboramus. Serapion. apud Cassian. collat. 5. c. 13.
Omnia Vices contra naturam pugnant. Seneca Epistle. 112. Et cùm constet omnes ab omnibus impugnari, diverso tamen modo & Order Singuli laboramus. Serapion. apud Cassian. collat. 5. c. 13.
— ardet vitio gentis { que } suoque. Ovid. de Tereo Metam. l. 6. Omnes gentes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimendaces, Saxones crudeles. Salvian. de provid. l 7. Gens Saxonum fera est, Francorum infidelis, Gepidarum inhumana, Hunnorum impudica: omnium vita vitiosa. Ibid. 4. Sunt tam civitatum, quàm singulorum hominum mores: gentesque aliae iracundae, aliae audaces, quaedam timidae; in vinum, in Venerem proniores aliae sunt. Liv. hist. l. 45.
— Ardet vitio gentis { que } suoque. Ovid. de Tereo Metam. l. 6. Omnes gentes peculiaria habent mala: Gothorum gens perfida est, Alanorum impudica, Francimendaces, Saxons crudeles. Salvian. de provide. l 7. Gens Saxonum fera est, Francorum Infidels, Gepidarum inhumana, Huns impudica: omnium vita vitiosa. Ibid 4. Sunt tam Civitatum, quàm singulorum hominum mores: gentesque Others iracundae, Others audaces, quaedam timidae; in vinum, in Venerem proniores Others sunt. Liv. hist. l. 45.
Stultus omnia vitia habet; sed non in omnia natura pronus est. Senec. de benef lib. 4. cap. 27. Omnia in omnibus vitia sunt; sed non omnia in singulis extant. Ibid. c. 26. Omnia omnibus insunt; sed in quibusdam singula eminent. Ibid. c. 27.
Stultus omnia Vices habet; sed non in omnia Nature pronus est. Seneca de Beneficence lib. 4. cap. 27. Omnia in omnibus Vices sunt; sed non omnia in Singulis extant. Ibid c. 26. Omnia omnibus insunt; sed in Some singula eminent. Ibid c. 27.
Alia in alus vitia principatum obtinent, tyrannidem exercent: ideoque oportet unumq•em { que } nostrum secundum qualitatem belli quo principaliter infestatur, pugnam arripere: utque vitia in nobis principatum tenent, ita impugnationis modus exig tur, &c. Ber. de ord. vitae. Et Cass. •ollat. 6 c. 27.
Alias in alus Vices Principatum obtinent, Tyranniden exercent: The reason why oportet unumq•em { que } nostrum secundum qualitatem Belli quo principaliter infestatur, pugnam arripere: utque Vices in nobis Principatum tenent, ita impugnationis modus exig tur, etc. Ber. de ord. vitae. Et Cass. •ollat. 6 c. 27.
Non juxta consummatam justitiam, sed juxta justitiam generationis suae. Hier. quaest. in Gen. Sicut Senec. ad Mart. consol. cap. 1. Illo saeculo magna pietas erat, nihil impiè facere.
Non juxta consummatam justitiam, sed juxta justitiam generationis suae. Hier. Question. in Gen. Sicut Seneca ad Mart. consol. cap. 1. Illo saeculo Magna pietas erat, nihil impiè facere.
Esse bonum inter malos, culmen pietatis. Nunc licet & fas est; sed tu sub Principe duro, Temporibusque malis ausus es esse bonus. Martial. epigr. 6. lib. 12.
Esse bonum inter Malos, culmen pietatis. Nunc licet & fas est; sed tu sub Principe duro, Temporibusque malis ausus es esse bonus. Martial. Epigram. 6. lib. 12.
1 King. 8.46. Eccles. 7.20. 1 Ioh. 1.8, 10. Sua cuique sunt vitia. Quintil. instit. orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Dii. Petron. satyr. Nemo sine vitiis est. Senec l. 2. contro. 5. Nam vitiis nemo sine nascitur. Horat. serm. l. 1. — nec licuit sine crimine vitam Degere. Virg. Aen. l. 4. Vnicuique dedit vitium natura creato Propert. l. 2. Et nullum sine venia placuit ingenium. Sen. ep. 114.
1 King. 8.46. Eccles. 7.20. 1 John 1.8, 10. Sua cuique sunt Vices. Quintil Institutio. Orat. l. 11. c. 3. Nemo nostrum non peccat: homines sumus, non Gods. Petron. satyr. Nemo sine Vitiis est. Seneca l. 2. Control. 5. Nam Vitiis nemo sine nascitur. Horatio sermon. l. 1. — nec Lucuit sine crimine vitam Degere. Virg Aen. l. 4. Everyone dedit Vitium Nature creato Propertius l. 2. Et nullum sine Venia Placuit ingenium. Sen. Epistle. 114.
Alex. Aphrodis. li. NONLATINALPHABET. Et Cicer. li. de fato. Qui & Stilponem Megaricum natura ebriosum & mulierosum fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidinis vestigium viderit.
Alexander Aphrodis. li.. Et Cicer. li. de fato. Qui & Stilponem Megaricum Nature ebriosum & mulierosum Fuisse; sed vitiosam naturam ab eo sic domitam, ut nemo unquam vinolentum cum, nemo in eo libidinis vestigium viderit.
Variae sunt in hominibus mo um conspersiones; quas attendens Diabolus, ex ea parte tentationem applicat, qua hominem pro conspersionis ratione ad peccatum inclinantem conspexerit. Bern. de ord. vitae.
Variae sunt in hominibus more um conspersiones; quas attendens Diabolus, ex ea parte tentationem Application, qua hominem Pro conspersionis ratione ad peccatum inclinantem conspexerit. Bern. de ord. vitae.
Quousque vicino serpente tua male securae dormitat industria? Bern. epist. 125. Circa serpentis antrum positus non eris diu illasus. Isidor. solitoq. l. 2.
How long vicino serpent tua male secura dormitat Industria? Bern. Epistle. 125. Circa serpentis antrum Positus non eris Diu illasus. Isidore. solitoq. l. 2.
Fac te ambulare, ubi à dextra spatiosa est terra, nec augustias pateris, à laeva locus est praeceps; ubi eligas incedere? super finem terrae in praecipitii labro, an longè inde? puto quia longè inde. Aug. de verb. Ap. 28.
Fac te Ambulare, ubi à dextra spatiosa est terra, nec augustias pateris, à Left locus est praeceps; ubi eligas incedere? super finem terrae in praecipitii labro, an long inde? puto quia long inde. Aug. de verb. Apostle 28.
NONLATINALPHABET. Anacharsis apud Laert. — NONLATINALPHABET. Arat. Phaenon. 27. i. NONLATINALPHABET. Theon. schol. I nunc, & ventis animam committe dolato Confisus ligno, digitis à morte remotus Quatuor, aut septem, si sit latissima taeda. Iuven sat. 14. Audax nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, potuit tenui sidere ligno, Inter vitae mortisque vias Nimium gracili limite ducto. Senec in Med. act. 2. Nam propetam letum, quàm prope cernit aquam. Ovid. de Pont. lib. 2.
. Anacharsis apud Laertes —. Arat Phaenon. 27. i.. Theon. schol. I nunc, & ventis animam commit dolato Confisus ligno, digitis à morte remotus Quatuor, Or September, si sit latissima taeda. Iuven sat. 14. Audax Nimium, qui freta primus Rate tam fragiliperfida rupit, Terrasque suas post terga videns, Animam levibus credidit Euris; Dubioque secans aequara cursu, Potuit tenui sidere ligno, Inter vitae mortisque Ways Nimium gracili limit ducto. Seneca in Med. act. 2. Nam propetam letum, quàm Prope cernit aquam. Ovid. de Pont. lib. 2.
Prov. 15.24. NONLATINALPHABET. Hesiod. — facilis descensus Averni. Sed revocare gradum, superasque ascendere ad auras. Hic labor, hoc opus est. — Virg. Aen.
Curae 15.24.. Hesiod. — Facilis descensus Averni. Said revocare Gradum, superasque ascendere ad auras. Hic labour, hoc opus est. — Virg Aen.
Omne in praecipiti vitium stetit. — Iuven. sat. 1. Facilis in proclivia vitiorum decursus est. Senec. de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis •ondere se rapit, & longius quàm voluit effertur. Idem epist. 40. Non gradu, sed praecipiti cursu à virtute disciscitur, ad vitia transcurritur. Vbi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2.
Omne in praecipiti Vitium Stetit. — Juvenal. sat. 1. Facilis in proclivia Vitiorum Decursus est. Seneca de ira lib. 2. cap. 1. Per proclive currentium non ubi visum est gradus sistitur, sed incitato corporis •ondere se rapit, & Longius quàm voluit effertur. Idem Epistle. 40. Non Grade, sed praecipiti cursu à virtute disciscitur, ad Vices transcurritur. Vbi semel deerratum est, in praeceps pervenitur, adeò maturè à rectis in prava, à pravis in praecipitia pervenitur. Patert. hist. lib. 2.
Mens cùm ad meliora enititur, quasi contra ictum flaminis conatur: cùm verò ab intentione ascendendi resolvitur, sine labore ad imarelabitur. Quia enim in ascensu labor est, in descensu otium, nisi mentis contentio ferveat, unda mundi non vincitur, per quam animus semper ad ima revocatur. Greg. moral. lib. 11. c 28.
Mens cùm ad Meliora enititur, quasi contra ictum Flaminis conatur: cùm verò ab intention ascendendi resolvitur, sine labour ad imarelabitur. Quia enim in ascensu labour est, in Descent otium, nisi mentis Contention ferveat, unda mundi non vincitur, per quam animus semper ad Ima revocatur. Greg. moral. lib. 11. c 28.
Non vides quam diversus sit ascendentium habitus & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam si descendas, pondus suum in priorem partem dare; si ascendat, retrò abducere, cum vitio consentire est In voluptates descenditur, in res asperas & duras subeundum est hic impellamus corpora, illic refraenemus. Sen. ep. 123.
Non vides quam diversus sit ascendentium habitus & descendentium: qui per pronum eunt, resupinant corpora, qui in arduum incumbunt. nam si descendas, pondus suum in priorem partem Dare; si ascendat, retrò abducere, cum vitio consentire est In pleasures descenditur, in Rest asperas & duras subeundum est hic impellamus corpora, illic refraenemus. Sen. Epistle. 123.
Nam vitare plagas in amoris ne laciaris. Non ita difficile est, quàm captum retibus ipsis Exire, & validos Veneris perrumpere nodos. Lucret. de rerum nat. l. 4.
Nam vitare plagas in amoris ne laciaris. Non ita difficile est, quàm captum retibus Ipse Exire, & validos Veneris perrumpere nodos. Lucretius de rerum nat. l. 4.
Prov. 5.8. & 4.15. Id agere debemus, ut vitiorum. irritamenta •uàm longissimè profugiamus. Sen. epist. 51. Proximus enim à tectis aegrè defenditur ignis: Vtile finitimis abstinuisse locis. Ov remed l. 2.
Curae 5.8. & 4.15. Id agere debemus, ut Vitiorum. irritamenta •uàm longissimè profugiamus. Sen. Epistle. 51. Proximus enim à tectis aegrè defenditur ignis: Utile finitimis abstinuisse locis. Ov remed l. 2.
Sit verae compunctionis indicium opportunitatis faga, occasionis subtractio: quia non satis piget cedidisse homin•m, qui adhuc disponit manere in lubrico Bern de temp ser. 56.
Sit Verae compunctionis indicium opportunitatis faga, occasionis subtractio: quia non satis Piget cedidisse homin•m, qui Adhoc disponit manner in lubrico Bern de temp ser. 56.
Psal. 119.37. Qui d•ponere v•lt desideria rerum omnium, quarum cupiditate flagravit, & oculos & aures ab his quae reliquit avert•t: alioqui citò rebellat affectus. Sen. ep. 70.
Psalm 119.37. Qui d•ponere v•lt Desire rerum omnium, Whom cupiditate flagravit, & Eyes & aures ab his Quae reliquit avert•t: Otherwise citò rebellat affectus. Sen. Epistle. 70.
NONLATINALPHABET. Plutar. NONLATINALPHABET. Amphis Com. Nemo libenter recolit, qui laesit, locum. Phaedr. fabul. 18 NONLATINALPHABET Dio Chrys. orat. 74. Remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fall, remember it and are more warie. Eastie on Psal. 119. — sic disco cavere cadendo. Goodwin Pneumato sarcom. Vise & Lactant. institut. 16. c. 24.
. Plutarch. Amphis Come Nemo Libenter recolit, qui laesit, locum. Phaedrus. Fable. 18 Dio Chrys. Orat. 74. remember where we last fell or stumbled, to take better heed: so do passengers when they come by a place where they had a fallen, Remember it and Are more wary. Eastie on Psalm 119. — sic disco cavere cadendo. Goodwyn Pneumato sarcom. Vise & Lactant. Institute. 16. c. 24.
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NONLATINALPHABET. Clem. Alex. paedag. lib. 3. cap. 5. NONLATINALPHABET. Achil. Stat. lib. 1. Vitiis nobis in animum per oculos est via. Quintil. declam. Illud Ier. 9.21. de morte per fenestras ingrediente, & Thren. 3 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenestras animam depraedantem accommodant. Clem. Alex. paedag. lib. 2. c 8. Greg. Nazianz. ad Eunom. l. 1. serm. in Theoph. de S. Cyprian. & de Greg. N•ss Hieron. ad Iovin. lib. 2. Ambros. de sug saec. cap. 2. August. homil. 35. & de honest. mul. cap. 4. Chrysologus homil. 39. Greg. Rom. moral lib. 21. cap. 2. & in Psal. poenitent 4. Bern. de humil. grad. & de convers. cap. 6. & 9. & in Cant. 35. & medit. cap. 14. & de temp. 68. & 80.
. Clem. Alexander Pedagogue. lib. 3. cap. 5.. Achilles Stat. lib. 1. Vitiis nobis in animum per Eyes est via. Quintil Declamation. Illud Jeremiah 9.21. de morte per fenestras ingrediente, & Lamentations. 3 51. de oculo animam depraedante; uti legit Vulgata: ad Satanam per oculorum fenestras animam depraedantem accommodant. Clem. Alexander Pedagogue. lib. 2. c 8. Greg. Nazianz ad Eunom. l. 1. sermon. in Theophanes de S. Cyprian. & de Greg. N•ss Hieron. ad Iovin. lib. 2. Ambos de sug Saec. cap. 2. August. Homily. 35. & the honest. Mul. cap. 4. Chrysologus Homily. 39. Greg. Rom. moral lib. 21. cap. 2. & in Psalm penitent 4. Bern. de humil. grad. & the converse. cap. 6. & 9. & in Cant 35. & Meditate. cap. 14. & de temp. 68. & 80.
Nunquam negavi rem alienam: quia sortasse nemo tibi commendavit, vel si quis commendavit, sub testibus commendavit. Dic mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendaverat, nescienti filio reddidisti; tunc te laudabo qu•a post aurum non isti Aug. de verb. Ap. 19.
Never negavi remembering alienam: quia sortasse nemo tibi commendavit, vel si quis commendavit, sub testibus commendavit. Die mihi, Reddidisti, quod à solo solus accepisti? si sic reddidisti, si mortuo qui commendaverat, nescienti filio reddidisti; tunc te Laudabo qu•a post aurum non Isti Aug. de verb. Apostle 19.
Sirac. 31.13. qui transgredi petait, & non transgressus est; & cùm posset malum facere, non fecit; Bonus ille est, qui & quando potest mala facere, non facit. Aug. in Psal 93.
Sirach. 31.13. qui transgredi petait, & non transgressus est; & cum posset malum facere, non fecit; Bonus Isle est, qui & quando potest mala facere, non facit. Aug. in Psalm 93.
Nulla laus est non facere, quod facere non potes Ex Lactant. instit l. 6. c 23. Martin. Dum. de mor. Nulla laus est ibi esse integrum, ubi nemo est, qui aut possit aut co•etur corrumpere. Cic. in Verr. orat. 1.
Nulla laus est non facere, quod facere non potes Ex Lactant. Institutio l. 6. c 23. Martin. Dum. de mor. Nulla laus est There esse integrum, ubi nemo est, qui Or possit Or co•etur corrumpere. Cic in Verr Orat. 1.
Corpora sanctarum mulierum non vis maculat, sed voluntas. Hieron. quaest. in Gen. Invita virgo vexari pocest, violari non potest. Aug. ep. 180. & 122. & de Civit. Dei, lib. 1. cap. 18. & demend. l 1 c. 7, 19, 20. & l. 2. c. 19. Vise & Chrys. in Psal. 95.
Corpora sanctarum mulierum non vis maculate, sed Voluntas. Hieron. Question. in Gen. Invita virgo vexari pocest, violari non potest. Aug. Epistle. 180. & 122. & de Civit Dei, lib. 1. cap. 18. & demend. l 1 c. 7, 19, 20. & l. 2. c. 19. Vise & Chrys. in Psalm 95.
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Vna hac in re blanditur & supplicat, quae in reliquis imperabat. Pelag. ad Demetriad. nec potuit extorquere, quod voluit imperare. Ambros. de Ioseph. cap. 5.
Una hac in re blanditur & supplicat, Quae in reliquis imperabat. Pelagius and Demetriad. nec Potuit extorquere, quod voluit Imperare. Ambos de Ioseph. cap. 5.
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Magnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non redamavit, rogatus non acquievit, comprehens•• aufugit. Ambros. ibid. Vel ut Aug. de temp. 83. M. v. qui v. servire tunc nescivit, ingenuam a non r. &c.
Magnus vir, qui venditus, servile tamen nescivit ingenium; adamatus non redamavit, Rogatus non acquievit, comprehens•• aufugit. Ambos Ibid. Vel ut Aug. de temp. 83. M. v. qui v. Serve tunc nescivit, ingenuam a non r. etc.
Infirmus est hostis, nisi volentem non vincit. Pelag. ad Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. homil. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psal 91. & in Ioan. tract. 12.
Infirmus est hostis, nisi volentem non vincit. Pelagius and Demetriad. Suadere & solicitare potest, cogere omninò non potest. Aug. Homily. 12. habet astutiam suadendi, non potestatem cogendi. Idem in Psalm 91. & in Ioan. tract. 12.
Rom. 12.21. Ne vincitor à malo. Cur rapis in te id, quod in alio tibi displicet? iram scil. irasceris ergò quia ille irascitur: imò jam tibi irascere, quia irasceris. Guigo. medit. c. 1. Passus es malum? ignosce; ne duo mali sitis. August. in Psal. 54. & in 1. Ioan. tract. 8. Paratus igitur debet esse homo pius & justus patienter eorum malitiam sustinere, quot fieri bonos quaerit, ut numerus potius crescat bonorum, non ut pari malitia se quoque numero addat malorum. Idem epist. 5. Ridiculum est enim odio nocentis perdere innocentiam. Senec. referente Ioan. de Tambac. in consol. Theol. vel potius Martin. Dumiens. lib. de morib. Nullius tam vehement nequitia est, ut motu meo digna sit. Symmach. l. 9. ep. 105.
Rom. 12.21. Ne vincitor à Malo. Cur rapis in te id, quod in Alio tibi displicet? iram scil. irasceris ergò quia Isle irascitur: imò jam tibi irascere, quia irasceris. Guigo. Meditate. c. 1. Passus es malum? Ignosce; ne duo mali sitis. August. in Psalm 54. & in 1. Ioan. tract. 8. Ready igitur debet esse homo Pius & justus Patienter Their Malitiam Sustain, quot fieri bonos Query, ut Numerus potius Crescat Bonorum, non ut Pair malitia se quoque numero addat malorum. Idem Epistle. 5. Ridicule est enim odio nocentis Perdere innocentiam. Seneca referente Ioan. de Tambac. in consol. Theology vel potius Martin. Dumiens. lib. de Morib. Nullius tam vehement Nequitia est, ut motu meo Digna sit. Simach. l. 9. Epistle. 105.
NONLATINALPHABET. Basil. homil. 14. NONLATINALPHABET. Synes. de insomn. — nam corpus onustum Hesternis vitiis animum quoque praegravatunâ, Atque affligit humi divinae particulam aurae. Horat serm. 2.2.
. Basil. Homily. 14.. Synes. de insomn. — nam corpus onustum Hesternis Vitiis animum quoque praegravatunâ, Atque affligit humi Divinae particulam aurae. Horatio sermon. 2.2.
Nobis ridere & gaudere non sufficit, nisi cum peccaso atque insania gaudeamus; nisi risus n ster impuritatibus, nisi flagitiis misceatur? Nun uid laetari & ridere non possumus, nisi risum nosirum atque laetitiam scelus esse faciamus? Salvian. de provident. l. 6.
Nobis ridere & Rejoice non sufficit, nisi cum peccaso atque insania gaudeamus; nisi risus n ster impuritatibus, nisi flagitiis misceatur? Nun Lid Rejoice & ridere non possumus, nisi Laughter nosirum atque laetitiam scelus esse Faciamus? Salvian. the provident. l. 6.
Rideamus, laetemur quantum libet jugiter, dummodò innocenter. Quae vecordia est & amentia, ut non putemus risum & gaudium tanti esse, nisi Dei inse habeat injuriam? Salvian. Ibid. An forte infructuosum putamús gaudium simplex, nec delectat ridere sine crimine? Ibid.
Rideamus, laetemur quantum libet Jugiter, dummodò Innocent. Quae vecordia est & amentia, ut non putemus Laughter & gaudium tanti esse, nisi Dei inse habeat Injuriam? Salvian. Ibid an fort infructuosum putamús gaudium simplex, nec delectat ridere sine crimine? Ibid
Et quae piscis eda• avido malè devoret ore, Abdit supremis aera recurva cibis. Ovid. remed. lib. 1. Et sera & piscis spe aliqua oblectante decipitur. Viscata sunt haec, insidiae sunt. Senec. epist. 8.
Et Quae Piscis eda• avido malè devoret over, Abdit Supreme Era recurva Cibis. Ovid. remed. lib. 1. Et sera & Piscis See Any oblectante decipitur. Viscata sunt haec, insidiae sunt. Seneca Epistle. 8.
Magna pars peccatorum tollitur, si peccaturis testis assistat. Senec. ep 11. Quid heatius, quid securius, quàm ejusmodi custodes si nul vitae & testes habere? quibus me totum refundam quasi alteri mihi: qui deviare non finant, fraenent praecipitem, dormitantem excitent; quorum reverentia & libertas extollentem reprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, erigat diffidentem, fides & sanctitas ad honesta & sancta provocet. Bern. de consider. lib. 4.
Magna pars peccatorum tollitur, si peccaturis testis assistat. Seneca Epistle 11. Quid heatius, quid securius, quàm ejusmodi custodes si nul vitae & testes habere? quibus me totum refundam quasi Alteri mihi: qui deviare non finant, fraenent praecipitem, dormitantem excitent; quorum Reverence & Libertas extollentem reprimat, excedentem corrigat; constantia & fortitudo nutantem firmet, Erigat diffidentem, fides & Sanctitas ad Honesta & sancta provocet. Bern. de Consider. lib. 4.
Omnia nobus mala solitudo persuadet. Senec. epist. 25. Solitudo est, quae virum etiam fortem fortissimè praecip•tat in reatum. Petr. Bles. epist. 9. — loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse potes. Ovid. remed. l. 2.
Omnia nobus mala solitudo persuadet. Seneca Epistle. 25. Solitudo est, Quae virum etiam fortem fortissimè praecip•tat in Guilty. Peter Bles. Epistle. 9. — loca sola nocent: loca sola caveto. Quo fugis? in populo tutior esse potes. Ovid. remed. l. 2.
Nulla res magis honesta induit, dubios & in pravum inclinantes revocat ad rectum, quàm bonorum vir•rum conversatio: paulatim enim descendit in pectora, & vim praeceptorum obtinet, frequenter audirt, aspici, occursus ipse sapientum juvat. est & aliquid quod ex magno (bono) viro vel tacente proficias. Senec. epist. 93.
Nulla Rest magis Honesta induit, dubios & in pravum inclinantes revocat ad rectum, quàm Bonorum vir•rum Conversation: Gradually enim descendit in pectora, & vim praeceptorum obtinet, frequenter audirt, aspici, occursus ipse Sages Juvat. est & Aliquid quod ex magno (Bono) viro vel tacente proficias. Seneca Epistle. 93.
— fungar vice cotis, acutum Reddere quae ferrum valet, exors ipsa secandi. Horat. in arte poet. Allusit ad Isocratis dict•m. NONLATINALPHABET. Plut. vita Isocr.
— fungar vice cotis, Acutum Reddere Quae ferrum valet, exhorts ipsa secandi. Horatio in art poet. Allusit ad Isocratis dict•m.. Plutarch vita Isocrate.
Fieri posse non ambigo, ut aliquid imperito & indocto cuipiam scire contingat, quod doctus aliquis & peritus ignorat Aug. de orig. animae l 4. c. 1.
Fieri posse non ambigo, ut Aliquid imperito & indocto cuipiam Scire contingat, quod doctus aliquis & Peritus Ignorant Aug. de Origin. Spirits l 4. c. 1.
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Non est sapere, ut opulentiam, ita urbis frequentiam fugere? an non mea mihi pudicitia tutior erit in eremo, ubi in pace cum pa•cis aut sola oonversans soli placeam, cui me probavi. Bern. epist. 115.
Non est Sapere, ut opulentiam, ita urbis frequentiam Fugere? nias non mea mihi Chastity tutior erit in eremo, ubi in pace cum pa•cis Or sola oonversans soli placeam, cui me probavi. Bern. Epistle. 115.
Nequaquam: nam volenti perperam agere & desertum abundantiam habet, & nemus umbram, & silentium solitudo. Malum quippe quod nemo videt, nemo arguit. Vbi autem non timetur reprehensor, securius accedit tentator, licentius perpetratur iniquitas. In conventu verò malum si sacere vis, non licet. Mox enim à pluribus comperitur, arguitur, emendatur. Bern. ibid.
Nequaquam: nam volenti Perperam agere & desertum abundantiam habet, & Nemus umbram, & silentium solitudo. Malum quip quod nemo videt, nemo arguit. Vbi autem non timetur reprehensor, securius Accedit Temptator, Licentius perpetratur iniquitas. In conventu verò malum si sacere vis, non licet. Mox enim à Pluribus comperitur, arguitur, emendatur. Bern. Ibid.
Den { que } aut de fatuis virginibus una es, aut de prudentibus. Si de fatuis, congregatio tibi necessaria est; si de prudentibus, tu congregationi. ib.
Den { que } Or de fatuis virginibus una es, Or de prudentibus. Si de fatuis, Congregation tibi necessaria est; si de prudentibus, tu congregationi. ib.
Forte vult eligere solitudinem, non satis attendens propriam infirmitatem, & periculosam Diaboli luctam: Quid enim periculosius quàm solum luctari contra antiqui hostis versutias, à quo videatur & quem videre non possit? A•ies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarii, quot socii, &c. Bern. de temp. 26
Forte vult eligere solitudinem, non satis attendens propriam infirmitatem, & periculosam Diaboli luctam: Quid enim periculosius quàm solum luctari contra antiqui hostis versutias, à quo Videatur & Whom To see non possit? A•ies potius multorum pariter pugnantium quaerenda, ubi tot sint auxiliarii, quot Society, etc. Bern. de temp. 26
Quoties bene perficientibus invidens daemonium meridianum obtentu quasi ma oris puritatis eremum petere persuasit? Et cognoverunt miseri tandem, quam verus sit sermo quem frustra legerant, Vae soli &c. Bern. in Cant. 33.
How often bene perficientibus invidens Demon meridianum Obtentu quasi ma oris puritatis Eremum Peter persuasit? Et cognoverunt miseri tandem, quam verus sit sermon Whom frustra legerant, Vae soli etc. Bern. in Cant 33.
Crates cùm vidisset adolescentem secreto ambulantem, interrogavit quid illic solus faceret. Mecum, inquit, loquor. Cui Crates, Cave, inquit, rogo, & diligenter attende ne cum homine malo loquaris. Senec. epist. 10. Atqui Laert. de Cleanthe, NONLATINALPHABET. Alterutrum lubens ex altero correxerim.
Crates cùm vidisset adolescentem secreto ambulantem, interrogavit quid illic solus faceret. Mecum, inquit, Loquor. Cui Crates, Cave, inquit, Ask, & diligently attend ne cum homine Malo loquaris. Seneca Epistle. 10. Atqui Laertes de Cleanthe,. Either lubens ex altero correxerim.
Sumuntur enim à conversantibus mores. Nec tam valetudini profuit utilis regio & salubrius coelum, quàm animis parum firmis in turba meliorum versari. Sen. de irá l. 3. c. 8. Tam honorum enim quàm malorum longa conversatio amorem inducit. Idem de tranq. c. 1.
Sumuntur enim à conversantibus mores. Nec tam valetudini profuit utilis Regio & Salubrius coelum, quàm animis Parum firmis in turba meliorum versari. Sen. de irá l. 3. c. 8. Tam honorum enim quàm malorum Longam Conversation amorem Inducit. Idem de tranq. c. 1.
NONLATINALPHABET. Arriani Epictet. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita spirit. c. 17.
. Arians Epictetus. lib. 3. c. 16. Non est carbo ita ignitus, quin aqua adfusa extinguatur; sicut contra vix est carbo ita madidus, quin prunarum acervo accendatur. Vincent. de vita Spirit. c. 17.
Prov. 13.20. NONLATINALPHABET. Ex Sophocl. & Eurip. Plato in Theag. & Polit. l. 8 Gell. noct. Attic. l. 13. c. 17. NONLATINALPHABET. Theogn. Ea Philosophiae vis est, ut non solum studentes, sed etiam conversantes juvet. Qui in solem venit, licet non in hoc venerit colorabitur. Qui in unguentaria taberna resederint, odorem secum lociferunt. Et qui apud Philosophos fuerunt, traxe•unt, aliquid necesse est, quod prodesset & negligentibus. Senec. ep. 108. Vt qui per solem ambulant, aut colorem mutant, aut urentem sentiunt calorem: sic dum consuetudine bonorum utimur, aut dotes quasdam amando in nos derivamus, aut desiderium aliquod admirando concipimus. Putaeam. cent. 1. epist. 14.
Curae 13.20.. Ex Sophocles. & Eurip Plato in Theag. & Politic l. 8 Gell. Night. Attic. l. 13. c. 17.. Theognis. Ea Philosophiae vis est, ut non solum Students, sed etiam conversantes juvet. Qui in solemn venit, licet non in hoc venerit colorabitur. Qui in unguentaria Taberna resederint, odorem secum lociferunt. Et qui apud Philosophers fuerunt, traxe•unt, Aliquid Necessary est, quod prodesset & negligentibus. Seneca Epistle. 108. Vt qui per solemn ambulant, Or colorem mutant, Or urentem sentiunt calorem: sic dum Consuetudine Bonorum utimur, Or dotes quasdam Amando in nos derivamus, Or desiderium aliquod admirando concipimus. Putaeam. cent. 1. Epistle. 14.
Nemo non in vitia pronus est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sumus, quia nec dux potest, nec comes deesse. Et res etiam ipsa sine duce, sine comite procedit. Non pronum est tantum ad vitia, sed praecept. Sen. ep. 97.
Nemo non in Vices pronus est. Lactant. inst. l. 3. c. 17. Ad deteriores faciles sumus, quia nec dux potest, nec comes deesse. Et Rest etiam ipsa sine duce, sine comite procedit. Non pronum est Tantum ad Vices, sed precept. Sen. Epistle. 97.
NONLATINALPHABET, &c. NONLATINALPHABET. Chrysost in Ioan homil. 57. Res est contagiosa societas mala. — dedit hanc co•tagio labem, Et dabit in plures: sicut grex totus in agris Vnius scabie cadit, & porrigine po•ci; Vvaque conspecta livorem ducit ab uva. Iuvenal. satyr. 2. — contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2.
, etc.. Chrysostom in Ioan Homily. 57. Rest est contagiosa Societas mala. — dedit hanc co•tagio labem, Et Dabit in plures: sicut grex totus in agris Unius scabie Cadit, & porrigine po•ci; Vvaque conspecta livorem Ducit ab uva. Juvenal. satyr. 2. — contagia vites: Haec etiam pecori saepe nocere solent. Ovid. remed. lib. 2.
Non tantum corpori, sed etiam moribus salubrem locum eligere debemus. Senec. epist. 51. Sicut enim aer malus assiduo flatu tractus inficit corpus, ita perversa locutio assiduè audita infirmantium inficit animum. Greg. Rom. in Ezech. lib. 1. homil. 9. Valetudinem firmissimam ladit aer gravis, aura pestilens: & mentem optimam conversatio cum malis. Vnde Ben Syra, Vae malo, & eis qui ei adhaerent. D•us. lib 2. cent. 1. proverb 45. NONLATINALPHABET. Corrupêre probos mores commercia prava. Ex Menandro in 1 Corinth. 14.33. NONLATINALPHABET.
Non Tantum corpori, sed etiam moribus salubrem locum eligere debemus. Seneca Epistle. 51. Sicut enim aer malus Assiduo flatu tractus inficit corpus, ita perversa Locution assiduè audita infirmantium inficit animum. Greg. Rom. in Ezekiel lib. 1. Homily. 9. Valetudinem firmissimam ladit aer gravis, aura pestilens: & mentem optimam Conversation cum malis. Vnde Ben Syria, Vae Malo, & eis qui ei adhaerent. D•us. lib 2. cent. 1. proverb 45.. Corrupêre probos mores commercia prava. Ex Menandro in 1 Corinth. 14.33..
Vt quaedam in contactu corporis vitia transiliunt: ita animus mala sua proximis tradit. Ebriosus convictor in amorem vini traxit: impudicorum coetus fortem quoque & siliceum virva emollit: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.
Vt quaedam in contactu corporis Vices transiliunt: ita animus mala sua proximis tradit. Ebriosus convictor in amorem Wine traxit: impudicorum Coetus fortem quoque & siliceum virva Softens: avaritia in vicinos virus suum transtulit. Sen. de ira l. 3. c. 8.
NONLATINALPHABET. Plut. de laud. sui. Serpunt enim vitia; & in proximum quemque transiliunt. Itaque ut in pestilentia cavendum est, ne corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7.
. Plutarch de laud. sui. Serpent enim Vices; & in Proximum quemque transiliunt. Itaque ut in Pestilence Cavendum est, ne corruptis jam corporibus & morbo flagrantibus assideamus, quia pericula trabemus, afflatuque ipso laborabimus: ita in amicorum legendit ingenus dabimus Operam, ut quam minime inquinatos assumamus. Sen. de tranq. c. 7.
NONLATINALPHABET. Arriani Epictet. l. 3. c. 16. NONLATINALPHABET. Plut. de adulat. Nemo non aliquod nobis vitium aut commendat, aut imprimit, aut nescientibus allinit. Sen. epist. 7. Convictor delicatus paulatim enervat; vicinus dives cupiditatem irritat: malignus comes quamvis candido & simplici rubiginem suam affricat. Ibid.
. Arians Epictetus. l. 3. c. 16.. Plutarch de adulat. Nemo non aliquod nobis Vitium Or commendat, Or imprimit, Or nescientibus allinit. Sen. Epistle. 7. Convictor Delicatus Gradually enervat; Vicinus dives cupiditatem irritat: Malignus comes Quamvis candido & Simple rubiginem suam affricat. Ibid
Naturale est unumquemque velle sive in vitiis sive in virtutibus associare sibi consortes. Bern. parv. serm. 17. Et peccantibus voluptatem facit simul peccantium consortium. Aug. confess. lib. 2. cap. 8. Novi ego seculum hoc moribus quibus siet: Malus bonum malum esse vult, ut sit sui similis. Plaut. Trinum 2. 2.
Natural est unumquemque velle sive in Vitiis sive in virtutibus associare sibi consorts. Bern. Parv. sermon. 17. Et peccantibus voluptatem facit simul sinners consortium. Aug. confess. lib. 2. cap. 8. Novi ego seculum hoc moribus quibus siet: Malus bonum malum esse vult, ut sit sui Similis. Plautus. Trinium 2. 2.
Vt cùm in sole ambulem, etiamsi aliam ob causam ambulem, fieri natura tamen ut colorer; sic cùm istoc libros studiosè legerim, sentio orationem meam illorum cantu quasi colorari. Cic. de orat. l. 2. Noxiae sunt conversationes cum malis: inficiunt sobriam mentem & decolorant. Ambr. epist. 4 Frequenter accidit, ut quis contra propositum suum intemperantem audiens, cùm velit ipse continentiae d sciplinam tenere, suco insipientiae coloretur Ibid. Visendus idem de bono mort. c 9.
Vt cùm in sole ambulem, Even if aliam ob Causam ambulem, fieri Nature tamen ut colorer; sic cùm istoc libros studiosè legerim, sentio orationem meam Illorum Cantu quasi colorari. Cic the Orat. l. 2. Noxiae sunt conversationes cum malis: inficiunt sobriam mentem & decolorant. Ambrose Epistle. 4 Frequenter accidit, ut quis contra propositum suum intemperantem Audiens, cùm velit ipse continentiae d sciplinam tenere, suco insipientiae coloretur Ibid Visendus idem de Bono Murder. c 9.
NONLATINALPHABET. Pindari Schol. Nem. 7. & Plut. de liber. educ Claudo vel uni si propinquus manscris, Disces & ipse claudicare protinus. Eras. Chil. 1. cent. 10. a lag. 73.
. Pindari Schol. Nem. 7. & Plutarch de liber. Education Claudo vel uni si propinquus manscris, Disces & ipse claudicare Immediately. Eras. Chil 1. cent. 10. a lag. 73.
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Minuta quedam, ut ait •haedon, animalia cùm mordent, non sentiuntur, adeo ten•is illis & valens in periculum vis est: tumor indicat morsum & in ipso tumore null im vul•us apparet. Idem tibi in malorum conversatione eveniet, non deprehendes quem idmodum aut quando tibi obsit, obfuisse deprehendes. Sence paucis immutat•s epist. 94.
Minute quedam, ut ait •haedon, animalia cùm mordent, non sentiuntur, adeo ten•is illis & Valens in periculum vis est: tumor indicat morsum & in ipso tumore null im vul•us Appears. Idem tibi in malorum Conversation eveniet, non deprehends Whom idmodum Or quando tibi obsit, obfuisse deprehends. Sense paucis immutat•s Epistle. 94.
Victor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb•rius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò ingredi. P. Syrus.
Victor timere quid potest? quod non timet. Sen. Agam. 4. 1. Nemo enim ceb•rius opprimitur, quam qui nihil timet. Vell. hist. l. 2. Animus vereri qui scit, scit tutò Ingredi. P. Syrus.
Vbi timor divinus consopitur, indifferenter jam libitis pro licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, amplius prohibentur: sed quicquid in cor, in buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solennes voluptates frequentare circi furentis, caveae saevientis, scenae lascivientis, summus vitae fructus Deum non timentibus. Tertull. ad Marc. l. 1. c. 20.
Vbi timor Divine consopitur, indifferenter jam libitis Pro Licitis utitur, jam ab illicitis cogitandis, perpetrandis, investigandis, non animus, manus, vel pedes, Amplius prohibentur: sed quicquid in cor, in Buccam, ad manum venerit, machinatur, garrit & operatur, malevolus, vaniloquus, & facinorosus. Bern. de grad. humil. c. 12. In omnem libidinem ebullire, solemnness pleasures frequentare circi furentis, caveae saevientis, Scenes lascivientis, Summus vitae fructus God non timentibus. Tertul and Marc. l. 1. c. 20.
Oneramus asinum, & non curat, quia asinus est: At si in ignem impellere, si in foveam praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. de divers. 12.
Oneramus asinum, & non curate, quia asinus est: At si in Ignem Impellere, si in Foetum praecipitare velis, cavet quantum potest, quia vitam amat, & mortem timet. Bern. the diverse. 12.
Iam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones credant & contremiscant. Autor ocul. moral. cap. 13. contempl. 3.
Iam. 2.19. Mirum est quod homines inferni supplicia non considerant, vel si considerent, non sormidant; cùm tamen demones Credant & contremiscant. Author ocul. moral. cap. 13. Contemplation. 3.
Psal. 16.8. — quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus quae agis, Deum praesentem cogites. Cave itaque ne vel signo vel facto offendas, qui ubique praesens cernit quicquid facis. Bern. medit. c. 6.
Psalm 16.8. — quaecunque capesses, Testes factorum stare arbitrabere divos. Silius bell. Pun. lib. 15. In omnibus Quae Agis, God praesentem cogites. Cave itaque ne vel Sign vel facto offendas, qui ubique Praesens cernit quicquid facis. Bern. Meditate. c. 6.
Sphaera, cujus centrum ubique, circumferentia nusquam. Empedocles apud Trithem. ad Caesar. quaest. 1. contra, & aptius quàm Trismegistus apud Scalig. de subtil. exerc. 363.
Sphaera, cujus centrum ubique, circumferentia nusquam. Empedoc apud Trithemius. ad Caesar. Question. 1. contra, & aptius quàm Trismegistus apud Scaliger the subtle. Exercise. 363.
Elonginquo, i. longè antequam animo insederint meo. Iun. Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambr. offic. lib. 1. c. 14.
Elonginquo, i. long antequam animo insederint meo. June Intra hominum mentes non solum tractata, sed etiam volvenda cognoscit. Ambrose office. lib. 1. c. 14.
Prov. 15.11. Sic certè vivendum est, tanquam in conspectu vivamus: sic cogitandum tanquam aliquis in pectus intimum inspicere possit. Quid enim prodest ab homine aliquid esse secretum? Nihil Deo clusum est. Interest animis nostris, & cogitationibus mediis intervenit. Sen. ep. 83.
Curae 15.11. Sic certè vivendum est, tanquam in conspectu Vivamus: sic cogitandum tanquam aliquis in pectus intimum inspicere possit. Quid enim profits ab homine Aliquid esse secretum? Nihil God clusum est. Interest animis nostris, & cogitationibus mediis intervenit. Sen. Epistle. 83.
Sic curat universos quasi singulos, sic singulos quasi solos, Aug. confess l. 3. c. 11. Sed & sic spectat, &c. Hinc Greg mor. l. 25. cap. 19. Sic intendit singulis, acsi vacet à cunctis, & sic simul intendit omnibus, ac si vacet à singulis.
Sic curate universos quasi singulos, sic singulos quasi solos, Aug. confess l. 3. c. 11. said & sic spectat, etc. Hinc Greg mor. l. 25. cap. 19. Sic intendit Singulis, acsi vacet à cunctis, & sic simul intendit omnibus, ac si vacet à Singulis.
Illum time cui cura est ut videat te, & timendo castus sis: aut si peccare vis, quaere ubi te non videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur; numen divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. instit. l. 6. c. 24.
Ilum time cui Cure est ut Videat te, & timendo Chaste sis: Or si Peccare vis, quaere ubi te non Videat, & fac quod vis. Aug. de verb. Dom. 46. Parietibus oculi hominum submoventur; numen Divinum nec visceribus submovetur, quo minus totum hominem perspiciat & norit. Lactant. Institutio. l. 6. c. 24.
Si honesta sunt quae facis, omnes sciant: si turpia quid refert neminem scire, cùm tu scias? O te miserum, si contemnis hunc testem. Senec. epist. 43. Populo teste fieri credam, quicquid me cons•lo faciam. Idem de beat. c. 20.
Si Honesta sunt Quae facis, omnes sciant: si Turpia quid refert neminem Scire, cùm tu scias? O te miserum, si contemnis hunc Testimony. Seneca Epistle. 43. Populo teste fieri Creed, quicquid me cons•lo faciam. Idem de beatrice. c. 20.
Gen. 18.25. Magna tibi custodia necessaria est, magna tibi necessitas indicta probitatis, qui ante oculos judicis vivis cuncta cernentis. Bern medit. cap. 6. & Boet. consol. l. 5.
Gen. 18.25. Magna tibi Custodia necessaria est, Magna tibi Necessity indicta probitatis, qui ante Eyes Judges vivis Everything cernentis. Bern Meditate. cap. 6. & Boet consol. l. 5.
Sic fac omnia, tanquam spectet. Epicurus. Epicurus ipse. Prodest sine dubio custodem sibi imposuisse, & habere quem respicias, quem interesse cogitationibus tuis judices Sic vivas tanquam sub alicujus viri, ac semper praesentis, oculis. Sic facias, quaecunque feceris, tanquam spectet Cato, aut Scipio, aut Laelius aliquis. Sen. epist. 25. Aliquis eligendus est, & semper ante oculos habendus, ut sic tanquam illo spectante vivamus, & omnia tanquam illo vidente faciamus. Idem epist. 11. Et Bernard. ad fratr. de monte Dei; Elige tibi aliquem, cujus vitae exemplar sic cordi tuo inhaeserit, reverentia insederit, ut quoties recordatus fuerit, ad reverentiam cogitati assurges, vitam, ordines, mores componas. Hic praesens tibi sit quandos unque volueris, occurrat saepe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitabis, ac si videat, arguat, emendare cogeris, &c.
Sic fac omnia, tanquam spectet. Epicurus. Epicurus ipse. Profits sine dubio custodem sibi imposuisse, & habere Whom respicias, Whom Interest cogitationibus tuis Judges Sic vivas tanquam sub alicujus viri, ac semper praesentis, oculis. Sic facias, quaecunque feceris, tanquam spectet Cato, Or Scipio, Or Laelius aliquis. Sen. Epistle. 25. Aliquis eligendus est, & semper ante Eyes habendus, ut sic tanquam illo spectante Vivamus, & omnia tanquam illo vidente Faciamus. Idem Epistle. 11. Et Bernard. ad Fratr. de monte Dei; Elige tibi aliquem, cujus vitae exemplar sic Cordii tuo inhaeserit, Reverence insederit, ut How often recordatus fuerit, ad reverentiam cogitati assurges, vitam, ordines, mores componas. Hic Praesens tibi sit quandos unque volueris, occurrat saepe & cùm nolueris. Omnia facta, cogitata tua cùm ab eo videri cogitabis, ac si Videat, arguat, emendare cogeris, etc.
Sic Philippus rex cùm intempessivè ludenti Antipatrum venire obnunciaretur, NONLATINALPHABET, alveum quo ludebat, in lectum rejecit. Athen. dipnosop. l. 10.
Sic Philip rex cùm intempessivè ludenti Antipatrum venire obnunciaretur,, alveum quo ludebat, in lectum rejecit. Athena dipnosop. l. 10.
Quovis loco, quovis angulo reverentiam habe Angelo qui te custodit, ne illo praesente facere audeas, quod me praesente non auderes. Bern. Hic est magni consilii Angelus, cui patens est •mnis angulus. Et qu dam a•t; cùm quid turpefacit, quod me spectante ••beret; Cur spectante Deo non magis inde rubes? Ocul. mor. •. 15. propr. 2.
Quovis loco, quovis Angulo reverentiam habe Angelo qui te Custodit, ne illo present facere audeas, quod me present non auderes. Bern. Hic est magni Consilii Angelus, cui patens est •mnis Angle. Et queen dam a•t; cùm quid turpefacit, quod me spectante ••beret; Cur spectante God non magis inde rubes? Ocul. mor. •. 15. propr. 2.
Semper ita vivamus, ut rationem reddendam nobis arbitremur: putemusque nos momentis omnibus non in aliquo orbis terrae theatro ab hominibus, sed desuper spectari ab eo, qui & judex & testis idem futurus est, &c. Ex Cicer. Verrin. 4. Lactant. instit. l. 6. c. 24.
Semper ita Vivamus, ut rationem reddendam nobis arbitremur: putemusque nos Momentis omnibus non in Aliquo Orbis terrae Theatre ab hominibus, sed Desuper spectari ab eo, qui & Judge & testis idem Future est, etc. Ex Cicer. Verrin. 4. Lactant. Institutio. l. 6. c. 24.
NONLATINALPHABET. Chrysost. tom. 6. orat. 67. Vltimum diem latere voluit, ut omnes observarentur. August. homil. 13. Dies ultimus solubriter ignoratur, ut semper proximus esse credatur. Gregor. mor. l. 12. & Bern. de mod. viv. ser. 69.
. Chrysostom tom. 6. Orat. 67. Vltimum diem later voluit, ut omnes observarentur. August. Homily. 13. Die Ultimus solubriter ignoratur, ut semper Proximus esse credatur. Gregory. mor. l. 12. & Bern. the mod. Viv. ser. 69.
Qualem te invenit Deus cùm vocat, talem pariter & judicat. Cyprian. de mortal. Qualis quisque hinc exierit suo novissimo die, talis invenietur in nevissimo saeculi die. Aug. de verb. Dom. 21. & epist. 80. Et Greg. dialog. lib. 4. c. 37. & apud Gratian. dist. 25.
Qualem te invenit Deus cùm vocat, talem pariter & judicat. Cyprian. de Mortal. Qualis Quisque hinc exierit Sue novissimo die, Talis invenietur in nevissimo Saeculi die. Aug. de verb. Dom. 21. & Epistle. 80. Et Greg. dialogue. lib. 4. c. 37. & apud Gratian. Dist. 25.
Et si concluso super-essent tempora seclo, Vt posset longos mundus habere dies: Nos tamen occasum nostrum observare deceret, Et finem vitae quemque videre suae. Nam mihi quid prodest, quod longo flumina cursu Semper inexhaustis prona feruntur aquis? Multa quod annosae vicerunt saecula sylvae? Quod { que } suis durant florea rurae locis? Ista manent: nostri sed non mansere parentes. Exigui vitam temporis hospes ago. Prosper ad uxorem.
Et si concluso super-essent tempora seclo, Vt posset longos World habere dies: Nos tamen occasum nostrum observare deceret, Et finem vitae quemque To see suae. Nam mihi quid profits, quod longo flumina cursu Semper inexhaustis Doomed feruntur aquis? Multa quod annosae vicerunt saecula sylvae? Quod { que } suis durant florea rurae locis? Ista manent: Our sed non mansere Parents. Exigui vitam Temporis Guest ago. Prosper ad uxorem.
Longè est quidem dies judicii; sed uniuscujus { que } hominis dies ultimus longè esse non potest; quia brevis est vita, & vitae brevitas incerta. Aug. de verb. Dom. 16. & de 10. chord. 2. & homil. 28.
Long est quidem dies Judicii; sed uniuscujus { que } hominis dies Ultimus long esse non potest; quia brevis est vita, & vitae Brevity Incerta. Aug. de verb. Dom. 16. & the 10. chord. 2. & Homily. 28.
2 Sam. 12.18. Mors tam juveni ante oculos debet esse quàm seni: non enim citamur ex censu. Senec. epist. 12. Fata enim seriem non servant. Ibid. 63. Quis est adolescens, cui exploratum sit se ad vesperam esse victurum? Cic. de sen. Senibu• mors in januis, adolescentibus in insidii• est. Bern. de convers. cap. 14. Et sub eodem pueritiae fato est. Fuscus apud Senec. suasor. 2.
2 Sam. 12.18. Mors tam juveni ante Eyes debet esse quàm seni: non enim citamur ex censu. Seneca Epistle. 12. Fata enim seriem non servant. Ibid 63. Quis est Adolescent, cui exploratum sit se ad vesperam esse Victurum? Cic de sen. Senibu• mors in januis, adolescentibus in insidii• est. Bern. de converse. cap. 14. Et sub Eodem pueritiae fato est. Fuscus apud Seneca Suasor. 2.
Erras si in navigatione tantùm existimas minimum esse quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique se mors tam prope ostendit; ubique tam prope est. Sen. ep. 49.
Errors si in navigation tantùm existimas minimum esse quo à morte vita diducitur. In omni loco aequè tenue intervallum est. Non ubique se mors tam Prope ostendit; ubique tam Prope est. Sen. Epistle. 49.
Incertum est quo te loco mors expectet itaque tu illam omni loco expecta. Senec. ep. 26. Mors ubique te expectat, & tu igitur, si sapis, eam ubique expectabis. Aug. de spir. & anim c. 51. Ocul. moral. c. 7. & Bern. medit. cap. 3.
Incertum est quo te loco mors expectet itaque tu Illam omni loco Expect. Seneca Epistle. 26. Mors ubique te Expects, & tu igitur, si sapis, eam ubique expectabis. Aug. de spir. & anim c. 51. Ocul. moral. c. 7. & Bern. Meditate. cap. 3.
Sive comedam, sive bibant, sive aliud aliquid faciam, semper vox illa terribilis auribus meis insonare videtur, Surgite mortui, venite ad judicium. Hieron. in Matth. citante Pepin. de confess.
Sive comedam, sive bibant, sive Aliud Aliquid faciam, semper vox illa Terrible auribus meis insonare videtur, Surgite Deads, venite ad judicium. Hieron. in Matthew citante Pepin. de confess.
Sic quotidie vivamus, quasi die illa judicandi simus. Hieron. in Mat. 24. Omnem crede diem tibi diluxisse supremum. Horat. epist 4. l. 1. Dies omnis pro ultimo habeatur. Martin. de morib. Et Sen. ep. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de brev. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec optat crastinum, nec timet.
Sic quotidie Vivamus, quasi die illa judicandi Simus. Hieron. in Mathew 24. Omnem crede diem tibi diluxisse supremum. Horatio Epistle 4. l. 1. Die omnis Pro ultimo habeatur. Martin. de Morib. Et Sen. Epistle. 12. Sic ordinandus est dies omnis, tanquam cogat agmen, & consummet atque expleat vitam. Et de Breviary. vit. c. 7. Qui omnes dies tanquam ultimum ordinat, nec Optat Tomorrow, nec timet.
Prov. 27.1. Iam. 4.13, 14. NONLATINALPHABET; Anacr. Nescis quid serus vesper vehat. — Varro satyr. & Liv. hist l. 45. Quis scit an adjiciant hodiernae tempora summae Crastina dii superi? Hor. carm. l. 4. ode 7. — aetas quid crastina volvat Scire nefas homini. — Stat. Theb. l. 3. Nihil de hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10.
Curae 27.1. Iam. 4.13, 14.; Anacreon. Nescis quid Serus vesper vehat. — Varro satyr. & Liv. hist l. 45. Quis scit an adjiciant hodiernae tempora Summae Crastina Gods superi? Hor. Carm. l. 4. ode 7. — Aetas quid crastina volvat Scire nefas Homini. — Stat. Thebes l. 3. Nihil de Hodierna die promittitur: nihil de hac hora. Sen. ad Marciam c. 10.
Hoc citra diem mortis praesta: moriantur ante te vitia. Senec. epist. 27. Vno dic ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum nescias? Aug. epist. 145.
Hoc citra diem mortis praesta: moriantur ante te Vices. Seneca Epistle. 27. Vno Die ante mortem poenitentiam agito. Sapiens quidom Hebraeus. i. omni die. Quomodo enim de die in diem differendo peccas, cùm extremum diem tuum Nescias? Aug. Epistle. 145.
Id ago ut mihi insta• totius vitae sit dies. Nec tanquam ultimam rapio, sed sic illum aspicio, tanquam esse vel ultimus possit. Hoc animo tibi hanc epistolam scribo, tanquam cùm maximè scribentem mors evocatura sit. Paratus exire sum. Senec. epist 61.
Id ago ut mihi insta• totius vitae sit dies. Nec tanquam ultimam rapio, sed sic Ilum aspicio, tanquam esse vel Ultimus possit. Hoc animo tibi hanc Epistolam scribo, tanquam cùm maximè scribentem mors evocatura sit. Ready exire sum. Seneca Epistle 61.
Dic tibi dormituro; Potes non expergisci. Dic experrecto; Potes non dormire amplius. Dic exeunti; Potes non reverti. Dic revertenti; Potes non exire. Senec. ep. 49.
Die tibi dormituro; Potes non expergisci. Die experrecto; Potes non dormire Amplius. Die exeunti; Potes non reverti. Die revertenti; Potes non exire. Seneca Epistle. 49.
Toti incumbamus huic operi, tam sancto, tam necessario, scrutemur vias & studia nostra: & in eo se quisque judicet profecisse, non cùm jam non invenerit quod reprehendat, sed cùm quod invenerit reprehendet, &c. Bern. in Cant. 58.
Totius incumbamus huic operi, tam sancto, tam Necessarily, scrutemur Ways & Studia nostra: & in eo se Quisque judicet profecisse, non cùm jam non invenerit quod reprehendat, sed cùm quod invenerit reprehendet, etc. Bern. in Cant 58.
Coram Deo judicatur, qui corde Dominum conspicit, & actus ejus sub ejus praesentia solicita inquisitione discernit, quem tanto quis securius expectat, quanto quotidie vitam suspectius examinat. Qui n. ad extremum ejus judicium venit, non jam coram illo, sed ab illo judicatur. Greg. mor. l. 25. c 6.
Coram God judicatur, qui cord Dominum conspicit, & actus His sub His Presence solicita inquisition discernit, Whom tanto quis securius Expects, quanto quotidie vitam suspectius examinat. Qui n. ad extremum His judicium venit, non jam coram illo, sed ab illo judicatur. Greg. mor. l. 25. c 6.
Quod apud luxuriosum, sed diligentem evenit, ratio mihi constat impensae. Non possum dicere, me nihil perdere, sed quid perdam, & quare, & quemadmodum dicam. Sen. epist. 1.
Quod apud luxuriosum, sed diligentem evenit, ratio mihi constat impensae. Non possum dicere, me nihil Perdere, sed quid Perdam, & quare, & quemadmodum dicam. Sen. Epistle. 1.
Facicbat hoc quotidiè, Sextius, ut consummato die cùmse ad nocturnam quietem recepisset, interrogaret animum suum; Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? Senec. de tra l. 3. c. 36.
Facicbat hoc quotidiè, Sextius, ut consummato die cùmse ad Nocturnam quietem recepisset, interrogaret animum suum; Quod hodie malum tuum sanasti? cui vitio obstitisti? qua parte meliores? Seneca de tra l. 3. c. 36.
Vtor hac potestate, & quotidiè apud me causam dico. Cum sublatum è co•spectu lumen est, & conticuit uxor moris mei jam conscia, totum diem jam mecum scrutor, facta ac dicta mea remetior. Senec. ibid. Et alibi ad Lucil. Scrutor me prius; deinde hunc mundum.
Vtor hac potestate, & quotidiè apud me Causam dico. Cum Sublatum è co•spectu lumen est, & conticuit uxor moris mei jam conscia, totum diem jam mecum scrutor, facta ac dicta mea remetior. Seneca Ibid. Et alibi ad Lucil. Scrutor me prius; Deinde hunc Mundum.
Vir bonus & sapiens, — Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputaverit acta dies; Quo praetergressus? quid gestum in tempore? quid non? Cur isti facto decus abfuit, aut ratio illi? Quid mihi praeteritum? curhaec sententia sedit, Quam m•lius mutasse fuit? — Quid volui quod nolle bonum fuit? utile bonesto cur malus antetuli? sic dicta & facta per omnia Ingrediens, ortoque à vespere cuncta revolvens, Offensus pravis, dat palmam & praemia rectis luson. idyl 16.
Vir bonus & sapiens, — Non prius in dulcem declinat lumina somnum, Omnia quàm longi reputaverit acta dies; Quo praetergressus? quid gestum in tempore? quid non? Cur Isti facto decus abfuit, Or ratio illi? Quid mihi Past? curhaec sententia Sedit, Quam m•lius mutasse fuit? — Quid volui quod nolle bonum fuit? utile bonesto cur malus antetuli? sic dicta & facta per omnia Ingrediens, ortoque à vespere Everything revolvens, Offensus pravis, that Palmam & praemia rectis luson. idyl 16.
Stomachum fecit illi luxuria: citò tamen cum illa redibit in gratiam. Tunc de illo feremus sententiam, cùm fidem nobis fecerit, invisam jam sibi esse luxuriam. Nunc illis malè convenit. Sen. epist. 112.
Stomachum fecit illi luxuria: citò tamen cum illa redibit in gratiam. Tunc de illo feremus sententiam, cùm fidem nobis fecerit, invisam jam sibi esse luxuriam. Nunc illis malè convenit. Sen. Epistle. 112.
Quid pulchrius hac consuetudinc excutiendi totum diem? moderatior erit, qui sciat sibi quotidiè ad judicem esse veniendum. Qualis ille somnus post recognitionem sui sequitur? quam tranquillus, altus, liber, cùm aut landatus est animus, aut admonitus? &c. Senec. do ira l. 3. c. 36.
Quid pulchrius hac consuetudinc excutiendi totum diem? moderatior erit, qui sciat sibi quotidiè ad Judicem esse veniendum. Qualis Isle somnus post recognitionem sui sequitur? quam tranquillus, altus, liber, cùm Or landatus est animus, Or admonitus? etc. Seneca do ira l. 3. c. 36.
Panatius adolescentulo quarenti, An Sapiens amaturus esset; De Sapiente, inquit, videbimus: mihi & tibi, qui adhuc à sapiente longè absumus, non est committendum, ut incidamus in rem commotam, impotentem, alteri emancipatam, vilem sui. Itaque conscii nobis imbecillit at is nostrae quiescamus. Quod ille de amore, hoc ego de omnibus: nec vino infirmum animum committamus, nec formae, &c. quantum possumus, nos à lubrico recedamus: in si•co quoque parum fortiter stamus. Senec. epist. 116.
Panatius adolescentulo quarenti, an Sapiens Amaturus esset; De Sapiente, inquit, videbimus: mihi & tibi, qui Adhoc à sapiente long absumus, non est committendum, ut Incidamus in remembering commotam, impotentem, Alteri emancipatam, vilem sui. Itaque Conscii nobis imbecillit At is Nostrae quiescamus. Quod Isle de amore, hoc ego de omnibus: nec vino Infirmum animum committamus, nec Formae, etc. quantum possumus, nos à lubrico recedamus: in si•co quoque Parum fortiter stamus. Seneca Epistle. 116.
Sapienti non solicitè custodire se tutum est: gradum ubi volet, sistet. Nobis, quia non est regredi facile, optimum est omninò non progredi. Sen. ibid.
Sapienti non solicitè Guard se tutum est: Gradum ubi volet, sistet. Nobis, quia non est regredi facile, optimum est omninò non progredi. Sen. Ibid.
Adversa est considentia, quae periculis vitam suam pro certo commendat. Et lubrica spes, quae inter fomenta peccati salvari se sperat. Autor de singular. cleric.
Adversa est considentia, Quae Periculis vitam suam Pro certo commendat. Et Lubrica spes, Quae inter fomenta peccati salvari se Hopes. Author de singular. cleric.
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Vt ignis, ubi foenum vel culmum arripuerit, sine morae simulac materiam attigerit, flammam lucidam accendit: ita ignis concupiscentiae fimulac per oculorum intuitum formam elegantem attigerit, animum statim exurit. Chrys. de Ozia serm. 3.
Vt ignis, ubi Faenum vel culmum arripuerit, sine Morae Simulac Materiam attigerit, flammam lucidam accendit: ita ignis concupiscentiae fimulac per oculorum intuitum formam elegantem attigerit, animum Immediately exurit. Chrys. de Uzziah sermon. 3.
Multos impedit à firmitate praesumptio firmit•tis. Ne•o à Deo fit firmus, nisi qui se à seipso sentit infirmum. Infirmatus est in se, ut firmas fieret in te. Non firmaretur, si non infirmaretur ut abs te in te pe•fl••retur. August. de verb. Dom. 13.
Multos Impediment à firmitate praesumptio firmit•tis. Ne•o à God fit firmus, nisi qui se à Seipso Sentit Infirmum. Weak est in se, ut firmas fieret in te. Non firmaretur, si non infirmaretur ut abs te in te pe•fl••retur. August. de verb. Dom. 13.
In hac parte expedit plus benè timere, quàm malè fidere. Et utilius est, infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit, & infirmus emergat. Autor de singular. cleric. Sed & Tertull. de cultu foem. Vtilius si speremus nos posse delinquere. Sperando enim timebimus, timendo cavebimus, cavendo salvi erimus. Qui se•u•us agit, non est sollicitus, non possidet tutam & firmam securitatem: at qui sollicitus est, is verè poterit esse securus.
In hac parte expedit plus benè timere, quàm malè fidere. Et Utilius est, Infirmum se homo cognoscat, ut fortis existat, quàm fortis videri velit, & infirmus emergat. Author de singular. cleric. Said & Tertul de cultu Foem. Utilius si speremus nos posse delinquere. Sperando enim timebimus, timendo cavebimus, cavendo Salvi Erimus. Qui se•u•us agit, non est sollicitus, non possidet tutam & firmam securitatem: At qui sollicitus est, is verè poterit esse Secure.
Volebat plane pro Domino animam ponere, volebat: neque enim Deum id posticendo fallebat: sed quas vires haberet voluntas ipsa nesciebat. August. de orig. animae l. 4. c. 7.
Volebat plane Pro Domino animam ponere, volebat: neque enim God id posticendo fallebat: sed quas vires haberet Voluntas ipsa nesciebat. August. de Origin. Spirits l. 4. c. 7.
— jussus requiescere, postquam Tertia compositas vidit nox currere venas, &c. Pers. sat. 3. Qui acuta febre diu laboravit, si morbus per biduum triduum vt intermiserit, dicit statim, Iam licet ad satietatem edere, &c. Stella ad Luc 11. Quod aegris evenit, quos longa imbecillitas usque eo aff•cit, ut nunquam sine offensa proferantur; hoc accidit nobis, quorum animi ex longo morbo reficiuntur. Senec. epist. 7.
— jussus requiescere, Postquam Tertia compositas vidit nox currere venas, etc. Pers. sat. 3. Qui acuta febre Diu Laboravit, si morbus per biduum triduum vt intermiserit, dicit Immediately, Iam licet ad satietatem Eat, etc. Stella ad Luke 11. Quod aegris evenit, quos Longam imbecillitas usque eo aff•cit, ut Never sine offensa proferantur; hoc accidit nobis, quorum animi ex longo morbo reficiuntur. Seneca Epistle. 7.
Qui praesumit, minus veretur, minus praecavet, plus periclitatur. Tertull. de cultu foem. Timor salutis fundamentum est: praesumptio impedimentum timoris. Ibid.
Qui praesumit, minus veretur, minus praecavet, plus periclitatur. Tertul de cultu Foem. Timor Salutis fundamentum est: praesumptio impedimentum Fear. Ibid
Vt cautela minorum sit ruina majorum. Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum. Stultus quippe est, qui praecedentem cadere videt & ipse non cavet. Rad. Ardens post Trinit. 9. Cautum itaque debet reddere, non sequacem, error alienus. Cassiod l. 7. ep. 2. Cum magnos cecidisse attendunt, parvi timeant. August. in Psal. 50. Nimium praeceps est, qui transire contendit, ubi alium conspexerit cecidisse: & vehementer infraenis est, cui non incutitur timor alio pereunte. Amator verò est salutis suae, qui evitat alienae mortis incursum: & ipse est providus, qui sollicitus sit cladibus caeterorum. Autor de singul. cleric. Vita itaque foveam in quam alium vides cecidisse: aliena pericula in te pertimesce: alterius perditio tua sit cautio. Isidor. soliloq. l. 1.
Vt cautela Minorum sit ruina majorum. Greg. mor. lib. 33. c. 15. Scriptae sunt ruinae priorum ad cautelam posteriorum. Stultus quip est, qui praecedentem Cadere videt & ipse non cavet. Rad. Arden post Trinity. 9. Cautum itaque debet reddere, non sequacem, error alienus. Cassiodorus l. 7. Epistle. 2. Cum Magnos cecidisse attendunt, parvi timeant. August. in Psalm 50. Nimium praeceps est, qui transire contendit, ubi Alium conspexerit cecidisse: & Forcefully infraenis est, cui non incutitur timor Alio Pereunte. Lover verò est Salutis suae, qui evitat Alien mortis incursum: & ipse est providus, qui sollicitus sit cladibus caeterorum. Author de singul. cleric. Vita itaque Foetum in quam Alium vides cecidisse: Aliena pericula in te pertimesce: alterius Perdition tua sit Caution. Isidore. Soliloquy. l. 1.
Nihil agendo malè agere homines discunt. Catonis oraculum, quo nihil verius. Colum. de re •ust. l. 11. c. 1. NONLATINALPHABET. Chrysost. tom. 6. serm. 90. Et Sirac. 32.28. NONLATINALPHABET. Chrysost. in Genes. homil. 14. & de provid. l. 1. & in Matth. homil. 35. & in 1 Cor. homil. 23.
Nihil Agendo malè agere homines discunt. Catonis oraculum, quo nihil Various. Colum. de re •ust. l. 11. c. 1.. Chrysostom tom. 6. sermon. 90. Et Sirach. 32.28.. Chrysostom in Genesis. Homily. 14. & de provide. l. 1. & in Matthew Homily. 35. & in 1 Cor. Homily. 23.
NONLATINALPHABET. Eustath. ad Homer. Il. NONLATINALPHABET. Et lethi consanguineus sopor. — Virgil. Aen. 6. NONLATINALPHABET. Basil. Caes. hom. 1. Et Senec. Her. fur. act. 4. sc. 2. Frater durae languide mortis, Pavidum leti genus humanum Cogis longam discere mortem. Et Gorgias senex in somnum prolapsus, NONLATINALPHABET. Aelian. hist. var. lib 2. cap. 35.
. Eustath. ad Homer. Il.. Et lethi consanguineus sopor. — Virgil. Aen. 6.. Basil. Caesar hom. 1. Et Seneca Her. fur. act. 4. sc. 2. Frater durae languid mortis, Pavidum leti genus humanum Cogis Longam discere mortem. Et Gorgias senex in somnum prolapsus,. Aelian. hist. var. lib 2. cap. 35.
Speculum mortis somnus Tertull. de anima c. 24. Per imaginem. mortis sidem initiaris resurrectionis. Ibid. c. 25. Quid est mors? somnua consueto longior. Chrysost. ad pop. homil. 5. Inde Chrysolog. serm. 59. Vt resurrecturum te jugi & vernaculo instruaris exemplo, quoties dormis & vigilas, toties moreris & resurgis. NONLATINALPHABET. Menand.
Speculum mortis somnus Tertul de anima c. 24. Per imaginem. mortis sidem initiaris resurrectionis. Ibid c. 25. Quid est mors? somnua consueto longior. Chrysostom ad pop. Homily. 5. Inde Chrysologus. sermon. 59. Vt resurrecturum te jugi & vernaculo instruaris exemplo, How often dormis & vigilas, Twice moreris & resurgis.. Menand.
Hinc Alexidis griphus de somno, NONLATINALPHABET. Athen. lib. 10. NONLATINALPHABET. Eustath. Iliad. NONLATINALPHABET. Itaque Plato apud Laert. NONLATINALPHABET. Ex legum l. 3. Nihili est, qui piger est. Plaut. Rud. act. 4. sc. 2.
Hinc Alexidis griphus de Somno,. Athena lib. 10.. Eustath. Iliad.. Itaque Plato apud Laertes. Ex Legume l. 3. Nihil est, qui piger est. Plautus. Rud. act. 4. sc. 2.
Somno delectari est quasi mortem moliri. Martin. Dum. de morib. Vita enim profectò vigilia est. Plin. praefat. hist. natur. Et revera plus vigilare, plus vivere est. Nam quid tam mortis simile quàm dormientis aspectus? Quid tam vita plenum quam forma vigilantis? Chrysolog. serm. 24.
Somno delectari est quasi mortem moliri. Martin. Dum. de Morib. Vita enim profectò vigilia est. Pliny Praeface. hist. Nature. Et Indeed plus Vigilare, plus vivere est. Nam quid tam mortis simile quàm dormientis Aspect? Quid tam vita plenum quam forma vigilantis? Chrysologus. sermon. 24.
1 Timoth. 5.6. Otium sine literis mors est, & vivi hominis sepulturae. Senec. epist. 83. Itaque de Vacia idem, latente non vivente, quem tamen solum vivere Asinius aiebat, tanquam de sepulto, Hîc situs est Vacia. Epist. 55. Qui enim latitant & torpent, sic in domo sunt, tanquam in conditivo. Horum licet in limine ipso nomen marmori inscribas: mortem suam antecesserunt. Idem epist. 60.
1 Timothy 5.6. Otium sine literis mors est, & Vivi hominis sepulturae. Seneca Epistle. 83. Itaque de Vacia idem, latente non vivente, Whom tamen solum vivere Asinius aiebat, tanquam de sepulto, Hîc situs est Vacia. Epistle 55. Qui enim latitant & torpent, sic in domo sunt, tanquam in conditivo. Horum licet in limine ipso Nome marmori inscribas: mortem suam antecesserunt. Idem Epistle. 60.
NONLATINALPHABET. Plato. Impii etsi videantur vivere, miseriores tamen sunt omnibus mortuis, carnem suam ut tumulum circumferentes, cui infoelicem infoderunt animam suam. Ambr. de Cain & Abel lib. 2. cap. 9.
. Plato. Impious Though videantur vivere, miseriores tamen sunt omnibus mortuis, Carnem suam ut tumulum circumferentes, cui infoelicem infoderunt animam suam. Ambrose de Cain & Abel lib. 2. cap. 9.
Semper aliquid operis facito, ut Diabolus te semper occupatum inveniat. Hieron. ad Rustic. Res age, tuti•s eris. Ovid. remed. — nam si non intendes animum studiis & rebus honestis, Invidia vel amore vigil terqueberis. — Horat. lib. 1. epist. 7. NONLATINALPHABET. Hipponact. apud Stob.
Semper Aliquid operis facito, ut Diabolus te semper occupatum inveniat. Hieron. ad Rustic. Rest age, tuti•s eris. Ovid. remed. — nam si non intends animum studiis & rebus honestis, Invidia vel amore vigil terqueberis. — Horatio lib. 1. Epistle. 7.. Hipponact. apud Stob.
Excitandus è somno & vellicandus est animus. Senec. epist. 20. Excitandus est semper animus stimulis spiritualibus. Oratio, lectio, &c. incitamenta ejus sunt. Pelag. ad Demetriad.
Excitandus è Somno & vellicandus est animus. Seneca Epistle. 20. Excitandus est semper animus stimulis Spiritualibus. Oratio, Lectio, etc. Incitamenta His sunt. Pelagius and Demetriad.
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2 Tim. 1.6. NONLATINALPHABET. Honestarum rerum semina animi nostrigerunt: quae admonitione excitantur, non aliter quàm scintilla flatu levi adjuta ignem suum explicat. Senec. ep. 95.
2 Tim. 1.6.. Honestarum rerum semina animi nostrigerunt: Quae admonition excitantur, non aliter quàm scintilla flatu levi adjuta Ignem suum Explains. Seneca Epistle. 95.
Rebus non me trado, sed commodo. Quocunque constiti loco, aliquid in animo salutare verso. Cùm me amicis dedi, non tamen mihi abduco: nec cum illis moror, quibus me causa ex officio nata civili congregavit, sed cum optimo quoque sum; ad illos animum meum mitto. Senec. epist. 62. Et ad Lucil. ibid. 15. Quicquid facies, citò redi à corpore ad animum: illum diebus ac noctibus exerce.
Rebus non me Trade, sed commodo. Quocunque constiti loco, Aliquid in animo salutare verso. Cùm me amicis dedi, non tamen mihi abduco: nec cum illis moror, quibus me causa ex Officio Nata civili congregavit, sed cum optimo quoque sum; ad Illos animum meum mitto. Seneca Epistle. 62. Et ad Lucil. Ibid. 15. Quicquid fancies, citò redi à corpore ad animum: Ilum diebus ac noctibus exerce.
Sicut laborantibus manibus nec oculus proptereà clauditur, nec auris abstinet ab auditu: sic, imò & multo melius laborante corpore, mens quoque ipsa sua intenta sit operi, ut non prorsus vacet. Bern. de divers. 40.
Sicut laborantibus manibus nec oculus proptereà clauditur, nec Auris abstinet ab auditu: sic, imò & Much Better laborante corpore, Mens quoque ipsa sua intenta sit operi, ut non prorsus vacet. Bern. the diverse. 40.
Exemplum ponitur de existente in vase perforato, qui licet possit quod libet singulorum foraminum obstruere, non tamen omnia: dum enim unum obstruit, aliud patens relinquitur. Scotus in 2 dist. 28. q. 1.
Exemplum ponitur de existent in vase perforato, qui licet possit quod libet singulorum foraminum obstruere, non tamen omnia: dum enim Unum obstruit, Aliud patens relinquitur. Scotus in 2 Dist. 28. q. 1.
Distinguendum inter cogitationes illas, quibut voluntas favet, quas cum dilectione amplectitur, & illas quae repugnanti atque invito animo suggeruntur, quibus mens cum horrore quodam renititur, ut resistat, quibus ut contristatur admissis, ita gaudet repulsis. Pelag. ad Demetriad. Aliud est enim nolentem tangi, aliud consentientem animum perimi. Greg. mor. lib. 21. cap. 7.
Distinguendum inter Cogitations Illas, quibut Voluntas favet, quas cum dilectione amplectitur, & Illas Quae repugnanti atque invito animo suggeruntur, quibus Mens cum horror Quodam renititur, ut resistat, quibus ut contristatur admissis, ita Gadet repulsis. Pelagius and Demetriad. Aliud est enim nolentem tangi, Aliud consentientem animum perimi. Greg. mor. lib. 21. cap. 7.
Genes. 39. 7-13. Concupiscitur à Domina adolescens, nec ad concupiscentiam provocatur: rogatur, & sugit. Vna hac in re & blanditur & supplicat, quae in caeteris imperabat. Castum animum nec aetas adolescentiae permovet, nec diligentis autoritas. Non aspectu solùm, sed ipso poenè complexu provocatus à foemina, foeminam non concupivit. Pelag. ad Demetriad.
Genesis. 39. 7-13. Concupiscitur à Domina Adolescent, nec ad concupiscentiam provocatur: rogatur, & sugit. Una hac in re & blanditur & supplicat, Quae in caeteris imperabat. Chastum animum nec Aetas adolescentiae permovet, nec diligentis autoritas. Non aspectu solùm, sed ipso poenè complexu provocatus à foemina, foeminam non concupivit. Pelagius and Demetriad.
Adversus majora vigilantibus quaedam i•cautis minutiorasurrepunt. Aug. in Psal. 118. Dum praecaventur magna, non timentur minuta. Idem in Psal. 39 & Ruffin. ibid.
Adversus marjoram vigilantibus quaedam i•cautis minutiorasurrepunt. Aug. in Psalm 118. Dum praecaventur Magna, non timentur Minute. Idem in Psalm 39 & Ruffin. Ibid.
Cave ne aliquandò totus dormias. Bern. de ord. vitae. Animus quo pejus se habet, minus sentit. Nam qui leviter dormit, & species secundum quietem capit, aliquando dormire se dormiens cogitat: Gravis autem somnus etiam insomnia extinguit, animumque altius mergit, quàm ut uti intellectu ullo sinat. Sen. ep. 54. Dulcis & alta quies, placidaeque simillima morti. Virg. Aen. l. 6.
Cave ne aliquandò totus dormias. Bern. de ord. vitae. Animus quo Worse se habet, minus Sentit. Nam qui Leviter dormit, & species secundum quietem Capital, aliquando dormire se Dormiens cogitat: Gravis autem somnus etiam insomnia extinguit, animumque Highly mergit, quàm ut uti intellectu ullo sinat. Sen. Epistle. 54. Dulcis & Alta quies, placidaeque simillima morti. Virg Aen. l. 6.
Nulla quies somnis: nec, non cessura quieti, Cura soporatur: sed in illa pace soporis Pacis eget studii labor insopitus, & ipso Cura vigil somno libros operamque ministrat. Ex Architrenio. Autor oculi moral. c. 11. cond. 5. Et Putcan. Attic. epist. 1. Ipsa quies quae curarum sepultura esse solet, securitatem denegabat, dum periculi imago per somni nebulam aucta ligatum animum non sinebat constantia sua uti.
Nulla quies somnis: nec, non cessura Quieti, Cure soporatur: sed in illa pace soporis Pacis eget studii labour insopitus, & ipso Cure vigil Somno libros operamque ministrate. Ex Architrenio. Author oculi moral. c. 11. cond. 5. Et Putcan. Attic. Epistle. 1. Ipsa quies Quae curarum sepultura esse Solent, securitatem denegabat, dum periculi imago per Somni nebulam aucta ligatum animum non sinebat constantia sua uti.
Dormientium quo { que } insomnia tam turbulenta sunt quam dies. Senec. ep. 56. Et somni quiete inquieta, ut Aug. de Civit. Dei, lib. 22. cap. 22. vel pavore ipso expergiscuntur, ut Plin. hist. nat. lib. 10. c. 75.
Dormientium quo { que } insomnia tam turbulenta sunt quam dies. Seneca Epistle. 56. Et Somni quiet inquieta, ut Aug. de Civit Dei, lib. 22. cap. 22. vel pavore ipso expergiscuntur, ut Pliny hist. nat. lib. 10. c. 75.
NONLATINALPHABET. Quod matres facere solent, cùm poma, bellaria, vel tale quidpiam in puerilem sinum immiserint, nequid excidat, contractam undique tuniculam cingulo subjiciunt: Idem & nos faciamus, orationem in longum protractam contrahamus, & in memoriae custodiam deponamus. Chrysost. de Ozia ser. 3. in fine.
. Quod matres facere solent, cùm poma, bellaria, vel tale quidpiam in puerilem sinum immiserint, Necquid excidat, contractam undique tuniculam cingulo subjiciunt: Idem & nos Faciamus, orationem in Longum protractam contrahamus, & in Memoriae custodiam deponamus. Chrysostom de Uzziah ser. 3. in fine.
Quicscat lingua, loquatur vita. August. in 1 Ioan. hom. 3 NONLATINALPHABET. Euseb. praepar. Evang. lib. 1. cap. 1. Efficacius est vitae testimonium quam linguae. Cyprian. de dupl. martyr. Et validior vox operis quàm oris. Bern in Cant.
Quicscat lingua, loquatur vita. August. in 1 Ioan. hom. 3. Eusebius Praepar. Evangelist lib. 1. cap. 1. More effectively est vitae testimonium quam linguae. Cyprian. de Dupl. martyr. Et validior vox operis quàm oris. Bern in Cant
Divites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minut. Octav. Quid fecisti quod jussit Deus? quid non facis quod avaritia jubet? Aug. de divers. 12. — nam si sacrificem summo Iovi, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius rem divinam deseram. Plaut. Pseud. 1.3.
Divites facultatibus suis alligatos magis aurum consuevisse suspicere quàm coelum. Minutes Octav Quid fecisti quod Jussit Deus? quid non facis quod avaritia jubet? Aug. the diverse. 12. — nam si sacrificem Summo Jovian, Atque in manibus exta teneam ut porriciam, intereà loci. Si lucri quid detur, potius remembering divinam deseram. Plautus. Pseud. 1.3.
Vbi thesaurus, ibi & cor. Matth. 6.21. Nemo enim potest nisi cogitare de thesauro suo, & quodam cordis itinere divitias suas sequi. Aug. de divers. 44.
Vbi thesaurus, There & cor. Matthew 6.21. Nemo enim potest nisi cogitare de Thesauro Sue, & Quodam Cordis itinere Riches suas sequi. Aug. the diverse. 44.
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Phil. 3.19. Rom. 16.18. Clem. paedag. l. 2. c. 1. NONLATINALPHABET. ventrem colunt, quem pro Deo habent. Cypr. de dupl. Martyr. Quibus Deus venter est, & pulmo templum, & aqualiculus altare, & saecerdos cocus, & Spiritus sanctus nidor, & condimenta charis•ata, & ructus prophetia: agape in cacabis fervet, fides in culinis calet, spes in ferculis jacet. Tertull. de jejun. Whose gut their God, whose lust their law. Sylvest. week. 2. day. 1. Vise Euseb. praepar. l. 7. c. 2.
Philip 3.19. Rom. 16.18. Clem. Pedagogue. l. 2. c. 1.. ventrem colunt, Whom Pro God habent. Cyprus de Dupl. Martyr. Quibus Deus venture est, & pulmo Templum, & aqualiculus altar, & saecerdos cocus, & Spiritus Sanctus nidor, & condimenta charis•ata, & ructus Prophetia: agape in cacabis fervent, fides in culinis calet, spes in ferculis jacet. Tertul de jejun. Whose gut their God, whose lust their law. Sylvester. Week. 2. day. 1. Vise Eusebius Praepar. l. 7. c. 2.
NONLATINALPHABET. Theogn. NONLATINALPHABET. Euripid. NONLATINALPHABET. Antiphan. NONLATINALPHABET. Sophocl. Creusa. Quod autem quisque prae caeteris colit, id sibi Deum constituisse probatur. Bern. de bonis deser. Ergo ut voracium Deus venter est; ita cupidorum pecunia Deus justissimè dicitur. Hieron. in Ephes.
. Theognis.. Euripides. Antiphan.. Sophocles. Creusa. Quod autem Quisque Prae caeteris colit, id sibi God constituisse Probatum. Bern. de bonis desert. Ergo ut voracium Deus venture est; ita cupidorum Pecunia Deus justissimè dicitur. Hieron. in Ephesians
Tit. 1.2. Si volunt invenire, quod omnipotens non potest, habent prorsus, mentiri non potest. Aug. de civit. l. 22. c. 25. Potenter hoc non potest. Idem de Trinit. l. 15. c. 14. Magna potentia mentiri non posse. Ibid. 15.
Tit. 1.2. Si volunt invenire, quod omnipotens non potest, habent prorsus, mentiri non potest. Aug. de Civit. l. 22. c. 25. Potenter hoc non potest. Idem de Trinity. l. 15. c. 14. Magna potentia mentiri non posse. Ibid 15.
— viribus ille confisus periit, admirandisque lacertis. Iuvenal. sat. 10. Legatur Gell•us l. 15. c. 16. & Val. Max. l. 9. cap. 12. Qui concludit, Nimio robore membrorum vigorem mentis hebescere, quasi abnuente natura utriusque boni largitionem, ne supra mortalem sit foelicitatem, eundem & valentissimum esse & sapientissimum.
— viribus Isle confisus Periit, admirandisque lacertis. Juvenal. sat. 10. Legatur Gell•us l. 15. c. 16. & Val. Max. l. 9. cap. 12. Qui concludit, Nimio robore Members vigorem mentis hebescere, quasi abnuente Nature utriusque boni largitionem, ne supra mortalem sit foelicitatem, eundem & valentissimum esse & sapientissimum.
Nemo habet injustum lucrum sine justo damno. Aug. de temp. 215. Lucra injusta putes justis aequalia damnis. Dum peritura paras per male partae peris. G. Goodwin. Lucrum improbe partum merum est infortunium. Rittershus.
Nemo habet injustum lucrum sine Justo Damno. Aug. de temp. 215. Lucra Unjust putes justis aequalia damnis. Dum peritura paras per male partae peris. G. Goodwyn. Lucrum improbe partum merum est infortunium. Rittershus.
Eos qui minima commoda non minimo sectare•tur discrimine, similes aiebat esse hamo aureo piscantibus, cujus abrupti damnum nulla captura pensari posset. Sueton. Aug. c. 25.
Eos qui minima commoda non minimo sectare•tur Discrimine, similes aiebat esse hamo Aureo piscantibus, cujus abrupti damnum nulla captura pensari posset. Suetonius Aug. c. 25.
NONLATINALPHABET. Democrit. Turpe lucrum virtutis est detrimentum. Ambr. in Psal. 118. Plus in ipsa injuria detrimenti est, quàm in eis rebus emolumenti quae injuria pariuntur. Cicer. de finib. l. 1. Neque tantum est commodi quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambros. offic. l. 3. c. 4. verè itaque Antiphanes, NONLATINALPHABET.
. Democrit. Turpe lucrum virtue est detrimentum. Ambrose in Psalm 118. Plus in ipsa injuria Detrimenti est, quàm in eis rebus emolumenti Quae injuria pariuntur. Cicer. de Finish. l. 1. Neque Tantum est Convenient quod adipisci se putet, quantum incommodi quod ex eo sibi accersat. Ambos office. l. 3. c. 4. verè itaque Antiphanes,.
Non potest ulla compendii causa consistere, si constet animae dispendium intervenire. ubi salutis damnum, illic utique jam nullum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes inconcussa servetur? Eucher. ad Valer. O si lucreris totum, quid proderit, orbem, Dum jacturam animae fecerit ipse tuae. Tale tibi foenus fert lamentabile funus: Hicque illex quaestus quaestus & aestus erit. Ne perdas perdenda, animam, stultissime, perdes: Nunc sanum in sano synciput opto tibi. G. Goodwin.
Non potest ulla compendii causa consistere, si constet Spirits dispendium intervenire. ubi Salutis damnum, illic Utique jam nullum lucrum est. quo enim lucrum capiatur, nisi capiendi sedes Inconcussa servetur? Eucher. ad Valer O si lucreris totum, quid proderit, orbem, Dum jacturam Spirits fecerit ipse tuae. Tale tibi Foenus fert lamentabile funus: Hicque illex Quaestus Quaestus & Aestus erit. Ne Perdas perdenda, animam, stultissime, perdes: Nunc Sanum in Sano synciput opto tibi. G. Goodwyn.
At contra Aristippus in nave piratica agens cùm aurum in mare projecisset, NONLATINALPHABET. Laert. Et Crates misso in mare, auro, Abite, inquit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in Iovin. l. 2. Pereat mundi lucrum ne fiat animae damnum. Aug. in Psal. 103. Per de ne pereas. Idem de verb. Dom. serm. 35.
At contra Aristippus in nave piratica agens cùm aurum in mare projecisset,. Laertes Et Crates Misso in mare, auro, Abite, inquit, pessum màlae cupiditates, mergam vos, ne mergar à vobis. Hier. in Iovin. l. 2. Pereat mundi lucrum ne fiat Spirits damnum. Aug. in Psalm 103. Per de ne pereas. Idem de verb. Dom. sermon. 35.
Pecuniam in loco negligere, maximum interdum est lucrum. Terent. adelph. 2.2. Non ego omninò lucrum omne esse utile homini existimo: Est etiam ubi profectò damnum praestet facere, quàm lucrum. Plaut. Capt. 2.2.
Pecuniam in loco negligere, maximum Interdum est lucrum. Terent Adelph. 2.2. Non ego omninò lucrum omne esse utile Homini existimo: Est etiam ubi profectò damnum praestet facere, quàm lucrum. Plautus. Capt. 2.2.
NONLATINALPHABET. Diogenes apud Laert. Aurum avaritia concupiscit, aerumna perquirit, solicitudo custodit. aurum materia laborum periculosa res possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper abscondit; in pernicie domini fulget aurum, non fides per tenebras quaeritur, in tenebris custoditur. Aug. de verb. Ap. 26.
. Diogenes apud Laertes Aurum avaritia concupiscit, aerumna perquirit, solicitudo Custodit. aurum materia laborum Perilous Rest possidentium: malua Dominus, proditor servus. nemo tutum habet, nisi qui semper Abscondit; in pernicie domini Fulget aurum, non fides per Darkness Quaeritur, in tenebris custoditur. Aug. de verb. Apostle 26.
Procuratorem rapacissimum quemque ad officia ampliora ex industria promovebat, quo locuplet•ores mox condemnaret, & pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasiano Sueton. c. 16. Idem de populo Athen. Aristophan. Equ•tib.
Procuratorem rapacissimum quemque ad Offices ampliora ex Industria promovebat, quo locuplet•ores mox condemnaret, & Pro spongiis uteretur, quos siccos madefacimus, humentes exprimimus. de Vespasian Suetonius c. 16. Idem de populo Athena Aristophan. Equ•tib.
Pr. v. 1.19. Accessit ut saevitiae causam avaritiae praeberet, & modus culpae. ex pecuniae modo constitueretur, & qui fuisset locuples fieret nocens, fieret •ue quisque merces mortis suae. Velleius hill. l 2. Divisa percussoribus occisorum bona, ut etiam de suo perirent. Senec. ad Mart. c. 20.
Pr v. 1.19. Accessit ut saevitiae Causam avaritiae praeberet, & modus Culpae. ex pecuniae modo constitueretur, & qui fuisset Locuples fieret Nocens, fieret •ue Quisque merces mortis suae. Velleius hill. l 2. Divisa percussoribus occisorum Bona, ut etiam de Sue perirent. Seneca ad Mart. c. 20.
Luk. 2•. 18. Illi de animabus suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui capillus non perit? August. in Psal. 96. & 1•9
Luk. 2•. 18. Illi de Spirits suis pertimescebant; Christus etiam de capillis securitatem ipsts dabat. quid ei pereat, cui Capillus non perit? August. in Psalm 96. & 1•9
Nemo se diffidat amari, qui jam amat. libenter Dei amor nostrum, quem precedit, subsequitur. quomodo enim redamare pigebit, qui amavit necdum amanies? Bern. de Deo dilig.
Nemo se diffidat Amari, qui jam amat. Libenter Dei amor nostrum, Whom precedit, subsequitur. quomodo enim redamare pigebit, qui amavit Necdum amanies? Bern. de God Dilig.
Illud solum est lucrum, ubi fructus perpetuus, ubi merces est aeterna. Ambros. epist. 44. Nemo est dives, qui quod habet secum hinc auferre non potest. quod enim hîc relinquitur, non nostrum, sed alienum est. Ambr. epist. 9.
Illud solum est lucrum, ubi fructus perpetuus, ubi merces est aeterna. Ambos Epistle. 44. Nemo est dives, qui quod habet secum hinc Auferre non potest. quod enim hîc relinquitur, non nostrum, sed Alienum est. Ambrose Epistle. 9.
Mors mundi tonsor, qui oves ejus in exitu tendet, & attonsas extramundum mittit. Iacob. Gen. domin. 2. post Pasch. serm. 1. Mors latro est, qui mundanos omnes omnibus spoliatos nudos dimittit. Raulin. doctr. mort. tract. 1. cap. 6. etiam vestibus ipsis exutos. Chrysost. in Psal. 48.
Mors mundi tonsor, qui Owes His in exitu tendet, & attonsas extramundum Sends. Iacob. Gen. Domini. 2. post Pasch. sermon. 1. Mors Latro est, qui mundanos omnes omnibus spoliatos Nudos Dimittit. Raulin. Doctrine. Murder. tract. 1. cap. 6. etiam vestibus Ipse exutos. Chrysostom in Psalm 48.
Gen. 30.27, 30, 43. & 31.9, 16. Isa. 45.2, 3, 4, 26, 28. Iob 27.16, 17. Prov. 13.22. Dei dispensatores; non sibi, sed aliis divites. quod de bonis Hieron. ad Pelag. l. 1.
Gen. 30.27, 30, 43. & 31.9, 16. Isaiah 45.2, 3, 4, 26, 28. Job 27.16, 17. Curae 13.22. Dei Dispensers; non sibi, sed Others divites. quod de bonis Hieron. ad Pelagius l. 1.
Non magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen epist. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odore foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam ornatus dormienti, quiin pannis esse se somniat. Aug. in Psal. 48. Sed & unguentum accipis dives, postquam mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambr. de Nabuth. c. 1.
Non magis haec ad defunctum pertinent hominem, quàm secundae ad editum infantem. Sen Epistle. 92. Istud non sentienti supervacuum est sentienti onus. Non defunctorum causa, sed vivorum, inventa est sepultura, ut corpora visu & odore foeda amoverentur. Idem de remed. fortuit. Exhibentur ista non sentienti: tanquam Ornatus dormienti, quiin pannis esse se somniat. Aug. in Psalm 48. said & Unguentum accipis dives, Postquam Mortuus es, & foetidus es. Berdis alienam gratiam, nec acquiris tuam. Ambrose de Nabuth. c. 1.
Sicut charitas 1 Cor. 13.8. sic pietas non excidit. Ier. 32.40. Psal. 85.8. Hae sunt verae divitiae, quas cum habuerimus, perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Senec. epist. 76.
Sicut charitas 1 Cor. 13.8. sic pietas non excidit. Jeremiah 32.40. Psalm 85.8. Hae sunt Verae divitiae, quas cum habuerimus, Perdere non possumus. August. de verb. Dom. 35. Sapientia non amittitur: in stultitiam non revolvitur. Seneca Epistle. 76.
NONLATINALPHABET. Plut. de ethic. virt. NONLATINALPHABET. Plut. de paedag. NONLATINALPHABET. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque incendio amittitur; nec tempestatum nec temporum permutatione mutatur. Cic. parad. 6.
. Plutarch de ethic. Virtue.. Plutarch de Pedagogue.. Stilpo. Virtus noc cripi, nec surripi potest unquam, neque naufragio, neque Incendio amittitur; nec tempestatum nec Temporum permutatione mutatur. Cic Parad. 6.
Praesentia amantei praesentibus indormiunt, thesauros somniant, tantisper divites, quamdiu non vigilent: ubi transt•t delectabilis somnus iste, nihil in manibus suis inveniunt. Aug. in Ps. 76.5.
Presence amantei praesentibus indormiunt, Thesauros somniant, tantisper divites, Quamdiu non vigilent: ubi transt•t delectabilis somnus iste, nihil in manibus suis inveniunt. Aug. in Ps. 76.5.
Affat•m dives est, qui cum Christo pauper est. Hieron. ad Heliodor. Dives pax, pietas, fides: fitleli enim totus mundus possessio est. Ambr. ep. 10. Quibus locis circumscribitur, cui totus mundus divitiarum possessio est? Idem offic l 3. c. 1.
Affat•m dives est, qui cum Christ pauper est. Hieron. ad Heliodor. Dives pax, pietas, fides: fitleli enim totus World possessio est. Ambrose Epistle. 10. Quibus locis circumscribitur, cui totus World divitiarum possessio est? Idem office l 3. c. 1.
Psal 34.9. & 84.11. Beatus homo, cujus est Dominus spes ejus, cui nihil deficit, quia Christus ei sufficit. Petrus Bles. epist. 102. Quantumlibet sis avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere totam, adde & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. Deum habens, omnia habes. Aug. de temp. 146. Quid tibi sufficit, si Deus non sufficit. Idem ad fratr. in erem. 51. 2 Cor. 6.10.
Psalm 34.9. & 84.11. Beatus homo, cujus est Dominus spes His, cui nihil deficit, quia Christus ei sufficit. Peter Bles. Epistle. 102. Quantumlibet sis Avarus, sufficit tibi Deus. Etenim vult avaritia terram possidere Whole, add & coelum; plus est qui fecit terram & coelum. Aug. in Ps. 55. God habens, omnia habes. Aug. de temp. 146. Quid tibi sufficit, si Deus non sufficit. Idem ad Fratr. in Hermit. 51. 2 Cor. 6.10.
Luk. 11.28. Beatior Maria percipiendo fidem Christi, quàm concipiendo carnem Christi. Luk. 1.45. Inde foelix quia verbum Dei custodivit. Luc. 2.19. non quia in illa verbum caro factum est & habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo caro factum est. Aug. in Ioan tract. 10.
Luk. 11.28. Beatior Maria percipiendo fidem Christ, quàm concipiendo Carnem Christ. Luk. 1.45. Inde Felix quia verbum Dei custodivit. Luke 2.19. non quia in illa verbum Caro factum est & Habitavit in nobis; sed quia custodivit Dei verbum, per quod facta est, & quod in illo Caro factum est. Aug. in Ioan tract. 10.
NONLATINALPHABET. Eteocles apud Eurip. Phoeniff. Nam si violandum est jus, regnandi gratia violandum est: altis rebus pietatem colas. Cic. offic. l. 3. Nulla sancta societas, nec fides regni est. Ennius apud eund. l. 1. Nulla fides regni sociis. Lucaen. l. 1.
. Eteocles apud Eurip Phoeniff. Nam si violandum est jus, regnandi Gratia violandum est: Altis rebus pietatem colas. Cic office. l. 3. Nulla sancta Societas, nec fides Regni est. Ennius apud eund. l. 1. Nulla fides Regni Sociis. Lucaen. l. 1.
Sanctitate major quàm potestate. Salvian. de provid. l. 2. Quomodo de M. Antonino Petrarc. fam. ep. 15. lib 7. Imperium adeptus philosophi nomen retinuit, majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de civit. l. 5. c. 28. Ecclesiae Dei se membrum esse magis quam regnare gaudebat.
Sanctitude Major quàm potestate. Salvian. de provide. l. 2. Quomodo de M. Antonino Petrarc. fam. Epistle. 15. lib 7. Imperium adeptus Philosophy Nome retinuit, Majus aestimans philosophum esse quam principem. Et de Theodosio Aug. de Civit. l. 5. c. 28. Ecclesiae Dei se Limb esse magis quam Reign gaudebat.
NONLATINALPHABET. Antisthenes & Zeno apud Laert Vnus est sapiens, cujus omnia sunt. Senec. de benef. l. 7. c. 3. Fi•eli homini totus mundus divitiaru• est: totus planè; quia tam adversa quam prospera ejus aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant. ser. 21.
. Antisthenes & Zeno apud Laertes Vnus est sapiens, cujus omnia sunt. Seneca de Beneficence. l. 7. c. 3. Fi•eli Homini totus World divitiaru• est: totus planè; quia tam adversa quam prospera His aeq•è omnia serviunt ei, & cooperantur in bonum. Bern in Cant ser. 21.
NONLATINALPHABET. Diogenes apud Laert. NONLATINALPHABET. Clem. Al protrept. Omnia Christo tradita. Matth. 11.27. tene eum per quem facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia quae amas, ut non imp •diaris à Christo, contemne, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psal. 48.
. Diogenes apud Laertes. Clem. All Protrept. Omnia Christ tradita. Matthew 11.27. tene Eum per Whom facta suno omnia, & cum ipso omnia possidebis. Rom. 8.23. avare, ecce ••bes omnia. Omnia Quae amas, ut non imp •diaris à Christ, contemn, & ipsum tene in quo possis omnia possidere. August. hom. 34 Vise in Psalm 48.
NONLATINALPHABET. 2 Corin. 6.10. Avarus terrena esurit, ut mondious; fidelis co temnit, ut dommus: ille possidendo mendicat, ille contemnendo possi det. Bern. in Cant. 21. Commune est omnibus Christi fratribus, quod de se Christus dixit, Ioan. 12.32. quod si ita est, non putent divites hujus seculi fratres Christi sola possidere coelestia possident & terrena; & quidem tanquam nihil habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo pro certo magis Domini, quo minus cupidi. Bern. in Cant. 21. An non omnia possidet, cui omnia cooperantur in bonum? Idem be bon. deser.
. 2 Corin. 6.10. Avarus Terrena esurit, ut mondious; Fidelis counterfeit temnit, ut dommus: Isle possidendo mendicat, Isle contemnendo possi debt. Bern. in Cant 21. Commune est omnibus Christ fratribus, quod de se Christus dixit, Ioan. 12.32. quod si ita est, non putent divites hujus Seculi Brothers Christ sola possidere coelestia possident & Terrenam; & quidem tanquam nihil Habentes, sed omnia possidentes, non mendicantes ut miseri, sed ut Domini possiden•es; eo Pro certo magis Domini, quo minus cupidi. Bern. in Cant 21. an non omnia possidet, cui omnia cooperantur in bonum? Idem be bon. desert.
Rom. 8.28. Solerter attende, quod non ad libitum famulari, sed cooperari dicit ad bonum neque enim ad voluntatem serviunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad votum, sed ad commod•• nostrum. Idem de divers. 1.
Rom. 8.28. Solerter attend, quod non ad libitum famulari, sed cooperari dicit ad bonum neque enim ad voluntatem serviunt, sed ad utilitatem, non ad voluptatem, sed ad salutem, non ad Votum, sed ad commod•• nostrum. Idem de diverse. 1.
Hoc certe alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc juste, quod bene. Omne igitur quod male possidetur, alienum est. male autem possidet, qui male utitur, Aug. epist. 54. Res quem que tetren recte 〈 ◊ 〉 quoquam possideri non potest, nisi vel jure divino, quo cuncta justorum sunt, vel jure humano, quod in potestate regum est. Idem epist. 48.
Hoc certain Alienum non est quod jure possidetur, hoc autem jure, quod justè; & hoc just, quod bene. Omne igitur quod male possidetur, Alienum est. male autem possidet, qui male utitur, Aug. Epistle. 54. Rest Whom que tetren recte 〈 ◊ 〉 quoquam possideri non potest, nisi vel jure divino, quo Everything Justorum sunt, vel jure Human, quod in potestate regum est. Idem Epistle. 48.
Gen. 39.5. Exod. 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis caparaverat: contingunt autem etiam malis, quia separari non poterant. satius est autem prodesse etiam malis propter bonos, quam bonis deesse propter malos. Senec. de benef. l. 4. c. 28.
Gen. 39.5. Exod 12.8. Act. 27.24. Multa malis tribuit Deus; sed bonis caparaverat: Happen autem etiam malis, quia separari non poterant. Satius est autem Profits etiam malis propter bonos, quam bonis deesse propter Malos. Seneca de Beneficence. l. 4. c. 28.
NONLATINALPHABET. Sophoc. Creusa. NONLATINALPHABET. Antiphanes. NONLATINALPHABET. De nosth. Olynth. Totus populus in aliam d•scors, in hoc convenit: hoc suspiciunt, hoc suis optant. Senec. epist. 115. quem vise sis.
. Sophocles. Creusa.. Antiphanes.. De nosth. Olynth. Totus populus in aliam d•scors, in hoc convenit: hoc suspiciunt, hoc suis optant. Seneca Epistle. 115. Whom vise sis.
Psal. 4.6. NONLATINALPHABET. Theocr. idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut crescant, ut opes. Iuvenal. sat. 10. Lucri bonus est odor exre Qualibet illa tuo sententia semper in ore Versetur, Diis atque ipso Iove digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta puellae. Vnde habeas quaerit nemo, sed oportet habere. Iuven. sat. 14.
Psalm 4.6.. Theocr idyll. 16. Prima fere vota, & cunctis notissima templis: Divitiae ut Crescent, ut opes. Juvenal. sat. 10. Lucri bonus est odour exre Qualibet illa tuo sententia semper in over Versetur, Dis atque ipso Iove Digna, poetae. Hoc monstrant pueris vetulae poscentibus assem, Hoc discunt omnes ante alpha & beta Girls. Vnde habeas Query nemo, sed oportet habere. Juvenal. sat. 14.
Pecuniam ut tu haberes, alius ante perdiderat. Senec. de remed. fort. Bonum est, quod ut ad te transeat, alius dare debet, aliis amittere? Idem quaest. nat. l. 3. praefat. Lucrum sine damno alterius haberi non potest. P. Syrus.
Pecuniam ut tu haberes, alius ante perdiderat. Seneca de remed. fort. Bonum est, quod ut ad te Transit, alius Dare debet, Others amittere? Idem Question. nat. l. 3. Praeface. Lucrum sine Damno alterius haberi non potest. P. Syrus.
Animus hominis dives, non area appellari solet. quamvis illa sit plena, dum te inanem videbo divitem non putabo. Cic. parad. 6. Ex animo rem stare aequum puto, non animam exre. Auson.
Animus hominis dives, non area appellari Solent. Quamvis illa sit plena, dum te inanem videbo divitem non putabo. Cic Parad. 6. Ex animo remembering stare Aequum puto, non animam exre. Ausonius.
Inepta enim sunt, quae ex Lyrano Autor •nalogi inter Divitem & Pauperem, de po ta ga•rit Hierosolymitana, cui Acus nomen, per quam Cameli, nisi sarc•nis prius •epositis introire neuti •uam possent.
Inepta enim sunt, Quae ex Lyrano Author •nalogi inter Divitem & Pauperem, de po ta ga•rit Hierosolymitana, cui Accuse Nome, per quam Camel, nisi sarc•nis prius •epositis introire neuti •uam possent.
Fertilior seges est alienis semper in arvis: vicinumque pecus grandius uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus aliis placent. P. Syrus. — majorque videtur, Et melior vicina seges. Iuven. sat. 14.
Fertilior sedges est alienis semper in arvis: vicinumque pecus grandius Uber habet. Ovid. artis l. 1. Aliena nobis, nostra plus Others placent. P. Syrus. — majorque videtur, Et melior Vicinity sedges. Juvenal. sat. 14.
Major & miserabilior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omninò egere potest. stultitia ergò egestas est. August. de beata vita disput. 3. Paupertas in animo est, non in sacculo. Idem in Psal. 131. Paupertas in inopia mentis est, non in quantitate possessionis. Greg in Ezech. l. 2. hom. 18.
Major & miserabilior egestas nulla est, quàm egere sapientia, & qui sapientia non eget, nulla re omninò egere potest. Stultitia ergò egestas est. August. de Beata vita dispute. 3. Paupertas in animo est, non in sacculo. Idem in Psalm 131. Paupertas in Inopia mentis est, non in quantitate possessionis. Greg in Ezekiel l. 2. hom. 18.
In animo div tiae sunt, non in patrimonio. Sen. ep. 108. Parvaene divitiae ipsae innocentia? si arcam plenam auro habueris, dives eris: si cor habueris plenum innocentia, pauper eris? Aug. in Psal. 83.
In animo div tiae sunt, non in patrimonio. Sen. Epistle. 108. Parvaene divitiae ipsae Innocence? si Ark plenam auro habueris, dives eris: si cor habueris plenum Innocence, pauper eris? Aug. in Psalm 83.
Quid tibi prosunt exteriores d•vitiae, si te interior premit egestas? Aug. in Psal 52. Tanto enim verius, quanto interius indigentes sumus. Greg. M. mor l. 21. c. 14.
Quid tibi prosunt exteriores d•vitiae, si te interior premit egestas? Aug. in Psalm 52. Tanto enim Various, quanto Interius indigentes sumus. Greg. M. mor l. 21. c. 14.
1 Pet. 3 4. Verè dives, au• in Dei conspectu potest dives videri. Ambr. epist. 10. sed solum illum divitem Deus novit, qui sit dives aeternitati. Ibid.
1 Pet. 3 4. Vere dives, au• in Dei conspectu potest dives videri. Ambrose Epistle. 10. sed solum Ilum divitem Deus Novit, qui sit dives Aeternitati. Ibid
Paulo sapiens omnis liber, 1 Cor. 7.22. Petro etia• dives est. 1 Pet. 3.4. Ambros. epist. 10. NONLATINALPHABET. Plato Phaedone. Solus sapiens dives est. Cic. parad 6. & apud Apul de philos NONLATINALPHABET. &c. Philo de Noc. Q•i pretiosissima quae sunt possidet, is dives est. atqui pretiosissima res virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empir. adv. Mathem.
Paul sapiens omnis liber, 1 Cor. 7.22. Peter etia• dives est. 1 Pet. 3.4. Ambos Epistle. 10.. Plato Phaedone. Solus sapiens dives est. Cic Parad 6. & apud Apple de philos. etc. Philo de Noc. Q•i pretiosissima Quae sunt possidet, is dives est. Atqui pretiosissima Rest virtus est: hanc ergò cùm sapiens solus possideat; sapiens solus dives est. Empire. Advantage. Mathematic.
Divites dicimus sapientes, justos, bonos; quibus pecunia vel parva vel nulla: magis enim sunt virtutibus divites: pauperes verò avaros dicimus, semper inhiantes, semper egentes. August. de civ. l. 7. c. 12. Pauper est pius? etiam sic dives est: intus dives, foris pauper: pauper in cella, dives in conscientia. arcam respicis auro inanem; conscientia respice Deo plenam: non habet extrinsecus facultatem; sed habet intrinsecus charitatem. Aug. in Psal. 36. & de temp. 212. Inops auri, Deo dives est. quid hac virtute pauperius? quid hac paupertate ditius? Matth. 5.3. Idem de verb. Ap. 26. Nemo apud Deum pauper est, nisi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. instit. l. 5. c. 14.
Divites dicimus Wise, justos, bonos; quibus Pecunia vel parva vel nulla: magis enim sunt virtutibus divites: Paupers verò avaros dicimus, semper inhiantes, semper egentes. August. the civ. l. 7. c. 12. Pauper est Pius? etiam sic dives est: intus dives, Foris pauper: pauper in cella, dives in conscientia. Ark respicis auro inanem; conscientia respice God plenam: non habet extrinsecus facultatem; sed habet Intrinsecus charitatem. Aug. in Psalm 36. & de temp. 212. Inops auri, God dives est. quid hac virtute pauperius? quid hac paupertate ditius? Matthew 5.3. Idem de verb. Apostle 26. Nemo apud God pauper est, nisi qui justitia indiget: nemo dives, nisi qui virtutibus plenus est. Lactant. Institutio. l. 5. c. 14.
Non aliud animal ex minore origine in majorem crescit magnitudinem. Quidam hoc unum quamdiu vivat crescere arbitrantur. de Crocodilo, Plin. hist. nat. l. 8. c. 25.
Non Aliud animal ex Lesser origine in majorem crescit magnitudinem. Quidam hoc Unum Quamdiu vivat crescere arbitrantur. de Crocodilo, Pliny hist. nat. l. 8. c. 25.
Avaritia morbus senum proprius, luxuria juvenum: libidinis siquidem ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute ipsa juvenescit. Rolloc. in 1 Tim. 6.10. Quid avaritia, quae radix est omnium malorum, nonne in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto citius relictura est quod acquirit? Aug. de temp. 246.
Avaritia morbus Senum proprius, luxuria juvenum: libidinis siquidem ignis Gradually extinguitur, & cum senectute consenescit: At avaritia augescit continuò, & cum senectute ipsa juvenescit. Rollock. in 1 Tim. 6.10. Quid avaritia, Quae radix est omnium malorum, nonne in frigidis senibus tanto ad acquirendum ferventius inardescit, quanto Quickly relictura est quod acquirit? Aug. de temp. 246.
Nosti illud, Nemo pius est, qui pietatem cavet: Cave quidquam putes esse verius. Cic. de fin. lib. 2. Qui timet esse bonus, non timet esse malus. Misocosm. de contempt. mund.
Nosti illud, Nemo Pius est, qui pietatem cavet: Cave quidquam putes esse Various. Cic de fin. lib. 2. Qui timet esse bonus, non timet esse malus. Misocosm. de contempt. mund.
Eccles. 7.18. Modum esse religionis: nimium esse superstitiosum non oportere. Cic. pro domo sua. Religentem esse & portet, religiosum nefas. Gell. lib. 4. c. 9.
Eccles. 7.18. Modum esse Religion: Nimium esse Superstitiosum non oportere. Cic Pro domo sua. Religentem esse & portet, Religious nefas. Gell. lib. 4. c. 9.
Si quem rigidum & trucem ad omnia fratrum peccata conspexeris, &c. hunc scito plus justum esse quam justum est. Hieron. in Eccles. Iustitia enim, nisi misericordia temperetur, in crudelitatem degenerat. Lavat. in Eccles. Huc illud Plinii hist. nat. l. 18. c. 6. Nihil minus expedire, quam agrum optimè colere. Et, Agrum benè colere necessarium, optimè damnosum.
Si Whom rigidum & trucem ad omnia fratrum Peccata conspexeris, etc. hunc Learn plus Justum esse quam Justum est. Hieron. in Eccles. Iustitia enim, nisi misericordia temperetur, in crudelitatem degenerate. Lavat. in Eccles. Huc illud Plinii hist. nat. l. 18. c. 6. Nihil minus Expire, quam agrum optimè colere. Et, Agrum benè colere Necessary, optimè damnosum.
Qui stadium currit, eniti & contendere debet, quàm maximè possit, ut vincat: supplantare eum quîcum certet, aut manu depellere nullo modo debet. Chrysippus apud Cicer. offic. l. 3.
Qui stadium Currit, eniti & contendere debet, quàm maximè possit, ut vincat: supplantare Eum quîcum certet, Or manu depellere nullo modo debet. Chrysippus apud Cicer. office. l. 3.
Faciamus quod in itinere fieri solet: qui tardius exierunt, velocitate pensant moram. Senec. nat quaest lib. 3. praefat. Quod facere solent, qui serius exeunt, & volunt tempus celeritate reparare, calcar addamus. Idem ep. 68.
Faciamus quod in itinere fieri Solent: qui Tardius exierunt, velocitate pensant moram. Seneca nat Question lib. 3. Praeface. Quod facere solent, qui serius exeunt, & volunt Tempus celeritate reparare, calcar addamus. Idem Epistle. 68.
Quem mihi dabis qui pretium aliquod tempori ponat. Senec. epist. 1. Non exiguum temporis habemus, sed multum perdimus: non inopes ejus, sed prodigi sumus: astricti sunt homines in continendo patrimonio: simul ad temporis jacturam ventum est, profusissimi in eo, cujus unius avaritia honesta est. Idem de brev. vit. c. 1. & 3.
Whom mihi Dabis qui Price aliquod Tempori ponat. Seneca Epistle. 1. Non exiguum Temporis habemus, sed multum perdimus: non Inopes His, sed prodigi sumus: astricti sunt homines in continendo patrimonio: simul ad Temporis jacturam ventum est, profusissimi in eo, cujus unius avaritia Honesta est. Idem de Breviary. vit. c. 1. & 3.
Ad mercedem pii sumus; ad mercedem impii. honesta quamdiu aliqua illis spes inest, sequimur: in contrarium transituri, si plus scelera promittant. Senec. ep. 113. Et genus & virtus, nisi cum re, vilior alga est. Horat. serm. lib. 2 sat. 5.
Ad mercedem pii sumus; ad mercedem Impious. Honesta Quamdiu Any illis spes Inset, sequimur: in Contrary transituri, si plus scelera promittant. Seneca Epistle. 113. Et genus & virtus, nisi cum re, vilior alga est. Horatio sermon. lib. 2 sat. 5.
NONLATINALPHABET. Plato apud Plut. de util exinimic. Thesauris omnibus pretiosior est virtus. Apul. de philosoph. NONLATINALPHABET. Euripid. apud Stob. tom. 2. c. 1. Vilius argentum est auro, virtutibus aurum. Horat. epist. Virtus praemium est optimum: virtus omnibus rebus anteit. Plaut. Amphitr. 2.2.
. Plato apud Plutarch the Util exinimic. Thesauris omnibus pretiosior est virtus. Apple de philosoph.. Euripides apud Stob. tom. 2. c. 1. Vilius argentum est auro, virtutibus aurum. Horatio Epistle. Virtus Premium est optimum: virtus omnibus rebus anteit. Plautus. Amphitheater. 2.2.
Si ab illa bora, qua verbum Dei praedicare ceperim, geminas, vel •nnulos, vel manilia •rogarem, an non filii mei stare & accipere vellent? &c. Aug. homil. 26.
Si ab illa bora, qua verbum Dei praedicare ceperim, geminas, vel •nnulos, vel Manilia •rogarem, nias non Sons mei stare & accipere vellent? etc. Aug. Homily. 26.
NONLATINALPHABET. Antipho apud Stob. c. 10. Cogitavarities miseros & caeca cupido Noctes atque dies niti praestante labore. Lucret. de nat. rerum lib. 3.
. Antipho apud Stob. c. 10. Cogitavarities miseros & caeca Cupido Noctes atque dies niti Praestante labour. Lucretius de nat. rerum lib. 3.
Quis dives? qui nil cupiat. quis pauper? avarus. Bias apud Auson. in 7. Sap. Divitiae grandes homini sunt vivere parcè Aequo animo. — Lucret. lib. 5. Non esse cupidum pecunia est: non esse emacem vectigal est: contentum verò suis rebus esse maxime sunt certissimaeque devitiae. Cic. parad. 6.
Quis dives? qui nil cupiat. quis pauper? Avarus. Bias apud Ausonius. in 7. Sap. Divitiae grandes Homini sunt vivere parcè Aequo animo. — Lucretius lib. 5. Non esse Cupidum Pecunia est: non esse emacem vectigal est: contentum verò suis rebus esse maxim sunt certissimaeque devitiae. Cic Parad. 6.
NONLATINALPHABET. Chrysost. in 1 Cor. hom. 13. Ex animo rem stare aequum puto, non animum ex re. Ausun. Non qui parum habet, sed qui plus cupit, pauper est. Senec. ep. 2. Instructa inopia est in divitiis cupiditas. P. Syr.
. Chrysostom in 1 Cor. hom. 13. Ex animo remembering stare Aequum puto, non animum ex re. Ausun. Non qui Parum habet, sed qui plus Cupit, pauper est. Seneca Epistle. 2. Instructa Inopia est in divitiis Cupiditas. P. Syr.
NONLATINALPHABET. Chrys. in Eph. hom. 21. NONLATINALPHABET. Dives à divus, qui ut Deus, nihil indigere videtur. Varro de ling. Lat. l. 4. Ita tis pauperem •udicas, cui nihil detst? Sen ep. 119. Locuples est, qui paupertati suae astus est, & parvose divitem fecit. Ib•d. 108. Cui cum paupertate benè convenit, dives est. Ibid. 2. & Greg. in Ezech. l. 2. hom. 18.
. Chrys. in Ephesians hom. 21.. Dives à divus, qui ut Deus, nihil indigere videtur. Varro de ling. Lat. l. 4. Ita this pauperem •udicas, cui nihil detst? Sen Epistle. 119. Locuples est, qui paupertati suae Astus est, & parvose divitem fecit. Ib•d. 108. Cui cum paupertate benè convenit, dives est. Ibid 2. & Greg. in Ezekiel l. 2. hom. 18.
NONLATINALPHABET. Divitiae sunt maximae divitiis non indigerc. Chrys. in Psal. 111. Quae sunt maximae divitiae? divitias non desiderare. Mart. Dum de morib. Ibi vera copia, ubi nulla est indigentia. Aug. de temp 212. Is maximè divitiis fruitur, qui minimè divitiis indiget. Senec. op. 14. Locupletem illum faciebat non melta possidere, sed modica desiderare. de Fabricio Val. Max. l. 4. c. 3. Omnia nimirum habet, qui nihil concupiscit. Ibid.
. Divitiae sunt maximae divitiis non indigerc. Chrys. in Psalm 111. Quae sunt maximae divitiae? Riches non desiderare. Mart. Dum de Morib. There vera copia, ubi nulla est Poverty. Aug. de temp 212. Is maximè divitiis fruitur, qui minimè divitiis indiget. Seneca open. 14. Locupletem Ilum faciebat non Melta possidere, sed Modica desiderare. de Fabricio Val. Max. l. 4. c. 3. Omnia Nimirum habet, qui nihil concupiscit. Ibid
NONLATINALPHABET. 2 Cor. 6.10. Sapientem nulla re indigere. Chrysippus apud Sen. ep. 9. Quid deesse potest extra desiderium omnium posito? quid extrinsecus opus est ei qui omnia sua in se collegit? Sen. de vit. beat. c. 16. Is minimo eget mortalis, qui minimum cupit. Quod vult habet, qui velle quod satis est, potest. Idem ep. 108. Sanctus ergo quisque terrents non indiget, etiamsi haec non habet. pauper est autem qui eget eo quod non habet. nam & qui non habens habere non appetit, dives est. Greg in Ezech. hom. 18. Hinc illud Socratis; Quam multis ego non indigeo? Laert & Cic. Tusc. 5.
. 2 Cor. 6.10. Sapientem nulla re indigere. Chrysippus apud Sen. Epistle. 9. Quid deesse potest extra desiderium omnium Placed? quid extrinsecus opus est ei qui omnia sua in se collegit? Sen. de vit. beatrice. c. 16. Is minimo eget Mortalis, qui minimum Cupit. Quod vult habet, qui velle quod satis est, potest. Idem Epistle. 108. Sanctus ergo Quisque terrents non indiget, Even if haec non habet. pauper est autem qui eget eo quod non habet. nam & qui non habens habere non appetit, dives est. Greg in Ezekiel hom. 18. Hinc illud Socratis; Quam multis ego non indigeo? Laertes & Cic Tuscany 5.
Non tu dives, & Angelus pauper, quta non habet jumenta & rbedas & famulos. quare? quia non indiget. tunc verè dives eris, quando nullius in digens eris. August. de temp. 74.
Non tu dives, & Angelus pauper, quta non habet Jumenta & rbedas & famulos. quare? quia non indiget. tunc verè dives eris, quando Nullius in digens eris. August. de temp. 74.
Socrates dicere solitus cum Diis esse si millimum, qui quam paucissimis egeret, cum Dii nullius egeant rei Animus est qui divitem facit. pecunia nihil ad animum pertinet; non magis quam ad Deos immortales terrena pondera ista omnia quae suspiciunt mortales. Senec. ad Helv. cap. 11. Quae parata nobis sunt, non habet in usu Deus. Idem epist. 74. Si quis de foelicitate Diogenis dubitat, quod non aurum, non opes habeat, potest idem dubitare de Deorum immortalium statu, an parum beatè degant, quod illis non praedia, non horti, non rura pretiosa, non grande in soro foenus. Idem de vit. beat. cap. 8.
Socrates dicere Solitus cum Dis esse si millimum, qui quam paucissimis egeret, cum Gods Nullius egeant rei Animus est qui divitem facit. Pecunia nihil ad animum pertinet; non magis quam ad Gods immortales Terrena pondera ista omnia Quae suspiciunt mortales. Seneca and Helv cap. 11. Quae parata nobis sunt, non habet in usu Deus. Idem Epistle. 74. Si quis de foelicitate Diogenis dubitat, quod non aurum, non opes habeat, potest idem dubitare de Gods immortalium Statu, an Parum beatè degant, quod illis non praedia, non Horti, non rura Pretiosa, non Grande in soro Foenus. Idem de vit. beatrice. cap. 8.
NONLATINALPHABET. Aristot. rhetor. lib. 1. cap. 5. Quo mihi divitiae, quarum si dempseris usum, Quamvis dives opum, semper egenus ero. Maxim. eleg. 1. Legatur hac de re •eletis differtatio apud Stob cap. 95.
. Aristotle rhetor. lib. 1. cap. 5. Quo mihi divitiae, Whom si dempseris usum, Quamvis dives opum, semper Egenus Ero. Maxim. Eleg. 1. Legatur hac de re •eletis differtatio apud Stob cap. 95.
Vltra se cupiditas porrigit, & foelicitatem suam non attendit. Sence. de benef. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod faciat obl•vionem acceptorum? cupiditas accipiendorum. Idem epist. 81. Quid aveamus, quam quid habeamus, mens frequentius cogitat.
Vltra se Cupiditas porrigit, & foelicitatem suam non attendit. Sense. de Beneficence. lib 2. cap. 27. Novis semper cupiditatibus occupati, non quid habeamus, sed quid petamus inspicimus: non ad id quod est, sed ad id quod appetitur, intenti. Ib. lib. 3. cap. 3. Quidest quod Faciat obl•vionem acceptorum? Cupiditas accipiendorum. Idem Epistle. 81. Quid aveamus, quam quid habeamus, Mens frequentius cogitat.
NONLATINALPHABET. Socr. apud Stob. c. 92. Non magnis opibus jucundè corpora curant: Nec calidae citius decedunt corpore febres, Textilibus si in picturis ostroque rubenti Iactaris, quam si plebeia in veste cubandum est. Lucret. l. 2. Quemadmodum, nihil differt, utrum aegrum in ligneo lecto, an in aureo colloces; quocunque illum transtuleris, morbum suum secum transfert: sic nihil refert, utrum animus aeger in divitiis an in paupertate ponatur; malum suum illum sequitur. Sen. ep. 17.
. Socr apud Stob. c. 92. Non magnis opibus jucundè corpora Curant: Nec calidae Quickly decedunt corpore febres, Textilibus si in picturis ostroque rubenti Iactaris, quam si plebeia in veste cubandum est. Lucretius l. 2. Quemadmodum, nihil Differt, utrum aegrum in ligneo lecto, an in Aureo colloces; quocunque Ilum transtuleris, morbum suum secum transfert: sic nihil refert, utrum animus aeger in divitiis an in paupertate ponatur; malum suum Ilum sequitur. Sen. Epistle. 17.
Nemo foelix est, qui judicio suo miser est. Salvian. de provid l 1. Non est beatus, esse se qui non putat. •. Syr. Miser est qui se non beatissimum judicat. Sen ep. 10.
Nemo Felix est, qui Judicio Sue miser est. Salvian. de provid l 1. Non est beatus, esse se qui non putat. •. Syr. Miser est qui se non beatissimum judicat. Sen Epistle. 10.
Duos finitimos historia vetus describit, Regem A. & pauperem N. quem horum pauperiorem, quem ditiorem credimus? alter regali fulcro divitiarum praeditus, exiguam pauperis vineam desideravit: alter animo despiciens regias gazas, suo erat contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut alieni nihil concupisceret: ille autem egentissimus, cui auram suum vile, alienus palmes pretiosissimus erat? Ambr. epist. 10. Rex sibi egere visus est, quia vineam habebat pauper vicinus. ille regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concupivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2.
Duos finitimos History Vetus describit, Regem A. & pauperem N. Whom horum pauperiorem, Whom ditiorem Credimus? alter regali fulcro divitiarum praeditus, exiguam pauperis vineam Desideravit: alter animo despiciens Regias gazas, Sue erat Contentus palmite. an non hîc magis dives, magis Rex, qui sibi abundabat, cupiditates suas regebat, ut Alieni nihil concupisceret: Isle autem egentissimus, cui auram suum vile, alienus palms pretiosissimus erat? Ambrose Epistle. 10. Rex sibi egere visus est, quia vineam habebat pauper Vicinus. Isle Regni opibus affluebat, & tamen cespitem pauperis flagitabat: pauper nihil de possessionibus concupivit divitis, alter certè censu pauper videtur, alter pauper est affectu. Idem de Nabuth. c. 2.
Harpalum Alexandro mandante omni modo admisum, ut hederam in paradisis Babyloni adjacentibus sereret, frustra fuisse, narrant Theophr. hist. plaut. l. 4. c. 4. Plin. hist. nat. l. 16. c. 34. & Plut. in Alex.
Harpalum Alexander mandante omni modo admisum, ut Hederam in paradisis Babyloni adjacentibus sereret, frustra Fuisse, narrant Theophr. hist. Plautus. l. 4. c. 4. Pliny hist. nat. l. 16. c. 34. & Plutarch in Alexander
Cum medico monente, porcina non apponeretur, ut pote podagrae, qua Papa laborabat, inimica, Affer, inquit, mihi ferculum, al dispetto di Dio. Balaeus in Iul. 3.
Cum medico monente, porcina non apponeretur, ut pote podagrae, qua Papa laborabat, Inimical, Affer, inquit, mihi ferculum, all dispetto Die Dio. Balaeus in July 3.
Animus aequus optimum est atumnae condimentum. Plaut. Rudent. 2. 3. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Senec. ad Helv. cap. 10.
Animus aequus optimum est atumnae condimentum. Plautus. Rudent. 2. 3. Nihil tam acerbum est, in quo non aequus animus solatium inveniat. Seneca and Helv cap. 10.
Sensit Alexander testa cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. Iuven. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicurus apud Sen. ep. 9.
Saint Alexander testa cum vidit in illa Magnum habitalorem, quanto foelicioris, qui Nil cuperet, quàm qui totum sibi posceret (possidet) orbem. Juvenal. sat. 14. Si cui sua non videntur amplissima, licet totius mundi dominus sit, miser est. Epicurus apud Sen. Epistle. 9.
Vnus Pelleo Iuveni non sufficit orbis. Aestuat infoelix angusto limite mundi, Vt Gyari clausus scopulis, parvaque Scripho. Iuven. sat. 10. Numquam parum est, quod satis est: numquam multum est, quod satis non est. •ost Darium & Indos pauper est Alexander Macedo quaerit quod suum faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, homini non est. Inventus est qui concupisceret aliquid post. omnia: detecto sine terrarum per suum rediturus orbem tristi, est. Sen. epist. 119 NONLATINALPHABET. Arrian. dissert. lib. 3. cap. 9.
Vnus Pelleo Iuveni non sufficit Orbis. Aestuat infoelix angusto limit mundi, Vt Gyari clausus scopulis, parvaque Scripho. Juvenal. sat. 10. Numquam Parum est, quod satis est: numquam multum est, quod satis non est. •ost Darius & Indos pauper est Alexander Macedo Query quod suum Faciat; maria ignota scrutatur, mundi claustra perrumpit. Quod naturae satis est, Homini non est. Inventus est qui concupisceret Aliquid post. omnia: detecto sine terrarum per suum rediturus orbem tristi, est. Sen. Epistle. 119. Arrian. dissert. lib. 3. cap. 9.
In palestra prolapsus, cum in pulvere corporis vestigium vidisset, Papae, inquit, ut minimam terrae partem natura sortiti, orbem appetimus universum? Erasm. apophth. l. 4
In palestra prolapsus, cum in pulvere corporis vestigium vidisset, Pope, inquit, ut minimam terrae partem Nature sortiti, orbem appetimus universum? Erasmus Apophthegms. l. 4
NONLATINALPHABET. Arrian. dissert. lib. 4 cap. 9. Congerantur licet ista, nunquam explebunt inexplebilem animum; non magis quàm ullus humor sufficiet ad satiandum eum, cujus desiderium non ex inopia, sed ex aestu ardentium viscerum oritur. non e•im sitis illa, sed morbus est. quicquid illic congesseris, non finis erit cupiditatis, sed gradus. Sen. ad Helv. cap. 11.
. Arrian. dissert. lib. 4 cap. 9. Congerantur licet ista, Never explebunt inexplebilem animum; non magis quàm ullus humour sufficiet ad satiandum Eum, cujus desiderium non ex Inopia, sed ex aestu ardentium viscerum oritur. non e•im sitis illa, sed morbus est. quicquid illic congesseris, non finis erit cupiditatis, sed gradus. Sen. and Helv cap. 11.
Cn. Lentulus Augur, divitiarum maximum exemplum, quater millies HS suum vidit: propriè dixi; nihil enim amplius quam vidit. Senec. de benef. lib. 2. cap. 27.
Can Lentulus Augur, divitiarum maximum exemplum, quater Thousands HS suum vidit: propriè I have said; nihil enim Amplius quam vidit. Seneca de Beneficence. lib. 2. cap. 27.
NONLATINALPHABET. Chrysost. in 1. Cor. hom. 14. Neminem pecunia divitem fecit; imò nulli non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Senec. ep. 119. Nunquam dives eris, nunquam satiabere quaestu: Semper inops, quicunque cupit. Claud. in Rufin. l. 1. Magnas inter opes inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Nunquam parum est, quod satis est, nunquam multum est, quod satis non est. Senec. ep. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: •ui naturalem modum excedet, eum in summus opibus quoque paupertas sequetur. Idem ad Helv. c. 11.
. Chrysostom in 1. Cor. hom. 14. Neminem Pecunia divitem fecit; imò None non majorem sui cupiditatem incussit: plus incipit habere posse, qui plus habet. Seneca Epistle. 119. Never dives eris, Never satiabere quaestu: Semper Inops, quicunque Cupit. Claud. in Rufin. l. 1. Magnas inter opes Inops. Hor. car. 3. 16. Qui vult esse dives, pauper est. Aug. de temp. Never Parum est, quod satis est, Never multum est, quod satis non est. Seneca Epistle. 119. Qui continebit se intra naturalem modum, paupertatem non sentiet: •ui naturalem modum excedet, Eum in Summus opibus quoque paupertas sequetur. Idem ad Helv c. 11.
Nihil habet dives de divitiis, nisi quod ab illo postulat pauper; victum & vestitum: Caetera omnia ejus super flua sunt. Aug. de verb. Dom. 5. — nil Divitiae poterunt regales addere majus. Hor. epist. 12. lib. 1.
Nihil habet dives de divitiis, nisi quod ab illo postulat pauper; victum & vestitum: Caetera omnia His super flua sunt. Aug. de verb. Dom. 5. — nil Divitiae poterunt regales addere Majus. Hor. Epistle. 12. lib. 1.
1 Tim. 6.8. NONLATINALPHABET. Pythagor. apud Stob. cap. 99. In quantum sitis atque fames. & frigora poscunt. Iuven. sat. 14. Corporis exigua desideria sunt: frigus submovere vult, alimentis famem ac sitim extinguere: quicquid extra concupiscitur, vitiis, non usibus laboratur. Sen. ad Helv. c. 10.
1 Tim. 6.8.. Pythagoras. apud Stob. cap. 99. In quantum sitis atque Fames. & frigora poscunt. Juvenal. sat. 14. Corporis Small Desire sunt: Frigus submovere vult, alimentis Famem ac sitim extinguere: quicquid extra concupiscitur, Vitiis, non usibus laboratur. Sen. and Helv c. 10.
NONLATINALPHABET. Xenoph. paediae l. 8. Quid opes opibus aggeritis? non vultis cogitare, quam parva vobis sint corpora? nonne furor & ultimus montium error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, nunquam tamen corpora vestra laxabitis. Sen. ad Helv. c. 10.
. Xenoph paediae l. 8. Quid opes opibus aggeritis? non Wills cogitare, quam parva vobis sint corpora? nonne Furor & Ultimus montium error est, cum tam exiguum capias, cupere multum? licet census augeatis, fines promoveatis, Never tamen corpora Vestra laxabitis. Sen. and Helv c. 10.
NONLATINALPHABET. Epictet. enchir. c. 61. & Clem. Al. paedag. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non tuus hoc capiet venter plus quàm meus. Horat. serm. lib. 1. sat. 1. Quid prosunt multa cubicula? in uno jacetis. Non est vestrum, ubicunque non estis. Senec. epist. 89. Legatur idem epist. 61.
. Epictetus. Enchiridion. c. 61. & Clem. Al. Pedagogue. lib. 3. cap. 7. Millia frumenti tua triverit area centum; Non Thy hoc capiet venture plus quàm meus. Horatio sermon. lib. 1. sat. 1. Quid prosunt Multa Cubicle? in Uno jacetis. Non est Vestrum, ubicunque non Ye are. Seneca Epistle. 89. Legatur idem Epistle. 61.
Eccles. 5.11. NONLATINALPHABET. de Alexandre Xenocrates apud Laert. Et Pheraulas apud Xenophontem paediae lib. 8. NONLATINALPHABET, &c. NONLATINALPHABET.
Eccles. 5.11.. de Alexander Xenocrates apud Laertes Et Pheraulas apud Xenophontem paediae lib. 8., etc..
Crescentem sequitur cura pecuniam: Majorumque fames. Hor. carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Pauperes ditioribus eo plerumque laetiores, quo animus eorum in pauciora distringitur. Sen. ad Helv. c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid. 9. — misera est, magnicustodia census. Iuven. sat. 14.
Crescentem sequitur Cure pecuniam: Majorumque Fames. Hor. Carm. lib. 3. ode 16. Dives à paupere non distinguitur nisi solicitudine sola. Paupers ditioribus eo plerumque laetiores, quo animus Their in pauciora distringitur. Sen. and Helv c. 12. Intelligo me, non opes, sed occupationes perdidisse. Ibid 9. — Miseram est, magnicustodia census. Juvenal. sat. 14.
Cibi condimentum fames, potionis sitis. Socrates apud Cic. de finib. l. 2. Desideriis ista condiuntur. Idem Tuscul. 5. Et Ibid. Confer cum istis (Anacharsi, cui pulpamentum fames, Laconibus Persisque quibus cursu, sudore, fame, siti condiebantur epulae) sudantes, ructantes, refertos epulis tamque opimos boves, qui nunquam sitientes bibunt, nunquam esurientes comedunt; tum intelliges, qui voluptatem maximè sequantur, eos minimè consequi; jucunditatemque victus esse in desiderio, non in satietate. Epulis immensis gloriantur, non delectantur. Senec. ad Helv. cap. 11.
Cibi condimentum Fames, potionis sitis. Socrates apud Cic de Finish. l. 2. Desiderius ista condiuntur. Idem Tuscul 5. Et Ibid Confer cum istis (Anacharsi, cui pulpamentum Fames, Laconibus Persisque quibus cursu, Sudore, fame, siti condiebantur Epulae) sudantes, ructantes, refertos epulis tamque opimos boves, qui Never sitientes bibunt, Never Esurientes comedunt; tum intelliges, qui voluptatem maximè sequantur, eos minimè consequi; jucunditatemque victus esse in Desire, non in satietate. Epulis immensis gloriantur, non delectantur. Seneca and Helv cap. 11.
— vides ut pallidus om•is coena Desurgat dubia? Quin corpus onustum Hesternis vitiis, anim•m quoque praegravat unâ, Atque affligit humi divinae partic•lam aurae. Alter ubi dicto citius curata sopori Membra dedit, vegetus praescripta ad munia surgit. Horat. serm. l. 2. Hinc pallor, & genae pendulae, oculorum ulcera, tremulae manus, furiales somni, & inquies nocturna. Solem orientem non vident, & minus diu vivunt. Plin. hist. nat. lib. 15. cap. 22.
— vides ut pallidus om•is Coena Desurgat Dubia? Quin corpus onustum Hesternis Vitiis, anim•m quoque praegravat unâ, Atque affligit humi Divinae partic•lam aurae. Alter ubi Dicto Quickly curata sopori Membra dedit, vegetus praescripta ad Money Surgit. Horatio sermon. l. 2. Hinc pallor, & genae pendulae, oculorum ulcera, tremulae manus, furiales Somni, & Inquiries nocturna. Solemn orientem non vident, & minus Diu Vivunt. Pliny hist. nat. lib. 15. cap. 22.
NONLATINALPHABET. Plut. de tranquill. — majorise pauperiorum Turbae comparet. — Hor sat. 1. Aspice quanto major pars fit pauperum. Sen. ad Helv. cap. 12. Pauper fiam? inter plures ero. Idem epist. 24.
. Plutarch the tranquil. — majorise pauperiorum Turbae comparet. — Hor sat. 1. Aspice quanto Major pars fit Pauperum. Sen. and Helv cap. 12. Pauper fiam? inter plures Ero. Idem Epistle. 24.
Stellae terra• propius in occidente vel oriente locatae majores apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alhaceni perspect. l. 7. Author Oculi mor. c. 6. mirab. 13.
Star terra• propius in occident vel orient locatae Majores apparent, quàm cùm ad coeli medium elevatae fuerint. Ex Alhaceni Perspect. l. 7. Author Oculi mor. c. 6. Mirab. 13.
Imprudentia est (Impudentia etiam) ut à Deo divitias petas: ut panem petas quotidianum imprudentia non est. aliud est enim unde superbias, aliud unde vivas. Aug. in orat. dom.
Imprudentia est (Impudentia etiam) ut à God Riches petas: ut Bread petas quotidian Imprudentia non est. Aliud est enim unde superbias, Aliud unde vivas. Aug. in Orat. dom.
Crescit amor nummi, quantum ipsa pecunia crescit. Et minus hanc optat, qui non habet, Iuven. sat. 14. Auri namque fames parto fit major ab auro. Prudent. psychem. Et crescit cupido censu crescente cupido. Autor Oculimor. c. 12.
Crescit amor nummi, quantum ipsa Pecunia crescit. Et minus hanc Optat, qui non habet, Juvenal. sat. 14. Auri namque Fames parto fit Major ab auro. Prudent. psychem. Et crescit Cupido censu crescente Cupido. Author Oculimor. c. 12.
NONLATINALPHABET. Teles de collat. div. & virt. NONLATINALPHABET. Chrysost. in 1. Cor. hom. 14. Sic quibus intumuit suffusa venter ab unda, Quo plus sint potae, plus sitiuntur aquae. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morbo: humore pleni sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5.
. Teles de collat. div. & Virtue.. Chrysostom in 1. Cor. hom. 14. Sic quibus intumuit suffusa venture ab unda, Quo plus sint potae, plus sitiuntur Water. Ovid. fast. l. 1. Habes aurum, habes argentum; & concupiscis aurum, concupiscis argentum: Et plenus es, & sitis. morbus est, non opulentia. Sunt homines in morbo: humore Plenty sunt, & semper sitiunt. Quomodò jactas opulentiam, qui habes hydropem conscientiam? August. de verb. Dom. 5.
NONLATINALPHABET. Plut. de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa morbi Fugerit venis, & aquosus albo Corpore languor. Horat. carm. 2. 2.
. Plutarch de avar. Crescit indulgens sibi dirus hydrops, Nec sitim pellit, nisi causa Morbi Fugerit venis, & aquosus Albo Corpore languor. Horatio Carm. 2. 2.
NONLATINALPHABET. Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus NONLATINALPHABET. Sed & Epicurus, NONLATINALPHABET. Ibid. cap. 17. Si vis Pythoclea divitem facere, non pecuniae adjiciendum, sed cupiditatibus detrahendum. Ex Epicuro Sen. ep. 21. Scitè Arrian. Epict. dissert. lib. 3. cap. 9. NONLATINALPHABET. Et verè Clemens paedag. lib. 2. 3. NONLATINALPHABET. Et Democr. apud Stob. c. 95. NONLATINALPHABET.
. Plato apud Stob. c. 10. Et Socrates ut Laertius l. 2. Cleanthes, ut Stob. cap. 92. interrogatus. Said & Epicurus,. Ibid cap. 17. Si vis Pythoclea divitem facere, non pecuniae adjiciendum, sed cupiditatibus detrahendum. Ex Epicuro Sen. Epistle. 21. Scitè Arrian. Epict dissert. lib. 3. cap. 9.. Et verè Clemens Pedagogue. lib. 2. 3.. Et Democritus. apud Stob. c. 95..
NONLATINALPHABET. Chrysost. in Rom. hom. 13. Scitum est Scytharum legati, Quanto plus biberint, tanto magis sitire Parthos. Plin. hist. nat. lib 15. cap. 22, Vise Simocatum epist. 52.
. Chrysostom in Rom. hom. 13. Scitum est Scytharum Legati, Quanto plus biberint, tanto magis sitire Parthos. Pliny hist. nat. lib 15. cap. 22, Vise Simocatum Epistle. 52.
NONLATINALPHABET. Euseb. apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut ligna. quibus injectis is vehementius exardescit. Vorag. de temp. 134. Eo majora cupimus quo majora venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut flammae infinito acrior vis est, quo ex majore incendio emicuit. Senec. de benef. lib. 2. cap. 27.
. Eusebius apud Stob. c. 10. Cupiditas avari ut ignis est, cui divitiae sunt ut Ligna. quibus injectis is Vehementius exardescit. Voragine. de temp. 134. Eo marjoram cupimus quo marjoram venerunt: multoque concitatior est avaritia in magnarum opum congestu collocata; ut Flammae Infinite acrior vis est, quo ex Major Incendio emicuit. Seneca de Beneficence. lib. 2. cap. 27.
Multis parasse divitias non finis miseriarum fuit, sed mutatio. Senec. epist. 17. Dum majore tormento pecunia possidetur, quàm queritur. Idem epist. 115. Nemo solicito bono fruitur. Idem ep. 14. Tantis parta malis cura majore metuque servantur. Misera est magni custodia census. Iuven. sat. 14.
Multis parasse Riches non finis miseriarum fuit, sed Change. Seneca Epistle. 17. Dum Major tormento Pecunia possidetur, quàm queritur. Idem Epistle. 115. Nemo solicito Bono fruitur. Idem Epistle. 14. Tantis Parta malis Cure Major metuque servantur. Misera est magni Custodia census. Juvenal. sat. 14.
NONLATINALPHABET. Sept. quod vetus interpr. Labores fructuum tuorum, malè reddidit: Cùm NONLATINALPHABET illic non fructum significet, sed partem corporis eam, de quae Aristot. de part. animal. lib. 1.
. Sept quod Vetus Interpret. Labores fructuum tuorum, malè reddidit: Cùm illic non Fruit significet, sed partem corporis eam, de Quae Aristotle de part. animal. lib. 1.
Psal. 17.15. Omnia copia quae non est Deus meus, mihi est egestas. Aug. soliloq. c. 13. Dei imaginem animam nisi Deus nil implet. Vise Aug. de civit. lib. 12. cap. 1.
Psalm 17.15. Omnia copia Quae non est Deus meus, mihi est egestas. Aug. Soliloquy. c. 13. Dei imaginem animam nisi Deus nil Implet. Vise Aug. de Civit. lib. 12. cap. 1.
Fecisti nos ad te; & inquietum est cor nostrum, donec requiescat in te. Aug. confess. l. 1. c. 1. Humana quipp• anima ad illum est suspensa, à quo formata. Et quia ad Deum solum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.
Fecisti nos ad te; & inquietum est cor nostrum, donec requiescat in te. Aug. confess. l. 1. c. 1. Humana quipp• anima ad Ilum est suspensa, à quo formata. Et quia ad God solum appetendum facta est, omne autem quod infra appetit minus est, jure ei non sufficit, quod Deus non est. Greg. mor. l. 26. cap. 36.
Hinc est quod huc illuc dispergitur, & ab unaquaque re fastidio impellente removetur. Delectationis scil. avida quaerit quo pauset; unum verò quem sufficienter habere poterat amisit. Vnde nunc per multa ducitur, ut quia qualitate rerum non potest, saltem varietate satietur. Greg. ibid.
Hinc est quod huc Illuc dispergitur, & ab unaquaque re Fastidious impellente removetur. Delectationis scil. avida Query quo pauset; Unum verò Whom sufficienter habere poterat amisit. Vnde nunc per Multa ducitur, ut quia qualitate rerum non potest, Saltem varietate satietur. Greg. Ibid.
Hoc vinculo pietatis obstricti, Deo religati sumus, unde & ipsa Religio nomen accepit, non ut Cic. de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad unum Deum tendentes, & ei uni religantes animas nostras, unde Religio dicta creditur, omni superstitione careamus. Aug. de vera relig. cap. 55. Qui tamen à religendo, sive religendo Deum, quem peccando amiseramus, dictam tradit. Idem de civit. l. 10. c. 4. Sed illud praefert retract l. 1. c. 13.
Hoc Vinculo pietatis obstricti, God religati sumus, unde & ipsa Religio Nome accepit, non ut Cic de nat. Deor. l. 2. à religendo. Lactant. l. 4. c. 28. Ad Unum God tendentes, & ei uni religantes animas nostras, unde Religio dicta creditur, omni Superstition careamus. Aug. de vera relic. cap. 55. Qui tamen à religendo, sive religendo God, Whom peccando amiseramus, dictam tradit. Idem de Civit. l. 10. c. 4. said illud praefert retract l. 1. c. 13.
Aristot. ethic. lib. 1. c. 7. Sed & Aug. confess. l. 10. c. •0 & Epist 121. c. 4, 5. & de lib a•b. l. 1. c 18. & de Trinit. lib. 13. c. 3, 4, 5, 7. & in Psal. 118. conc. 1.
Aristotle ethic. lib. 1. c. 7. said & Aug. confess. l. 10. c. •0 & Epistle 121. c. 4, 5. & the lib a•b. l. 1. c 18. & de Trinity. lib. 13. c. 3, 4, 5, 7. & in Psalm 118. Conc. 1.
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Nemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de civit. l. 8. c. 9. Fruimur autem eis in quibus voluntas delectata conquiescit. August. de trinit. l. 10. c. 10. & Aquin. sum. p. prima secundae. q. 11. a. 3. Vnde Sen. Nemo fruitur bono solicito.
Nemo beatus qui eo quod amat (quod avet, quod habet) non fruitur. Aug. de Civit. l. 8. c. 9. Fruimur autem eis in quibus Voluntas delectata conquiescit. August. de Trinity. l. 10. c. 10. & Aquinas sum. p. prima secundae. q. 11. a. 3. Vnde Sen. Nemo fruitur Bono solicito.
NONLATINALPHABET. Plut•rch. Ad vivendum beatè virtus sola sufficit. Senec. de vit. beat. cap. 16. Beatae vitae virtus satisfacit. Idem epist. 87. Virtus ad explendam beatam vitam sola satis efficax. Ibid 45.
. Plut•rch. Ad vivendum beatè virtus sola sufficit. Seneca de vit. beatrice. cap. 16. Beatae vitae virtus satisfacit. Idem Epistle. 87. Virtus ad explendam Beatific vitam sola satis Effective. Ibid 45.
Apoc. 20.6 Inde beatus, unde bonus. Aug. epist. 121. Impius & foelix sic simul esse cupit, ut nolit pius esse, velit tamen esse beatus; Quod natura negat, nec recepit ratio de Macrino apud Capitolinum.
Apocalypse 20.6 Inde beatus, unde bonus. Aug. Epistle. 121. Impius & Felix sic simul esse Cupit, ut nolit Pius esse, velit tamen esse beatus; Quod Nature negate, nec recepit ratio de Macrino apud Capitol.
Quid relliqui est •uin habeat, quae quidem in hom ne dicuntur bona? •arentes, patriam in olu••em, amicos, gaenus, cognatos, divitias? Atqui haec perinde sunt, uti illius animus, qui ea possidet. Qui uta scit, ei bona, illi qui non utitur rectè mala. Terent beautont 1. 2. Malo nihil prodest, quia pravo usu corrumpit, quicquid ad illum pervenit. quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunque accepit, cibos mutat, & omne alimentum in causam doloris trahit: ita animus caecus quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Senec. de benef. l. 5. cap. 12. Ideò nihil potest ad malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam vertunt; & extra speciosa profuturaque, si meliori darentur, illis pestifera sunt Ibid.
Quid relliqui est •uin habeat, Quae quidem in hom ne dicuntur Bona? •arentes, Patriam in olu••em, amicos, gaenus, cognatos, Riches? Atqui haec Perinde sunt, uti Illius animus, qui ea possidet. Qui uta scit, ei Bona, illi qui non utitur rectè mala. Terent beautont 1. 2. Malo nihil profits, quia pravo usu corrumpit, quicquid ad Ilum pervenit. quemadmodum stomachus morbo vitiatus & colligens bilem, quoscunque accepit, cibos Mutat, & omne alimentum in Causam doloris trahit: ita animus caecus quicquid illi commiseris, id onus suum & perniciem, & occasionem miseriae facit. Seneca de Beneficence. l. 5. cap. 12. Ideò nihil potest ad Malos pervenire, quod prosit; imò nihil quod non noceat. quaecunque enim illis contigerant, in naturam suam vertunt; & extra speciosa profuturaque, si meliori darentur, illis Pestifera sunt Ibid
Etiamsi poenarum ad tempus immunes videantur & exortes reatus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui aliis non videntur, atque in se gravtorem conscientiae sententiam, cum de aliorum peccatis judicant. Ambr. de bono mort••. 7. NONLATINALPHABET. Pl. de tran.
Even if Poenarum ad Tempus immunes videantur & exhorts Rheatus, graviores tamen intra se poenas luunt, & sibi rei sunt, qui Others non videntur, atque in se gravtorem conscientiae sententiam, cum de Aliorum peccatis judicant. Ambrose de Bono mort••. 7.. Pl de Tran.
Contra quam Senec. epist. 105. Tulum aliqua res in mala conscientia praestat, nulla securum. nocens habuit aliquando latendi fortunam, nunquam fiduciam. Verum istud quoad homines; ex adverso quoad Deum Scelus quis tutum, nullus securum tulit, P. Syr.
Contra quam Seneca Epistle. 105. Tulum Any Rest in mala conscientia praestat, nulla Secure. Nocens Habuit aliquando latendi fortunam, Never fiduciam. Verum istud quoad homines; ex adverso quoad God Scelus quis tutum, nullus Secure tulit, P. Syr.
Qui dolet, aut metuit, juvat illum sic domus, aut res, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae collecta sorde dolentes. Horat. ep. 2. lib. 1. Nihil est miserius quàm animus hominis conscius. Plaut. Mostell. 3. 1. Nec Siculi gravius gemuerunt aera juvenci; Nec magis auratis pendens laqucaribus ensis Purpureas subter cervices terruit. — Pers. sat. 3. Alludit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5. Perpetua anxietas, nec mensae tempore cessat, Faucibus, ut morbo, siccis, interque molares Difficili crescente cibo: sed vina Misenus Expuit: Albani veteris pretiosa senectus Displicet. — Iuvenal. sat. 13.
Qui Dolet, Or metuit, Juvat Ilum sic domus, Or Rest, Vt lippum pictae tabulae, fomenta podagram, Auriculas citharae Collecta ford dolentes. Horatio Epistle. 2. lib. 1. Nihil est Miserable quàm animus hominis Conscious. Plautus. Mostell. 3. 1. Nec Siculi Gravius gemuerunt Era juvenci; Nec magis auratis pendens laqucaribus ensis Purple Subter cervices terruit. — Pers. sat. 3. alludit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei Beatum, cui semper aliquis terror impendat. Cic Tuscul l. 5. Perpetua Anxietas, nec mensae tempore cessat, Faucibus, ut morbo, siccis, interque Molars Difficili crescente Cibo: sed vina Misenus Expuit: Albani veteris Pretiosa Old age Displicet. — Juvenal. sat. 13.
Sardonius hic risus est: intus interim eos mordet conscientiae vermis cauteriis omnibus acrior. Calvin. instit. lib. 1. c. 3. §. 3. — quos diri conscia facti Mens habet attonitos, & surdo verbere caedit Occultum quatiente intus tortore flagellum. Iuven. sat. 3.
Sardonius hic risus est: intus interim eos Mordet conscientiae vermis cauteriis omnibus acrior. calvin. Institutio. lib. 1. c. 3. §. 3. — quos Diis conscia facti Mens habet attonitos, & Deaf verbere caedit Occultum quatiente intus tortore flagellum. Juvenal. sat. 3.
Quid hac Iobi miseria miserjus? quid tamen hac infoelicitate felicius? perdiderat omnia quae de derat Deus: sed habuit ipsum qui omnia dederat, Deum. Aug. Data perdiderat, sed non datorem. Idem Psal. 66. Omnia perdiderat, & plenus erat. Idem de divers. 12.
Quid hac Job Miseria miserjus? quid tamen hac infoelicitate Felicius? perdiderat omnia Quae de derat Deus: sed Habuit ipsum qui omnia dederat, God. Aug. Data perdiderat, sed non datorem. Idem Psalm 66. Omnia perdiderat, & plenus erat. Idem de diverse. 12.
Sic odium cepit glandis. — Lucret. lib. 5. — gratae post munus ariste Contingunt homines veteris fastidia quercus. Iuven. sat. 14. Inde nata Diverbia, NONLATINALPHABET. Satis quercus. Et, Post fruges inventas glandibus vesci. Legatur Plin. hist. lib. 16. praefat. &c. 5.
Sic odium cepit glandis. — Lucretius lib. 5. — gratae post munus ariste Happen homines veteris fastidia quercus. Juvenal. sat. 14. Inde Nata Diverbia,. Satis quercus. Et, Post Fruges inventas glandibus vesci. Legatur Pliny hist. lib. 16. Praeface. etc. 5.
Corium publica forma percussum apud Lacedaemonios usum numeratae pecuniae praestat. Senec. de benef. lib. 5. cap. 15. NONLATINALPHABET. Nicol. Damasc. Formatos è corio orbes auro modi•o signaverunt. Anonymus dereb bell. Hinc Hieron. ad Ruffin. Aureos montes pollicitus ne scorteum quidem nummum profers.
Corium Public forma percussum apud Lacedaemonians usum numeratae pecuniae praestat. Seneca de Beneficence. lib. 5. cap. 15.. Nicol. Damascus Formatos è Corio orbs auro modi•o signaverunt. Anonymus dereb bell. Hinc Hieron. ad Ruffin. Golden montes pollicitus ne scorteum quidem nummum proffers.
Rom. 8.32. Qui misit unigenitum, immisit spiritum, promisit vultum: quid tandem tibi negaturus est? Bern de temp. Nihil unquam ei negasse credendum est, quem ad vituli hortatur esum. Hieron. ad Damas. de Luc. 15.31. NONLATINALPHABET; Chrysost. in Rom. hom. 15.
Rom. 8.32. Qui misit Unigenitum, immisit spiritum, Promised vultum: quid tandem tibi negaturus est? Bern de temp. Nihil unquam ei negasse credendum est, Whom ad Calfs hortatur esum. Hieron. ad Damas. de Luke 15.31.; Chrysostom in Rom. hom. 15.
Magnus ille est qui fictilibus sic utitur quemadmodum argento. nec ille minor est qui sic argento utitur, quemadmodum fictilibus. infirmi animi est pati non posse divitias. Sen. epist. 5.
Magnus Isle est qui fictilibus sic utitur quemadmodum argento. nec Isle minor est qui sic argento utitur, quemadmodum fictilibus. infirmi animi est pati non posse Riches. Sen. Epistle. 5.
Ille fortis est, qui non inse, sed in Deo fertis est. Aug. in Psal. 31. Bonus vir sine Deo nemo est, an potest aliquis supra fortunam nisi ab ill• adjutus exurgere? ille dat consilia magnifica & erecta. In unoquoque bonorum virorum, qui Deus, incertum est, babitat Deus. Animum excellentem, moderatum, omnia tanquam minora transeuntem, quicquid timemu• optamus que ridentem coelestis potentia agitat. Non potest res tanta sine adminiculo numinis stare. Sen. ep. 41.
Isle fortis est, qui non inse, said in God fertis est. Aug. in Psalm 31. Bonus vir sine God nemo est, nias potest aliquis supra fortunam nisi ab ill• adjutus exurgere? Isle that consilia Magnifica & Erected. In unoquoque Bonorum virorum, qui Deus, incertum est, babitat Deus. Animum excellentem, moderatum, omnia tanquam Minor transeuntem, quicquid timemu• optamus que ridentem coelestis potentia agitat. Non potest Rest tanta sine adminiculo numinis stare. Sen. Epistle. 41.
Feras, non culpes, quod vitari non potest. P. Syrus. Optimum est pati quod emendare non possis. Sen. ep. 107. — leve fit patientia, Quicquid corrigere est nefas. Hor. carm. 1.24.
Feras, non culpes, quod vitari non potest. P. Syrus. Optimum est pati quod emendare non possis. Sen. Epistle. 107. — leave fit patientia, Quicquid corrigere est nefas. Hor. Carm. 1.24.
Psal. 39.9. & 119.75. Deum quo authore cuncta proveniunt, sine murmuratione sequi. Senec. epist. 107. Quicquid inciderit, non tanquam malum aspernabitur, & in se casu delatum, sed quasi (à Deo) delegatum sibi (lubens amplexabitur.) Idem ep. 120.
Psalm 39.9. & 119.75. God quo Author Everything proveniunt, sine murmuration sequi. Seneca Epistle. 107. Quicquid inciderit, non tanquam malum aspernabitur, & in se casu delatum, sed quasi (à God) delegatum sibi (lubens amplexabitur.) Idem Epistle. 120.
Matth. 26.39. NONLATINALPHABET. Arrian. Epictet. dissert. lib. 2. cap. 17. Placeat homini, quicquid Deo placuit. Senec. epist. 74. ob hoc ipsum quod Deo placeat. Hieron alicubi. Deus quod vult, qui vult is semper est foelix.
Matthew 26.39.. Arrian. Epictetus. dissert. lib. 2. cap. 17. Placeat Homini, quicquid God Placuit. Seneca Epistle. 74. ob hoc ipsum quod God placeat. Hieron Alicubi. Deus quod vult, qui vult is semper est Felix.
Thymarides Pythagoricus, cum discedenti quidam quasi benè precatus, NONLATINALPHABET Dii tibi dent, inquit, quaecunque volueris; at ille, NONLATINALPHABET. Bona verba; inquit; Velim ego potuis quaecunque Dii dederint. Iamblych. de vita Pythag. l. 1. c. 28. Magnus est animus, qu• se Deo tradidit: pusillus & degener, qui obluctatur, & de ordine mundi malè existimat, & Deos mavult emendare quàm se. Senec. epist. 107.
Thymarides Pythagoricus, cum discedenti quidam quasi benè precatus, Gods tibi dent, inquit, quaecunque volueris; At Isle,. Bona verba; inquit; Velim ego potuis quaecunque Gods dederint. Iamblichus. de vita Pythagoras l. 1. c. 28. Magnus est animus, qu• se God tradidit: Pusillus & degener, qui obluctatur, & the Order mundi malè existimate, & Gods Mavult emendare quàm se. Seneca Epistle. 107.
Observare vias Domini. Psal. 18.22. Heb. 11.8. NONLATINALPHABET. Philo de migr. Abr. Idem & Arrian. dissert. l. 1. c. 20. NONLATINALPHABET. Pythagor. apud Boeth. de consol. lib. 1. pros. 4. Laudat & Plut. in conviv. & Cic. de fin. l. 4. & Sen. de vita beata cap. 15. NONLATINALPHABET. Cleanthes, & Epictet. enchir. Duc me, parens celsique dominator poli, Quocunque placuit: nulla parendi mora est: Assum impiger. fac nolle: comitabor gemens; Malusque patiar, quod bono licuit pati. Ducunt volentem fata, nolentem trabunt. Sen. ep. 107.
Observare Ways Domini. Psalm 18.22. Hebrew 11.8.. Philo de migr. Abr Idem & Arrian. dissert. l. 1. c. 20.. Pythagoras. apud Both. de consol. lib. 1. pros. 4. Laudat & Plutarch in Conviv. & Cic de fin. l. 4. & Sen. de vita Beata cap. 15.. Cleanthes, & Epictetus. Enchiridion. Duc me, Parents celsique dominator Polis, Quocunque Placuit: nulla parendi mora est: Assume Impiger. fac nolle: comitabor gemens; Malusque patiar, quod Bono Lucuit pati. Ducunt volentem fata, nolentem trabunt. Sen. Epistle. 107.
Qui properat ditescere. Prov. 28.20, 22. NONLATINALPHABET. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed quae reverentia legum, Quis metus aut pudor est unquam properantis avari. Iuven. sat. 11.
Qui properat ditescere. Curae 28.20, 22.. Menand. Nam dives qui fieri vult, Et citò vult fieri: sed Quae Reverence Legume, Quis metus Or pudor est unquam properantis avari. Juvenal. sat. 11.
Qui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. de divers. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare peccatum negligit, & more avium dum escam terrenarum rerum avidè conspicit, quo stranguletur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21.
Qui volunt ditari. 1 Tim. 6.9. Non ait, qui sunt, sed qui fieri volunt. Bern. the diverse. 36. Qui volunt, non qui sunt. cupiditates accusat, non facultates. August. hom. 13. & de temp. 205. Qui augere opes ambit, vitare peccatum negligit, & more Avium dum escam terrenarum rerum avidè conspicit, quo stranguletur peccati laqueo non agnoscit. Greg. pastor. l. 3. c. 1. §. 21.
NONLATINALPHABET. Clem. Alex. paed l. 2. c. 10. Adulter est in suam uxorem amator ardentior. Xystus Pythag. in sentent. In aliena uxore omnis amor turpis est; in sua nimius. Hieron. ad Iovin. l. 1. c. 1. Intemperans in conjugio adulter est uxoris suae. Ambr. de Philosoph. contra Platon. Adulterum dicit uxoris eum esse, qui in ipso quoque usu conjugii nullam verecundiae vel honestatis curam habet. Aug. contra Iulian. l. 2. Libido appetitus est sine judicio, sine modo, ut si uxorem amem amore meretricio. Iul. Scal. de subtil. exerc. 317. §. 2.
. Clem. Alexander Paed l. 2. c. 10. Adulter est in suam uxorem Lover ardentior. Xystus Pythagoras in sentent. In Aliena uxore omnis amor Shameful est; in sua Nimius. Hieron. ad Iovin. l. 1. c. 1. Intemperate in conjugio adulter est uxoris suae. Ambrose de Philosoph. contra Plato. Adulterum dicit uxoris Eum esse, qui in ipso quoque usu Conjugii Nullam Verecundiae vel honestatis curam habet. Aug. contra Iulian. l. 2. Libido Appetitus est sine Judicio, sine modo, ut si uxorem amem amore meretricio. July Scal. the subtle. Exercise. 317. §. 2.
1 Tim. 6.10. NONLATINALPHABET. Bron apud Stob. c. 10. NONLATINALPHABET. Clem. Alex. paedag. l. 2. c. 3. Aviditas materia malorum omnium. Ammian. hist. lib. 31. parens. Laetus Mauritio. Sicut radix bonorum omnium est charitas, ita malorum omnium cupiditas. August. hom. 8.
1 Tim. 6.10.. Bron apud Stob. c. 10.. Clem. Alexander Pedagogue. l. 2. c. 3. Aviditas materia malorum omnium. Ammian. hist. lib. 31. Parents. Laetus Mauritius. Sicut radix Bonorum omnium est charitas, ita malorum omnium Cupiditas. August. hom. 8.
Libidinis ignis paulatim extinguitur, & cum senectute consenescit: at avaritia augescit continuò, & cum senectute juvenescit, quando vitia reliqua consenescunt. Rolloc. ad 1 Tim. 6.
Libidinis ignis Gradually extinguitur, & cum senectute consenescit: At avaritia augescit continuò, & cum senectute juvenescit, quando Vices Rest consenescunt. Rollock. ad 1 Tim. 6.
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Avaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat viae, eo plus quaerere viatici? Cic. de seuect. Mirabilis sanè dementia, gravioribus enim sumptibus se onerare sestinat, cum jam pervenerit quo tendebat. Aug. de temp. 246.
Avaritia senilis quid sibi velit non intelligo. potest enim quicquam esse absurdius, quàm quo minus restat Viae, eo plus quaerere viatici? Cic de seuect. Mirabilis sanè dementia, gravioribus enim sumptibus se onerare sestinat, cum jam pervenerit quo tendebat. Aug. de temp. 246.
Iob 1.21. Abstulit, sed & dedit. Sen. epist. 64. NONLATINALPHABET; Arrian. dissert. l. 1. c. 11. Tulisti liberos quos ipse dederas. non contristor, quod recepisti, ago gratias quod dedisti. Hieron ad Iulian.
Job 1.21. Abstulit, sed & dedit. Sen. Epistle. 64.; Arrian. dissert. l. 1. c. 11. Tulisti Liberos quos ipse dederas. non contristor, quod Recepisti, ago gratias quod dedisti. Hieron and Iulian.
NONLATINALPHABET. Epictet. Enchir. Vita data est utenda, data est sine foenore nobis Mutua, nec certo persoluenda die. Pedo ad Liv. Non est quod nos suspiciamus, tanquam inter nostra positi. mutuò accepimus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus noster est: cujus tempora ille arbiter maneris sui temperat. nos oportet in promptu habere, quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. ad Marc. cap. 10.
. Epictetus. Enchiridion Vita data est utenda, data est sine foenore nobis Mutua, nec certo persoluenda die. Pedo and Liv. Non est quod nos suspiciamus, tanquam inter nostra Position. mutuò accepimus: (non tam data, quam commodata. Primas. ad 1. Cor.) usus fructus Noster est: cujus tempora Isle arbiter maneris sui temperate. nos oportet in promptu habere, Quae in incertum diem data sunt, & appellatos sine querela reddere. Sen. and Marc. cap. 10.
Tunc verè ostendimus, quia accepta rectè tenuimus, quum aequanimiter ad mementum sublata toleramus Greg. mor. lib. 2. c. 42. Mihi •ivitiae si effluxerint, nihil aufetent nisi semetipsas: tu stupebis & videberis tibi fine te relictus, si illae à te recesserint. apud me divitiae aliquem locum habent; apud te summum: ad postremum divitiae meae sunt, tu divitiarum es. Sen. de vita beat c. 12.
Tunc verè ostendimus, quia accepta rectè tenuimus, Whom aequanimiter ad mementum sublata Toleramus Greg. mor. lib. 2. c. 42. Mihi •ivitiae si effluxerint, nihil aufetent nisi semetipsas: tu stupebis & videberis tibi fine te relictus, si Those à te recesserint. apud me divitiae aliquem locum habent; apud te summum: ad postremum divitiae meae sunt, tu divitiarum es. Sen. de vita beatrice c. 12.
Psal. 62.10. Sapiens divitias non amat, sed mavult: non in animum illas, sed in domum recipit. Sen. ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla nostri laceratione discedant. Idem epist. 74.
Psalm 62.10. Sapiens Riches non amat, sed Mavult: non in animum Illas, said in domum recipit. Sen. Ibid. 21. Omnia ista nobis accedant, non haereant: ut si abducantur, sine ulla Our laceration discedant. Idem Epistle. 74.
NONLATINALPHABET. Basil. ad divit. hom. 7. NONLATINALPHABET. Hesiod. NONLATINALPHABET. Antiphanes. NONLATINALPHABET. Antipho apud Stob. cap. 10. Vtpotè quibus pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquill. c. 8.
. Basil. ad divit. hom. 7.. Hesiod.. Antiphanes.. Antipho apud Stob. cap. 10. Vtpotè quibus Pecunia sua obhasit, nec sine sensu avelli potest. Sen de tranquil. c. 8.
Et res plena gaudio & spes. Gaudium in re; gaudium in spe. Gaudium de possessione, gaudium de promissione Gaudium de praesenti exhibitione; gaudiū de futura expectatione. Bern. de temp. 15
Et Rest plena gaudio & spes. Gaudium in re; gaudium in See. Gaudium de possession, gaudium de promission Gaudium de praesenti exhibition; gaudiū de futura expectation. Bern. de temp. 15
Apoc. 14.10, 11. Vbi mors sine morte, finit sine sine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defectus deficere nescit. Greg. mor. l. 9. c. 47.
Apocalypse 14.10, 11. Vbi mors sine morte, finit sine sine, defectus sine defectu: quia & mors semper vivit, & finis semper incipit, & defectus deficere nescit. Greg. mor. l. 9. c. 47.
Heb. 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui assiduè pavet. Perit ante vulnus pavore, cui spiritum rapuit timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo perinde dum expectatur quast venisset urgetur: & quicquid ne patiatur time•, jam metu patitur. Sen. ep. 74.
Hebrew 2.15. 1 Cor. 15.31. Quotidiè moritur, mortem qui assiduè pavet. Perit ante Wound pavore, cui spiritum Ravished timor. Sen. Herc. fur. 4. Si quod ab homine timetur malum, eo Perinde dum expectatur Quast venisset urgetur: & quicquid ne patiatur time•, jam metu patitur. Sen. Epistle. 74.
Morte mori potiùs quam vitam ducere mortis. Morsque minus poenae quàm mora (quàm metus) mortis habet. Maximin. eleg. 1. Quid enim hujus vivere est, nisi diu mori? Sen. epist. 101.
Morte Mori potiùs quam vitam ducere mortis. Morsque minus Poenae quàm mora (quàm metus) mortis habet. Maximin. Eleg. 1. Quid enim hujus vivere est, nisi Diu Mori? Sen. Epistle. 101.
Insidias semel subire satius est quàm cavere semper. Iul. Caesar. Sueto•. c. 86. Incidi semel est satius qu•m semper premi. Nemo tam timidus est, ut malit semper pendere quam semel cadere. Sen. epist. 22. Gravius est aliquem spem mortis expectare, quàm tormentum in cru•el•a sustinere. Cassiod. epist. var. 7.6.
Insidias semel subire Satius est quàm cavere semper. July Caesar. Sueto•. c. 86. Incidi semel est Satius qu•m semper premi. Nemo tam Timidus est, ut malit semper pendere quam semel Cadere. Sen. Epistle. 22. Gravius est aliquem spem mortis expectare, quàm Tormentum in cru•el•a Sustain. Cassiodorus. Epistle. var. 7.6.
Quomodo Bern. ad illud Psal. 55.15. Descendant in infernum viventes. Descendant viventes, ut non descendant morientes. Ad fratr. de mont. Dei. Sed & Anselm. in deplor. & Gers. super Magnif 9.
Quomodo Bern. ad illud Psalm 55.15. Descendant in infernum viventes. Descendant viventes, ut non descendant Morientes. Ad Fratr. de mont. Dei. Said & Anselm. in deplore. & Gers. super Magnif 9.
NONLATINALPHABET. Miserrimum est timere, cùm speres nihil. Sen. Troad. 3. Itaque postquam adempta spes est, lassus cura confectus animus stupet. Ter. And. 2.1.
. Miserrimum est timere, cùm spears nihil. Sen. Troad. 3. Itaque Postquam adempta spes est, lassus Cure confectus animus stupet. Ter. And. 2.1.
NONLATINALPHABET. Electra apud Nonnum Dionys. l. 7. NONLATINALPHABET. Theophyl. ep. 24. NONLATINALPHABET. Greg. Naz. propauper. Sola spes hominem in miseriis consolari solet. Cic. in Catil. 4. Vide Ovidium de Ponto 1.7.
. Electra apud Nonnum Dionys l. 7.. Theophylact. Epistle. 24.. Greg. Nazareth propauper. Sola spes hominem in miseriis consolari Solent. Cic in Catil. 4. Vide Ovidium de Ponto 1.7.
Spes incerti boni nemen est. Sen. epist. 10. Fallitur augurio spes bona saepe suo. Ovid. epist. 16. Multa quidem praeter spem sci• multus bona evenisse. At ego etiam qui speraverint spem decepisse multos. Plaut. Rud. 2.3.
Spes Incerti boni nemen est. Sen. Epistle. 10. Fallitur augurio spes Bona saepe Sue. Ovid. Epistle. 16. Multa quidem praeter spem sci• Multus Bona evenisse. At ego etiam qui speraverint spem decepisse multos. Plautus. Rud. 2.3.
Esa. 57.20, 21. Nihil stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav•da, imparata est: & ipsis terret•r auxiliis. Sen. ep. 92.
Isaiah 57.20, 21. Nihil Stultitia pacatum habet. Tam superne illi metus est quàm infra: ad utrumque trepidat latus. Sequuntur pericula & occurrunt. Ad omnia pav•da, imparata est: & Ipse terret•r auxiliis. Sen. Epistle. 92.
Sunt enim modò in tenebris exteris, unde correctio desperanda non est; quam si contempserint, ibunt in tenebras exteriores ubi correctionis locus non erit. August epist. 120. cap. 22. Ab istis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid. cap. 36. In tenebras ex tenebris infoeliciter exclusi infoelitius includendi. Ide• homil. 16.
Sunt enim modò in tenebris exteris, unde Correction desperanda non est; quam si contempserint, ibunt in Darkness exteriores ubi correctionis locus non erit. August Epistle. 120. cap. 22. Ab istis exteris tenebris in exteriores mittentur, qui ex istis exteris non ad interiora convertuntur. Ibid cap. 36. In Darkness ex tenebris infoeliciter exclusi infoelitius includendi. Ide• Homily. 16.
Ignis gehennae lucebit miseris ad miseriae augmentum, ut videant unde doleant; sed non luce•i• ad consolationem••t videant unde gaudeant. Greg. mor. l. 9. c. 49. Isidor. de sum. bon. lib. 1. cap. 31. & Ludoif. vit. Christ. lib. 2. cap. 88.
Ignis Gehenna lucebit miseris ad miseriae augmentum, ut See unde doleant; sed non luce•i• ad consolationem••t See unde Gaudeant. Greg. mor. l. 9. c. 49. Isidore. de sum. bon. lib. 1. cap. 31. & Ludoif. vit. christ. lib. 2. cap. 88.
NONLATINALPHABET. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta fallacia: falsa gaudia. Ex Virgil. Aencid. 4. Sen. ep. 59. — & mala mentis Gaudia. Ex eodem Aug. de civit. l. 14. c. 8. Impropriè locutus, cùm nullum gaudium malum sit. Sen. ibid.
. Lycophron ex Sophoclis Antigonc, quod•s de uxore mala extulit. Oblectamenta Fallacy: Falsa Gaudia. Ex Virgil. Aencid. 4. Sen. Epistle. 59. — & mala mentis Gaudia. Ex Eodem Aug. de Civit. l. 14. c. 8. Impropriè Spoken, cùm nullum gaudium malum sit. Sen. Ibid.
Iob 3.20, 21. Morsque minus poenae quàm mora mortis habet. Maximin. eleg. 1. Caius non temerè in quenquam, nisi crebris & minutis ictibus animadverti passus est, perpetuo notoque jam praecepto, ita fieri ut se mori sentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redii. Sueton. cap. 30. Hinc Oedi•us Senec. Theb. 1. O•nitte poenas languidas longae morae, Funus meum ne extende; qui cogit mori Nolentem, in aequo est, quique properantem impedit. Occidere est, vetare cupientem mori. Non tamen in aequo est, alterum gravius reor. Mal• imperari, quam eripi mortem mihi.
Job 3.20, 21. Morsque minus Poenae quàm mora mortis habet. Maximin. Eleg. 1. Caius non temerè in quenquam, nisi crebris & minutis ictibus animadverti passus est, perpetuo notoque jam praecepto, ita fieri ut se Mori sentiat: qui & mortem deposcenti, Nondum, inquit, tecum in gratiam redii. Suetonius cap. 30. Hinc Oedi•us Seneca Thebes 1. O•nitte poenas languidas Long Morae, Funus meum ne extend; qui cogit Mori Nolentem, in Aequo est, Quique properantem Impediment. Occidere est, vetare cupientem Mori. Non tamen in Aequo est, alterum Gravius reor. Mal• imperari, quam eripi mortem mihi.
NONLATINALPHABET. Plut. de ser. vind. Mundus hic malis carcer est, Merita carcerem faciunt. In uno eodemque habitaculo alteri domus est, alteri carcer est, dum ille custodit, ille custoditur: alleri domum fecit. libertas, alteri carcerem servitus. Aug. in Psal. 141.
. Plutarch de ser. vind. World hic malis carcer est, Merita carcerem faciunt. In Uno eodemque habitaculo Alteri domus est, Alteri carcer est, dum Isle Custodit, Isle custoditur: alleri domum fecit. Libertas, Alteri carcerem Servitus. Aug. in Psalm 141.
Anne magis siculi gemuerunt aera tyranni? Aut magis duratis pendens laquedribus ensis Purpureas subter cervices torruit, Imus Imus praecipites, quam si sibi dicat, & intus Palleat. infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei beatum, cui semper aliquis terror impendat. Cic. Tuscul. l. 5.
Anne magis Siculi gemuerunt Era tyranni? Or magis duratis pendens laquedribus ensis Purple Subter cervices torruit, Imus Imus Praecipites, quam si sibi dicat, & intus Palleat. infoelix, quod proxima nesciat uxor. Pers. sat. 3. Allusit ad Damoclis historiam, cui ea ratione Dionysius confirmavit, Nihil esse ei Beatum, cui semper aliquis terror impendat. Cic Tuscul l. 5.
Amabit sapiens; cupient caeteri. Asram. Solus sapiens scit amare. Sen. epist. 81. Gaudebit sanctus; caeteri lascivient, vel gestiunt, ut Aug. de serm. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. ep. 59.
Amabit sapiens; cupient Caeteri. Asram. Solus sapiens scit amare. Sen. Epistle. 81. Gaudebit Sanctus; Caeteri lascivient, vel gestiunt, ut Aug. de sermon. in mont. l. 1. Gaudium nisi sapienti non contingit. Sen. Epistle. 59.
Existimas me nunc detrabere tibi multas voluptates. Imò contra. Noli tibi unquam deesse letitiam. Volo illam tibi dominasci: nascitur, si modò intra leipsum sit. In veri gaudii possessione esse te volo, quod nunquam deficiat, Ad solidum conor perducere, quod introrsus plus pateat. Sen. ep. 23. Major est suavitas mentis quàm ventris. Aug. de verb. Dom. 27.
Existimas me nunc detrabere tibi multas pleasures. Imò contra. Noli tibi unquam deesse letitiam. Volo Illam tibi dominasci: nascitur, si modò intra leipsum sit. In very Gaudii possession esse te volo, quod Never deficiat, Ad Solidum conor perducere, quod introrsus plus pateat. Sen. Epistle. 23. Major est suavitas mentis quàm Ventricle. Aug. de verb. Dom. 27.
Isaacum, i. gaudium jugulandum tibi formidas? securus esto. Non Isaak, sed aries mactabitur: non peribit tibi laetitia, sed contumacia, cujus utique cornua vepribus haerent, & sinc punctionibus anxietatis esse non potest. Bern. de bon. descr.
Isaacum, i. gaudium jugulandum tibi formidas? Secure esto. Non Isaac, sed aries mactabitur: non Peribit tibi Laetitia, sed contumaciam, cujus Utique cornua vepribus haerent, & sinc punctionibus anxietatis esse non potest. Bern. de bon. descr.
1 Cor. 3.22, 23. NONLATINALPHABET. Antisth. & Zeno apud Edert. Vnus est sapiens, cujus omnia sunt. Sen. de benef. l. 7. c. 3. NONLATINALPHABET. Post Diogenem Clemens Alex. in protrept.
1 Cor. 3.22, 23.. Antisthenes. & Zeno apud Edert. Vnus est sapiens, cujus omnia sunt. Sen. de Beneficence. l. 7. c. 3.. Post Diogenem Clemens Alexander in Protrept.
Gen. 30.27, 30. & 39.5. Deus multa malis tribuit. Sed ea bonis paraverat. Contingunt autem & malis, quia separari non possunt. Non possent certis contingere, nisi & caeteris donarentur. Sen. de benes. lib. 4. cap. 28.
Gen. 30.27, 30. & 39.5. Deus Multa malis tribuit. Said ea bonis paraverat. Happen autem & malis, quia separari non possunt. Non possent Certis contingere, nisi & caeteris donarentur. Sen. de benes. lib. 4. cap. 28.
Non tam dono laeta est, quam abs te datum; (non tam munere quàm abs te missum;) id verò triumphat seriò. Ter. Eun. 3.11. At illa quanto gratiora sunt, quantoque in partem interiorem animi nunquam exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
Non tam Dono Laeta est, quam abs te datum; (non tam munere quàm abs te missum;) id verò Triumphant seriò. Ter. Eun 3.11. At illa quanto gratiora sunt, quantoque in partem interiorem animi Never exitura descendunt, cùm delectant cogitantem magis à quo, quàm quid acceperis. Sen. de ben. l. 1. c. 15.
Non est vera jucunditas quae secundùm seculum jucunditas est. August. in Psal. 96. Virg. cùm mala mentis Gaudia dixit, impropriè loeutus, significavit homines suo malo laetos. Sen. ep. 59.
Non est vera jucunditas Quae secundùm seculum jucunditas est. August. in Psalm 96. Virg cùm mala mentis Gaudia dixit, impropriè loeutus, significavit homines Sue Malo laetos. Sen. Epistle. 59.
Dimitte istat voluptates turbidas, magno luendas: non venturae tantum, sed praeteritae nocent. Quemadmodum scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum ipsis abit: ita improbarum voluptatum etiam post ipsas poenitentia est. Non sunt solidae, non sunt fideles: etiamsi non nocent, fugiunt. Sen. ep. 27. Oblectamenta fallacia & brevia; ebrietatis instar, quae unius horae hilarem insaniam longi temporis taedio pensat. Idem ep. 59. Adeò haec gaudia non sunt, ut saepe initia futurae tristitiae sint. Ibid.
Dimity istat pleasures turbidas, magno luendas: non venturae Tantum, sed praeteritae nocent. Quemadmodum scelera etiam si non sint deprehensa cùm fierent, solicitudo non cum Ipse abit: ita improbarum voluptatum etiam post Itself Penitence est. Non sunt solidae, non sunt fideles: Even if non nocent, fugiunt. Sen. Epistle. 27. Oblectamenta fallaciam & Brevia; ebrietatis instar, Quae unius horae hilarem insaniam longi Temporis taedio pensat. Idem Epistle. 59. Adeò haec Gaudia non sunt, ut saepe Initia futurae tristitiae sint. Ibid
At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem molestum, quod non defideres. Cupidis fortasse rerum talium odiosum & molestum est carere: satiatis verò & expletis jucundius est carere quam frui. Quanquam non caret is qui non desiderat. Iucundius ergò non desiderare quàm frui. Cic. de senect. An tu malam optares scabiem, quia scabendi aliqua est voluptas? Erasm. in colloq.
At non est voluptatum tanta quasi titillatio in senibus. Credo, sed ne desideratio quidem. Nihil autem Molestum, quod non defideres. Cupidis Fortasse rerum talium Hateful & Molestum est career: satiatis verò & Expletis jucundius est career quam frui. Quanquam non caret is qui non Desiderate. Iucundius ergò non desiderare quàm frui. Cic de Senect. an tu Evil optares scabiem, quia scabendi Any est voluptas? Erasmus in Colloquium.
1 Cor. 13.11. NONLATINALPHABET. Clem. Alex. in protrept. sub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horat. epist. 1. lib. 2.
1 Cor. 13.11.. Clem. Alexander in Protrept. sub nutrice puella velut cùm luderet infans, Quod cupidè petiit, maturè plena reliquit. Horatio Epistle. 1. lib. 2.
Tenes utique memoria quantum senseris gaudium, cum praetexta posita, sumpsisti virilem togam, & in forum de ductus es. Majus expecta, cum puerilem animum deposueris, & te in viros philosophia transcripserit. Senec. epist. 4.
Tenes Utique memoria quantum senseris gaudium, cum praetexta Posita, sumpsisti virilem togam, & in forum de ductus es. Majus Expect, cum puerilem animum deposueris, & te in viros philosophia transcripserit. Seneca Epistle. 4.
Homo erat, qui improbos gaudere negabat: norat gaudia calicis, mensae, lecti, &c. sed tale gaudium videbat, in cujus comparatione illud gaudium non erat. Ac si tu nosses Solem, & alii laudanti lucernam diceres, Non est lux ista. August. in Psal. 96. Quae sunt epularum, aut ludorum, scortorumve voluptates cum his voluptatibus comparandae? Cic. de senect. Nemo sanae mentis ampliorem credat esse in vitiis quàm in virtutibus delectationem. Bern. de bon. deser.
Homo erat, qui Improbos Rejoice negabat: norat Gaudia Calicis, mensae, lecti, etc. said tale gaudium videbat, in cujus comparation illud gaudium non erat. Ac si tu nosses Solemn, & alii laudanti lucernam declare, Non est lux ista. August. in Psalm 96. Quae sunt epularum, Or ludorum, scortorumve pleasures cum his voluptatibus comparandae? Cic de Senect. Nemo Sanae mentis ampliorem Credat esse in Vitiis quàm in virtutibus delectationem. Bern. de bon. desert.
Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore concipitur. Cui comparata omnis aliunde jucunditas muror. est, omnis suavitas dolor est, omne dulce amarum, decorum omne foedum, omne aliud quodcunque delectare possit, molestum. Bern. epist. 114.
Illud verum & solum est gaudium, quod non de terra, sed de coelo est, quod non de creatura, sed de Creatore concipitur. Cui Comparata omnis aliunde jucunditas muror. est, omnis suavitas dolour est, omne dulce amarum, decorum omne foedum, omne Aliud quodcunque delectare possit, Molestum. Bern. Epistle. 114.
Apoc. 2.17. Ego neminem arbitror posse vel scire quid sit, nisi qui acceperit. Bern. in Cant. 3. Melius impressum quàm expressum innotescit. Ibid. 9.
Apocalypse 2.17. Ego neminem arbitror posse vel Scire quid sit, nisi qui acceperit. Bern. in Cant 3. Better Impressum quàm expressum innotescit. Ibid 9.
Mel si non nosses, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psal. 30. & 51. Cyrill. ad Ioan. lib. 4. c. 38. & Greg. in Evang. 36.
Mel si non nosses, quàm benè saperet, nisi gustares non scires. Lauda verbis quantum potes, qui non gustaverit, non intelliget. Aug. in Psalm 30. & 51. Cyril. ad Ioan. lib. 4. c. 38. & Greg. in Evangelist 36.
Disce gaudere. Sen. epist. 23. Hujus fundamentum quod sit, quaeris? ne gaudeas vanis. Fundamentum esse dixi? culmen est. Ad summa pervenit, qui scit quo gaudeat. Ibid.
Disce Rejoice. Sen. Epistle. 23. Hujus fundamentum quod sit, Quaeris? ne gaudeas vanis. Fundamentum esse I have said? culmen est. Ad summa pervenit, qui scit quo Gaudeat. Ibid
Est gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid 18. Laetitia merces; justitia meritum & materia est. Idem de temp. 30.
Est gaudium de regno Dei, sed non est primum in regno Dei: de justitia & pace gaudium procedit. Ibid 18. Laetitia merces; justitia Merit & materia est. Idem de temp. 30.
Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de divers. 18. Quid praecipiti saltu justitiam transilientes & pacem, rem finalem in principium convertere & pervertere vultis. Ibid. 19.
Ipsa est via per quam ad pacem proceditur, ad laetitiam pervenitur. Idem de temp. 30. Quid viam praetergredimini, qui ad gaudium properatis? Idem de diverse. 18. Quid praecipiti saltu justitiam transilientes & pacem, remembering finalem in principium convertere & pervertere Wills. Ibid 19.
Ve his qui praetere rediuntur viam, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitoriis quaerunt laetitiam, non poterit non transire laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad •audium pervenire cupis; sed erras, qui inter divitias illuc venturum esse te speras. Inter honores gaudium, i. inter solicitudines quaeris? Ista quae sic petis, tanquam datura gaudium & voluptates, caussae dolorum sunt. Omnes tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant: Ille ex conviviis & luxuria; ille ex ambitione & circumfusa clientium tu•ba; ille ex amisa; alius ex studiorum liberatium vana ostentatione, & nihil sanantibus literis, Omnes istos oblectamenta fallacia & brevia decipiunt: sicut plausus & acclamationis secundae favor, qui magna solicitudine & partus est, & expiandus. Sen. ep. 59.
We his qui praetere rediuntur viam, qui relicta justitiâ vanam & transitoriam laetitiam quaerunt. Cùm enim de transitoriis quaerunt laetitiam, non poterit non transire Laetitia transeuntibus eis de quibus erat: sic lignis deficientibus deficit ignis. Bern. de temp. 30. Ad •audium pervenire Cupis; sed Errors, qui inter Riches Illuc Venturum esse te Speras. Inter honores gaudium, i. inter solicitudines Quaeris? Ista Quae sic petis, tanquam datura gaudium & pleasures, caussae Dolorum sunt. Omnes Tendimus ad gaudium: sed unde magnum & stabile consequantur, ignorant: Isle ex conviviis & luxuria; Isle ex ambition & circumfusa clientium tu•ba; Isle ex amisa; alius ex Studiorum liberatium Vana ostentation, & nihil sanantibus literis, Omnes istos oblectamenta fallaciam & Brevia decipiunt: sicut plausus & acclamationis secundae favour, qui Magna solicitudine & partus est, & expiandus. Sen. Epistle. 59.
Fecisti nos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. August. confess. lib. 1. cap. 1. Animam nisi Deus non implet. Hugo Vict. de spir. & anim. cap. 65. non satiat. Aug de verb. Apost. 16.
Fecisti nos, Domine, ad te: & inquietum est cor nostrum, donec requiescat in te. August. confess. lib. 1. cap. 1. Animam nisi Deus non Implet. Hugo Vict. de spir. & anim. cap. 65. non satiat. Aug de verb. Apost. 16.
Non est beatus, esse se qui non putat. P. Syr. Miscr. est, qui non se beatissimū judicat. Senec. op. 10. Quid enim resert qualis status tuus sit, si tibi videtur malus? Ibid. Nemo foelix est, qui judicio suo miser est. Salvian. de provid. lib. 1. Miser est, si cui sua non amplissima videntur. Epicur.
Non est beatus, esse se qui non putat. P. Syr. Miscr. est, qui non se beatissimū judicat. Seneca open. 10. Quid enim resert qualis status Thy sit, si tibi videtur malus? Ibid Nemo Felix est, qui Judicio Sue miser est. Salvian. de provide. lib. 1. Miser est, si cui sua non amplissima videntur. Epicur.
Beneficia hilares accipiamus, gaudium profitentes: & id danti manifestum sit ut praesentem fructū capiat. Iusta enim causa laetitiae est amicum laetum videre, justior fecisse. Sen. de ben. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid. l. 3. c. 3.
Benefices hilares accipiamus, gaudium profitentes: & id danti Manifest sit ut praesentem fructū Capita. Justa enim causa laetitiae est Amicum laetum To see, justior To have made. Sen. de ben. lib. 2. c. 22. Gratias agere, gaudentis est. Ibid l. 3. c. 3.
2 Cor. 9.7. Rom. 12.8. Qui cum tristitia manum porrigit, remunerationis fructum amittit. Pulchrè & eleganter in colorando beneficio candor jucunditatis laudatus est voce illa poetica, (Ovid. Met.) ante omnia vultus Accessere boni. Bern. in Cant. 71.
2 Cor. 9.7. Rom. 12.8. Qui cum Tristitia manum porrigit, remunerationis Fruit Amittit. Pulchrè & Elegantly in colorando Benefit candor jucunditatis laudatus est voce illa Poetica, (Ovid. Met.) ante omnia vultus Accessere boni. Bern. in Cant 71.
Multum colorat obedientiam obsequentis, pultus serenitas. Quis imperet libenter tristitiam efflinti? Bern. ibid. Quitquid facis, cum hilaritate fac: bonum tunc benè facis. Sin autem cum tristitia facis, fit de te, non ipse facit. August. in Psal. 91.
Multum colorat obedientiam obsequentis, pultus serenitas. Quis imperet Libenter tristitiam efflinti? Bern. Ibid. Quitquid facis, cum hilaritate fac: bonum tunc benè facis. since autem cum Tristitia facis, fit de te, non ipse facit. August. in Psalm 91.
NONLATINALPHABET. Rom. 8.37. NONLATINALPHABET. 2 Cor. 2.14. & 4.8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. de const. sap. c. 17.
. Rom. 8.37.. 2 Cor. 2.14. & 4.8, 9. Genus ultionis est, eripere ei qui fecit, contumeliae voluptatem. Sen. the constant. sap. c. 17.
Nempe idcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore laesi est. Ergò cùm fructum ejus everteris non dolendo, ipse doleat necesse est amissione fructus sui. Tertull. de patien. c. 8.
Nempe idcircò aliquis te laedit ut doleas; quia fructus omnis laedentis in dolore laesi est. Ergò cùm Fruit His everteris non Dolendo, ipse Doleat Necessary est amission fructus sui. Tertul de Patient. c. 8.
Itaque rectè Cic. de Orat. l. 2. Ingenii fructus tenuissimus est risus. Et ibid. Locus & regio quasi ridiculi turpitudine & deformitate quadam continetur. Vide & Quintil. instit. l. 6. c. 3.
Itaque rectè Cic de Orat l. 2. Ingeny fructus tenuissimus est risus. Et Ibid. Locus & Regio quasi ridiculi turpitudine & deformitate Quadam continetur. Vide & Quintil Institutio. l. 6. c. 3.
Prov. 14.13. — medio de fonte leporum Surgit amari aliquid, quod in ipsis floribus angat. Lucret l 4. Hilaritas ficta est: aut gravis & suppurata tristitia. Sen. ep. 80.
Curae 14.13. — medio de Fonte leporum Surgit Amari Aliquid, quod in Ipse floribus angat. Lucretius l 4. Hilaritas ficta est: Or gravis & suppurata Tristitia. Sen. Epistle. 80.
Calceus iste vobis nonne con•innus admod•m videtur; solus ipse ubi pedem angat persentisco. Aemylius apud Plut. in vita ejus. & Hier. ad Iovi•. l. 1.
Calceus iste vobis nonne con•innus admod•m videtur; solus ipse ubi pedem angat persentisco. Aemilius apud Plutarch in vita His. & Hier. and Iovi•. l. 1.
Quamvis ex honesta causa imperitus homo gaudeat, tamen affectum ejus impotentem, & in diversa statim inclinaturum, voluptatem voco opinione falsi boni motam, immoderatam, & immodicam. Sen. ep. 59.
Quamvis ex Honesta causa imperitus homo Gaudeat, tamen affectum His impotentem, & in diversa Immediately inclinaturum, voluptatem voco opinion False boni motam, immoderatam, & immodicam. Sen. Epistle. 59.
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Insaniae illis genus hilare contigit. (qualis illa Argivi cujusdam apud Horatium epist. 2. l. 2. ) Sed non est illa hilaritas longa. Observa: videbis cosdem intra exiguum tempus acerrimè ridere, & acerrimè rabere. Sen. epist. 29. Hilarem illis contingit insaniam insanire, ac perrisum furere. Idem de beat. c. 12.
Insanity illis genus hilare contigit. (qualis illa Argivi cujusdam apud Horatium Epistle. 2. l. 2.) Said non est illa hilaritas Longam. Observa: You will see cosdem intra exiguum Tempus acerrimè ridere, & acerrimè rabere. Sen. Epistle. 29. Hilarem illis contingit insaniam Insanity, ac perrisum furere. Idem de beatrice. c. 12.
Peccatores dormientibus similes. Anastas in Hexam. lib. 1. NONLATINALPHABET. Clem. paedag. lib. 2. c. 10. Imò & somniantibus qui pericula vera non extimescunt, vana timent. Herolt de temp. 2.
Peccatores dormientibus similes. Anastas in Hexam. lib. 1.. Clem. Pedagogue. lib. 2. c. 10. Imò & somniantibus qui pericula vera non extimescunt, Vana Timent. Herolt de temp. 2.
Iob 20.8. & 27.19. Nocte soporifera veluti cùm somnia ludunt Errantes oculos, effossaque protulit aurum in lucem tellus, versat manus improba furtum, Thesaurosque rapit, sudor quoque proluit ora, Et mentem t•mor altus habet, ne forte gravatum Excutiat gremium secreti conscius auri. Mox ubi fugerunt elusam gaud•a mentem. Veráque forma redit, animus quod perdidit optat, Atque in praeterita se totus imagine versat. Petronsatyr Videntur August. in Psal. 75. & homil. 13. Greg. mor. lib. 18. cap. 10. Ambr. de Ioseph. cap. 6. & Senec. epist. 103.
Job 20.8. & 27.19. Nocte soporifera Veluti cùm somnia ludunt Errands Eyes, effossaque protulit aurum in lucem tellus, versat manus improba Furtum, Thesaurosque rapit, sudor quoque proluit ora, Et mentem t•mor altus habet, ne forte gravatum Excutiat Gremium secreti Conscious auri. Mox ubi fugerunt elusam gaud•a mentem. Veráque forma Redeem, animus quod perdidit Optat, Atque in Things past se totus imagine versat. Petronsatyr Videntur August. in Psalm 75. & Homily. 13. Greg. mor. lib. 18. cap. 10. Ambrose de Ioseph. cap. 6. & Seneca Epistle. 103.
Psal. 73.19. Esa. 29.8. Absque Dei notitia quae potest esse solida faelicitas, cum sit somnio similis? Minut. Octav. Vita facinorosi, ut somnium: aperuit oculos, transivit requies ejus, evanuit delectatio. Ambr. ossic. lib. 1. cap. 12. Vide Luciam Micyllum.
Psalm 73.19. Isaiah 29.8. Absque Dei notitia Quae potest esse Solid faelicitas, cum sit Somnio Similis? Minutes Octav Vita facinorosi, ut Somnium: aperuit Eyes, transivit Requies His, evanuit Delectatio. Ambrose Ossic. lib. 1. cap. 12. Vide Luciam Micyllum.
Scelus tutum aliquis, nemo securum tulit. Sen. Hippol. Tutum aliqua res in malâ conscientia praestat, nulla securum. Nocens habuit aliquando latendi fortunam, nunquam siduciam. Sen. ep. 105.
Scelus tutum aliquis, nemo Secure tulit. Sen. Hippol. Tutum Any Rest in malâ conscientia praestat, nulla Secure. Nocens Habuit aliquando latendi fortunam, Never siduciam. Sen. Epistle. 105.
Magnus bonorum labor est mores tolerare contrarios, quibus qui non offenditur, parum proficit. Tantum enim torq•et justum alieni peccati iniquitas, quantum à sua recedit. Aug. insent. Prosper. 122. Itaq•e scitè ac verè Martin. Dum. demorib. Qui aequo animo malis immiscetur, malus est.
Magnus Bonorum labour est mores tolerare contrarios, quibus qui non offenditur, Parum proficit. Tantum enim torq•et Justum Alieni peccati iniquitas, quantum à sua recedit. Aug. insent. Prosper. 122. Itaq•e scitè ac verè Martin. Dum. demorib. Qui Aequo animo malis immiscetur, malus est.
NONLATINALPHABET. Chrysost. in 1 Cor. hom. 14. Confessio est paupertatis augendi cupiditas: omnis enim cupido acquirendi ex opinione inopiae venit. Apul. in apolog.
. Chrysostom in 1 Cor. hom. 14. Confessio est paupertatis augendi Cupiditas: omnis enim Cupido acquirendi ex opinion inopiae venit. Apple in apologue.
NONLATINALPHABET. Pythagoricum monitum. Plut. de suga. & de sanit. Verum NONLATINALPHABET magis, uti idem de tranquill. Hinc Antonmi Imper. monitum vitae suae l. 12. NONLATINALPHABET.
. Pythagorean monitum. Plutarch de suga. & de Sanity. Verum magis, uti idem de tranquil. Hinc Antonmi Imper. monitum vitae suae l. 12..
Negatis animus inbiat avidius. Bern. in Cant. 67. Audax omnia perpeti Geus humana ruit per vetitum nefas. Horat. carm. 1.3. Nitimur in vetitum semper, cupimusque negatum. Quod non licet, acrius urit. Ovid. amor. 3.4. & 2.19.
Negatis animus inbiat Avidius. Bern. in Cant 67. Audax omnia perpeti Geus Humana ruit per vetitum nefas. Horatio Carm. 1.3. Nitimur in vetitum semper, cupimusque negatum. Quod non licet, Acrid urit. Ovid. amor. 3.4. & 2.19.
Bellum contra diabolum pacem patrat ad Deum. Origen. ad Rom. 5. Nisi discordaveris cum diabolo, pacem non habebis cum Christo. August. quaest. N.T. 92. Ita { que } verè Greg. Naz. de pace 1. NONLATINALPHABET. Et in apolog. NONLATINALPHABET.
Bellum contra Diabolum pacem patrat ad God. Origen. ad Rom. 5. Nisi discordaveris cum diabolo, pacem non habebis cum Christ. August. Question. N.T 92. Ita { que } verè Greg. Nazareth de pace 1.. Et in apologue..
Gen. 43.30. & 45.2. & 46.29, 30. Communis Iachryma est & moerori & gaudio. Non solus dolor lathrymas habet; habet & laetitia lachrymas suas. Ambros. in Satyr. Habet & lachrymas magna voluptas. Senec. Thy. 5.2.
Gen. 43.30. & 45.2. & 46.29, 30. Communis Iachryma est & moerori & gaudio. Non solus dolour lathrymas habet; habet & Laetitia lachrymas suas. Ambos in Satyr. Habet & lachrymas Magna voluptas. Seneca Thy. 5.2.
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NONLATINALPHABET. Gr. Naz. in Iul. 1. Ex consideratione alicujus delectabilis cum permixtione alicujus tristabilis. Aquin. sum. secunda secundae q. 82. a 4.
. Great Nazareth in July 1. Ex consideration alicujus delectabilis cum permixtione alicujus tristabilis. Aquinas sum. Secunda secundae q. 82. a 4.
NONLATINALPHABET. Basil. Caes. hom. 4. NONLATINALPHABET. Isidor. Pel. ep. 8. l. 3. Flebo meos casus: est quaedam flere voluptas. Expletur lachrymis, egeriturque dolor. Ovid. trist. 4.3.
. Basil. Caesar hom. 4.. Isidore. Pel. Epistle. 8. l. 3. Flebo meos casus: est quaedam flere voluptas. Expletur Lachrymis, egeriturque dolour. Ovid. trist. 4.3.
Spem vultu simulat, premit altum corde dolorem. Virg. Aen. l. 1. Rebus affectis hilaritatem de industria simulant, & adversas res adumbrata laetitia abscondunt. Sen. ad Palyb c. 24.
Spem vultu simulat, premit altum cord dolorem. Virg Aen. l. 1. Rebus affectis hilaritatem de Industria simulant, & adversas Rest adumbrata Laetitia abscondunt. Sen. and Palyb c. 24.
NONLATINALPHABET, arbor, non avis, ut Tertull. de resurr. NONLATINALPHABET Psal. 92.12. & 1.3. Ierem. 17.8. NONLATINALPHABET. Plut. sympos. problem. l. 8. cap. 4. Palmae folia non decidunt. Plin. hist. nat. lib. 16. c. 20. Ex eis quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, aliis clam subnascentibus, palma verò perpetuis vestita foliis, quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
, arbour, non avis, ut Tertul de Resurrection. Psalm 92.12. & 1.3. Jeremiah 17.8.. Plutarch Sympos. problem. l. 8. cap. 4. Palmae folia non decidunt. Pliny hist. nat. lib. 16. c. 20. Ex eis Quae semper virent, quaedam folia abjiciunt, ut Laurus & Pinus, Others clam subnascentibus, Palma verò perpetuis vestita foliis, Quae semel produxit, ad finem usque retinet. Glycas ann. p. 1. c. 5.
Exigis ut nulli gemitus tormenta sequantur? Acceptoque gravi vulnere flere vitas? Ovid. trist. 5. 1. Nulla flendi major est causa quàm flere non posse. Pollio apud Se. controv. 4. 1. Misero si flere non licet, magis flendum est. Cestius ibid. 3. 8.
Exigis ut None gemitus tormenta sequantur? Accept gravi vulnere flere vitas? Ovid. trist. 5. 1. Nulla flendi Major est causa quàm flere non posse. Pollio apud Se. Controversy. 4. 1. Misero si flere non licet, magis flendum est. Cestius Ibid. 3. 8.
De radi•e siquidem certius dici potest. quod de fractu Sen. epist 59. Gaudio junctum est non desmere; nec in contraria verti. Et ep. 23. Nunquam deficiet, cum semel ••dè petatur inveneris. Et epist. 27. Si quid obstat, nubium modo intervenit, qua infra feruntur, nec unquam diem vincunt.
De radi•e siquidem certius dici potest. quod de fractu Sen. Epistle 59. Gaudio junctum est non desmere; nec in contraria verti. Et Epistle. 23. Never deficiet, cum semel ••dè petatur inveneris. Et Epistle. 27. Si quid obstat, nubium modo intervenit, qua infra feruntur, nec unquam diem vincunt.
Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu suo auferente terrae, terraque Lunae. Plin. hist. nat. l. 2. c. 10.
Sol interventu Lunae occultatur, Luna terrae objectu: ita vices redduntur, eosdem Solis radios Luna interpositu Sue auferente terrae, terraque Lunae. Pliny hist. nat. l. 2. c. 10.
Adhuc in nobis non pueritia, sed, quod gravius est, puerilitas remanet. Sen. ep. 4. Etiam post juventam canos { que } puerilitas est. Idem de constant. sap. c. 12.
Adhoc in nobis non pueritia, sed, quod Gravius est, puerilitas remanet. Sen. Epistle. 4. Etiam post juventam Canons { que } puerilitas est. Idem de constant. sap. c. 12.
Contemnenda miramur, pueris simillimi, quibus omne ludierum in pretio est. Parentibus quippe, nec minus fratribus, praeferunt parvo aere empta monilia: & tam nucibus amissis slebunt quàm parentibus. Sen. de ira l. 1. c. 12. & epist. 115.
Contemnenda Miramur, pueris simillimi, quibus omne ludierum in Precio est. Parentibus quip, nec minus fratribus, praeferunt parvo Air empta monilia: & tam nucibus amissis slebunt quàm parentibus. Sen. de ira l. 1. c. 12. & Epistle. 115.
See Guevaraes letter to a Lady, upon such an occasion; in his golden Epistles. Et de quibusdam Iuvenal. satyr. 6. Morte viri cupiant animam servare catelli.
See Guevaraes Letter to a Lady, upon such an occasion; in his golden Epistles. Et de Some Juvenal. satyr. 6. Morte viri cupiant animam servare catelli.
Fas tibi non est salvo Caesare, de fortunatua queri. Hoc in columi salvi tibi sunt tui. Nihil perdidisti: non tantùm siccos oculos tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic pro omnibus est. Adversus foelicitatem tuam parum gratus es, si tibi quicquam hoc salvo, slere permittis. Sen. ibid. c. 26.
Fas tibi non est salvo Caesar, de fortunatua queri. Hoc in columi Salvi tibi sunt tui. Nihil You have lost: non tantùm siccos Eyes tuos esse, sed etiam laetos oportet. In hoc tibi omnia sunt; hic Pro omnibus est. Adversus foelicitatem tuam Parum Gratus es, si tibi quicquam hoc salvo, slere permittis. Sen. Ibid. c. 26.
Quid hac Iobi miseria miserius? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, quae dederat Deus. Sed habuerat ipsum, qui dederat omnia, Deum. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Psal. 66. & de divers. 12.
Quid hac Job Miseria Miserable? & quid tamen hac infoelicitate foelicius? Perdiderat omnia, Quae dederat Deus. Said habuerat ipsum, qui dederat omnia, God. Data perdiderat, non datorem. Omnia perdiderat, & plenus erat. Idem in Psalm 66. & the diverse. 12.
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Praecepta negativae ligant semper & ad semper. Affirmativa semper, sed non ad semper. Thom. Aquin. sum. p. prima secundae q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
Praecepta negativae ligant semper & ad semper. Affirmative semper, sed non ad semper. Tom Aquinas sum. p. prima secundae q. 71. a. 5. & q. 88. a. 1. & q. 100. a. 10. & Gerson. reg. mor.
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Quomodo Sen. ad Polyb. c. 26. Non licet tibi stere, ut multos flentes audire possi•. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Quomodo Sen. and Polybius c. 26. Non licet tibi steer, ut multos flentes Audire possi•. Vt periclitantium lachrymae possint, tibi tuae assiccandae sunt.
Genes. 39.9. Psal. 97.10. Prov. 8.13. Absit enim ut timore pereat amor, si tastus est timor. August. in Psal. 118. Nemo melius diligit, quam qui maxime veretur offendere. Salvian. ep. 4.
Genesis. 39.9. Psalm 97.10. Curae 8.13. Absit enim ut Timore pereat amor, si tastus est timor. August. in Psalm 118. Nemo Better diligit, quam qui maxim veretur offendere. Salvian. Epistle. 4.
Adrastus Midae filius, Gord•i nepos. Herodot. in Clio. Is siquidem Atyn Croesi filium errore pari intersecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1.
Adrastus Midas filius, Gord•i nepos. Herodotus. in Clio. Is siquidem Atyn Croesi Son Error Pair intersecit, quo Gualterus Tirrell William Rufum Anglorum Regem inter venandum, interemit. Henry Hunting. rer. Angel l. 7. & Rog. Hoveden annal. part. 1.
Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in ignem, tanquam sarmentum inutile abjicit. Bern. de grat. & lib. arb.
Vtitur Deus creatura rationali sed malevola, ut virga, quam correcto filio pater in Ignem, tanquam Sarmentum inutile abjicit. Bern. the great. & lib. arb.
Suave, mari magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipse malis careas, quia cernere suave est. Lucret. lib. 2. NONLATINALPHABET. Basil. Caes. hom. 4.
Suave, Mary magno turbantibus aequora ventis, E terra magnum alterius spectare laborem; Non quia vexari quenquam est Jucunda voluptas, Said quibus ipse malis careas, quia cernere suave est. Lucretius lib. 2.. Basil. Caesar hom. 4.
In ipsa tribulatione spes gloriae est: imò & ipsa in tribulatione gloria continetur: sicut spes fractus in semine, sic & ipse fructus in se•ine est. Bern. in Psal. 90 ser. 17.
In ipsa tribulation spes Glory est: imò & ipsa in tribulation gloria continetur: sicut spes fractus in Seed, sic & ipse fructus in se•ine est. Bern. in Psalm 90 ser. 17.
Iam color unus inest rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; — Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. — & rebus nox abstulit atra colorem. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.
Iam colour Unus Inset rebus, tenebrisque teguntur Omnia. Ovid. fast. lib. 4. Nocte latent mendae; — Horaque form•fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. — & rebus nox abstulit atra colorem. Virg de quo July Scal. and Cardan. Exercise. 75. §. 7.
Iohn 9.4. Tempus erat, quo cuncta silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. — positoque labore dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furiosa res est in tenèbris impetus. Sen. ep. 110.
John 9.4. Tempus erat, quo Everything silent. Ovid. met. l. 10. Vrbe silent tota. Idem amor. 1. 6. — positoque labour Days Pacem nocte datam mortalibus Orbis agebat. Silius Punic. l 7. Hinc, Furiosa Rest est in tenèbris impetus. Sen. Epistle. 110.
Esa. 59.10. Gen. 15.12. — pueri trepidant atque •mnia caecis In tenebris pavitant finguntque. Lucret. lib. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, praesidio per tenebras destituti. Lambin.
Isaiah 59.10. Gen. 15.12. — pueri trepidant atque •mnia caecis In tenebris pavitant finguntque. Lucretius lib. 2. Idem omnibus ferè accidit, videndi sensu sensuum praestantissimo, oculique qui corporis dux est, Praesidio per Darkness destituti. Lambin.
Psal. 18.28. & 112.4. Non potest defraudari laetitia, cui Christus ▪ est gaudium. Aeterna enim exultatio est ejus, qui honolaetatur aterno. Aug. apud Prosper. sent. 90.
Psalm 18.28. & 112.4. Non potest defraudari Laetitia, cui Christus ▪ est gaudium. Aeterna enim exultatio est His, qui honolaetatur aterno. Aug. apud Prosper. sent. 90.
Read the storie of Iames Bainham, and of Rob. Glover, and of Thomas Hauks, and Rose Allen; as also of Iohn Denley, Iohn Lomas, Iohn Denme, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monum. NONLATINALPHABET. Greg. Naz. in Iul. exact. NONLATINALPHABET. Idem epist. 57. NONLATINALPHABET. Idem in Iul. Imp. 1. NONLATINALPHABET. Idem de Cypr. Crucem multi abominantur, crucem videntes, sed non videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adjuvantis infirmitatem nostram, non levis tantum sed suavis fit, & non modò non molesta, sed etiam desiderabilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111.
Read the story of James Bainham, and of Rob. Glover, and of Thomas Hauks, and Rose Allen; as also of John Denley, John Lomas, John Denme, and Thomas Spicer with their consorts, that sung in the fire: in Foxes Acts and Monument.. Greg. Nazareth in July exact.. Idem Epistle. 57.. Idem in July Imp. 1.. Idem de Cyprus Crucem multi abominantur, crucem Videntes, sed non Videntes unctionem. Crux enim inuncta est, & per gratiam spiritus adjuvantis infirmitatem nostram, non levis Tantum sed Suavis fit, & non modò non molesta, sed etiam desiderabilis & Omnino delectabilis. Bern. de temp. 70. & 109. & 111.
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Horretis omnes hasce carnificum manus? Num mitiores sunt manus medentium, Laniena quando saevit Hippocratica? Vivum secatur vulnus, & recens cruor Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgos meis Inferre costis, quod secat salubriter. Non est amarum quo resormatur salus. Videntur isti carpere artus tabidos: Sed dant medelam rebus intus vividis. Prudent. Stephan. 14.
Horretis omnes Hasce carnificum manus? Num mitiores sunt manus medentium, Laniena quando saevit Hippocratica? Vivum secatur Wound, & recens cruor Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgos meis Infer costis, quod secat salubriter. Non est amarum quo resormatur salus. Videntur Isti carpere artus tabidos: said daunt Medlam rebus intus vividis. Prudent. Stephen. 14.
Timebit forsan caro gladium gravem, & crucem excelsam, & rabiem hestiarum, & summam ignium poenam, & omne carnifieis ingenium. Sed spiritus contra ponat sibi & carni, acerba licet ista, à multis tamen aequo animo excepta, imò & ultro appetita, famae & gloriae causa, nec à viris tantum, sed etiam à foeminis. Lucretia stupri vim passa cultrum sibi adegit, ut gloriam castitati suae pareret. Mutius manum suam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philosophi; Heraclitus, qui se bubulo stercore oblitum exussit; Empedocles, qui in ignes Aetnei montis desiluit; Peregrinus qui non olim se rogo immisit: cùm foeminae quoque mortem contempserint, Dido, & Asdrubalis uxor quae cum filiis in incendium patriae devolavit. Regulus ne unus pro multis hostibus viveret, arcae inclusus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, ptisanae pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi sollem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysio, quidnam Philosophia praestaret, quum respondisset, Contemptum mortis; impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertull. ad Martyr. & in apolog.
Timebit Perhaps Caro Gladium Gravem, & crucem excelsam, & rabiem hestiarum, & summam ignium poenam, & omne carnifieis ingenium. Said spiritus contra ponat sibi & Carni, acerba licet ista, à multis tamen Aequo animo excepta, imò & ultro appetita, Famae & Glory causa, nec à Viris Tantum, sed etiam à foeminis. Lucretia stupri vim passa cultrum sibi adegit, ut gloriam castitati suae pareret. Mutius manum suam Dextram in ara cremavit, ut hoc factum His fama haberet. Minus fecerunt Philosophy; Heraclitus, qui se bubulo stercore oblitum exussit; Empedoc, qui in ignes Aetnei montis desiluit; Peregrinus qui non Once se Ask immisit: cùm foeminae quoque mortem contempserint, Dido, & Asdrubalis uxor Quae cum filiis in incendium patriae devolavit. Regulus ne Unus Pro multis hostibus viveret, Arcae inclusus, quot nails, tot cruces pertulit. Anaxarchus cùm in Exitium, ptisanae pilo contunderetur, Tune, Tune, aiebat, Anaxarchi sollem: Anaxarchum enim non tundis. Zeno Eleates consultus à Dionysius, Quidnam Philosophia praestaret, Whom respondisset, Contemptum mortis; Impassibilis Tyranni flagellis objectus sententiam suam ad mortem usque signahat Tertul ad Martyr. & in apologue.
Eadem omnia saevitiae & cruciatus certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otiosos affectatio armorum ad gladium locat? Certè ad feras ipsas affectatione descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur. Iam & ad ignes quidam se autoraverunt, ut certum spatium in tunica ard•nte consicerent: alii inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides serpentes. Tertull ad Martyr. Inventus est qui slammis imponer•t manum; cujus risum non interrumperet tortor. Sen. epist. 76.
Same omnia saevitiae & Cruelties certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otiosos affectatio armorum ad Gladium locat? Certè ad feras Itself affectation descendunt; & de morsibus, & de cicatricibus formosiores sibi videntur. Iam & ad ignes quidam se autoraverunt, ut certum Space in tunica ard•nte consicerent: alii inter venatorum taureas scapulis patientissimis inambulaverunt. Bestias foemina libens appetiit, & Utique horridiores aspides Serpents. Tertul ad Martyr. Inventus est qui slammis imponer•t manum; cujus Laughter non interrumperet tortor. Sen. Epistle. 76.
Vir fortis & justus cùm mortis suae pretia ante se posuit, in summa voluptate est, & periculo suo fruitur. Senec. epist. 76. Ignis si singulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipsum corpus bona conscientia plenum stillet, placebit illi ignis, per quem fides collucebit. Idem de benes. lib. 4. cap. 22.
Vir fortis & justus cùm mortis suae pretia ante se He placed, in summa voluptate est, & periculo Sue fruitur. Seneca Epistle. 76. Ignis si Singulis membris admoveatur, & Gradually Vivum corpus circumeat, licet ipsum corpus Bona conscientia plenum stillet, placebit illi ignis, per Whom fides collucebit. Idem de benes. lib. 4. cap. 22.
Si uratur sapiens, si crucietur, in Phalaridis ta•ro si erit, d cet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuscul. lib. 2. & Sen. epist. 66. Ex praeteritarum scil. voluptatum recordatione. Cic. de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce esse torquerl. Sen. epist. ead.
Si uratur sapiens, si crucietur, in Phalaridis ta•ro si erit, d cet, Quam suave est hoc? Quam hoc non curo! Epicurus apud Cic Tuscul lib. 2. & Sen. Epistle. 66. Ex praeteritarum scil. voluptatum recordation. Cic de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce esse torquerl. Sen. Epistle. Ead.
Quod si hoc potest brevis obstinatio animi aliquo stimulo excitata; quanto magis Virtus, quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuum robur est? Idem ep 76.
Quod si hoc potest brevis obstinatio animi Aliquo stimulo excitata; quanto magis Virtus, Quae non ex impetu, nec subito, sed aequaliter valet, cui perpetuum robur est? Idem Epistle 76.
Si tantum terrenae gloriae li•et de corporis & animi vigore, ut gladium, ignem, crucem, bestias, tormenta contemnant sub praemio laudis humanae; possum dicere, m•dicae sunt istae passiones ad consecutionem gloriae coelestis & divinae mercedis. Tertull. ad Martyr.
Si Tantum Terrenae Glory li•et de corporis & animi Vigour, ut Gladium, Ignem, crucem, Bestias, tormenta contemnant sub Praemio laudis humanae; possum dicere, m•dicae sunt Istae Passions ad consecutionem Glory coelestis & Divinae mercedis. Tertul ad Martyr.
Servus barbarus As•rubalem quod Dominum suum occid•sset, interemit. Cúmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindict• ceperat in ore constantissimè ret•nuit. Val. Max. memor. lib. 3. cap. 3. Vltus enim Dominum, inter tormenta exultavit, serenaque laetitia cradelitatem torquentium vicit. Iustin. hist. lib. 44. Atque hic est de quo Senec. sup. epist. 76. Sed & Liv. de eodem hist. lib. 21. Comprehens•s hand alio, quam si evasisset vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut superante laetitia dolores, ridentis etiam speciem praebuerit.
Servus Barbarus As•rubalem quod Dominum suum occid•sset, interemit. Cúmque comprehensus omni modo cruciaretur, laetitiam tamen quam ex vindict• ceperat in over constantissimè ret•nuit. Val. Max. memor. lib. 3. cap. 3. Vltus enim Dominum, inter tormenta Exultavit, serenaque Laetitia cradelitatem torquentium Vicit. Justin hist. lib. 44. Atque hic est de quo Seneca sup. Epistle. 76. said & Liv. de Eodem hist. lib. 21. Comprehens•s hand Alio, quam si evasisset vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut superante Laetitia Dolores, ridentis etiam Specimen praebuerit.
Huc Illud Sen. epist. 59. Docebo quomodo intelligas te non esse sapientem. Sapiens ille est, qui plenus gaudio, qui inconcussus, qui nunquam moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si luctus, non si ignominia, non si dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa.
Huc Illud Sen. Epistle. 59. i will teach quomodo intelligas te non esse sapientem. Sapiens Isle est, qui plenus gaudio, qui inconcussus, qui Never moestus est: ad omnem incursum munitus & interritus: non si paupertas, non si Luctus, non si Ignominia, non si dolour Impetum Faciat, pedem referet: interritus & contra illa ibit & inter illa.
Multi hominibus justi videntur, pauci Deo. Aliter enim hominibus, & aliter Deo. Hominibus secundum externam speciem & faciem: Deo sec. internam veritatem & virtutem. Ambr. in Luc. 1.6.
Multi hominibus Justi videntur, Pauci God Aliter enim hominibus, & aliter God Hominibus secundum externam Specimen & Face: God sec. internam veritatem & virtutem. Ambrose in Luke 1.6.
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Nam primi hominis in initio non modo recta, sed etiam pura fuit, quamdiu ei datum est nec sentire peccatum. Bern. ibid. nedum inservire, aut consentire peccato.
Nam Primi hominis in initio non modo Recta, sed etiam Pura fuit, Quamdiu ei datum est nec sentire peccatum. Bern. Ibid. nedum Inservire, Or consentire Peccato.
Matth. 25.31. 1 Tim. 5.21. Apud Angelos recta, pura, & firma, sublimis, sed divina tamen inferior. A Deo collata, non ipsis innata. Iusti ex eo, non coram eo; munere ejus, non in comparatione ejus. Bern. ib.
Matthew 25.31. 1 Tim. 5.21. Apud Angels Recta, Pura, & Firm, sublimis, sed Divine tamen inferior. A God collata, non Ipse Innata. Justi ex eo, non coram eo; munere His, non in comparation His. Bern. ib.
Philip. 3.12. Cùm haec omnia desiderio affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. contempl. l•b. 1. cap. 8.
Philip. 3.12. Cùm haec omnia Desire affectus impleverit, non ex omni parte perfectus, sed perficiendus. Prosper. de vit. Contemplation. l•b. 1. cap. 8.
Tanquam NONLATINALPHABET non NONLATINALPHABET, ubi plus luminis quàm tenebrarum, sed NONLATINALPHABET, ubi plus tenebrarum quàm luminis: uti distinguunt Grammatici ad Homerum. Eustath. Odyss. NONLATINALPHABET.
Tanquam non, ubi plus luminis quàm tenebrarum, sed, ubi plus tenebrarum quàm luminis: uti distinguunt Grammarians ad Homerum. Eustath. Odyss..
NONLATINALPHABET. Greg. Naz. apolog. NONLATINALPHABET. Idem de plag. grand. & in Iul. 2. Prima virtus peccata non perpetrare sed vitare; secunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17.
. Greg. Nazareth apologue.. Idem de plag. grand. & in July 2. Prima virtus Peccata non perpetrare sed vitare; Secunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17.
Studium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Deos manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet spoliandi atque interficiendi voluntatem. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. lib. 5. c. 14. Potest aliquis nocen, fieri quamvis non nocuerit. Omnia scelera etiam ante effectum operis, quantum culpae satis est, perfecta sunt. Idem de constant. cap. 7. Nam scelus intrase tacitum qui cogitat ullum. Facti crimen habet. — Iuvenal. sat. 13. In malesiis cogitata etiam scelera, non adhuc perfecta vindicantur, cruenta mente, pura manu. Apul. florid. 4. Nunquam mens exitu aestimanda est, satis probasse animum parricidae. Quintill. declam. 271. Actionis crimine cogitatio condemnatur à Domino. Pelag. ad Demetr.
Studium nocendi nocentem facit. Sacrilegious daunt poenas, Quamvis nemo ad Gods manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam Armatus est, & habet spoliandi atque interficiendi voluntatem. Exercetur & aperitur Opere Nequitia, non incipit. Sen. de Beneficence. lib. 5. c. 14. Potest aliquis nocen, fieri Quamvis non nocuerit. Omnia scelera etiam ante effectum operis, quantum Culpae satis est, perfecta sunt. Idem de constant. cap. 7. Nam scelus intrase tacitum qui cogitat ullum. Facti crimen habet. — Juvenal. sat. 13. In malesiis cogitata etiam scelera, non Adhoc perfecta vindicantur, cruenta mente, Pura manu. Apple florid. 4. Never Mens exitu aestimanda est, satis probasse animum parricidae. Quintill. Declamation. 271. Actionis crimine cogitatio condemnatur à Domino. Pelagius ad Demeter.
Matth. 5.28. NONLATINALPHABET. Greg. Naz. in Cypr. NONLATINALPHABET. Clem. constit. apost. lib. 1. cap. 1. Decrevisti facere, jam perfecisti. August. verb. Dom. 43. Incesta est etiam sine stupro, quae cupit stuprum. Senec. controv. 6. 8.
Matthew 5.28.. Greg. Nazareth in Cyprus. Clem. Constitut. apost. lib. 1. cap. 1. Decrevisti facere, jam perfecisti. August. verb. Dom. 43. Incestuous est etiam sine stupro, Quae Cupit stuprum. Seneca Controversy. 6. 8.
Res mira: ille vivit, tu tamen homicidaes: illa casta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum parasti, non cum gladio processisti; non ipsum scelus fecisti: tantum odisti, & tu prius te quàm illum occidisti. Idem de temp. 235. Si quis cum uxore, tanquam cum aliena concumbat, adulter erit, quamvis illa adultera non sit. Aliquis mihi venenum dedit: sed vim suam remixtum cibo perdidit: venenum illud dando scelere se obligavit, etiamsi non nocuit. Non minus latro est, cui telum opposita veste clusum est. Sen. de constant. cap. 7. Illo es homicida, venenum quo misces die. Frustra est ergo Greg. Naz. (si is saltem est) qui in serm. de Bapt. iniquum censet, NONLATINALPHABET. Et Cato Censor apud Gellium lib. 7. cap. 3. haud aequum censet, poenas dare quenquam ob eam rem, quod arguatur malè fecisse voluisse. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De poenis lib. 18. Nec fugitivus habe•ur servus, qui fugiendi consilium habeat. De verb. sign. lib. 225.
Rest mira: Isle vivit, tu tamen homicidaes: illa casta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum Parasti, non cum Gladio processisti; non ipsum scelus fecisti: Tantum Odisti, & tu prius te quàm Ilum occidisti. Idem de temp. 235. Si quis cum uxore, tanquam cum Aliena concumbat, adulter erit, Quamvis illa adultera non sit. Aliquis mihi venenum dedit: sed vim suam remixtum Cibo perdidit: venenum illud Dando Scelere se obligavit, Even if non nocuit. Non minus Latro est, cui telum Opposita veste clusum est. Sen. the constant. cap. 7. Illo es Homicide, venenum quo misces die. Frustra est ergo Greg. Nazareth (si is Saltem est) qui in sermon. de Bapt Iniquum censet,. Et Cato Censor apud Gellium lib. 7. cap. 3. haud Aequum censet, poenas Dare quenquam ob eam remembering, quod arguatur malè To have made Voluisse. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De Phoenicians lib. 18. Nec fugitivus habe•ur servus, qui fugiendi consilium habeat. De verb. Signen. lib. 225.
Nisi forte putetur in malo quàm in bono efficacior inveniri voluntas apud Deum, qui charitas est, & promptior esse ad ulciscendum quam ad remunerandum misericors & miserator Dominus. Bern. epist. 77. Vide Platonis cum Dionysio de Aescbine dissertationem apud Plut. de adul.
Nisi forte putetur in Malo quàm in Bono efficacior inveniri Voluntas apud God, qui charitas est, & promptior esse ad ulciscendum quam ad remunerandum misericors & Miserator Dominus. Bern. Epistle. 77. Vide Plato's cum Dionysius de Aescbine dissertationem apud Plutarch de adul.
NONLATINALPHABET. Greg. Naz. de eutax. Non impotentes sed nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, etsi quod debent, non possunt. Idem de Deo dilig. c. 2.
. Greg. Nazareth de Eutax. Non impotentes sed Nolentes condemnabuntur. Bern. de pass. Dom. c. 32. In vitae libro scribuntur omnes, qui quod possunt, faciunt, Though quod debent, non possunt. Idem de God Dilig. c. 2.
Si propriè appellantur ea quae dicimus merita nostra, sunt spei quaedam seminaria, charitatis incentiva, occultae predestinationis indicia, futurae glorificationis praesagia. Bern. de grat. & l. arb.
Si propriè appellantur ea Quae dicimus Merita nostra, sunt Spei quaedam seminaria, charitatis incentiva, Occultae predestinationis indicia, futurae glorificationis praesagia. Bern. the great. & l. arb.
Ezech. 16.4, 5, 6. Si non dilexisset inimicos, nunquam possedisset amicos: sicut nec quos diligeret, essent, si non dilexisset, qui nond•m erant. Bern. in Cant. 20. Qui nominem bonum invenit, neminem salvat, nisi quem praevenit. Idem de grat. & lib. arb.
Ezekiel 16.4, 5, 6. Si non dilexisset inimicos, Never possedisset amicos: sicut nec quos diligeret, essent, si non dilexisset, qui nond•m Erant. Bern. in Cant 20. Qui nominem bonum invenit, neminem salvat, nisi Whom praevenit. Idem de great. & lib. arb.
Quis tam iniquam cens•ram inter suos agit, ut filium sanum quàm aegrum magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & se in alimentum pariter omnium sternunt: aves ex aequo partiuntur cibos. Sen. epist 66. Pater liberos non rejicit, quod aegroti claudi, debiles, deformes sint; sed chariores habet & mollius tractat, imperfectionis infirmitatisque intuitu. Spin. de Iustit. Christian.
Quis tam iniquam cens•ram inter suos agit, ut Son Sanum quàm aegrum magis diligat? procerumve & excelsum quàm brevem & modicum? Foetus suos non distinguunt ferae; & see in alimentum pariter omnium sternunt: aves ex Aequo partiuntur cibos. Sen. Epistle 66. Pater Liberos non rejicit, quod aegroti claudi, debiles, deforms sint; sed chariores habet & Mollius Tractate, imperfectionis infirmitatisque intuitu. Spin. de Iustit. Christian.
Quorsum haec? ut scias virtutem omnia opera sua, velut foetus suos iisdem oculis intu•ri, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam parentum amor magis in ea, quorum miseretur, inclinat. Virtus quoque op•ra sua quae videt affici & premi, non magis amat, sed parentum bonorum more, magis amplectitur & fovet. Senec. ibid Inclinat animus, quo sors deterior trahit. Sen. Theb. 3. NONLATINALPHABET. Greg. Naz in Heron.
Quorsum haec? ut scias virtutem omnia opera sua, velut foetus suos iisdem oculis intu•ri, aequè indulgere omnibus; & quidem impensius laborantibus. Quoniam quidem etiam Parents amor magis in ea, quorum miseretur, inclinat. Virtus quoque op•ra sua Quae videt affici & premi, non magis amat, sed Parents Bonorum more, magis amplectitur & fovet. Seneca Ibid Inclinat animus, quo sors deterior trahit. Sen. Thebes 3.. Greg. Nazareth in Heron.
Aria potius quàm pignus, quia pignus redditur, arra retinetur. Hieron. in Eph. 1.14. Aug. de verb. Ap. 13. & de visione Dei, apud Bedam in Ephes.
Aria potius quàm pignus, quia pignus redditur, arra retinetur. Hieron. in Ephesians 1.14. Aug. de verb. Apostle 13. & the vision Dei, apud Bedam in Ephesians
Fides licet exigua & infirma, accipit nihilominus quae largitur Deus: haud secus ac puerulus parvula, vel scabiosa mendicus manu, ille panem, hic stipem porrectam accipit, perinde ac si major aut sanior esset. Spin. de Iustitiae Christ.
Fides licet Small & infirma, accipit nihilominus Quae largitur Deus: haud secus ac Puerulus Parvula, vel scabiosa Beggar manu, Isle Bread, hic stipem porrectam accipit, Perinde ac si Major Or sanior esset. Spin. de Iustitiae christ.
NONLATINALPHABET. Greg. Naz. Nihil fictum diuturnum. Ambr. offic. l. 2. c. 22. Caducasunt, quaecun { que } fucata sunt. Cyprian ad Donat. Ficta omnia celeriter tanquam slosculi decidunt: nec simulatum potest quicquam esse diuturnum. Cic. offic. l. 1.
. Greg. Nazareth Nihil fictum Diuturnum. Ambrose office. l. 2. c. 22. Caducasunt, quaecun { que } fucata sunt. Cyprian and Donat. Ficta omnia celeriter tanquam slosculi decidunt: nec simulatum potest quicquam esse Diuturnum. Cic office. l. 1.
Rom. 10.3. Apoc. 3.17. NONLATINALPHABET. Greg. Naz. apolog. Nemo est illo insanabilior, qui sibi sanus videtur. Greg. in Psal. poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se putassent jam pervenisse. Sen de tranq. c. 1.
Rom. 10.3. Apocalypse 3.17.. Greg. Nazareth apologue. Nemo est illo insanabilior, qui sibi Sanus videtur. Greg. in Psalm Poen. 4. Puto multos ad sapientiam pervenire potuisse, nisi se putassent jam pervenisse. Sen de tranq. c. 1.
Simulata sanctitas, duplex iniquitas. Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. August. in Psal. 63.
Simulata Sanctitas, duplex iniquitas. Gregory. à Tambac. & Others Citated. Simulata aequitas non est aequitas, sed duplex iniquitas: quia & iniquitas est, & simulatio. August. in Psalm 63.
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Malus ubi bonum se simulat, tunc est possimus. P. Syr. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imitari major est malitia. Idem.
Malus ubi bonum se simulat, tunc est possimus. P. Syr. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imitari Major est malitia. Idem.
NONLATINALPHABET. Chrysost. tom. 6. orat. 67. Initium salutis notitia peocati. Epicur. Nam qui peccare se nescit, corrigi non vult. Deprebendas te oportit, antequam emendes. Sen. ep. 28.
. Chrysostom tom. 6. Orat. 67. Initium Salutis notitia peocati. Epicur. Nam qui Peccare se nescit, corrigi non vult. Deprebendas te oportit, antequam emend. Sen. Epistle. 28.
Iam ibi sunt, unde non est retrò lapsus. Sed hoc illis de se nondum liquet: & scire se nesciunt. Iam contigit illis bono suo frui, nondum confidere. Sen. ep. 75.
Iam There sunt, unde non est retrò lapsus. Said hoc illis de se Nondum Liquet: & Scire se nesciunt. Iam contigit illis Bono Sue frui, Nondum confidere. Sen. Epistle. 75.
NONLATINALPHABET. Chrysip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtus aliqua contingat, omnes inesse. Plin. in paneg.
. Chrysip. apud Plutarch in Stoic. Contr. Qui unam habet, Caeteras habet. Sen. Epistle. 95. Didicimus, cui virtus Any contingat, omnes inesse. Pliny in Panegyric.
NONLATINALPHABET Chrysip. apud Plut. & Zeno apud Laert. NONLATINALPHABET. Stoici apud Stob. Virtutes individuas esse, & inter se connexas. Apul de Philos. Individuus est virtutum comitatus. Sen. epist. 68. Omnes inter se nexae & conjugatae sunt. Cic. Tuscul. l. •. Sic copulatae connexaeque s•nt virtutes, ut omnes omnium participes sint: nec alia ab alia possit separari. Idem de fin. lib. 5. Connexae sibi sunt concatenataeque virtutes, etiamsi vulgi opinione sejunctae; ut qui unam habet, plures babere videatur. Ambr. offic. l. 2. c. 9 & in Luc c 6. Et cognatae sibi iuvicem sunt virtutes. Idem offic l. 1.27.
Chrysip. apud Plutarch & Zeno apud Laertes. Stoici apud Stob. Virtues individuas esse, & inter se connexas. Apple de Philos. Individuus est Virtues comitatus. Sen. Epistle. 68. Omnes inter se nexae & conjugatae sunt. Cic Tuscul l. •. Sic copulatae connexaeque s•nt Virtues, ut omnes omnium participes sint: nec Alias ab Alias possit separari. Idem de fin. lib. 5. Connexae sibi sunt concatenataeque Virtues, Even if Vulgi opinion sejunctae; ut qui unam habet, plures babere Videatur. Ambrose office. l. 2. c. 9 & in Luke c 6. Et cognatae sibi iuvicem sunt Virtues. Idem office l. 1.27.
Virtus ergò ubi una ingressa fuerit, quoniam secum caeteras ducit, vitia ibi •adunt omnia. Aug. ep 29. Prudentia enim nec ignava, nec injusta, nce intemperans essè potest: Fortitudo nec injusta, nec imprudens, ne intemperans, &c. Aug. ibid & Ambr. offic. l. 1. c. 27 & lib. 2. cap. 9. & Greg mor. l. 21. c. 1.
Virtus ergò ubi una ingressa fuerit, quoniam secum Caeteras Ducit, Vices There •adunt omnia. Aug. Epistle 29. Prudence enim nec ignava, nec Unjust, nce Intemperate essè potest: Fortitudo nec Unjust, nec imprudens, ne Intemperate, etc. Aug. Ibid & Ambrose office. l. 1. c. 27 & lib. 2. cap. 9. & Greg mor. l. 21. c. 1.
Qui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In qu• aliqua harum principalis est virtus, in eo etiam caeterae praesto sunt: quia ipsae sibi sunt connexae concretaeque virtutes. Ambr. de parad. c. 3.
Qui unam habet, omnes habet: & qui unam non habet, Nullam habet. Aug. Epistle. 29. In qu• Any harum Principal est virtus, in eo etiam Caeterae praesto sunt: quia ipsae sibi sunt connexae concretaeque Virtues. Ambrose the Parad. c. 3.
Sicut ad corporis sanitatem non est satis, ut peste quis, vel pleuritide careat, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac vitiorum omnium in universum obdicatio. Spin. de just. Christ.
Sicut ad corporis sanitatem non est satis, ut pest quis, vel pleuritide Care at, sed ab omnibus in universum morbis immune esse oportet: Sic ad animi sanitatem requiritur sordium ac Vitiorum omnium in universum obdicatio. Spin. the just. christ.
Non est cardiacus (Craterum dixisse putato) Hic aeger: rectè est igitur, surgetque? negábit; Quod latus aut renes morbo teneantur acuto. Horat. serm. l. 2. c. 3.
Non est cardiacus (Craterum dixisse putato) Hic aeger: rectè est igitur, surgetque? negábit; Quod latus Or renes morbo teneantur acuto. Horatio sermon. l. 2. c. 3.
In omni conjuncto, s•ve copulato, si unum est mendacium, etiamsi vera sint caetera, tota esse mendacium dicitur. Ex omnibus verò quae disjunguntur, unum esse verum sufficit. Gell. noct. Attic. l. 16. cap. 8. Ve um enunciati copulati judicium pendet ex omnium partium veritate; falsum saltemex una parte falsa. Ram. dialect. lib. 2. c. 5.
In omni conjuncto, s•ve copulato, si Unum est Mendacium, Even if vera sint caetera, tota esse Mendacium dicitur. Ex omnibus verò Quae disjunguntur, Unum esse verum sufficit. Gell. Night. Attic. l. 16. cap. 8. We um enunciati copulati judicium Pendet ex omnium partium veritate; falsum saltemex una parte Falsa. Ram. dialect. lib. 2. c. 5.
Delinquens in parte, in totum reus est. Regula generalis. Gloss. ad Digest. l. 29. tit 5. l. 3. Si quis unum custodiat, & reliqua praevaricetur, nih. lei prodest. Amb. in Psal. 118. serm. 13. & Hesych in Levit. lib 4. cap. 13.
Delinquens in part, in totum Rhesus est. Regula generalis. Gloss. ad Digest. l. 29. tit 5. l. 3. Si quis Unum custodiat, & Rest praevaricetur, nih. lei profits. Ambassadors in Psalm 118. sermon. 13. & Hesych in Levit. lib 4. cap. 13.
Nisi enim attentisuerimus in omnibus mandatis ej•s, suerint q•ae alia praeterita, alia pro voluntate observata, rectum justificationis ordinem non tenemus. Hilar. in Psal. 118. Nulli siquidem servorum licet, ex his quae Dominus suus imperat eligere pro arbitrio, & quod placuerit assumere, quod displicuerit repudiare; & jussiones ex parte audire, ex parte contemnere. Si enim pro arbitrio suo servi Dominis obtemperant, neque in eis quidem in quibus obtemperaverint, obsequuntur. Salvian. de provid. lib. 3.
Nisi enim attentisuerimus in omnibus mandatis ej•s, suerint q•ae Alias Things past, Alias Pro voluntate Observata, rectum justificationis ordinem non tenemus. Hilar. in Psalm 118. None siquidem Servorum licet, ex his Quae Dominus suus Implead eligere Pro arbitrio, & quod placuerit Assumere, quod displicuerit repudiare; & jussiones ex part Audire, ex parte contemnere. Si enim Pro arbitrio Sue servi Dominis obtemperant, neque in eis quidem in quibus obtemperaverint, obsequuntur. Salvian. de provide. lib. 3.
Omnem odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emendatur. Ambr. in Psal. 118.
Omnem odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad universa Dei praecepta corrigitur & emendatur. Ambrose in Psalm 118.
Peccata quamvis non sint connexa quantum ad conversionem ad honum conmutabile, sunt tamen quantum ad aversionem à bono incommutabili: & in hac parte habent rationem offensae, quamper poenitentiam oportet tolli Aquin ibid.
Peccata Quamvis non sint connexa quantum ad conversionem ad honum conmutabile, sunt tamen quantum ad aversionem à Bono incommutabili: & in hac parte habent rationem offensae, quamper poenitentiam oportet Take away Aquinas Ibid.
Virtutem ostendit constantia, & omnium inter se actionum concordia; quando idem semper quis est, & in omni actu par sibi. Sen. epist. 120. Tunc directae sunt viae nostrae, cùm par fuerit in omnia aequalisque custodia. Hilar. in Psal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Autor oper. imperf. in Mat. hom. 45.
Virtutem ostendit constantia, & omnium inter se actionum Concord; quando idem semper quis est, & in omni Acts par sibi. Sen. Epistle. 120. Tunc directae sunt Viae Nostrae, cùm par fuerit in omnia aequalisque Custodia. Hilar. in Psalm 119. Omne bonum quod fit propter God, in omnibus rebus aequaliter observatur. Quod autem in omnibus rebus non aequaliter observatur, propter homines fit. Author Operate. imperfect. in Mathew hom. 45.
Bonus non fuit, quem malorum pravitas non probavit. Greg. in Evang. 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idemin Ezech. l. 1. hom. 9.
Bonus non fuit, Whom malorum pravitas non probavit. Greg. in Evangelist 38. Neque enim perfectè bonus est, nisi qui fuerit & cum malis bonus. Idemin Ezekiel l. 1. hom. 9.
Coelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi non prodesse, cùm te circumferas. Sen ep. 28.
Coelum, non animum mutant, qui trans mare currunt. Horatio l. 1. Epistle. 11. Hinc Socrates; Quid Miraris peregrinationes tibi non Profits, cùm te circumferas. Sen Epistle. 28.
Strangulat inclusus dolor, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid trist. 5.1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.
Strangulat inclusus dolour, atque exaestuat intus: Cogitur & vires multiplicare suas. Ovid trist. 5.1. Quoque magis tegitur, tanto magis aestuat ignis. Idem met. l. 4.
NONLATINALPHABET. Plut. de adulat. Colorem mutat subinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hist. nat. l. 8. c. 33. & Solin. Poly. hist. c. 43.
. Plutarch de adulat. Colorem Mutat Subinde Chamaeleon, redditque quemcunque proximè attingit. Pliny hist. nat. l. 8. c. 33. & Solin. Poly hist. c. 43.
NONLATINALPHABET. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad similitudinem loci. Plin. l. 9. c. 29. NONLATINALPHABET. Plut, caus. nat. q. 19. Hinc & Pindar. NONLATINALPHABET. Ibid. & de solert anim. NONLATINALPHABET. Gregor. Naz. de sede Constant. Contra Phocylid. NONLATINALPHABET. Et Ion. NONLATINALPHABET. Athen. dipnosoph. lib. 7.
. Theognis. apud Plutarch de amic. Polypus enim colorem Mutat ad similitudinem loci. Pliny l. 9. c. 29.. Plutarch, cause. nat. q. 19. Hinc & Pindar.. Ibid & de solert anim.. Gregory. Nazareth de sede Constant. Contra Phocylides.. Et Ion.. Athena Dipnosoph. lib. 7.
Hi quibus sceptrum & chlamydem in scena fabulae assignant, cum praesente populo elati incesserunt & cothurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Senec. epist. 76.
Him quibus Scepter & chlamydem in scena Fables assignant, cum present populo elati incesserunt & cothurnati, simul exierunt, excalceantur, & ad staturam suam redeunt. Seneca Epistle. 76.
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Quidam alternis Vatinii; alternis Catenes sunt. Sic maximè coarguitur animus imprudens: alius prodit atquealius; &, quo turpius nihil judico, impar sibi est. Senec. epist. 120.
Quidam Alternis Vatinii; Alternis Catenes sunt. Sic maximè coarguitur animus imprudens: alius prodit atquealius; &, quo Turpius nihil Judico, impar sibi est. Seneca Epistle. 120.
Sic vive cum hominibus tan•uam Deus videat: sic loquere cum Deo, tanquam homines audiant. Sen. epist. 10. Praeceptum est Philosophiae: Sic loquendum esse cum hominibus, tanquam Dii audiant; sic cum Diu, tanquam homines audiant. Macrob. Saturn. l. 1.
Sic vive cum hominibus tan•uam Deus Videat: sic Speak cum God, tanquam homines Audient. Sen. Epistle. 10. Precept est Philosophiae: Sic loquendum esse cum hominibus, tanquam Gods Audient; sic cum Diu, tanquam homines Audient. Macrob Saturn. l. 1.
Qualitatis verae tenor permanet: falsa non durant. Sen. epist. 120. Perpetua ac solida sunt, quae verasunt: simulata non perseverant. Ambr. offic. lib. 2. c. 22.
Qualitatis Verae tenor permanent: Falsa non durant. Sen. Epistle. 120. Perpetua ac Solid sunt, Quae verasunt: Simulata non perseverant. Ambrose office. lib. 2. c. 22.
Magnam rem puta unum hominem agere. Praeter sapientem nemo nuum agit: caeteri multiformes sunt. Modo frugi videntur & graves; modò prodigi & vani. Mutamus subinde personam, & contrariam ei sumimu• quam exuimus. Senec. epist. 120.
Magnam remembering puta Unum hominem agere. Praeter sapientem nemo nuum agit: Caeteri multiformes sunt. Modo frugi videntur & graves; modò prodigi & vani. Mutamus Subinde Personam, & contrariam ei sumimu• quam exuimus. Seneca Epistle. 120.
Matth 13.5, 20, 21. & 8.6, 13. Quae simulata sunt, diuturna esse non possunt, sed tanquam ad tempus virentia, citò decidunt. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & sincerum, alta radice fundatur. Ambros. de offic. l. 2. c. 22.
Matthew 13.5, 20, 21. & 8.6, 13. Quae Simulata sunt, Diuturna esse non possunt, sed tanquam ad Tempus virentia, citò decidunt. Quod fictum est, in principio vernat, in processu tanquam flosculus dissipatur & solvitur: quod autem verum & Sincere, Alta radice fundatur. Ambos de office. l. 2. c. 22.
Plus sensum afficit dolens digitus ab aciculae punctiuncula, quam integra corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plut. de audien ille NONLATINALPHABET.
Plus sensum afficit dolens Digitus ab aciculae punctiuncula, quam Whole corporis totius incolumitas. Spin. de justit. Christian. Hinc apud Plutarch de audien Isle.
Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygi• tibicinis sono Semiviri, & ex imperio furentes. Rapit illos instigat que rerum pulchritudo, non verborum inanium sonitus. •uvat protinus, quae audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo sorma permaneat, si non impetum insignem protinus populus honesti dissuasor excipiat. Pauci illam, quam conceperant, mentem domum perferre potuerunt. Sen. epist 108.
Quidam ad magnificas voces excitantur, & transeunt in affectum dicentium, alacres vultu & animo: nec aliter concitantur, quàm solent Phrygi• tibicinis sono Semiviri, & ex Imperial furentes. Rapit Illos instigat que rerum pulchritudo, non verborum inanium sonitus. •uvat Immediately, Quae Audiunt facere. Afficiuntur illi; & sint quales jubentur, si illa animo sorma permaneat, si non Impetum insignem Immediately populus honesti dissuasor excipiat. Pauci Illam, quam conceperant, mentem domum perferre potuerunt. Sen. Epistle 108.
Frigidi. Qualis Balduinus ille Cantuariensis, ad quem Vrbanus PP. Balduino Monacho serventissimo, Abbati calido, Episcopo tepido, Archiepiscopo remisse. Girald. Itiner. Camb. l. 2. c. 14.
Frigidi. Qualis Baldwin Isle Canterbury, ad Whom Urban PAGE. Balduino Monacho serventissimo, Abbati calido, Bishop tepido, Archbishop remiss. Girald. Itinerary. Camb. l. 2. c. 14.
Nuper me amici cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Quem enim infirmum aut avaritia, aut libido solicitat? Non amoribus servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Deos, tunc hominem esse se meminit. Invidet nemini, neminem miratur, neminem despicit, ac ne sermonibus quidem malignu aut attendit, aut alitur, &c. Innoxiam in posterum, si contingat evadere, beatam { que } destinat vitam. Vtinam tales esse sani perseveremus, quales nos futuros profitemur infirmi. Plin. epist. 26. lib. 7.
Nuper me Friends cujusdam languor admonuit, optimos esse nos, dum infirmi sumus. Whom enim Infirmum Or avaritia, Or libido solicitat? Non amoribus Servit, non adpetit honores, opes negligit, & quantulumcunque, ut relicturus, satis habet. Tunc Gods, tunc hominem esse se Meminit. Invidet Nobody, neminem miratur, neminem despicit, ac ne sermonibus quidem malignu Or attendit, Or alitur, etc. Innoxiam in posterum, si contingat evadere, Beatific { que } destinat vitam. Vtinam tales esse Sani perseveremus, quales nos futuros profitemur infirmi. Pliny Epistle. 26. lib. 7.
Plerique futuri supplicii metu peccatorum conscii poenitentiam petunt: qui videntur maelorum petisse poenitentiam, bonorum agere; & ipsius poenitentiam agere poenitentiae suae. Ambr. de poenit l. 2. c. 9.
Plerique Future Supplicii metu peccatorum Conscii poenitentiam petunt: qui videntur maelorum petisse poenitentiam, Bonorum agere; & Himself poenitentiam agere poenitentiae suae. Ambrose de Repent l. 2. c. 9.
Sic Abraham Genes. 15.10. Hinc NONLATINALPHABET Scindere foedus: sicut, icere, ferire Latinis: à perco percusso. Vnde tamen perperam volunt Foedus nuncupatum: cum fit NONLATINALPHABET, Vt & Fidus NONLATINALPHABET.
Sic Abraham Genesis. 15.10. Hinc Scindere Foedus: sicut, icere, ferire Latinis: à perco percusso. Vnde tamen Perperam volunt Foedus nuncupatum: cum fit, Vt & Fidus.
NONLATINALPHABET, sive NONLATINALPHABET. M. Anton. vitae suae l. 7. Sigillaria, quae per se NONLATINALPHABET verticillis quibusdam ac nervis moventur. Casau. ad Pers. sat. 5. Duceris ut nervis alienis mobile lignum. Horat. serm. lib. 2. sat. 7. Hinc Athen. dipnosoph. l. 9. scitè admodum ait Otos aves saltatrices & imitatrices, NONLATINALPHABET. Quod interpres baud est asscutus.
, sive. M. Anton vitae suae l. 7. Sigillaria, Quae per se verticillis Some ac nervis moventur. Casau. ad Pers. sat. 5. Duceris ut nervis alienis mobile lignum. Horatio sermon. lib. 2. sat. 7. Hinc Athena Dipnosoph. l. 9. scitè admodum ait Otos aves saltatrices & imitatrices,. Quod Interpret baud est asscutus.
Quomodo Senec. ep. 121. Animalia quaedam tergi durioris inversa tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum repenantur. Et inquieta est desiderio naturalis status testudo supinata; nec ante definit niti, quatere se, quàm in pedes constitit.
Quomodo Seneca Epistle. 121. Animalia quaedam tergi durioris inversa Tamdiu se torquent, ac pedes exerunt & obliquant, donec ad locum repenantur. Et inquieta est Desire Naturalis status testudo supinata; nec ante definite niti, quatere se, quàm in pedes constitit.
Timor servilis materialiter non est malum. Riber. in Malach. 1.6. Timor servilis secundùm substantiam suam bonus est. Aquin. sum. p. secunda secundae q. 19. • 4.
Timor Servile materialiter non est malum. River. in Malachi 1.6. Timor Servile secundùm substantiam suam bonus est. Aquinas sum. p. Secunda secundae q. 19. • 4.
Ab interitu natura abhorret: hinc ingenita cuique cura sui, metus mortis, fuga mali, &c. Cic. de fin. l. 5. Nullum animal ad vitam prodit sine metu mortis. Omne animal constitutioni suae conciliatur. Simul autem conciliatur saluti suae quidque, & quae juvant, illa petit, laesura formidat. Sen. epist. 121.
Ab interitu Nature abhorret: hinc Ingenita cuique Cure sui, metus mortis, fuga mali, etc. Cic de fin. l. 5. Nullum animal ad vitam prodit sine metu mortis. Omne animal constitutioni suae conciliatur. Simul autem conciliatur Saluti suae quidque, & Quae juvant, illa petit, laesura formidat. Sen. Epistle. 121.
Non est insanus, insanum quise dicit. Apul. in apolog aut etiam putat. Quid? caput abscissum demens quum portat Agave Gnati infoelicis, sibi tum furiosa videtur? Horat. serm. l. 2. sat. 3.
Non est insanus, insanum quise dicit. Apple in apologue Or etiam putat. Quid? caput abscissum Demons Whom Portat Agave Gnati infoelicis, sibi tum furiosa videtur? Horatio sermon. l. 2. sat. 3.
Hinc Verecundiae ruborem NONLATINALPHABET dixit Diogenes. Et NONLATINALPHABET Pythias Aristot. filia apud Stob. cap. 31. & Laert. Et NONLATINALPHABET. Cato Plut. apophth. NONLATINALPHABET. Menand. Homopatr. NONLATINALPHABET. Homer. Quorum mens honesta, eorum imbecilla frons est. Symmach. lib. 1. epist. 84.
Hinc Verecundiae ruborem dixit Diogenes. Et Pythias Aristotle filia apud Stob. cap. 31. & Laertes Et. Cato Plutarch Apophthegms.. Menand. Homopatr.. Homer. Quorum Mens Honesta, Their imbecilla frons est. Simach. lib. 1. Epistle. 84.
Somnianti nihil difficile. Magna etenim saepe in somnis faciuntque geruntque, Reges expugnant, arcesque & praelia miscent. Et in noctis caligine Cernere censemus solem lumenque diurnum; Conclusique loco caelum, mare, flumina, montes Mutare, & campos pedibus transire videmur. Lucret. l. 4.
Somnianti nihil difficile. Magna Etenim saepe in somnis faciuntque geruntque, Reges expugnant, arcesque & Praetia miscent. Et in noctis caligine Cernere censemus solemn lumenque diurnum; Conclusive loco caelum, mare, flumina, montes Mutare, & campos pedibus transire videmur. Lucretius l. 4.
Quomodo de Platone Lactant. insiitut. lib. 5. c. 14. Somniaverat Deum, non cognoverat. Et de quibusdam Bern. Cant. 18. Dormiens in contemplatione Deum somniat.
Quomodo de Plato Lactant. insiitut. lib. 5. c. 14. Somniaverat God, non cognoverat. Et de Some Bern. Cant 18. Dormiens in contemplation God somniat.
Quare vitia sua nemo confitetur? (nemo pervidet) quia adhuc in illis est. Somnium narrare vigilantu est: & vitia sua confiteri sanitatis indicium est. Expergiscamur necesse est, ut errores nostros coarguere possimus. Sen. ep. 54.
Quare Vices sua nemo confitetur? (nemo pervidet) quia Adhoc in illis est. Somnium narrare vigilantu est: & Vices sua Confession sanitatis indicium est. Expergiscamur Necessary est, ut Errors nostros coarguere possimus. Sen. Epistle. 54.
Peccatum intantum voluntarium est malum, ut nisi fuerit voluntarium, non sit peccatum. Aug. de vera relig c. 14. Hinc Bern. de temp 58 Tolle malam voluntatem, & non erit infernus. Mala enim voluntas malorum omnium & vitiorum origo. Idem de vita solit. Manifestum est ex voluntate mala tanquam ex arbore mala fieri omnia opera mala tanquam fructus malos. Aug de nupt & concupisc. l. 2 c. 28 & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatum. Ibid. d. 35. C. & 39. B.
Peccatum intantum Voluntary est malum, ut nisi fuerit Voluntary, non sit peccatum. Aug. de vera relic c. 14. Hinc Bern. de temp 58 Take Evil voluntatem, & non erit Infernus. Mala enim Voluntas malorum omnium & Vitiorum origo. Idem de vita Sol it. Manifest est ex voluntate mala tanquam ex arbore mala fieri omnia opera mala tanquam fructus Malos. Aug the Wedding & concupisc. l. 2 c. 28 & Lombard. sent. l. 2. d. 34. B. Ergò in voluntate praecipuè consistit peccatum. Ibid d. 35. C. & 39. B.
Iusta vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus aliquid perficienda justitia est, quàm perfectam habere voluntatem. August. ep. 45.
Justa vita, cùm volumus, adest, quia eam ipsam planè velle justitia est. Nec plus Aliquid perficienda justitia est, quàm perfectam habere voluntatem. August. Epistle. 45.
Pars sanitatis velle sanari fuit. Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se crescit, se alit, se exercet. Sen ubi supra.
Pars sanitatis velle sanari fuit. Sen. Hippol. 1. 2. Corpus enim multis rebus eget ut valeat: animus ex se crescit, se alit, se Exercet. Sen ubi supra.
Si tam bonus quaerenti, quid invenienti? nisi quod hoc mirum est, quod nemo te quaerit, nisi quiprius invenerit: Vis inveniri ut quaeraris; vis quaeri ut amplius inveniaris. Potes quaeri & inveniri, praeveniri non potes. Bern. de Deo dilig. c. 3. Non pedum passibus, sed affectibus quaerit, nec desiderium sanctum extundit, sed extendit foelix inventio. Idem in Cant. 84.
Si tam bonus quaerenti, quid invenienti? nisi quod hoc Mirum est, quod nemo te Query, nisi quiprius invenerit: Vis inveniri ut quaeraris; vis quaeri ut Amplius inveniaris. Potes quaeri & inveniri, praeveniri non potes. Bern. de God Dilig. c. 3. Non Pedum passibus, sed affectibus Query, nec desiderium sanctum extundit, sed extendit Felix Inventio. Idem in Cant 84.
Quid tibi jubet Deus? dilige me. Aurum diligis Quaesiturus es forte, nec inventurus. Quisquis me quaerit, cum illo sum. Me ama: Ipse amor praesentem me tibi facit. August. in 1 Ioan. 6. Hinc Guigo medit c. 17. Ama quod amando carere nequeas, ī Deum.
Quid tibi jubet Deus? Dilige me. Aurum diligis Seeking es forte, nec inventurus. Quisquis me Query, cum illo sum. Me ama: Ipse amor praesentem me tibi facit. August. in 1 Ioan. 6. Hinc Guigo Meditate c. 17. Ama quod Amando career nequeas, in God.
Huc usque te faciente profeci, ut desiderem desiderare te. Quid est autem desiderare desiderium? Si enim desidero esse desiderans, jam invento me desiderantem. Sed nunquid desiderium tui desiderantem, quasi non habeam, aut desiderium majus quam habeam? Gulie•m. de S. Theodor. de amor. Dei c. 2.
Huc usque te faciente profeci, ut desiderem desiderare te. Quid est autem desiderare desiderium? Si enim Desiderio esse desiderans, jam invento me desiderantem. Said Whether desiderium tui desiderantem, quasi non habeam, Or desiderium Majus quam habeam? Gulie•m. de S. Theodorus. de amor. Dei c. 2.
Christiani sumus affectu magis quàm effectu. Et maxima pars Christianismi est toto pectore •elle fieri Christianum. Itaque scitè August. in 1. Ioan. tr. 4. Tota vita boni Christiani sanctum desiderium est. Et Bern. in Cant. 84. Magnum bonum quaerere Deum: primum in donis, ultimum in profectibus est. Virtutum nulli accedit, cedit nulli. Cui accedat, quam nulla praecedit? cui cedat, quae omnium magis consummatio est? Quae enim v•rtus ascribi potest, non quaerenti Deum? aut quis terminus quaerenti Deum? Psal. 105.4. Sed & Lactant. instit. lib. 6. cap. 5. Virtus nostra tota posita est in voluntate faciendi bona.
Christians sumus affectu magis quàm effectu. Et maxima pars Christianism est toto pectore •elle fieri Christian. Itaque scitè August. in 1. Ioan. Tr. 4. Tota vita boni Christians sanctum desiderium est. Et Bern. in Cant 84. Magnum bonum quaerere God: primum in donis, ultimum in profectibus est. Virtues None Accedit, cedit None. Cui Accedat, quam nulla precedes? cui Cedat, Quae omnium magis consummatio est? Quae enim v•rtus ascribi potest, non quaerenti God? Or quis terminus quaerenti God? Psalm 105.4. said & Lactant. Institutio. lib. 6. cap. 5. Virtus nostra tota Posita est in voluntate faciendi Bona.
Rom. 7.15, 18, 19, 21. Philip. 3.12, 15. Duplex est perfectio, una quae est in expletione virtutum, quam se negat assecutum; altera cum quis proficit, & ad anteriora nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectum cogitando quantum sibi ad justitiam desit, cujus plenitudinem esurit & sitit; perfectum autem quod & imperfectionem confiteri non erubescit, & ut bene perveniat, bene procedit. Aug. ad 2. Ep. Pelag. l 3. c. 7.
Rom. 7.15, 18, 19, 21. Philip. 3.12, 15. Duplex est Perfection, una Quae est in expletione Virtues, quam se negate assecutum; altera cum quis proficit, & ad anteriora Nititur. Origen. in Rom. Et imperfectum & perfectum se dicit; imperfectum cogitando quantum sibi ad justitiam desit, cujus plenitudinem esurit & sitit; perfectum autem quod & imperfectionem Confession non erubescit, & ut bene perveniat, bene procedit. Aug. ad 2. Epistle Pelagius l 3. c. 7.
Optabat sibi extrema justorum, sed non ita & principia. Mortem spiritualium optant sibi carnales, quorum vitam tamen abhorrent. Bern. in Cant. 2. Non curant quaerere, quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid.
Optabat sibi extrema Justorum, sed non ita & principia. Mortem Spiritual optant sibi Carnales, quorum vitam tamen abhorrent. Bern. in Cant 2. Non Curant quaerere, Quae tamen desiderant invenire: cupiunt consequi, non & sequi. Ibid
Hinc NONLATINALPHABET. Plut. sympos. probl. l. 5. c. 3. Et inde Sitiendi verbum deduci, NONLATINALPHABET, quia •ibum sequitur sitis. Iul. Scalig. de caus. ling. Lat. c. 126.
Hinc. Plutarch Sympos. Problem. l. 5. c. 3. Et inde Sitiendi verbum deduci,, quia •ibum sequitur sitis. July Scaliger de cause. ling. Lat. c. 126.
Verba Domini sunt; non est fas fidem suspendere. Credant, quod non experiuntur, ut fructum quandoque experientiae fidei merito consequantur. Bern. in Cant. 84.
Verba Domini sunt; non est fas fidem suspendere. Credant, quod non experiuntur, ut Fruit quandoque experientiae fidei merito consequantur. Bern. in Cant 84.
Quaerit anima verbum, sed quae à verbo prius quaesita sit. Audi profugam & deviam, quid doleat, & quid petat. Psal. 119.176. Nec expositam omninò nec relictam dixerim quae reverti cupit, & requiri petit. Vnde enim haec voluntas illi? nisi quod à verbo visitata sit & quaesita. Noc otiosa quaesitio, quae operata est voluntatem, sine qua reditus esse non potest. Meminerit ergò se & quaesitam prius & prius dilectam, atque inde esse quod & quaerit & diligit. Cant. 3.1. Bern. in Cant. 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid.
Query anima verbum, sed Quae à verbo prius quaesita sit. Audi profugam & deviam, quid Doleat, & quid petat. Psalm 119.176. Nec expositam omninò nec relictam dixerim Quae reverti Cupit, & requiri petit. Vnde enim haec Voluntas illi? nisi quod à verbo visitata sit & quaesita. Noc otiosa quaesitio, Quae operata est voluntatem, sine qua reditus esse non potest. Rememberit ergò se & quaesitam prius & prius dilectam, atque inde esse quod & Query & diligit. Cant 3.1. Bern. in Cant 84. Nec repellet requirentem, qui contemnentem requisivit. Ibid
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NONLATINALPHABET. Greg. Naz. epist. 65. NONLATINALPHABET. Basil. Caes. homil. 3. Vt oculus, sic animus se non videns, alia cernit. Ex Cic. Tuscul. l. 1. Ioan. Sarisb. metalog. l. 4. c. 20. Corporis oculus alios oculos videt, se non videt: non sic mens. Aug. de Trinit. l. 9. c. 3.
. Greg. Nazareth Epistle. 65.. Basil. Caesar Homily. 3. Vt oculus, sic animus se non videns, Alias cernit. Ex Cic Tuscul l. 1. Ioan. Sarisb. metalog. l. 4. c. 20. Corporis oculus Alioth Eyes videt, se non videt: non sic Mens. Aug. de Trinity. l. 9. c. 3.
Oculis corporis magis alii oculi noti sunt, quam ipsi sibi. Nunquam enim praeter specula se vident. Aug. de Trin. l 10. c. 3. Facies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam facies ipsa, quia non ibi est quo dirigi potest. Ibid. c. 9.
Oculis corporis magis alii oculi noti sunt, quam ipsi sibi. Never enim praeter specula se vident. Aug. de Trin. l 10. c. 3. Fancies nisi in speculo non videtur. Absens enim ab aspectu nostro etiam fancies ipsa, quia non There est quo dirigi potest. Ibid c. 9.
Qua vehimur navi fertur, cùm stare videtur: Quae manet in statione, ea propter creditur ire. Et fugere ad puppim colles campique videntur, Quos agimus praeter navim, velisque volamus. Lucret. rer. nat. lib. 4.
Qua vehimur navi fertur, cùm stare videtur: Quae manet in station, ea propter creditur ire. Et Fugere ad puppim colles campique videntur, Quos agimus praeter navim, velisque volamus. Lucretius rer. nat. lib. 4.
Vides ne navem illam? nobis stare videtur. At eis qui in navi sunt, moveri haec villa. Cic. Academ. lib. 4. Gemina his habet Origen. in Psal. 36. hom. 5.
Vides ne Navem Illam? nobis stare videtur. At eis qui in navi sunt, moveri haec Villam. Cic Academy. lib. 4. Gemina his habet Origen. in Psalm 36. hom. 5.
NONLATINALPHABET. Greg. Naz. in Cyprian. NONLATINALPHABET. Basil. homil. 3. Homines neque proximē assita, neque longulè dissita cernimus. Apul. florid. 1.
. Greg. Nazareth in Cyprian.. Basil. Homily. 3. Homines neque proximen assita, neque longulè dissita cernimus. Apple florid. 1.
NONLATINALPHABET. Ibid. Aliena nobis, nostra plus aliis patent. Aliena quisque melius cernit quàm sua. Ter. beaut. 3. 1. Aiunt homines plus in alien• negotio videre quàm in suo. Quaedam sunt quae sapientes etiam in alio quàm in se diligentius vident. Senec. epist. 109. Facilius est de alienis judicare quàm desuis. Lactant. instit. lib. 2. cap. 3.
. Ibid Aliena nobis, nostra plus Others patent. Aliena Quisque Better cernit quàm sua. Ter. beaut. 3. 1. Aiunt homines plus in alien• negotio To see quàm in Sue. Quaedam sunt Quae Wise etiam in Alio quàm in se Diligentius vident. Seneca Epistle. 109. Facilius est de alienis judicare quàm desuis. Lactant. Institutio. lib. 2. cap. 3.
Magna pars est profectus velle proficere. Senec. epist. 72. Ambulare proficere est. Sedet is, qui proficere non curat. Id caveto, & si morte praeventus fuerit, in refrigerio eris. Omnes enim qui in desiderio inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant. 49.
Magna pars est profectus velle proficere. Seneca Epistle. 72. Ambulare proficere est. Sedet is, qui proficere non curate. Id caveto, & si morte praeventus fuerit, in refrigerio eris. Omnes enim qui in Desire inveniuntur proficiendi, si morte praeoccupati fuerint, in eo quod eis deest sunt perficiendi. Bern. in Cant 49.
Quando peregrinatur quis ad S. Iacobi, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est continuatio naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus naturalis, sed continuatio motus moris habitualis; quia non est apposita opposita voluntas. Gerson. de valore orat.
Quando Peregrinate quis ad S. James, aliquando proficiscitur viam recogitans; aliquando progreditur, nihil recogitans; aliquando nec progreditur, nec recogitat, dum dormit. In primo est Continuation naturae & moris actualis; in secundo naturae actualis, moris virtualis; in tertio discontinuatio motus Naturalis, sed Continuation motus moris habitualis; quia non est Apposita Opposita Voluntas. Gerson. de valour Orat.
Omnis amor aut ascendit, aut descendit. Desiderio enim bono levamur ad Deum, & desiderio malo ad ima praecipit amur. Aug. in Psal. 122. Non enim ambulando sed amando ad Deum itur. Idem ep. 52. Non pedibus, sed affectibus, nec migrando, sed amando ad eum venimus. quanquam secundùm interiorem hominem, & quiamat, migrat. Aliud enim est migrare corpore, aliud corde. Migrat corpore, qui motu corporis mutat locum: migrat corde, qui motu cordis mutat affectum. Idem in Ioan. 32. Hic non solùm ire, sed pervenire, nihil est aliud quàm velle ire. Idem confess. l. 8. c. 8.
Omnis amor Or ascendit, Or descendit. Desire enim Bono levamur ad God, & Desire Malo ad Ima praecipit amur. Aug. in Psalm 122. Non enim ambulando sed Amando ad God itur. Idem Epistle. 52. Non pedibus, sed affectibus, nec migrando, sed Amando ad Eum Venimus. quanquam secundùm interiorem hominem, & quiamat, Migrate. Aliud enim est migrare corpore, Aliud cord. Migrate corpore, qui motu corporis Mutat locum: Migrate cord, qui motu Cordis Mutat affectum. Idem in Ioan. 32. Hic non solùm ire, said pervenire, nihil est Aliud quàm velle ire. Idem confess. l. 8. c. 8.
Quaeris quid sit quod oblivione acceptorum nobis faciat? cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. epist. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta aperto ore captantem? quicquid excepit, protinus devorat, & semper ad spem futuri hiat. Ibid. 72. Vltra se cupiditas porrigit, & foelicitatem suam non intelligit: quia non unde venerit respicit sed quo tendat. Idem de be•. l. 2. c. 27.
Quaeris quid sit quod oblivion acceptorum nobis Faciat? Cupiditas accipiendorum. Cogitamus non quid impetratum, sed quid impetrandum sit. Sen. Epistle. 81. Solebat Attalus hac imagine uti: Vidisti aliquando canem missa à Domino frusta Aperto over captantem? quicquid excepit, Immediately devorate, & semper ad spem Future hiat. Ibid 72. Vltra se Cupiditas porrigit, & foelicitatem suam non intelligit: quia non unde venerit respicit sed quo tendat. Idem de be•. l. 2. c. 27.
Satis nos consequi. si inter pessimos non sumus. Senec. epist. 76. Non est bonitas pessimis esse meliorem. Ibid. 79. Perfectum nolle esse delinquere est. Hieron. ad Heliod. & ad Iulian. NONLATINALPHABET. Greg. Naz in Matth. 19.11, 12.
Satis nos consequi. si inter pessimos non sumus. Seneca Epistle. 76. Non est bonitas pessimis esse meliorem. Ibid 79. Perfectum nolle esse delinquere est. Hieron. ad Heliod. & ad Iulian.. Greg. Nazareth in Matthew 19.11, 12.
Qui melior esse non cupit, nec est bonus. Vbi incipis nolle fieri melior, ibi desinis esse bonus. Bern. epist 91. Vbi sunt qui dicere solent, sufficit nobis, nolumus esse meliores quàm patres nostri? non vis proficere? vis ergo deficere. nolle proficere, deficere est. Sic, inquis, mihi vivere volo; & manere in quo perveni: nec pejor fieri patior, nec melior cupio. Hoc ergò vis quod esse non potest. Quid enim stat in hoc seculo? Homo nunquam in eodem statu permanet. Nolle ergò proficere, non nisi deficere est. Idem epist. 254.
Qui melior esse non Cupit, nec est bonus. Vbi incipis nolle fieri melior, There desinis esse bonus. Bern. Epistle 91. Vbi sunt qui dicere solent, sufficit nobis, nolumus esse meliores quàm patres Our? non vis proficere? vis ergo deficere. nolle proficere, deficere est. Sic, Inquisitors, mihi vivere volo; & manner in quo perveni: nec pejor fieri patior, nec melior Cupio. Hoc ergò vis quod esse non potest. Quid enim stat in hoc seculo? Homo Never in Eodem Statu permanent. Nolle ergò proficere, non nisi deficere est. Idem Epistle. 254.
Qui melior esse non vult, pro certo non est bonus. Bern. epist. 91. Imò, qui non vult esse optimus, non est revera bonus. Injust•s est, qui non desiderat amare te quantum ab aliqua creatura rationali possibile est te amari. Desiderat ergò etiam minimus quisque, quicunque ille est, tantum te amare, quantum amat, quicunque pl•s eo amat, non aemula insectatione, sed pia & devota imitatione. Guliel. de S. Theod. de amor. Dei cap. 3.
Qui melior esse non vult, Pro certo non est bonus. Bern. Epistle. 91. Imò, qui non vult esse optimus, non est Indeed bonus. Injust•s est, qui non Desiderate amare te quantum ab Any creatura rationali possibile est te Amari. Desiderate ergò etiam minimus Quisque, quicunque Isle est, Tantum te amare, quantum amat, quicunque pl•s eo amat, non aemula insectatione, sed pia & devota imitation. William. de S. Theod. de amor. Dei cap. 3.
Eccles. 5.10. Avarus animus, nullo satiatur lucro. P. Syr. Senec. epist. 94. Nil satis est. Horat. serm. 1. Semper avarus eget. Idem epist. 2. NONLATINALPHABET. Plut. de profect.
Eccles. 5.10. Avarus animus, nullo satiatur lucro. P. Syr. Seneca Epistle. 94. Nil satis est. Horatio sermon. 1. Semper Avarus eget. Idem Epistle. 2.. Plutarch de profect.
Videatur similitudo de Aqua tubis & canalibus conclusa; apud Greg. Naz. orat. 31. Chrysost, contra Anomaeos orat. 5. & Greg. Rom. in Pastore p. 3 c. 1. §. 1•.
Videatur similitudo de Aqua tubis & canalibus conclusa; apud Greg. Nazareth Orat. 31. Chrysostom, contra Anomalous Orat. 5. & Greg. Rom. in Pastore p. 3 c. 1. §. 1•.
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Nescit virtus mensuram gratiae. Ambr. in Luc. l. 5. c. 6. Amori nihil satis est: Amor exaestuat; se non capit; immensitatem aemulatur, dum metam nescit affectui ponere: non excusat, sed accusat se de infirmitate; no• capit de impossibilitate remedium. Gilbert. in Cant. 19.
Nescit virtus mensuram Gratiae. Ambrose in Luke l. 5. c. 6. Amori nihil satis est: Amor exaestuat; se non Capital; immensitatem aemulatur, dum Metam nescit affectui ponere: non excusat, sed accusat se de Infirmity; no• Capital de impossibilitate remedium. Gilbert. in Cant 19.
Iob 14.2. Nihil stat, nihil fixum manet. August. in Ioan. 31. Non stat vel temporis puncto, sed sine intermissione labitur, quicquid continua immutatione sensim currit in finem non consummantem, sed consumentem. Idem de pecc. mer. & remi. lib. 1. c. 16.
Job 14.2. Nihil stat, nihil fixum manet. August. in Ioan. 31. Non stat vel Temporis puncto, sed sine intermission labitur, quicquid Continua immutatione Gradually Currit in finem non consummantem, sed consumentem. Idem de Trespass. mere. & Remi. lib. 1. c. 16.
Iob 9.26. Vita nostra navigationi similis est. Is namque qui navigat, stat, sedet, jacet, vadit; quia navis impulsu ducitur: ita & nos, sive vigilantes, sive dormientes, &c. per momenta temporum quotidiè ad finem tendimus. Greg. in registr. lib. 6. epist. 26. Nam vita morti propior est quotidie. Phaedr. fab. l. 4. Velut secundo cymba vecta flumine Sensim propinqu•t litori: sic indies Vivendo morti appellimur propinquius. Rittershus.
Job 9.26. Vita nostra navigationi Similis est. Is namque qui navigate, stat, sedet, jacet, vadit; quia navis impulsu ducitur: ita & nos, sive vigilantes, sive Dormientes, etc. per momenta Temporum quotidiè ad finem Tendimus. Greg. in Register. lib. 6. Epistle. 26. Nam vita morti propior est quotidie. Phaedrus. fab. l. 4. Velut secundo Cymba vecta Flumine Gradually propinqu•t litori: sic indies Vivendo morti appellimur propinquius. Rittershus.
Inter profectum & defectum nihil medium invenitur. Sed quomodo ipsum corpus nostrum continuè aut crescere constat aut decrescere: sic necesse est & spiritum aut proficere semper, aut deficere. Bern. epist. 254.
Inter profectum & defectum nihil medium Invenitur. Said quomodo ipsum corpus nostrum continuè Or crescere constat Or decrescere: sic Necessary est & spiritum Or proficere semper, Or deficere. Bern. Epistle. 254.
Gen. 28.12. Vidit Iacob in scala Angelos ascendentes & descendentes: stantem vel residentem nominem. Idem epist 91. & de vit. solit. Vnum ergò è duobus necesse est, aut semper proficere, aut prorsus deficere. Idem de divers. 36. Plut. ipse de profect. NONLATINALPHABET.
Gen. 28.12. Vidit Iacob in scala Angels Ascendentes & descendentes: stantem vel residentem nominem. Idem Epistle 91. & de vit. Sol it. One ergò è duobus Necessary est, Or semper proficere, Or prorsus deficere. Idem de diverse. 36. Plutarch ipse de profect..
Indefessum proficiendi studium, & jugis conatus perfectionis (profectus, imò &) perfectio reputatur. Bern. epist. 254. Et si studere perfectioni persectum est esse, uti Idem ibid. certè & Profectui studere, ipsum est prosicere.
Indefessum proficiendi studium, & jugis conatus perfectionis (profectus, imò &) Perfection reputatur. Bern. Epistle. 254. Et si studere perfectioni persectum est esse, uti Idem Ibid. certè & Profectui studere, ipsum est prosicere.
NONLATINALPHABET. Menand. apud Plut. de fortun. & Cercida apud Stob. c. 4. Animum videre & audire; non eas partes quae quasi fenestrae sunt animae. Cic. Tuscul. l. 1.
. Menand. apud Plutarch de fortune. & Cercida apud Stob. c. 4. Animum To see & Audire; non eas parts Quae quasi fenestrae sunt Spirits. Cic Tuscul l. 1.
Vt quamvis tacet Hermogenes, cantor tamen, atque Optimus est modulator: ut Alfenus vafer, omni Abjecto instrumento artis, clausaque taberna Sutor erat. — Horat. serm. l. 1. sat. 3.
Vt Quamvis tacet Hermogenes, cantor tamen, atque Optimus est modulator: ut Alfenus vafer, omni Abjecto instrumento artis, clausaque Taberna Suitor erat. — Horatio sermon. l. 1. sat. 3.
Luk. 1.15. In utero priusquam nasceretur renatus. Greg. mor. lib. 3. cap. 4. Quod tamen Aug. impossibile censet. Nemo, inquit, ante renatus quam natus. Et, Renasci nemo potest antequam fit natus. Aug. ep. 57. & de verb. Ap. 14. Verum regenitum si dixisset Gregorius, & id est propriè loquendo NONLATINALPHABET, contradictionis speciem omnem sustulisset.
Luk. 1.15. In utero priusquam nasceretur renatus. Greg. mor. lib. 3. cap. 4. Quod tamen Aug. impossibile censet. Nemo, inquit, ante renatus quam Born. Et, Rebirth nemo potest antequam fit Born. Aug. Epistle. 57. & the verb. Apostle 14. Verum regenitum si dixisset Gregorius, & id est propriè Loquendo, contradictionis Specimen omnem sustulisset.
Spinaeus de Iustit. Christian. Postquam diligenter cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus infinitis permislos videmus.
Spinaeus de Iustit. Christian. Postquam diligently cubiculum everrimus, id nobis perpurgatum videtur. At sole per fenestras illucente, radios atomorum sordibus Infinitis permislos Videmus.
Psal. 119.59. Nos contra. Dissimulamus Domini quaerere voluntatem, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. de divers. 26.
Psalm 119.59. Nos contra. We pretend Domini quaerere voluntatem, dum & nostram facere, & aliquam de ignorantia excusationem habere volumus. Bern. the diverse. 26.
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Nemo se fallat. Non nos Deum diligeremus, nisi ipse prius nos dilexisset, & sui dilectores fecisset. Aug. de grat. & lib. arb. c. 18. Nisi prius quaesita non quaereres; nisi prius dilecta non diligeres. Bern. in Cant. 69.
Nemo see fallat. Non nos God diligeremus, nisi ipse prius nos dilexisset, & sui dilectores fecisset. Aug. the great. & lib. arb. c. 18. Nisi prius quaesita non quaereres; nisi prius Delight non diligeres. Bern. in Cant 69.
Rom. 5.5. Charitas Dei donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de Deo. Aug. de divers. 2. Non habet homo unde Deum diligat nisi ex Deo. Idem de Trinit. lib. 15. c. 17. Prorsus donum Dei est diligere Deum. Ipse ut diligeretur dedit, qui non dilectus dilexit. Idem in Ioan. 102.
Rom. 5.5. Charitas Dei Donum Spiritus Dei. Bern. de humil. grad. 3. Non amatur Deus nisi de God Aug. the diverse. 2. Non habet homo unde God diligat nisi ex God Idem de Trinity. lib. 15. c. 17. Prorsus Donum Dei est diligere God. Ipse ut diligeretur dedit, qui non Beloved dilexit. Idem in Ioan. 102.
Nihil dilectae, nihil diligenti timendum. Paveant, quae non amant. Quae amat, ne timeat, quia amat; quod non amata omninò non faceret: Itaque etiam amatur. Quae amat, amari se ne dubitet, non magis quàm amare. Bern. in Cant. 69. & 84.
Nihil dilectae, nihil diligenti timendum. Paveant, Quae non amant. Quae amat, ne Timeat, quia amat; quod non Amata omninò non faceret: Itaque etiam amatur. Quae amat, Amari se ne dubitet, non magis quàm amare. Bern. in Cant 69. & 84.
Nos etsi te minus diligimus, quàm debemus, diligimus tamen quantum valemus, tantum autem valemus quantum accepimus: petimusque & expetimus, ut à te amplius accipiamus, unde amplius diligamus. Bern. ep. 85.
Nos Though te minus diligimus, quàm debemus, diligimus tamen quantum valemus, Tantum autem valemus quantum accepimus: petimusque & Expetimus, ut à te Amplius accipiamus, unde Amplius diligamus. Bern. Epistle. 85.
Nemo se diffidat amari qui jam amat. Libenter Dei amor nostrum, quem praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit necdum amantes? Bern. epist. 107. Ejus amor nostrum & praeparat & remunerat. Idem de dilig. Deo cap. 3.
Nemo see diffidat Amari qui jam amat. Libenter Dei amor nostrum, Whom Praecessit, subsequitur. Quomodo enim redamare pigebit, quos amavit Necdum amantes? Bern. Epistle. 107. His amor nostrum & Praeparat & remunerate. Idem de Dilig. God cap. 3.
Quibusdam lac, quibusdam vinum apponitur. Lac suaviter bibitur, dulciter liquatur, sine laesione, sine amaritudine; vinum asperius est, & minus suave. Lac bibunt qui in sancto proposito suaviter incedunt, dulciter currunt, &c. Vinum bibunt, qui vias vitae aggressi, & ingressi, corporis animae que tribulationibus contorquentur, sed non cedunt, neque recedunt tamen. Sed quis horum tibi videtur vel ille qui in suavitate, vel ille qui in asperitate currit viam mandatorum Dei? primus foelicior, secundus fortior; uterque tamen justus, uterque pius, Bern. de conscient. c. 3.
Some lac, Some vinum apponitur. Lac Suaviter bibitur, dulciter liquatur, sine laesion, sine Amaritudine; vinum Asperius est, & minus suave. Lac bibunt qui in sancto Purpose Suaviter incedunt, dulciter currunt, etc. Vinum bibunt, qui Ways vitae aggressi, & ingressi, corporis Spirits que tribulationibus contorquentur, sed non cedunt, neque recedunt tamen. Said quis horum tibi videtur vel Isle qui in suavitate, vel Isle qui in asperitate Currit viam mandatorum Dei? primus foelicior, secundus fortior; Uterque tamen justus, Uterque Pius, Bern. the conscient. c. 3.
Quomodò de aegroto Aug. in Psal. 118. conc. 8. Aegrotus qui fastidio laborat, & vult evadere hoc malum, concupiscit defiderare cibum, dum concupiscit non habere fastidium. Et appetit animus, ut appetat corpus, quando appetit animus, nec appetit corpus.
Quomodò de Aegroto Aug. in Psalm 118. Conc. 8. Sick qui Fastidious Laborat, & vult evadere hoc malum, concupiscit defiderare Food, dum concupiscit non habere fastidium. Et appetit animus, ut appetat corpus, quando appetit animus, nec appetit corpus.
Servator loquitur, Veritas pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternam, transiit de morte ad vitam, & in judicium non veniet. Ego audivi, credidi; infidelis cùm essem, factus sum fidelis: Transii ergò à morte ad vitam, & in judicium non veniam, non praesumptione mea, sed ipsius promissione. Aug. in Ioan. 5.24.
Servator loquitur, Veritas pollicetur: Qui audit verba mea, & credit ei qui misit me, habet vitam aeternam, transiit de morte ad vitam, & in judicium non Come. Ego audivi, credidi; Infidels cùm essem, factus sum Fidelis: Transii ergò à morte ad vitam, & in judicium non veniam, non presumption mea, sed Himself promission. Aug. in Ioan. 5.24.
— quod nimis miseri volunt, Hoc facilè credunt. Immò quod metuunt nimis, Nunquam amoneri posse, nec tolli putant. Prona est timori semper in pejus fides. Senec. Herc. fur. 2.1. Nec tutum patitur esse securum pavor. Idem de gaudio. Luk. 24.41.
— quod nimis miseri volunt, Hoc facilè credunt. Immò quod metuunt nimis, Never amoneri posse, nec Take away Putant. Doomed est timori semper in Worse fides. Seneca Herc. fur. 2.1. Nec tutum patitur esse Secure pavor. Idem de gaudio. Luk. 24.41.
Arrogans oratio, si ab homine quid petiturus, dicas statim, Da mihi, Hoc peto, Debet inchoari Oratio à laude Dei, ut sequatur supplicatio. Ambr. nomine de Sacram. l. 6. c. 5.
Arrogans oratio, si ab homine quid petiturus, dicas Immediately, Dam mihi, Hoc peto, Debet inchoari Oratio à laud Dei, ut sequatur Supplication. Ambrose nomine de Sacrament l. 6. c. 5.
Deum siquidem ad ampliora dandum provocamus, quando sibi de praeteritis gratias referamus. Sicut agricola terram illam diligentius colit, quae uberius fructum reddit. Alex. Carpent. destruct. Vit. Par. 6. cap. 4.
God siquidem ad ampliora dandum provocamus, quando sibi de praeteritis gratias referamus. Sicut Agricolam terram Illam Diligentius colit, Quae uberius Fruit Render. Alexander Carpent. destruct. Vit. Par. 6. cap. 4.
Ascensus gratiarum descensus gratiae. Invitat ad magna, qui gratanter suscipit modica: & spem de futuris recipit, qui transacta beneficia recognoscit: nec desperatione frangitur, qui magnorum munerum consolatione roboratur. Cassiod. Variar.
Ascensus Gratitude descensus Gratiae. Invitat ad Magna, qui gratanter suscipit Modica: & spem de futuris recipit, qui transacta Benefices recognoscit: nec desperation frangitur, qui magnorum munerum consolation roboratur. Cassiodorus. Variar.
Sequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evang. hom. 1. Ex perceptione praeteritorum munerum firma fit expectatio futurorum. Bern. de Temp. 18. & in Psal. 90. Serm. 7.
Sequentium rerum certitudo est praeteritarum exhibitio. Greg. in Evangelist hom. 1. Ex perceptione praeteritorum munerum Firm fit expectatio futurorum. Bern. de Temp. 18. & in Psalm 90. Sermon 7.
Deus justitiae mi, i. Deus mi justissime. Sicut Coloss. 1.13. Heb. 1.3. Esa. 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: uti Iun. & alii.
Deus justitiae mi, i. Deus mi justissime. Sicut Coloss. 1.13. Hebrew 1.3. Isaiah 2.20. & 31.7. Quanquam potest exponi etiam, Deus vindex & assertor justitiae meae: uti June & alii.
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NONLATINALPHABET. Carneades apud Plut. de tranquill. Quod Budaeus perperam est interpretatus, dum NONLATINALPHABET, esse existimavit. Sic qui pomum in manu suae die dimidia tenuerit, reliqua dici parte pomi servabit odorem. Bernard. de Temp. 31.
. Carneades apud Plutarch the tranquil. Quod Budaeus Perperam est interpretatus, dum, esse existimavit. Sic qui pomum in manu suae die dimidia tenuerit, Rest dici parte pomi servabit odorem. Bernard. de Temp. 31.
Quia dedisse poenitet, quod perisse videtur. Nunquid enim non perit, quod ingrato donatur? Idem ibid. 79. NONLATINALPHABET. Lucian. anthol. lib. 1. cap. 30.
Quia dedisse poenitet, quod perisse videtur. Whether enim non perit, quod ingrato donatur? Idem Ibid. 79.. Lucian. Anthol. lib. 1. cap. 30.
Largitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus sis, eo minus in multos uti possis. Cic. Offic. l. 2. & apud Lactant. Instit. l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.
Largitio fontem ipsum benignitatis exhaurit. Ita benignitate tollitur benignitas; quâ quo in plures usus sis, eo minus in multos uti possis. Cic Office l. 2. & apud Lactant. Institutio l. 6. c. 11. Hinc Hieron. ad Paulin. Etiam liberalitate perit liberalitas.
Indignus est dandis, qui ingratus est pro datis. Aug. de Temp. citante 10. Herolt. de Temp. 112. Non est dignus dandis, qui non agit grates pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. tr. 6. p. 3. c. 1. & in epist. Dom. 18. Pent. ser. 1. & in Evang. dom. 14. Trinit. Ser. 1. Accipiendis indignus est, qui fuerit de acceptis ingratus. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150.
Indignus est dandis, qui Ingrateful est Pro datis. Aug. de Temp. citante 10. Herolt. de Temp. 112. Non est Dignus dandis, qui non agit grates Pro datis. Greg. laudante Gul. Perald. Sum. tom. 2. Tr. 6. p. 3. c. 1. & in Epistle. Dom. 18. Pent. ser. 1. & in Evangelist dom. 14. Trinity. Ser. 1. Accipiendis Indignus est, qui fuerit de acceptis Ingrateful. Bern. de Divers. 27. & Iac. Genuens. de Temp. 150.
In Halesina regione fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginem extumescit. Solin. Polyhist. cap. 11.
In Halesina region fons est quietus & tranquillus cum siletur; si insonent tibiae exultabundus ad cantus elevatur, & ultra marginem extumescit. Solin. Polyhist. cap. 11.
Ita fons divinae bonitatis ad laetam gratiarum actionem exuberat, & beneficiorum suorum aquas inundat; subsidit, ubi ea deficit. Alex. Carp. destruct. vit. par. 6. cap. 4.
Ita fons Divinae bonitatis ad Laetam Gratitude actionem exuberat, & Benefits suorum Aquas inundat; subsidit, ubi ea deficit. Alexander Carp. destruct. vit. par. 6. cap. 4.
Quid sibi vult quod minus erga suos liberalis nunc divina clementia vidcatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus saepissimè, imò continuè, minora multo denegare videatur? Bern. ibid.
Quid sibi vult quod minus Erga suos liberalis nunc Divine Clementia vidcatur, ut quibus tanta contulit nec vocantibus, nunc orantibus, obsecrantibus, postulantibus saepissimè, imò continuè, Minor Much denegare Videatur? Bern. Ibid.
Quae contulit gratis, tollit ingratis. Quod illo dante sit nostrum, nobis superbientibus sit alienum. Aug. Homil. 14. Nec tantum nihil augetur ingrato; sed & quod datum est, tollitur. Bern. de Temp. 40.
Quae contulit gratis, Tollit ingratis. Quod illo dante sit nostrum, nobis superbientibus sit Alienum. Aug. Homily 14. Nec Tantum nihil augetur ingrato; said & quod datum est, tollitur. Bern. de Temp. 40.
Revertar & tollam, id est, tollam denuo, recipiam. Sicut Dan. 9.25. revertetur & aedificabitur, id est, reaedificabitur: uti Livel. in Chronol. Pers.
Revertar & tollam, id est, tollam anew, recipiam. Sicut Dan. 9.25. revertetur & aedificabitur, id est, reaedificabitur: uti Livel. in Chronology. Pers.
NONLATINALPHABET 1 Chron. 13.5. & Ier. 2.18. NONLATINALPHABET. Dionys. Perieget. Siris Nilus Aethiopibus, & Homero Aegyptus. Plin. hist. Nat. l. 5. c. 9. Id nominis habet ab aquarum nigredine; prout & Graecis à colore vulturino, NONLATINALPHABET, sed & NONLATINALPHABET dictus est. Vide Scalig. ad Fest. Nam frustra sunt. qui apud Eustath. Graecam voci exoticae tribuunt originem.
1 Chronicles 13.5. & Jeremiah 2.18.. Dionys Perieget. Siris Nilus Aethiopibus, & Homero Egypt. Pliny hist. Nat. l. 5. c. 9. Id Nominis habet ab aquarum nigredine; prout & Graecis à colore vulturino,, said & dictus est. Vide Scaliger ad Fest. Nam frustra sunt. qui apud Eustath. Greek voci exoticae tribuunt originem.
NONLATINALPHABET. Greg. Naz. ad Aegypt. adven. Aegypti siccitatem Nilus temperat, Minut. Octav. Nili fluvii opibus & foecunditate pascitur, Ruffin. hist. l. 2. c. 23. Nilus coloni vicefungens (NONLATINALPHABET, Herodot.) ī Solstitio evagari incipit, primum lentè, deinde vehementius quamdiu Sol in Leone est, mox pigrescit in Virginem transgresso, atq. in Libra residet. Plin. hist. Nat. l. 18. c. 18. Hinc Nilus NONLATINALPHABET, dictus Aegyptiis. Gregor. Naz. in Athanas. Imbriser, quod imbrium vices suppleret; & Spiciser, quod fruges produceret, Martial. l. 1. ep. 62. & l. 10 ep. 74.
. Greg. Nazareth and Egypt. advent. Egyptian siccitatem Nilus temperate, Minutes Octav Nili fluvii opibus & foecunditate pascitur, Ruffian. hist. l. 2. c. 23. Nilus Coloni vicefungens (, Herodotus.) in Solstitio evagari incipit, primum lentè, Deinde Vehementius Quamdiu Sol in Leone est, mox pigrescit in Virginem transgresso, atq. in Libra residet. Pliny hist. Nat. l. 18. c. 18. Hinc Nilus, dictus Aegyptiis. Gregory. Nazareth in Athanasius Imbriser, quod imbrium vices suppleret; & Spiciser, quod Fruges produceret, Martial. l. 1. Epistle. 62. & l. 10 Epistle. 74.
Proinde aut sterilis annus, aut fertilis est, prout ille magnus influxerit, aut parcior. Sen. quaest. Nat. l. 4. c. 2. Si 12. cubita non excessit, fames certa est, nec minus, si 16. exuperavit. Tanto enim tardius decedit, quanto abundantius crevit, & sementem arcet. Plin. hist. Nat. l. 18. c. 18. & Solin. Polyhist. c. 34. Hinc Greg. Naz. in Epiphan. NONLATINALPHABET (malè vulgo NONLATINALPHABET.
Therefore Or sterilis annus, Or fertilis est, prout Isle magnus influxerit, Or parcior. Sen. Question. Nat. l. 4. c. 2. Si 12. cubita non excessit, Fames Certa est, nec minus, si 16. exuperavit. Tanto enim Tardius decedit, quanto abundantius Crevit, & sementem arcet. Pliny hist. Nat. l. 18. c. 18. & Solin. Polyhist. c. 34. Hinc Greg. Nazareth in Epiphanius. (malè vulgo.
Aegyptus alendis augendisque seminibus ita gloriata est, ut nihil imbribus coelo { que } deberet. Siquidem proprio semper amne perfusa, nec alio genere aquarum solita pinguescere, quam quas ipse devexerat, tantis segetibus induebatur, ut cum feracissimis terris, quasi nunquam ceffura censeretur. Plin. Paneg. Hinc Tibull. l. 1. cl. 7. sic Nilum alloquitur, Te propter nullos tellus tua postulat imbres: Arida nec pluvio supplicat herba lov•. Quia scil. Non nubium illa imbribus, sed terrae ipsius sudore & Nili fluminis incrementis foveretur. August. nomine de mira•. S. Scr. l. 1. c. 6. Itaque Aegyptus in hoc spem suam habet. Nemo (ibi) aratorum caelum suspicit. Senec. quaest. Nat lib. 4. cap. 2. Quo loco memoria lapsus Ovidio tribuit, quod est Tibulli.
Egypt alendis augendisque seminibus ita gloriata est, ut nihil imbribus coelo { que } deberet. Siquidem Properly semper amne perfusa, nec Alio genere aquarum solita pinguescere, quam quas ipse devexerat, tantis segetibus induebatur, ut cum feracissimis terris, quasi Never ceffura censeretur. Pliny Panegyric. Hinc Tibull. l. 1. cl. 7. sic Nile alloquitur, Te propter nullos tellus tua postulat imbres: Arida nec pluvio supplicat herba lov•. Quia scil. Non nubium illa imbribus, sed terrae Himself Sudore & Nili fluminis incrementis foveretur. August. nomine de mira•. S. Scr l. 1. c. 6. Itaque Egypt in hoc spem suam habet. Nemo (There) aratorum caelum suspicit. Seneca Question. Nat lib. 4. cap. 2. Quo loco memoria lapsus Ovidio tribuit, quod est Tibulli.
Biennio continuo non ascendisse regnante Cleopatra, constat. Per novem annos superioribus seculis non ascendisse, Callimachus est autor. Sen. quaest. Nat. lib. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Aegyptus caruissè juvantibus arva Imbribus, atque annis sicca fuisse novem.
Biennio continuo non ascendisse Regnante Cleopatra, constat. Per Novem annos superioribus seculis non ascendisse, Callimachus est author. Sen. Question. Nat. lib. 4. c. 2. Hinc Ovid. Art. l. 1. Creditur Egypt caruissè juvantibus Arva Imbribus, atque Annis sicca Fuisse Novem.
Quantum crevit Nilus, tantum spei in annum est. Nec computatio fallit agricolam: adeo ad mensuram fluminis respondet, quam fertilem facit Nilus. Is arenoso & sitienti solo & aquam inducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quicquid pingue fecum tulit, allinit: juvatque agros duabus ex causis, & quod inundat, & quod oblimat. Ita debet illi Aegyptus fertilitatem suam: & quicquid non adiit, sterile ac squalidum jacet. Sen. ibid. Mira natura fluminis, quod cum caeteriamnes abluant terras & eviscerent, (Limum non invehunt Euphrates Tigrisque sicut in Aegypto Nilus; sed praepinguem densamque ubertatem diluunt. Plin hist. Nat. l. 18. c. 17. ) Nilus contra vires adjicit. Ibid.
Quantum Crevit Nilus, Tantum Spei in annum est. Nec computatio Falls Agricolam: adeo ad mensuram fluminis Respondet, quam fertilem facit Nilus. Is arenoso & sitienti solo & aquam Inducit & terram. Nam turbulentus cum fluat, faecem relinquit, & quicquid pingue fecum tulit, allinit: juvatque agros Duabus ex Causis, & quod inundat, & quod oblimat. Ita debet illi Egypt fertilitatem suam: & quicquid non adiit, sterile ac squalidum jacet. Sen. Ibid. Mira Nature fluminis, quod cum caeteriamnes abluant terras & eviscerent, (Limum non invehunt Euphrates Tigrisque sicut in Egypt Nilus; sed praepinguem densamque ubertatem diluunt. Pliny hist. Nat. l. 18. c. 17.) Nilus contra vires adjicit. Ibid
Beneficia plura recipit, qui scit reddere. P. Syr. Meliora siquidem & majora meretur accipere, qui collata bona de corde probatur non emittere. Cassiodor. in Psal. Et fidelis in modico, munere dignus ampliore censetur. Bernard de Temp. 40. Sicut contra, Infidelis in modico, quod maximum est accipere non meretur. Ibid. 91.
Benefices plura recipit, qui scit reddere. P. Syr. Meliora siquidem & marjoram meretur accipere, qui collata Bona de cord Probatum non emittere. Cassiodorus. in Psalm Et Fidelis in Modico, munere Dignus ampliore censetur. Bernard de Temp. 40. Sicut contra, Infidels in Modico, quod maximum est accipere non meretur. Ibid 91.
Minor sum, i. indignus sum miserationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae merita mea. Propter substantiam hoc dicit, quam sine meritis dedit. Hier. Oleast. Indignus in quem tot tantaque conferret. Calvin. Piscat.
Minor sum, i. Indignus sum miserationibus tuis mihi impensis. Hug. Car. Excedunt miserationes tuae Merita mea. Propter substantiam hoc dicit, quam sine Meritis dedit. Hier. Oldest. Indignus in Whom tot tantaque conferret. calvin. Physical.
Psal. 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi aliquid invenit, remansit in actione gratiarum: nam in relatione defecit. Gratias agere licet, referre non licet: non enim potes. August. in Psal. 44.
Psalm 116.12, 13. Quaerebat quid retribueret, & non inveniebat. Imò quasi Aliquid invenit, remansit in action Gratitude: nam in Relation defecit. Gratias agere licet, refer non licet: non enim potes. August. in Psalm 44.
Quid dicam aliud quam gratias gratiae ejus? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psal. 88.
Quid dicam Aliud quam gratias Gratiae His? Nos enim gratias agimus: non We give, nec reddimus, nec referimus, nec rependimus gratiam. Idem in Psalm 88.
Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nam & quaecunque sunt bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psal. 137. Adde quod Bern. de Temp. 48. Necesse est credere quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa Deo debitor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1.
Opus tuum in me vide, Domine, non meum. Nam meum si videris, damnas me: Tuum si videris, coronas me. Nam & quaecunque sunt Bona opera mea, abs te mihi sunt: & ideò tua magis quam mea sunt. Aug. in Psalm 137. Add quod Bern. de Temp. 48. Necessary est Believe quod aeternam vitam nullis potes operibus promereri, nisi gratis detur & ipsa. Merita enim omnia dona Dei sunt: & ita homo magis propter ipsa God debtor est, quam Deus hominì. Quod idem & Durand. habet in Sent. lib. 2. d. 28. q. 1.
Habitat; sed non regnat: manet; sed non dominatur aut praevalet: Evulsum quodammodo, necdum tamen expulsum; dejectum, sed non prorsus ejectum tamen. Bern. in Psal. 90. serm. 10. Eradicari siquidem aut extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45.
Habitat; sed non Reigneth: manet; sed non dominatur Or praevalet: Evulsum quodammodo, Necdum tamen expulsum; dejectum, sed non prorsus ejectum tamen. Bern. in Psalm 90. sermon. 10. Eradicari siquidem Or extirpari penitus è cordibus nostris malitia non potest. Idem de Temp. 45.
Si de his divinitus districtè discutimur, quis inter haec remanet salutis locus? quando & mala nostra pura mala sunt, & bona quae nos habere credimus, pura bona esse nequaquam possunt. Greg. Moral. lib. 35. cap. 26. Quousque enim poena corruptionis astringimur, quamlibet rectis operibus insudemus, veram munditiam nequaquam apprehendimus, sed imitamur. Ibid lib. 9. cap. 28.
Si de his Divinely districtè discutimur, quis inter haec remanet Salutis locus? quando & mala nostra Pura mala sunt, & Bona Quae nos habere Credimus, Pura Bona esse Nequaquam possunt. Greg. Moral. lib. 35. cap. 26. How long enim poena corruptionis astringimur, quamlibet rectis operibus insudemus, Veram munditiam Nequaquam apprehendimus, sed imitamur. Ibid lib. 9. cap. 28.
Terret me vita mea. Namque diligenter discussa apparet mihi aut peccatum, aut sterilitas ferè tota. Quod si quid fructus in advidetur, sic est aut simulatum, aut imperfectum, aut aliquo modo corruptum, ut possit aut non placere, aut dispticere Deo. Anselm. de miser. homin.
Terret me vita mea. Namque diligently discussa Appears mihi Or peccatum, Or sterilitas ferè tota. Quod si quid fructus in advidetur, sic est Or simulatum, Or imperfectum, Or Aliquo modo corruptum, ut possit Or non placere, Or dispticere God Anselm. de miser. homin.
Sed quid potest esse omnis justitia nostra coram Deo? Nonne juxta Prophetam, velut pannus menstruatae reputabitur? Et si districtè judicetur, injusta invenietur omnis justitiae nostra, & minus habens. Bernard. de Temp. 94.
said quid potest esse omnis justitia nostra coram God? Nonne juxta Prophetam, velut pannus menstruatae reputabitur? Et si districtè judicetur, Unjust invenietur omnis justitiae nostra, & minus habens. Bernard. de Temp. 94.
Nostra justitia, siqua est, humilis justitia, recta forsitan, sed non pura. Nisi fortè meliores nos esse credimus patribus nostris qui non minus veraciter quam humiliter aiebant, omnes justitiae nostrae, &c. Bernard. de Verb. Esa. 5. Sic etiam explicant, huc applicant saltem verba illa Prophetae Orig. in Rom. cap. 3. Hieron. in Esai. cap. 64. August. nom. solilo { que } cap. 28. Bernard. in dedic. Eccles. 5. Ex Pontificiis Hugo Cardinal. in Iob 9. Albert. Mag. in Miss. d. 3. tr. 2. cap. 5. Perald. Sum. tom. 2. tr. 6. Par. 3. cap. 3. Pigh. Controv. de Fid. & Iustis. Ferus in Ioan. cap. 3. & Matth. cap. 12. Quod delet Index Expurg. Hisp.
Nostra justitia, Siqua est, Humilis justitia, Recta Perhaps, sed non Pura. Nisi fortè meliores nos esse Credimus Patribus nostris qui non minus Veraciter quam Humiliter aiebant, omnes justitiae Nostrae, etc. Bernard. de Verb. Isaiah 5. Sic etiam explicant, huc applicant Saltem verba illa Prophets Origin in Rom. cap. 3. Hieron. in Isaiah. cap. 64. August. nom. Solilo { que } cap. 28. Bernard. in Dedicate. Eccles. 5. Ex Pontificis Hugo Cardinal. in Job 9. Albert. Mag. in Miss. worser. 3. Tr. 2. cap. 5. Perald. Sum. tom. 2. Tr. 6. Par. 3. cap. 3. Pig. Controversy de Fid. & Justis. Ferus in Ioan. cap. 3. & Matthew cap. 12. Quod delet Index Expurgate. Hispanic
Sed hoc, inquies, propter humilitatem monuit esse dicendum. Planè propter humilitatem. Sed nunquid contra veritatem? Bernard. de Divers. 17. Nam quod Chrysost. in Ozian. hom. 3. NONLATINALPHABET: nihil huic repugnat sententiae; cum & ipse alibi fateatur; NONLATINALPHABET. In Mat. hom. 3. i. non tam humilitas id erat quam sanum judicium: uti vertit Bern. Brix. ad pop. Ant. hom. 38.
Said hoc, Inquiries, propter humilitatem monuit esse Dicendum. Planè propter humilitatem. Said Whether contra veritatem? Bernard. the Diverse. 17. Nam quod Chrysostom in Ozian. hom. 3.: nihil huic repugnat sententiae; cum & ipse alibi fateatur;. In Mathew hom. 3. i. non tam humilitas id erat quam Sanum judicium: uti Vertit Bern. Brix. ad pop. Ant hom. 38.
Iob 35.7. Iustitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, prodest homini, non Deo. Neque enim fonti se quisquam dixerit profuisse quod biberit, aut luci, si viderit. August. de Civit. lib. 10. cap. 5.
Job 35.7. Iustitia nostra Deus non indigeti. Totumque quod rectè colitur Deus ab homine, profits Homini, non God Neque enim fonti se quisquam dixerit profuisse quod biberit, Or Lucius, si viderit. August. de Civit lib. 10. cap. 5.
Iob 35.6. Sed quae flagitia in te, qui non corrumperis? aut quae adversus te facinora, cui noceri non potest? Sed hoc vindicas, quod in sese homines perpetrant; qui cum in te peccant, impiè agunt in animas suas. Idem Confess. lib. 4. cap. 8.
Job 35.6. said Quae Flagitia in te, qui non corrumperis? Or Quae Adversus te facinora, cui noceri non potest? Said hoc vindicas, quod in seize homines perpetrant; qui cum in te peccant, impiè Agunt in animas suas. Idem Confess. lib. 4. cap. 8.
Psal. 16.2. Nec ille collato eget, nec nos ei quicquam conferre possumus. Senec. de benef. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psal. 80.
Psalm 16.2. Nec Isle collato eget, nec nos ei quicquam confer possumus. Seneca de Beneficence. lib. 4 cap. 9. Nec eget bonis, nec timet à malis. August. in Psalm 80.
Ideò Deus meus, quia bonorum meorum non indiges. Omne enim bonum nostrum aut ipse est, aut ab ipso. August. epist. 5. & de doctr. Christ. lib. 1. cap. 31.
Ideò Deus meus, quia Bonorum meorum non indiges. Omne enim bonum nostrum Or ipse est, Or ab ipso. August. Epistle. 5. & the Doctrine. christ. lib. 1. cap. 31.
Nos cum te amamus, à te ad te afficimur, qui possumus misero aliquo modo esse & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil accedit si amando proficimus ad te, nihil decedit, si non amando deficimus à te. Guilelm. à S. Theodoric. de amor. Dei, cap. 8. quod Bernardo perperam tribuitur.
Nos cum te amamus, à te ad te afficimur, qui possumus misero Aliquo modo esse & non amare te, hoc est, esse & male esse. Tibi autem qui semper idem es, nihil Accedit si Amando proficimus ad te, nihil decedit, si non Amando deficimus à te. Guilelm. à S. Theodoric. de amor. Dei, cap. 8. quod Bernardo Perperam tribuitur.
Nec crescit Deus, accedente te; nec decrescit decedente te. August. in Psal. 145. Si fueris sine Deo, minor eris: Si fueris cum Deo, major Deus non erit. Non ex te ille major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Ioan. 11. Non erit major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.
Nec crescit Deus, accedente te; nec decrescit decedente te. August. in Psalm 145. Si fueris sine God, minor eris: Si fueris cum God, Major Deus non erit. Non ex te Isle Major: sed tu sinc illo minor. Reficieris, si accesseris: deficies, si recesseris. Integer manet te accedente; integer manet & te cadente. Idem in Ioan. 11. Non erit Major, si placet tibi; sed tu minor eris, si displicet tibi. Ib. 18.
NONLATINALPHABET. Basil. Sel. hom. in Transfig. NONLATINALPHABET. Isidor. Pol. lib. 1. epist. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Plin. hist. Nat. lib. 2. cap. 6. Minuta lumina claritas Solit obscurat. Senec. epist. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus abscondit, Ambros. Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui signa praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dracont. Hexam. Et, Hujus ab aspectu languescunt. Ibid. Inde Sol dictus, quasi solus sit. Cic. de Nat. Deor. lib. 3. Quia postquam exortus est, reliquis obscuratis sideribus solus apparet. Cassiod. in Psal. 103. Iul. Firmic. de Error. Gent. Isid. Origin. lib. 3. cap. 70. Verum Sol potius à Graeco NONLATINALPHABET. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sel dicebatur, ut & Apollo, Hemo, helus. Auson. Popma de antiq. loc. l. 1. c. 1. & Meurs. animadv. lib. 3. cap. 8.
. Basil. Sel. hom. in Transfig.. Isidore. Pol. lib. 1. Epistle. 257. Sol reliquae sidera occultat; quibus & lumen suum foenerat. Pliny hist. Nat. lib. 2. cap. 6. Minute lumina claritas Sol it obscurat. Seneca Epistle. 67. Sic cum Sole perit sidericus decor. Idem Medea. Per diem fulgorem Lunae Stellarumque omnium Sol exortus Abscondit, Ambos Hexam. lib. 4. cap. 3. Simulque ut Sol ortus sui Signs praemiserit, omnes Stellarum ignes sub unius luminaris fulgore vanescunt. Ibidem cap. 6. Clara latent sub Sole corusco Sidera. Dragon. Hexam. Et, Hujus ab aspectu languescunt. Ibid Inde Sol dictus, quasi solus sit. Cic de Nat. Deor. lib. 3. Quia Postquam exortus est, reliquis obscuratis sideribus solus Appears. Cassiodorus. in Psalm 103. July Firmic. de Error. Gent. Isidore Origin. lib. 3. cap. 70. Verum Sol potius à Graeco. Bibliand. de rat, ling. l. 3. c. 2. Priscis enim Sell dicebatur, ut & Apollo, Hemo, helus. Ausonius. Popma de Antique. loc. l. 1. c. 1. & Mars. Animadversion. lib. 3. cap. 8.
NONLATINALPHABET. Greg. Naz. de Sasim episc. Si vel terram despicimus medio die, vel intuemur quae aspectui nostro circum circa patent, validissima perspicacissima { que } acie videmur nobis praediti: at ubi in Solem suspicimus atque arrectis oculis contemplamur, vis illa quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solem ventum est, meram esse hebetudinem. Idem in reputandis nobis contingit, &c. Calvin. Institut. l. 1. c. 1.
. Greg. Nazareth de Sasim Episc. Si vel terram despicimus medio die, vel intuemur Quae aspectui nostro circum circa patent, validissima perspicacissima { que } acie videmur nobis praediti: At ubi in Solemn suspicimus atque arrectis oculis contemplamur, vis illa Quae egregiè in terra valebat, tanto fulgore protinas constringitur & confunditur, ut fateri cogamur, illud nostrum in considerandis terrenis acumen, ubi ad Solemn ventum est, Meram esse hebetudinem. Idem in reputandis nobis contingit, etc. calvin. Institute. l. 1. c. 1.
Humilis venit. Zach. 9.9. Mat. 21.5. humilitatem docere venit. Matth. 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Nunquid ut eadem cum illo faciamus? Qui potest, quae solus Deus facit? Hoc disce à me, quod sactus sum pro te. Quid prodest, si miracula facis, & humilis non sis? Idem hom. 34. Nolo à me discatis, facere quae feci; sed quod factus qui feci, ne perirent quae feci. Idem de verb. Ap. 12.
Humilis venit. Zach 9.9. Mathew 21.5. humilitatem docere venit. Matthew 11.29. August. in Ioan. 25. Discite à me, inquit. Quid discimus à te? nescio quid magnum à magno artifice. Whether ut Same cum illo Faciamus? Qui potest, Quae solus Deus facit? Hoc Disce à me, quod sactus sum Pro te. Quid profits, si Miracles facis, & Humilis non sis? Idem hom. 34. Nolo à me discatis, facere Quae Feci; sed quod factus qui Feci, ne perirent Quae Feci. Idem de verb. Apostle 12.
Primus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. August. de verb. Ap. 9. & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affectione. Qui enim perfectè examinando semetipsum intelligit, suo peccato nullius peccatum par esse existimat, quod non sicut suumintelligat. Bernard. ad Fratr. de Mont. Dei.
Primus, quo nullus prior. Gerson, consol. Theolog. imò, quo nullus pejor. August. de verb. Apostle 9. & 10. Nec hoc dixit mentiendi praecipitatione, sed aestimandi affection. Qui enim perfectè examinando semetipsum intelligit, Sue Peccato Nullius peccatum par esse existimate, quod non sicut suumintelligat. Bernard. ad Fratr. de Mont. Dei.
NONLATINALPHABET. Chrysost. tom. 6. Orat. 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud Deum despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
. Chrysostom tom. 6. Orat 83. Quanto quis humilior in se fuerit, tanto in Dei conspectu Major erit. Superbus verò quo gloriosior inter homines fuerit, eo apud God despectior crit. August. de Temp. 2 13. & Greg. Moral. lib. 8. cap. 22.
Videte magnummiraculum: Altus est Deus; erigis te, & fugit à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de longe cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Sed & eadem fere August. in Psal. 74. & de Divers. 36. & de Temp. 213. & in Ioan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psal. 137. Nescio que pacto familiarius semper humilitati propinquare solet divinitas. Bernard. ep. 42.
Videte magnummiraculum: Altus est Deus; erigis te, & Fugitive à te: inclinas te, & descendit ad te. Humilia de proximo respicit, ut attollat: superba de long cognoscit, ut deprimat. August. de Temp. 175. Fulgent. de Ascens. Said & Same fere August. in Psalm 74. & the Diverse. 36. & de Temp. 213. & in Ioan. 10. & 15. Vis tibi propinquet? humilia te. Nam tanto erit à te altior, quantotu clatior. Idem in Psalm 137. Nescio que pacto familiarius semper humilitati propinquare Solent divinitas. Bernard. Epistle. 42.
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Pharisaeus contempsit de longinquo stantem, cui Deus confitenti propinquabat. Pharisaeus de propinquo stabat; sed Deus ad illum de propinquo non stabat. Publicanus de longinquo stabat: sed Deus ad illum de long. non stabat. August. in Psal. 31. Publ. de long. stabat, & Deo tamen propinquabat. Publ. de long. stabat: sed Dominus illum de propinquo attendebat. Idem de verb. Dom. 36.
Pharisees contempsit de longinquo stantem, cui Deus confitenti propinquabat. Pharisees de propinquo Stabat; sed Deus ad Ilum de propinquo non Stabat. Publican de longinquo Stabat: sed Deus ad Ilum de long. non Stabat. August. in Psalm 31. Public the long. Stabat, & God tamen propinquabat. Public the long. Stabat: sed Dominus Ilum de propinquo attendebat. Idem de verb. Dom. 36.
Esa. 57.15. Quid miramur magnum in angusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humitem. August de divers. 36.
Isaiah 57.15. Quid Miramur magnum in angusto habitare? magis in minimis habitat. Ideò altus habitat in humili, ut exaltet humitem. August the diverse. 36.
Patet ex antithesi, Prov. 3.34, 35. unde Apostoli sumpserunt. Videantur Mercer. & Piscat. in Prov. sed & omnium plenissime reverendus socer meus Catol. Pinner serm: in 1 Pet. 2.17.
Patet ex Antithesis, Curae 3.34, 35. unde Apostles sumpserunt. Videantur Mercer. & Physical. in Curae sed & omnium plenissime Reverend Socer meus Cattle. Pinner sermon: in 1 Pet. 2.17.
NONLATINALPHABET. Greg. Naz. de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes minorem quàm sis. Est autem grande malum, horrendumque periculum, si vel modico plus vero te extollas. Bern. in Cant. 23.
. Greg. Nazareth de Eutax. Non est periculum quantumcunque te humilies, quantumcunque reputes Minor quàm sis. Est autem Grande malum, horrendumque periculum, si vel Modico plus vero te extollas. Bern. in Cant 23.
Quemadmodum enim si per ostium transeas, cujus superliminare nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet humiliatio; horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut sano capite intrare contingat. August. in Ioan. 4•.
Quemadmodum enim si per ostium transeas, cujus superliminare Nimium bassum sit, non nocet quantumcunque te inclinaveris; nocet autem si vel transversi digiti spatio plus quam ostii patitur Mensura erexeris, ita ut impingas & capite quassato collidaris. Sic in anima non est planè timenda quantalibet Humiliation; Horrenda autem nimiumque pavenda vel minima temerè praesumpta erectio. Bernard. Ibid. Humilis est janua Crhistus Dominus. Qui intrat per hanc januam, humiliet se oportet, ut Sano capite intrare contingat. August. in Ioan. 4•.
Micha 6.6, 7, 8. Orandi disciplina reprobatrix superbiae, justisicatrix humilitatis; Deum docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertul. in Marc. lib. 4.
Micah 6.6, 7, 8. Orandi Discipline reprobatrix superbiae, justisicatrix humilitatis; God docet orare in humilitate, ut allevatorem humilium, non insuperbia, ut destructorem superborum. Tertulian in Marc. lib. 4.
Non inveniebat quod peteret. Gilb. in Cant. 33. Gratias, inquit, ago, quod nihil peccavi: Non habeo quod ignoscas. Optat contr. Parmen. l. 2. Aut sui oblitum, aut à clispis ablutum dicas. Bernard. de Grad. humil.
Non inveniebat quod peteret. Gilbert in Cant 33. Gratias, inquit, ago, quod nihil peccavi: Non habeo quod ignoscas. Optat Contr. Parmen. l. 2. Or sui oblitum, Or à clispis ablutum dicas. Bernard. de Grad. humil.
NONLATINALPHABET, &c. Idem ibid. Purae putae Pontificidrum Votariorum ampullae: Quibus optimè quadrant & Chrysost. illa de Compunct. 2. NONLATINALPHABET.
, etc. Idem Ibid. Purae putae Pontificidrum Votariorum ampullae: Quibus optimè quadrant & Chrysostom illa de Compunct. 2..
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Plurimum interest inter barbaricam immanitatem, affect isque impotentes, qui faciant ut vel mortem impavidi perferant; & Martyrum modestissimam constantiam in se imbecillem, in Christo fortem. Cypriani nomine de duplic martyr.
Plurimum Interest inter barbaricam immanitatem, affect Isque impotentes, qui faciant ut vel mortem impavidi perferant; & Martyrs modestissimam constantiam in se imbecillem, in Christ fortem. Cyprian nomine de duplic martyr.
Scilicet contemptum mortis in multis vi•eas. Sed placidum illud, ac mansuetum, illud humiliter sublime, & sublimiter humile nisi in Christi Martyribus non videmus. Ibid. Magnitudo cum mansuetudine. Senec. epist.
Scilicet contemptum mortis in multis vi•eas. Said placidum illud, ac mansuetum, illud Humiliter sublime, & sublimiter humile nisi in Christ Martyribus non Videmus. Ibid Magnitudo cum Mildness. Seneca Epistle.
Omnino siquidem oportet nos orationis tempore curiamintrare coelestem, in qua Rex regum stellato sedet solio, circundante innumerabili & ineffabili beatorum spirituum exercitu. Quanta ergò cum reverentia, quanto timore, quanta illuc humilitate accedere debet è palude sua procedens & repens vitis ranuncula? Bern. de divers. 25.
Omnino siquidem oportet nos orationis tempore curiamintrare Celestial, in qua Rex regum stellato sedet Solar, circundante innumerabili & ineffabili beatorum spirituum exercitu. Quanta ergò cum Reverence, quanto Timore, quanta Illuc humilitate accedere debet è palude sua procedens & repens vitis ranuncula? Bern. the diverse. 25.
Quo modo Bellarm. ratiocinatur de Poenit. l. 2. c. 8. Si opera justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam efficacia esse possint ad satisfaciendum pro rea•u poenae temporalis: Siquidem longè majus est gloria aeterna, quam poenae temporalis remissio. Absurdum ergò quod Thom. sum. par. prima secundae q. 114 a. 3. c. 10. Vitam aeternam sub merito cadere; bona temporalia non cadere.
Quo modo Bellarmine ratiocinatur de Repent l. 2. c. 8. Si opera Justorum eam vim habent, ut vitam aeternam verè & propriè mereantur; nullo modo negari potest, quin etiam Efficacy esse possint ad satisfaciendum Pro rea•u Poenae temporalis: Siquidem long Majus est gloria aeterna, quam Poenae temporalis Remission. Absurdum ergò quod Tom sum. par. prima secundae q. 114 a. 3. c. 10. Vitam aeternam sub merito Cadere; Bona Temporal non Cadere.
Worthy of the Crowne; worthie of the Kingdome; worthie of heaven; worthie of salvation; worthie of God himselfe; as meriting and deserving all this. Rhemists on 2 Thess. 1.5. and Apoc. 3.4.
Worthy of the Crown; worthy of the Kingdom; worthy of heaven; worthy of salvation; worthy of God himself; as meriting and deserving all this. Rhemists on 2 Thess 1.5. and Apocalypse 3.4.
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Post tam magnum de illius justitia Dei testimonium, quid de se ipse? August. de Pec. Mer. & Rem. lib. 2. cap. 10. NONLATINALPHABET, (Iob — 31. ) NONLATINALPHABET. (Iob 9.15. ) Chrysost. ubi supra.
Post tam magnum de Illius justitia Dei testimonium, quid de se ipse? August. de Pec. Mer. & Remembering. lib. 2. cap. 10., (Job — 31.). (Job 9.15.) Chrysostom ubi supra.
Hebr. Quomodò justificabit se homo cum Deo? i. Quomodo justus invenictur, ficum Deo conferatur? Vatabl. Quanquam potest etiam exponi, cum Deo, i. apud Deum, vel coram Deo, ut Psalm. 143.2. Et sic August. ubi supra. Ante Deum.
Hebrew Quomodò justificabit se homo cum God? i. Quomodo justus invenictur, Ficum God conferatur? Vatable Quanquam potest etiam exponi, cum God, i. apud God, vel coram God, ut Psalm. 143.2. Et sic August. ubi supra. Ante God.
Cujus participatione justi sunt, ejus comparatione nec justi sunt. August. contr. Priscil. & Origen. cap. 10. ex Iob 4.18. unde scitè Hug. Card. ex Greg. Moral. lib. 9. cap. 1. Homo Deo suppositus justitiam percipit, compositus amittit. 1 Sam. 2.2.
Cujus participation Justi sunt, His comparation nec Justi sunt. August. Contr. Priscil. & Origen. cap. 10. ex Job 4.18. unde scitè Hug. Card. ex Greg. Moral. lib. 9. cap. 1. Homo God suppositus justitiam percipit, compositus Amittit. 1 Sam. 2.2.
Qui de perfectione se erigit habere se benè vivendi nec initium indicat. Idem ibid. Cum itaque de bone vitae perfectione extollimur, hanc nos nec inchoasse monstramus. Ibid.
Qui de perfection se erigit habere se benè vivendi nec Initium indicat. Idem Ibid. Cum itaque de bone vitae perfection extollimur, hanc nos nec inchoasse monstramus. Ibid
Saepe ipsa justitia nostra ad examen divinae justitiae deducta injustitia est: & sordet in districtione judicis, quod in aestimatione fulget operantis. Greg. Mor. l. l. 5. c. 7.
Saepe ipsa justitia nostra ad examen Divinae justitiae deducta injustitia est: & sordet in distriction Judges, quod in estimation Fulget operantis. Greg. Mor. l. l. 5. c. 7.
Tria sunt judicia, humanum, proprium, divinum: de exterioribus quae sensui patent, judicat humanum: de interioribus etiam hominis ipsius spiritus; sed longè praestantius Deus; cujus nondum fatetur Ap. evasisse judicium, qui tamen jam humanum transcendisset & proprium: porro humanum contemnebat, nec proprium timebat, divinum tantùm restabat. Bern. de divers. 32. Vide Thom, Aquin. in Iob 9. Lect. 3. & Greg. Mor•l. 5. c. 7.
Tria sunt Judicia, humanum, proprium, Divinum: de exterioribus Quae sensui patent, judicat humanum: de interioribus etiam hominis Himself spiritus; sed long praestantius Deus; cujus Nondum fatetur Apostle Evasisse judicium, qui tamen jam humanum transcendisset & proprium: porro humanum contemnebat, nec proprium timebat, Divinum tantùm restabat. Bern. the diverse. 32. Vide Tom, Aquinas in Job 9. Lecture 3. & Greg. Mor•l. 5. c. 7.
Propter periculum inanis gloriae, & incertitudinem justitiae nostrae; Tutissimum est fiduciam totam in sola Dei misericordia & benignitate reponere, Bellarm. de Iustif. lib. 5. cap. 7.
Propter periculum inanis Glory, & incertitudinem justitiae Nostrae; Tutissimum est fiduciam Whole in sola Dei misericordia & benignitate reponere, Bellarmine de Justif lib. 5. cap. 7.
Ad existimationem hominum magna testium, qui me noverunt, suppetit copia: ad Dei verò conspectum sola conscientia; quam contra vestras criminationes cum intrepidam geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentem misericordiae largitatom, quam judicis summum •xamèn expecto, Aug. contra Crescon. l. 3. c. 80.
Ad existimationem hominum Magna Testimony, qui me noverunt, suppetit copia: ad Dei verò conspectum sola conscientia; quam contra Vestras criminationes cum intrepidam geram, non me tamen sub oculis omnipotentis justificare audeo; magisque ab illo effluentem Mercy largitatom, quam Judges summum •xamèn expecto, Aug. contra Crescon. l. 3. c. 80.
Praetendat alter meritum; sustinere se jactet pondus dici & aestus. Mihi adhaerere Deo bonum est, ponere in Domino Deo spem meum. Bern. in Psal. 90. Serm. 9.
Praetendat alter Merit; Sustain se jactet pondus dici & Aestus. Mihi adhaerere God bonum est, ponere in Domino God spem meum. Bern. in Psalm 90. Sermon 9.
Vbi B. Bern. ex conscientia bonae vitae optat non differri diutiu• mortem. Et tamen adeò non confidebat in meritis, ut existimaret se nudum esse meritis. Bellar. de Iustific. l. 5. c. 7.
Vbi B. Bern. ex conscientia bonae vitae Optat non differri diutiu• mortem. Et tamen adeò non confidebat in Meritis, ut existimaret se Nudum esse Meritis. Bellar de Justific. l. 5. c. 7.
Credis & speras venire ad salutem aeternam non t•s m•ritis sed Christi? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi Impress. Bisuntii, Anno 1488.
Credis & Speras venire ad salutem aeternam non t•s m•ritis sed Christ? Dicat, Sic. Ansel. ut refertur in Tract. de Arte moriendi impress. Bisuntii, Anno 1488.
In sola Christi morte te totum contege: huic morti te involve: Et si Dominus Deus te voluerit judicare, dic, Domine, mortem Domini 〈 ◊ 〉 Iesu Christi objicio inter te & me & judicium tuùm, aliter tecum non contendo. Si dixerit, quod mereris, damnationem, NONLATINALPHABET, Mortem D. mei I. C. objicio inter te & me & mala merita me•: ipsumque dignissimo passionis meritu mosser• pro merito, q•od ego habere debuissem, & (heu) non habeo. Ibid.
In sola Christ morte te totum contege: huic morti te involve: Et si Dominus Deus te voluerit judicare, Die, Domine, mortem Domini 〈 ◊ 〉 Jesu Christ objicio inter te & me & judicium tuùm, aliter tecum non contendo. Si dixerit, quod mereris, damnationem,, Mortem D. mei I C. objicio inter te & me & mala Merita me•: ipsumque dignissimo passionis meritu mosser• Pro merito, q•od ego habere debuissem, & (heu) non habeo. Ibid
Ita me gravatum propria actionis pondere invenio, ut nulla remaneat spes salutis, nisi de sola misericordia Christi, Greg. PP. 7. in ep. ad Hug. Cluniac. apud Baron. tom. 11. An. 1075. num 7.
Ita me gravatum propria actionis ponder Invenio, ut nulla remaneat spes Salutis, nisi de sola misericordia Christ, Greg. PAGE. 7. in Epistle. ad Hug. Cluniac. apud Baron. tom. 11. Nias 1075. num 7.
Index Expurg. Hispan. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non propriis meritis, sed Domini Christi virtute & merito ad gloriam pervenire? Index Belg. ex Iac. Fabr in Rom. 4. dele; Tu, sisapis, neque in fide, neque in operibus, sed in Deo confide. Et ex Comment. in Gal. 3. Qui confidit in operibus, in seipso confidit, & baculo nititur arundineo. Et ex Comment. in Ephes. 1. Quid igitur laudabimus? Nunquid nos, aut opera nostra. &c. Nequaquam.
Index Expurgate. Hispan. In libro qui inscribitur, Ordo baptizandi: Deleantur illa verba; Credis non propriis Meritis, sed Domini Christ virtute & merito ad gloriam pervenire? Index Belgium ex Iac. Faber in Rom. 4. deal; Tu, sisapis, neque in fide, neque in operibus, sed in God confide. Et ex Comment. in Gal. 3. Qui confidit in operibus, in Seipso confidit, & baculo Nititur arundineo. Et ex Comment. in Ephesians 1. Quid igitur laudabimus? Whether nos, Or opera nostra. etc. Nequaquam.
Non possunt homines in hac vita habere •ertitudinem fidei de sua justitia, nisi ea speciali revelatione. Bellarmin. de Iustificat. lib. 3. c. 3. Nemo absque revelatione ceriò scire potest, se habere verae morita. ibid. cap 5. Hoc scire impossibile est, nisi ad. sit revelatio. Ibidem cap. 8.
Non possunt homines in hac vita habere •ertitudinem fidei de sua justitia, nisi ea Speciali Revelation. Bellarmin. de Iustificat. lib. 3. c. 3. Nemo absque Revelation ceriò Scire potest, se habere Verae morita. Ibid. cap 5. Hoc Scire impossibile est, nisi ad. sit revelatio. Ibidem cap. 8.
Salvabit eos. quare? quibus merit•? Audi quod sequitur; Quia speraverunt in eo. Dulcis causa ▪ attamen effi•me; attamen irrefragabilis. Nimirum haec est justitia, sed quae ex fide est, non ex lege, Bern. in Psal. 90. Serm. 9. ••in & August de verb. Ap. 7. Miserere mei. Quare? Quia virtutem habeo, qua te promerear? quiae voluntatis arbitrium ger• unde gratiam tuam meritum meum praecedat? Non: quoniam in te speravit anima mea. Psal. 57.1.
Salvabit eos. quare? quibus merit•? Audi quod sequitur; Quia speraverunt in eo. Dulcis causa ▪ attamen effi•me; attamen irrefragabilis. Nimirum haec est justitia, sed Quae ex fide est, non ex lege, Bern. in Psalm 90. Sermon 9. ••in & August the verb. Apostle 7. miserere mei. Quare? Quia virtutem habeo, qua te promerear? Since voluntatis Arbitrium ger• unde gratiam tuam Merit meum praecedat? Non: quoniam in te speravit anima mea. Psalm 57.1.
Non sum pla•• meriti inops, quamdiu ille miserationum non fuerit. Quod si misericordia Domini multae, multus nihil ominus ego in meritis sum. Ibid. ser. 61.
Non sum pla•• Merit Inops, Quamdiu Isle miserationum non fuerit. Quod si misericordia Domini Multitude, Multus nihil ominus ego in Meritis sum. Ibid ser. 61.
Stultum & periculosum est suis quenquam confidere meritis Bern de Divers. 32. Periculosa habitatio eorum, qui in meritis suis sperant; periculosa quia ruinosa. Idem in Psal. 90. Serm 1.
Stultum & Periculosum est suis quenquam confidere Meritis Bern the Diverse. 32. Perilous habitatio Their, qui in Meritis suis Sperant; Perilous quia ruinosa. Idem in Psalm 90. Sermon 1.
Discamus de nostra omninò industria, maegis autem de nostris diffidere meritis, Bern. de Temp. 75. Nam sibi quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magis in semetipso habere fiduciam. Is verè fidelis est, qui nec sibi credit, nec in se sperat, factus sibi tanquam vas perditum. Id quod sola facit humil•tas cordis, ut non sibi fidelis anima innitatur, sed descrens semetipsam, & super dilectum innixa ascendat de deserto, Idem de Temp. 16.
Discamus de nostra omninò Industria, maegis autem de nostris diffidere Meritis, Bern. de Temp. 75. Nam sibi quidem ipsi fidere, non fidei, sed perfidiae est: nec confidentiae, sed diffidentiae magis in semetipso habere fiduciam. Is verè Fidelis est, qui nec sibi credit, nec in se Hopes, factus sibi tanquam vas perditum. Id quod sola facit humil•tas Cordis, ut non sibi Fidelis anima innitatur, sed descrens semetipsam, & super dilectum Innixa ascendat de Deserto, Idem de Temp. 16.
Ego prorsus existimo piè & Christianè dici, quod debeamus niti, tanquam restabili quae sustentat nos, sustitia Christi nobis donata, non autem sanctitate & gratia nobis inhaerente. Contaren. Card. de Iustific.
Ego prorsus existimo piè & Christianè dici, quod debeamus niti, tanquam restabili Quae sustentat nos, sustitia Christ nobis donata, non autem Sanctitude & Gratia nobis inhaerente. Contaren. Card. de Justific.
Summo consensu vereres omnes tradunt, fiduciam remissionis peccatorum etiam eorum que post regenerationem admittuntur; & spem veniae & vitae eternae, in sola Dei mis•ricordia & merito Christi esse collocandam, Cassand. Consult. art. 6.
Summo consensu vereres omnes tradunt, fiduciam remissionis peccatorum etiam Their que post regenerationem admittuntur; & spem Veniae & vitae eternae, in sola Dei mis•ricordia & merito Christ esse collocandam, Cassandra. Consult. art. 6.
Docet Rua•d Tapper. insignis Theologus in explic. art. 6. Lovan. posse hominem satusacere Deo pro culpa & poena aeterna per actus quosdam, &c. Bellarm. ibid.
Docet Rua•d Tapper. insignis Theologus in Explic. art. 6. Lovan. posse hominem satusacere God Pro culpa & poena aeterna per actus Quosdam, etc. Bellarmine Ibid.
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Nos Concil. Trid. Sess. 6. c. 14 & Sess. 14. c. 13. sequentes, Per opera poenalia verè ac propriè Domino satisfieri pro reatu poenae, qui post culpam dumissam remanet expiandus. Idem ibid. l. 4 c. 7.
Nos Council. Triad Sess. 6. c. 14 & Sess. 14. c. 13. Sequentes, Per opera poenalia verè ac propriè Domino satisfieri Pro reatu Poenae, qui post Fault dumissam remanet expiandus. Idem Ibid. l. 4 c. 7.
Apertissimè agnoscit satisfactionem condignam esse debere, & eam proportionem cum peccato exigere, ut verè per eam offensio compensetur, de Poenit. l. 4. c. 9.
Apertissimè agnoscit satisfactionem condignam esse Debere, & eam proportionem cum Peccato exigere, ut verè per eam offensio compensetur, de Repent l. 4. c. 9.
Accedente gratia verè possumus aliquo modo exoperibus propriis Deo indebitis, & ad aequal tatem, ac per hoc justè & ex condigno satisfacere Ib. cap. 7.
Accedente Gratia verè possumus Aliquo modo exoperibus propriis God indebitis, & and aequal tatem, ac per hoc justè & ex condigno satisfacere Ib. cap. 7.
Vel sunt duae satisfactiones simul junctae, una Christi, altera nostra; vel una tantum. Si duae, ergo bis punitur eadem culpa. Si una tantum, vel illa est Chr•sti, & tunc nos non satisfacimus; vel nostra, & tunc exclud•tur Christus; aut verè dividemus cum Christo honorem, nam ille solvet pro culpa, nos propaena. Bellar. de Purgat l. 1. c. 14.
Vel sunt duae satisfactiones simul junctae, una Christ, altera nostra; vel una Tantum. Si duae, ergo bis punitur Same culpa. Si una Tantum, vel illa est Chr•sti, & tunc nos non satisfacimus; vel nostra, & tunc exclud•tur Christus; Or verè dividemus cum Christ Honor, nam Isle Solution Pro culpa, nos propaena. Bellar de Purgat l. 1. c. 14.
Quidam asserunt esse unam tantum. & illam Christi esse; ac nos propriè non satisfacere, sed solum facere aliquid cujus intuitu Deus applicat nobis Christi satisfactionem. Ita Michael Baius de Indulg cap ult.
Quidam asserunt esse unam Tantum. & Illam Christ esse; ac nos propriè non satisfacere, sed solum facere Aliquid cujus intuitu Deus Application nobis Christ satisfactionem. Ita Michael Baius de Indulge cap ult.
Non erit absurdum si Sancti viri Re•emptores nostri esse dicantur, cum aliquo modo passionibus suis delicta nostra possint redimere. Bellarm. de Indulg. l. 1. c. 4.
Non erit absurdum si Sancti viri Re•emptores Our esse dicantur, cum Aliquo modo passionibus suis Delicta nostra possint redimere. Bellarmine de Indulge. l. 1. c. 4.
Non id habet Catholica doctrina ut operibus illis, quae fiunt sine fide & auxilio Dei gratuito mereri possint homines remissionem peccatorum. Bellarm. in Iudic. de lib. Concord. Mendac. 8.
Non id habet Catholica Doctrina ut operibus illis, Quae Fluent sine fide & Auxilio Dei Gratuito mereri possint homines remissionem peccatorum. Bellarmine in Judith de lib. Concord. Mendac. 8.
Huc accedit, quod istis etiam operibus, quae fiunt ex fide & auxilio Dei, hon tale tribuimus meritum, ut ei respondeat ex justitia merces; sed meritum solum impetrationis, ut Augustinus loquitur, quod Scholastici meritum de congruo, non de condigno nominare solent. Bellar. ibid.
Huc Accedit, quod istis etiam operibus, Quae Fluent ex fide & Auxilio Dei, hon tale tribuimus Merit, ut ei respondeat ex justitia merces; sed Merit solum impetrationis, ut Augustine loquitur, quod Scholastici Merit de Congruo, non de condigno nominare solent. Bellar Ibid.
Mercedem quandam esse dicimus, quae magis debetur ex gratia, quam ex justitia; sive quae imputetur sec. gratiam, & non sec. debitum. Idem de Iustific. l. 1. c. 21.
Mercedem quandam esse dicimus, Quae magis debetur ex Gratia, quam ex justitia; sive Quae imputetur sec. gratiam, & non sec. Debitum. Idem de Justific. l. 1. c. 21.
Si propriè appellentur ea quae dicimus merita nostra, spei quaedam sunt seminaria, charitatis incentiva, occultae praedestinationis indicta, futurae glorificationis praesagia, via regni, non causa regnandi, Bernard. de Grat. & lib. arb.
Si propriè appellentur ea Quae dicimus Merita nostra, Spei quaedam sunt seminaria, charitatis incentiva, Occultae praedestinationis indicta, futurae glorificationis praesagia, via Regni, non causa regnandi, Bernard. de Grat. & lib. arb.
Ita Hieron i• Hosh. 4.14. Grandis offensa, postquam peccaveris, iram Dei non mereri. Ambr. in Luc. l. 10. c. 22. O aqua, quae sacramentum Christi esse meruisti. Collatio Carth. cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid. cognit. 3. art. 16. Quis s•pplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom 4. Magna beatitudo est sine labore legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis accipiat.
Ita Hieron i• Hush 4.14. Grandis offensa, Postquam peccaveris, iram Dei non mereri. Ambrose in Luke l. 10. c. 22. O aqua, Quae sacramentum Christ esse meruisti. Collatio Carth cognit. 1. art. 8. Proponant, qui ista elicere meruerunt. Ibid cognit. 3. art. 16. Quis s•pplicavit, quis legem meruit? Quis judicium postulavit? Et Sedul. & alius nescio quis Hieron. nomine in Rom 4. Magna beatitudo est sine labour Legis & poenitentiae, Domini gratiam sola fide promereri; sicut siquis aliquam dignitatem gratis Accept.
Augustinus explicat quom•do fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar. de Iustif. l. 1. c. 21. Sed & Bellarm. ipse ibid. l 5. c. 2. exponit illud Vulg. versionis Heb. 13.16. Talibus hostiis Deus promeretur, ī ut Oecumenius, placetur Deo.
Augustine Explains quom•do fides mereatur, cum dicit eam impetrare remissionem peccatorum. Bellar de Justif l. 1. c. 21. said & Bellarmine ipse Ibid. l 5. c. 2. exponit illud Vulgar versionis Hebrew 13.16. Talibus hostiis Deus promeretur, in ut Oecumenius, placetur God
Quodsi aliquis veterum vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.
Quodsi aliquis veterum Vocabulo promerendi usus est, non aliter intellexit, quam consecutionem de facto. Stapleton. prompt. Fer. 5. post Passion. Dominic. Videatur Vega infra.
Impetramus etiam quae non meremur. Tho. sum par. prima secundae q. 114. a. 9. A man may impetrate, and not deserve: and a man may deserve and not impetrate, Anonymus Author contra Bellii Ruinam Papismi. Meritum enim inuititur justitiae; & non •otest Deus homini negare quod meruit, &c. Sed impetrare est liberalitatis divinae: si det, est gratiae; si non dei, non potest argui injustitiae. Adrian. quod lib. q. 8.
Impetramus etiam Quae non meremur. Tho. sum par. prima secundae q. 114. a. 9. A man may impetrate, and not deserve: and a man may deserve and not impetrate, Anonymus Author contra Bellii Ruinam Papism. Merit enim inuititur justitiae; & non •otest Deus Homini negare quod meruit, etc. Said impetrare est liberalitatis Divinae: si debt, est Gratiae; si non dei, non potest argui injustitiae. Adrian. quod lib. q. 8.
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Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei filium Iudaea contemosit, Gentilit •s promeruit. Greg. in 1 Reg. 2. Maria sola mater Domini fieri meruit. Eusebii Emiss. nomine in Dominic. 4. Advent. Parere meruit eum, qu•m constat nullum habu•sse peccatum. Aug. de Nat. & Grat. c. 36. Ipsum Deum hominem fact•m & co•cipere & parere non h•manis meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. c. 7 Letiores interim quod virgas evaserint, quàm quod meruerint principatum, Bernardus De pueris ad praelaturam promotis, Epist. 42. Itaque ingenuè Vega de Iustificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres nomen Meriti, ubi nulla est ratio Meriti, neque de congruo, neque de condigno.
Veniam Arbitione precante meruerunt. Ammian. hist. l. 15. Quia Dei Son Iudaea contemosit, Gentilit •s promeruit. Greg. in 1 Reg. 2. Maria sola mater Domini fieri meruit. Eusebius Emiss. nomine in Dominic. 4. Advent. Parere meruit Eum, qu•m constat nullum habu•sse peccatum. Aug. de Nat. & Grat. c. 36. Ipsum God hominem fact•m & co•cipere & parere non h•manis Meritis, sed concepti nascentisque ex ea summi Dei dignatione promeruit. Fulgent. de Grat. & Incarn. c. 7 Letiores interim quod virgas evaserint, quàm quod meruerint Principatum, Bernard De pueris ad praelaturam promotis, Epistle 42. Itaque ingenuè Vega de Iustificat. lib. 8. cap. 8. agnoscit, usurpari apud Patres Nome Merit, ubi nulla est ratio Merit, neque de Congruo, neque de condigno.
Solent meritum appellare quemlibet actum bonum, ratione cujus aliquid aliud accipimus: ut ex Augustino perspicue patet, Bellar. de Grat. & lib. Arb. l. 1. c 14.
Solent Merit appellare quemlibet Acts bonum, ratione cujus Aliquid Aliud accipimus: ut ex Augustine perspicue patet, Bellar de Grat. & lib. Arb. l. 1. c 14.
Sensus est, talibus hostiis delectatur, sive placatur Deus, ut habet commentarius Chrysostomi: vel talibus hostiis placetur Deo, ut exponit Oecumenius, Bellarm. de Iustific. l. 5. c. 2.
Sensus est, Talibus hostiis delectatur, sive placatur Deus, ut habet Commentarius Chrysostomi: vel Talibus hostiis placetur God, ut exponit Oecumenius, Bellarmine de Justific. l. 5. c. 2.
Imagines coli eadem cultu cum Prototypo, sive quo coluntur, quorum sunt imagines; Christi & Dei latria: est opinio communi Theologorum sententia recepta. Sic Thom. Albert. •alud. Almam. Marsil. Maiol. Capreol. Cajetan. & caeteri juniores. Azor. institut. lib. 8. cap. 6. & Greg. de Valent. de Idolatr. lib. 2. cap. 6.
Imagines coli Same cultu cum Prototype, sive quo coluntur, quorum sunt imagines; Christ & Dei latria: est opinio Communi Theologorum sententia recepta. Sic Tom Albert. •alud. Almam. Marsil. Maiol. Capreol. Cajetan. & Caeteri juniores. Azor. Institute. lib. 8. cap. 6. & Greg. de Valent. de Idolater. lib. 2. cap. 6.
Si de reipsa agatur, admitti potest Imagines posse coli impropriè vel per accidens, eodem gene•e cultus, quo exemplar ipsum colitur, &c. Bellarmin. de cult. Sanct. lib. 2. cap. 23.
Si de Reipsa agatur, admitti potest Imagines posse coli impropriè vel per Accidents, Eodem gene•e cultus, quo exemplar ipsum colitur, etc. Bellarmin. the cult. Sanct. lib. 2. cap. 23.
Quantum ad modum loquendi, praefertim in concione ad populum, non est dicendum imagines ulla• adorari debere latria; sed è conirario, non debere sic adorari. Bellarm. ibid c. 22.
Quantum ad modum loquendi, praefertim in Consorting ad Populum, non est Dicendum imagines ulla• adorari Debere latria; sed è conirario, non Debere sic adorari. Bellarmine Ibid c. 22.
Aliqui censent non esse utendum vocibus his de condigno & de congruo. Sed absolutè esse dicendum, Opera justorum esse & meritoria vitae aeternae ex gratia Dei. Ita Thom. Waldens. de Sacram. tom. 3. cap 7. & Paul Burg. addit. ad Lyr. in Psal. 35.
Aliqui censent non esse utendum vocibus his de condigno & de Congruo. Said absolutè esse Dicendum, Opera Justorum esse & meritoria vitae aeternae ex Gratia Dei. Ita Tom Waldens. de Sacrament tom. 3. cap 7. & Paul Burg. Addit. ad Lyre in Psalm 35.
Alii volunt esse meritoria de condigno largo modo, quod respectu condigni propriè sumpti dicatur congruum, respectu congrui possit dici condignum. Itá Durand. in 2. Sent. d. 27. q. 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2.
Alii volunt esse meritoria de condigno largo modo, quod respectu condigni propriè sumpti dicatur congruum, respectu congrui possit dici condignum. Itá Durand. in 2. Sent. d. 27. q. 2. Et Greg. Arimin. in 1. Sent. d. 17. q. 1. art. 2.
Quidam existimant opera bona non esse meritoria vitae aeternae ex condigno ratione operis, sed tantum ratione pacti, & acceptationis divinae, Bellarm. de Iustific. l. 5 c. 17.
Quidam existimant opera Bona non esse meritoria vitae aeternae ex condigno ratione operis, sed Tantum ratione pacti, & acceptationis Divinae, Bellarmine de Justific. l. 5 c. 17.
Non defunt qui censent esse meritoria ex condigno ratione operis, etiamsi nulla extaret divina conventio. Ita Cajetan. in Thom. p. prima secundae q. 114. a. 1. & Dominic. à Soto de Nat. & Grat. cap. 7.
Non defunt qui censent esse meritoria ex condigno ratione operis, Even if nulla extaret Divine conventio. Ita Cajetan. in Tom p. prima secundae q. 114. a. 1. & Dominic. à Soto de Nat. & Grat. cap. 7.
Absit ut justi vitam aeternam expectent sicut pauperes eleemosynam, multo namque gloriosius est ipsos quasi victores & triumphaetores eam possidere, tanquam palmam suu sudoribus debitam. Ruard. Tapper. explic. art. L•van. tom. 2. c. 9.
Absit ut Justi vitam aeternam expectent sicut Paupers Eleemosynary, Much namque Gloriosius est ipsos quasi Victors & triumphaetores eam possidere, tanquam Palmam suu sudoribus debitam. Ruard. Tapper. Explic. art. L•van. tom. 2. c. 9.
Modus futuri judicii erit sec. justitiam commutativam, quoniam Deus non solum constituet proportionalem aequalitatem inter merita & praemia, sed etiam absolutam aequalitatem inter opera & mercedes, Ibid. cap. 14.
Modus Future Judicii erit sec. justitiam commutativam, quoniam Deus non solum constituet proportionalem aequalitatem inter Merita & praemia, sed etiam absolutam aequalitatem inter opera & mercedes, Ibid cap. 14.
Damnatum Parisiis an. Dom. 1354. Fr. Guidonis enunciatum hoc: Quod homo meretur vitam aeternam de condigno: quod si non daretur ei, fieret injuria, & quod Deus faceret sibi injuriam. In Bibliothec. Patr. tom. 4. edit. 2.
Damnatum Parisiis nias. Dom. 1354. Fr. Guidonis enunciatum hoc: Quod homo meretur vitam aeternam de condigno: quod si non daretur ei, fieret injuria, & quod Deus faceret sibi Injuriam. In Bibliothec. Patron tom. 4. edit. 2.
Temerarium & blasphemum esse dicere, Deum fore injustum si meritis hominum justorum non reddat mercedem, &c. Ex Durando Bellarm. de Iustific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarm. promissam, addit, de suo est.
Rashly & blasphemum esse dicere, God before injustum si Meritis hominum Justorum non reddat mercedem, etc. Ex Durando Bellarmine de Justific. l. 5. c. 16. Vide Durandum in 2. Sent. d. 27. q. 2. Nam quod Bellarmine promissam, Addit, de Sue est.
Requiritur pactum & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum obligare, quantumvis eximium sit, & aequale mercedi, Idem de Iustific. l. 5. c. 14.
Requiritur Pact & conventio: nisi enim id praecesserit, non potest ex justitia commutativa, neque ex distributiva etiam, opus alterum obligare, However much eximium sit, & aequal Mercedi, Idem de Justific. l. 5. c. 14.
Probabilius videtur ad meritum exigi, ut opus bonum, vel tunc cum fit, actu imperetur à charitate, atque in Deum ut finem ultimum referatur; vel certè nascatur ab actu imperato à charitate, atque in Deum ante relato; quod est virtute non actu in Deum referri, Ibid.
Probabilius videtur ad Merit exigi, ut opus bonum, vel tunc cum fit, Acts imperetur à charitate, atque in God ut finem ultimum referatur; vel certè nascatur ab Acts Imperator à charitate, atque in God ante relato; quod est virtute non Acts in God referri, Ibid
Si opus aliquod sit multo inferius mercede ex conventione promissa, ut si Dominus vineae conduceret operariors, & non denarium diurnum, sed centum nummos aureos pro mercede promitteret, non esset meritumex condigno ratione operis, Bellar. de Iustific. l. 5. c. 17.
Si opus aliquod sit Much Inferior mercede ex convention Promissa, ut si Dominus Vineae conduceret operariors, & non denarium diurnum, sed centum Nummos Golden Pro mercede promitteret, non esset meritumex condigno ratione operis, Bellar de Justific. l. 5. c. 17.
Finiti ad infinitum nulla est proportio. itaque rectè Fulgent. ad Monim lib. 1. Tantum ibi gratia, divinae retributions exub•rat, ut incomparabiliter atque ineffabiliter omne meritum quamvis bonae & ex Deo datae humanae voluntatis & operationis excedat.
Finiti ad infinitum nulla est proportio. itaque rectè Fulgent. ad Monim lib. 1. Tantum There Gratia, Divinae retributions exub•rat, ut incomparabiliter atque ineffabiliter omne Merit Quamvis bonae & ex God Datae humanae voluntatis & operationis excedat.
Totis licet animae & corporis laboribus desudemus, totis licet obedientiae viribus exerceamur, nihil tamen condignum merito pro coelestibus bonis compensare & offerre valebimus, Eus. Emiss. nomine, hom. 3. ad Monach.
Totis licet Spirits & corporis laboribus desudemus, Totis licet obedientiae viribus exerceamur, nihil tamen condignum merito Pro coelestibus bonis Compensate & offer valebimus, Eus Emiss. nomine, hom. 3. and Monach.
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Quanto labore digna est requies quae non habet finem? Si verum vis computare & verum judicare; aeterna requies aeterno labore rectè emitur. Sed noli timere: in sericors est Deus, Aug. in Psal. 93.
Quanto labour Digna est Requies Quae non habet finem? Si verum vis computare & verum judicare; aeterna Requies aeterno labour rectè emitur. Said noli timere: in sericors est Deus, Aug. in Psalm 93.
Facilius & minus est reddere aequivalens ejus quod quis accepit ab ali•, quameum constituere debitorem: quia ad constituendum eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione plurium alius efficiatur debitor, Durand. in 2. Sent d. 27. q. 2.
Facilius & minus est reddere aequivalens His quod quis accepit ab ali•, quameum constituere debitorem: quia ad constituendum Eum debitorem requiritur quod plus reddat quam acceperit, ut sic ratione Plurium alius efficiatur debtor, Durand. in 2. Sent worser. 27. q. 2.
Etsi proximo forte videatur quis reddere plus quam debeat; Deo tamea nemo unquam reddit quod debet. Bernard. de Divers. 36. Et hinc Thom. Bradward. de Caus. Dei, lib. 1. cap. 39. Nullus potest reddere plenarie debitum quod accepit à Deo, quare nec quicquam mereri ab eo ex pure debito & condigno.
Though proximo forte Videatur quis reddere plus quam debeat; God tamea nemo unquam Render quod debet. Bernard. the Diverse. 36. Et hinc Tom Bradward. de Cause Dei, lib. 1. cap. 39. Nullus potest reddere plenary Debitum quod accepit à God, quare nec quicquam mereri ab eo ex pure Debito & condigno.
NONLATINALPHABET. Plut. ibid. Quantumlibet saepe obligati, si quid unum neges, hoc solum meminerunt quod negatum est, Plin. epist. 4. lib. 3. NONLATINALPHABET, Basil. Caesar. hom. 5. Qu•d facit oblivionem acceptorum? cupiditas accipiendorum, Senec. epist. 82. Non quid habeamus, sed quid petamus, inspicimus; non in id quod est, sed quod appetitur intenti. Nec ea intuemur que nos aliis praeposuere; sed ea solum quae praecedentium fortuna ostentat. Non potest quisquam & invidere & gratias agere. Idem de benef. lib. 3. cap. 3. Non quod habet numerat; tantum quod non habet, optat. Manil. Astronom. l.
. Plutarch Ibid. Quantumlibet saepe obligati, si quid Unum neges, hoc solum meminerunt quod negatum est, Pliny Epistle. 4. lib. 3., Basil. Caesar. hom. 5. Qu•d facit oblivionem acceptorum? Cupiditas accipiendorum, Seneca Epistle. 82. Non quid habeamus, sed quid petamus, inspicimus; non in id quod est, sed quod appetitur intenti. Nec ea intuemur que nos Others praeposuere; sed ea solum Quae praecedentium fortuna ostentat. Non potest quisquam & invidere & gratias agere. Idem de Beneficence. lib. 3. cap. 3. Non quod habet numerat; Tantum quod non habet, Optat. Manil. Astronomer. l.
Inops potentem dum vult imitari perit. In prato quodam rana conspexit bovem, Et tacta invidia tantae magnitudinis, Rugosam inflavit pellem; tum natos suos interrogavit, an bove esset latior. Illi negarant; rursus intendit cutem majore nisu. — Novissimè indignata dum vult validius inflare sese, rupto jacuit corpore. Phaedr. Fab. 28. Vide•tur & Horat. serm. l. 2. Sat. 3. Hinc Martial. l. 10. epist. 79. Grandis ut exiguam bos ranam ruperat •lim; Sic, puto, Torquatus rumpet Otacilium. Sanum itaque Greg. Naz consilium de Eutax. NONLATINALPHABET.
Inops potentem dum vult imitari perit. In Prato Quodam rana conspexit bovem, Et tacta invidia Tantae magnitudinis, Rugosam inflavit pellem; tum natos suos interrogavit, an above esset latior. Illi negarant; Rursus intendit cutem Major nisu. — Novissimè indignata dum vult validius inflare seize, rupto jacuit corpore. Phaedrus. Fab. 28. Vide•tur & Horatio sermon. l. 2. Sat. 3. Hinc Martial. l. 10. Epistle. 79. Grandis ut exiguam bos ranam ruperat •lim; Sic, puto, Torquatus rumpet Otacilium. Sanum itaque Greg. Nazareth consilium de Eutax..
NONLATINALPHABET Etiam hoc bonum est, Et hoc etiam; Et hoc; Sic Ezech. Esa. 39.8. Et Antigonus morbo correptus leviusculo, NONLATINALPHABET. Plut. Apophth. NONLATINALPHABET, &c. Plut. de Tranquill.
Etiam hoc bonum est, Et hoc etiam; Et hoc; Sic Ezekiel Isaiah 39.8. Et Antigonus morbo correptus leviusculo,. Plutarch Apophthegms., etc. Plutarch the Tranquil.
Matth. 26.39. NONLATINALPHABET; Epictet. Arian. dissert. l. 2. c. 17. Deus quae voluit qui vult, semper est foelix. Sic enim homo ab humanis in divina dirigitur, cum voluntati humanae voluntas divina praefertur. August. in Ioan 52. Vide quid aequins sit, aut te voluntati divinae conformando subdere, aut quod ipsa tuae subserviat voluntati, Gerson. consol. Theol. l. 2. c. 1.
Matthew 26.39.; Epictetus. Arian. dissert. l. 2. c. 17. Deus Quae voluit qui vult, semper est Felix. Sic enim homo ab humanis in Divine dirigitur, cum Voluntati humanae Voluntas Divine praefertur. August. in Ioan 52. Vide quid aequins fit, Or te Voluntati Divinae conformando subdere, Or quod ipsa tuae subserviat Voluntati, Gerson. consol. Theology l. 2. c. 1.
NONLATINALPHABET. Epictet. Enchir. NONLATINALPHABET; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Iulian. Tulifti liberos quos ipse dederas. Non contristor quod recepisti; ago gratias quod dedisti. Et Iulian. Imper. apud Ammian. l. 25 Vitam reposcenti naturae, tanquam debitor bonae fidei redditurus exulto.
. Epictetus. Enchiridion; Idem Arian. dissert. l. 1. c. 11. Ita Hieron. ad Iulian. Tulifti Liberos quos ipse dederas. Non contristor quod Recepisti; ago gratias quod dedisti. Et Iulian. Imper. apud Ammian. l. 25 Vitam reposcenti naturae, tanquam debtor bonae fidei redditurus exulto.
NONLATINALPHABET, Plut. de Tranquil. Meritò itaque Comic. Stich. 1. 2. Eam mulierem sapientem praedicat, quae aequo animo pati potest sibi esse pejus quam fuit.
, Plutarch the Tranquil. Meritò itaque Comic. Stich. 1. 2. Eam mulierem sapientem praedicat, Quae Aequo animo pati potest sibi esse Worse quam fuit.
NONLATINALPHABET, Dion. Caff. hist. l. 57. Apicius cum sestertiûm millies in culinam congessisset, aere alieno oppressus, rationibus inspectis, superfuturum sibi festertiûm centies computavit, & velut in ultima fame victurus si festertiúm centies vixisset, veneno vitam finivit, Sen. ad Helv. c. 10. Hinc Martial. lib. 3. epist. 22. Dederas, Apici, ter trecenties ventri: Sed adhuc supererat centies tibi laxum. Hoc tu gravatus ut famem & sitim, ferre, summa venenum potione duxisti. Nil est, Apici, tibi gulosius factum.
, Dion. Caff. hist. l. 57. Apicius cum sestertiûm Thousands in culinam congessisset, Air alieno oppressus, rationibus inspectis, superfuturum sibi festertiûm Centuries computavit, & velut in ultima fame victurus si festertiúm Centuries vixisset, veneno vitam finivit, Sen. and Helv c. 10. Hinc Martial. lib. 3. Epistle. 22. Dederas, Apici, ter trecenties ventri: said Adhoc supererat Centuries tibi laxum. Hoc tu gravatus ut Famem & sitim, Far, summa venenum potion Duxisti. Nil est, Apici, tibi gulosius factum.
NONLATINALPHABET, Plut. de Tranquil. NONLATINALPHABET, Favorin. — majori se pauperiorum Turbae comparet, — Horat. Sat. 1. Si vis gratus esse adversus Deum, & adv. vitam tuam, cogita quam multos antecesseris. Cum aspexeris quot te antecedant, cogita quot sequantur, Senec. ep. 15. Aspice quanto major pars sit pauperum. Idem ad Helv. cap. 12.
, Plutarch the Tranquil., Favorin. — majori se pauperiorum Turbae comparet, — Horatio Sat. 1. Si vis Gratus esse Adversus God, & Advantage. vitam tuam, cogita quam multos antecesseris. Cum aspexeris quot te antecedant, cogita quot sequantur, Seneca Epistle. 15. Aspice quanto Major pars sit Pauperum. Idem ad Helv cap. 12.
NONLATINALPHABET, Athen. Dipnosoph. l. 12 Vel ut Plut. in Alcib. NONLATINALPHABET, Pulo, tamen Plut. ex Athen. castigandum: qui & in Erot. sic extulit, NONLATINALPHABET Xyland.) NONLATINALPHABET.
, Athena Dipnosoph. l. 12 Vel ut Plutarch in Alcib., Pulo, tamen Plutarch ex Athena castigandum: qui & in Erot. sic extulit, Xyland.).
Coronat te. Vulg. & Vatabl. quia NONLATINALPHABET corona. Vnde Aug. de verb. Ap. 2. Post redemptionem ab omni corruptione quid restat nisi corona justitiae? Ipsa certè restat; sed etiam sub ipsa vel in ipsa non fit caput turgidum, ut recipiat coronam. Dicturus erat, Coronat me; merita mea fatetur, &c. debitum redditur non donatur. Audi, &c. De miscricordia te coronat, de miseratione te coronat. Non enim dignus fuisti quem vocaret, & vocatum justificaret, & justificatum glorificaret. Et de sp. & lit. c. 33. Hoe fiet in judicio, ubi necessarium fuit commemorare miseric. & miserat. Vbi jam exigi debita & reddi merita sic possent videri, ut nullus esset misericordiae locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13.
Coronat te. Vulgar & Vatable quia corona. Vnde Aug. de verb. Apostle 2. Post redemptionem ab omni corruption quid restat nisi corona justitiae? Ipsa certè restat; sed etiam sub ipsa vel in ipsa non fit caput turgidum, ut recipiat Crown. Dicturus erat, Coronat me; Merita mea fatetur, etc. Debitum redditur non donatur. Audi, etc. De miscricordia te Coronat, de miseration te Coronat. Non enim Dignus fuisti Whom vocaret, & vocatum justificaret, & justificatum glorificaret. Et de Spa. & lit. c. 33. Hoe fiet in Judicio, ubi Necessary fuit commemorare Mercy. & miserat. Vbi jam exigi Debita & reddi Merita sic possent videri, ut nullus esset Mercy locus. Necessaria itaque est nobis Salvatoris misericordia, sive cum convertimur, sive cum praeliamur, sive cum coronamur. Idem de Corrept. & Grat. cap. 13.
Nam si secundum merita tibi daret, damnaret te, August. in Psal. 102. Si quod debetur redderet, utique damnaret. Idem in Psal. 31. Si vellet pro meritis agere, non inveniret, nisi quod damnaret. Idem in Psal. 94.
Nam si secundum Merita tibi dart, damnaret te, August. in Psalm 102. Si quod debetur redderet, Utique damnaret. Idem in Psalm 31. Si vellet Pro Meritis agere, non inveniret, nisi quod damnaret. Idem in Psalm 94.
In illo judicio, in que justi coronantur, & injusti damnantur, alii cum misericordia, alii sine miseric. judicandi. Nam cum dicit, Iudicium erit sine miseric. iis qui non fecerunt misericordiam manifestatur in his, in quibus inveniuntur bona opera misericordiae judicium cum misericordia fieri, ac per hoc ipsam etiam misericordiam meritis bonorum operum reddi, Aug. de Corrept. & Grat. c. 13.
In illo Judicio, in que Justi coronantur, & Unjust damnantur, alii cum misericordia, alii sine Mercy. judicandi. Nam cum dicit, Iudicium erit sine Mercy. iis qui non fecerunt misericordiam manifestatur in his, in quibus inveniuntur Bona opera Mercy judicium cum misericordia fieri, ac per hoc ipsam etiam misericordiam Meritis Bonorum Operum reddi, Aug. de Corrept. & Grat. c. 13.
Mors meritò stipendium, quia militiae Diabolicae mors aeterna tanquam debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium justitiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc intelligeremus, Deum nos ad vitam aternam, non pro meritis nostris, sed pro sua miseratione perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordin. in Rom. 6.
Mors meritò stipendium, quia militiae Diabolicae mors aeterna tanquam Debitum redditur. Vbi cum posset dicere, & rectè dicere, Stipendium justitiae vita; maluit dicere, Gratia Dei vita aeterna, ut hinc intelligeremus, God nos ad vitam aternam, non Pro Meritis nostris, sed Pro sua miseration perducere, August. de Grat. & lib. arb. cap. 9. & Gloss. Ordain. in Rom. 6.
Quid sunt merita omnia ad tantam gloriam? Non sunt talia hominum merita, ut propter ca vita aeterna debeatur ex jure; aut Deus injuriam faceret, si eam non donaret, Bern. de Temp. 48. Itaque scitè Prosper. in Psal. 102. Per candem misericordiam dantur corona meritorum, per quam data sunt merita coronarum.
Quid sunt Merita omnia ad Tantam gloriam? Non sunt Talia hominum Merita, ut propter circa vita aeterna debeatur ex jure; Or Deus Injuriam faceret, si eam non donaret, Bern. de Temp. 48. Itaque scitè Prosper. in Psalm 102. Per candem misericordiam dantur corona meritorum, per quam data sunt Merita coronarum.
Gratia nisi gratis sit, gratia non est, August. Enchir. c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodò est ergò gratia, si non gratis datur: quomodo est gratia, si ex debito redditur? Idem de Grat. Christi, c. 23. Nisi gratuita non est gratia. Ibid. c. 31. Nullo modo est gratia, nisi fuerit omni modo gratuita. Idem de pecc. Orig. cap. 24.
Gratia nisi gratis fit, Gratia non est, August. Enchiridion c. 107. Gratia enim vocatur, quia gratis datur. Idem in Ioan. 3. Quomodò est ergò Gratia, si non gratis datur: quomodo est Gratia, si ex Debito redditur? Idem de Grat. Christ, c. 23. Nisi gratuita non est Gratia. Ibid c. 31. Nullo modo est Gratia, nisi fuerit omni modo gratuita. Idem de Trespass. Origin cap. 24.
Aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem ibid. Ipse enim peccata condonat, ipse donat merita, & praemia nihilominus ipse redonat.
Aeternam vitam nullis potes operibus promereri, nisi gratis detur & illa, Bern. de Temp. 48. Vnde & scitè subjungit Idem Ibid. Ipse enim Peccata condonat, ipse donat Merita, & praemia nihilominus ipse redonat.
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Non dicit, quod stipendia justitiae vita aeterna: ut intelligamus non ex nostris meritis, sed ex gratuito Dei dono assequi nos vitam aeternam, Cajet. in Rom. 6.
Non dicit, quod stipendia justitiae vita aeterna: ut intelligamus non ex nostris Meritis, sed ex Gratuito Dei Dono Assequi nos vitam aeternam, Cajetan. in Rom. 6.
Si illa Sanctorum foelicitas &c. misericordia est, & non meritis •oquiritur, •bi erit, quod scriptum est, Et tu reddes &c. Si secundum opera redditur, quomodo misericordia aestimabitur?
Si illa Sanctorum Felicity etc. misericordia est, & non Meritis •oquiritur, •bi erit, quod Scriptum est, Et tu reddes etc. Si secundum opera redditur, quomodo misericordia aestimabitur?
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NONLATINALPHABET rectè vertitur, secund. in meritum, vel promerito & dignitate operum. Quid est enim reddere sec. opera, nisi reddere sicut opera merentur? Bellarm. de justific. l. 5 c. 2.
rectè vertitur, secund. in Merit, vel promerito & dignitate Operum. Quid est enim reddere sec. opera, nisi reddere sicut opera merentur? Bellarmine the Justific. l. 5 c. 2.
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NONLATINALPHABET. Non dicit, nobis, sed, in nobis. Neque enim crimus otiosi spectatores, sed participes glo•iae, 1 Ioan. 3.2. Bern. de Praecept. & Dispens.
. Non dicit, nobis, sed, in nobis. Neque enim crimus otiosi Spectators, said participes glo•iae, 1 Ioan. 3.2. Bern. de Precept. & Dispense.
Non de meis meritis conf•dens, ut me salvum facias supptico, sed de sola misericordia tua praesumens impetrare, quod non de meritis meis spero, Greg. in Psal. Foenit. 1.
Non de meis Meritis conf•dens, ut me Salvum facias supptico, sed de sola misericordia tua praesumens impetrare, quod non de Meritis meis spero, Greg. in Psalm Foenit. 1.
Salvum se petit fieri, non sec. merita sua, sed propter divinam misericordiam: in qua dum fixa spes ponitur, venia facilius impetratur, Idem in Psal. 6.
Salvum se petit fieri, non sec. Merita sua, sed propter divinam misericordiam: in qua dum fixa spes ponitur, Venia Facilius impetratur, Idem in Psalm 6.
Sed & quantumlibet poeniteat, quantumlibet se afflictet & maceret, Propter nomen tuum, non propter meritum meum propitiaberis peccato meo, ait justus, Bern. de Divers. 22.
said & quantumlibet poeniteat, quantumlibet se afflictet & maceret, Propter Nome tuum, non propter Merit meum propitiaberis Peccato meo, ait justus, Bern. de Divers. 22.
Nos si semel jejunamus ut hominibus placeamus, aut exiguum nescio quid damus, dum pulsantem fores nostras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psal. 118. part. 19.
Nos si semel jejunamus ut hominibus placeamus, Or exiguum nescio quid We give, dum pulsantem fores nostras inopem non sustinemus; deberi nobis ut audiamur existimamus, Hilar. in Psalm 118. part. 19.
Post haec &c. in operibus bonitatis totius perfectus, totum de Deo sperat, totum ex misericordia ejus expectat, omnem in ea spem reponit, audiri secundum eam vocem suam rogat, Ibid.
Post haec etc. in operibus bonitatis totius perfectus, totum de God Hopes, totum ex misericordia His Expects, omnem in ea spem reponit, audiri secundum eam vocem suam Rogat, Ibid
2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obstiterant; aliter pro eis, qui ex infirmitate deliquerant, uti & Aug. observat. in Iosh. quaest. 30.
2 Tim. 4.14, 16. Aliter enim de eis, qui ex malitia obstiterant; aliter Pro eis, qui ex Infirmity deliquerant, uti & Aug. Observation. in Joshua Question. 30.
Impetratio orationis innititur misericordiae; meritum autem condigni innititur justitiae. Et ideò multa orando impetrat homo ex divina misericordia, quae tamen non meretur secundum justitiam. Tho. sum. part. prima secundae q. 114. a. 6.
Impetratio orationis innititur Mercy; Merit autem condigni innititur justitiae. Et ideò Multa Praying impetrate homo ex Divine misericordia, Quae tamen non meretur secundum justitiam. Tho. sum. part. prima secundae q. 114. a. 6.
Quid meriti apud Deum poterimus obtendere, cui debemus omnia? Luc. 17.10. Quid nobis de bonis operibus poterimus applaudere, cum universae justitiae nostrae sint quasi pannus menstruatae apud Dominum? Esa. 64.6. Nulla igitur in Deum sunt nostra merita, cui debita sunt omniae quae praestamus. Iodoc. Clicthov. in Canon. Miss.
Quid Merit apud God poterimus obtendere, cui debemus omnia? Luke 17.10. Quid nobis de bonis operibus poterimus applaudere, cum Universae justitiae Nostrae sint quasi pannus menstruatae apud Dominum? Isaiah 64.6. Nulla igitur in God sunt nostra Merita, cui Debita sunt omniae Quae praestamus. Jodoc. Clicthov. in Canon. Miss.
Qui petit, primò debet attendere, ut pro suis meritis nihil accepturum se putet, sed de Dei misericordia tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.
Qui petit, primò debet attendere, ut Pro suis Meritis nihil accepturum se putet, sed de Dei misericordia Tantum, quicquid rogaverit, impetraturum. Bern. in Sentent.
Genes. 28.20. Vberior semper est Dei gratia, quam nostra precatio, Ambros. in Luc. Et instat in latrone in Paradisum translato. Luc. 23.42, 43. Sic 2 Paral. 1.12. Psal. 21.4. Luc. 15.19, 22.
Genesis. 28.20. Vberior semper est Dei Gratia, quam nostra precatio, Ambos in Luke Et Instant in latrone in Paradisum Translators. Luke 23.42, 43. Sic 2 Parallel 1.12. Psalm 21.4. Luke 15.19, 22.
Etiam merces nostra gratia vocatur. Si gratia est, gratis datur. August. in Psal. 31. Nam gratia sic nominatur, quia gratis datur, Idem in Psal. 43. Opponitur autem gratia debito, Bellarm. de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.
Etiam merces nostra Gratia vocatur. Si Gratia est, gratis datur. August. in Psalm 31. Nam Gratia sic nominatur, quia gratis datur, Idem in Psalm 43. Opponitur autem Gratia Debito, Bellarmine de Grat. & lib. arb. l. 1. c. 1. ex Rom. 4.4. & 11.6.
Augustin. de Civitat. lib. 12. cap. 9. Scripsit ipsam beatitudinem hominibus nunc esse donum, quae merces meriti futura erat, si primus homo stare voluisset, Bellarmin. ibidem, lib. 2. cap. 17.
Augustin. de Civitat. lib. 12. cap. 9. Scripsit ipsam beatitudinem hominibus nunc esse Donum, Quae merces Merit futura erat, si primus homo stare voluisset, Bellarmin. ibidem, lib. 2. cap. 17.
Quaerimus misericordiae meritum, & non invenimus: quia nullum est misericordiae meritum, ne gratia evacuetur, si non gratis donatur, sed meritis redditur, Lombard. Sent. lib. 1. d 41. A. ex Aug. ep. 105.
Seeking Mercy Merit, & non Invenimus: quia nullum est Mercy Merit, ne Gratia evacuetur, si non gratis donatur, sed Meritis redditur, Lombard. Sent. lib. 1. worser 41. A. ex Aug. Epistle. 105.
Si misericordia est, meritis non acquiritur, Greg. sup. in Psal. P••n. 7. Vide & quae Thom. sup. Quod redditur potius ex liberalitate dantis quam ex debito operis, non cadit sub merito de condigno strictè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2.
Si misericordia est, Meritis non acquiritur, Greg. sup. in Psalm P••n. 7. Vide & Quae Tom sup. Quod redditur potius ex liberalitate dantis quam ex Debito operis, non Cadit sub merito de condigno strictè & propriè sumpto, Durand. in Sent. lib. 2. d. 27. q. 2.
Si dantur hominibus bona pro meritis eorum, quae gratia Dei erit? Sicut si paterfamilias solvat operario operationem quam ipse meruit, in hoc nullam gratiam ei facit, Guil. Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.
Si dantur hominibus Bona Pro Meritis Their, Quae Gratia Dei erit? Sicut si paterfamilias solvat operario operationem quam ipse meruit, in hoc Nullam gratiam ei facit, Guile Perald. sum. tom. 2. tract. 6. part. 3. cap. 2.
Cum justificat impium divina miseratio, locum meriti non potest habere praesumptio. Debitor enim est, antequam pareat praeceptis: & nisi paruerit, damnatus est. Si autem fecerit, non habet gloriam, quia inutilis servus est, qui nihil amplius operatur, Primas. in Rom. 4. & Hieron. nomine ibid.
Cum justificat Impious Divine miseratio, locum Merit non potest habere praesumptio. Debtor enim est, antequam pareat praeceptis: & nisi paruerit, Damnatus est. Si autem fecerit, non habet gloriam, quia inutilis servus est, qui nihil Amplius operatur, Primas. in Rom. 4. & Hieron. nomine Ibid.
59. Bern. in Ser. de quadrupl. deb. demonstrat pluribus de causis in solidum, omnia opera nostra bona esse debit• Deo, ita ut possit omnia exigere, etiamsi praemium nullum dare velit, Bellarm de Iustific. lib. 5. cap. 13.
59. Bern. in Ser. de quadrupl. deb. demonstrate Pluribus de Causis in Solidum, omnia opera nostra Bona esse debit• God, ita ut possit omnia exigere, Even if Premium nullum Dare velit, Bellarmine de Justific. lib. 5. cap. 13.
Quid ergò de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non inutiles tantum, sed minus quam inutiles nos esse Cajetan in Luc. 17.
Quid ergò de nobis sentiendum qui non omnia servamus, qui multorum rei sumus? Non inutiles Tantum, sed minus quam inutiles nos esse Cajetan in Luke 17.
Nemo Deo totum reddit quod debet, Bernard. de Divers. Serm. 34. Nullus potest dicere quod debebam feci, nisi qui exemptus est à dicendo, Dimitte nobis debita nostra, Cajet. in Luc. 17.
Nemo God totum Render quod debet, Bernard. the Diverse. Sermon 34. Nullus potest dicere quod debebam Feci, nisi qui exemptus est à dicendo, Dimity nobis Debita nostra, Cajetan. in Luke 17.
Vide Bernard. in Psal. 90. ser. 9. sup. Sed & Ambr. in Psal. 118. p. 20. Nemo sibi arroget; nemo de meritu glorietur: sed misericordiam invenire speremus omnes per Dominum Iesum: De illo veniam, de illo indulgentiam postulabo.
Vide Bernard. in Psalm 90. ser. 9. sup. Said & Ambrose in Psalm 118. p. 20. Nemo sibi arroget; nemo de meritu glorietur: sed misericordiam invenire speremus omnes per Dominum Jesus: De illo veniam, de illo indulgentiam postulabo.
Sic Luk. 18.13. Publicanus NONLATINALPHABET, Basil. Sel. ser. Tota humilitate ad misericordiam recurramus, quae Sola potest servare animas nostras. Bern. in Cant. 14.
Sic Luk. 18.13. Publican, Basil. Sel. ser. Tota humilitate ad misericordiam recurramus, Quae Sola potest servare animas nostras. Bern. in Cant 14.
Quid faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitiam sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è regione propria cognoscente delicta, confitente indignitatem, renuente judicium, flagitante misericordiam? Quid, inquam, faciat judex, cui & judicare & misereri aequè familiare utrumque? Quid possit sanè convenientius, quam ut pro suo quaeque accipiat voto, judicium illa, ista misericordiam. Illi judicium quaerunt, & habeant: nos autem super misericordia bonoremus Deum. Est & judicium, ut qui contemnit Dei misericordem justitiam, & suam volunt statuere, quae non justificat, sed accusat, eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant. 41.
Quid Faciat justus & misericors Dominus; altera gloriante in lege & applaudente justitiam sibi, nec indigente misericordia, sed despiciente ipsam qua indiget; altera è region propria cognoscente Delicta, confitente indignitatem, renuente judicium, flagitante misericordiam? Quid, inquam, Faciat Judge, cui & judicare & misereri aequè familiar utrumque? Quid possit sanè Convenientius, quam ut Pro Sue quaeque Accept voto, judicium illa, ista misericordiam. Illi judicium quaerunt, & habeant: nos autem super misericordia bonoremus God. Est & judicium, ut qui contemnit Dei misericordem justitiam, & suam volunt statuere, Quae non justificat, sed accusat, Eidem suae justitiae relinquantur, opprimendi magis quam justificandi, Bern. in Cant 41.
Psal. 130.3, 4. & 143.2, 3. Inest quippe Deo & misericordia judicanti, & judicium miseranti. Nam quisquis velut nimium justus judicium sine misericordia quasi securus expectat, iram justissimam provocat, August. epist. 29. Itaque, Vae etiam laudabili vitae hominum, si remota misericordia discutias eam? Idem Confess. l. 9. cap. 13. Si enim remota tunc pietate discutitur, in illo examine etiam justi vita succumbet. Greg. Moral. l. 9. c. 11.
Psalm 130.3, 4. & 143.2, 3. Inset quip God & misericordia judicanti, & judicium miseranti. Nam quisquis velut Nimium justus judicium sine misericordia quasi Secure Expects, iram justissimam provocat, August. Epistle. 29. Itaque, Vae etiam laudabili vitae hominum, si Remota misericordia discutias eam? Idem Confess. l. 9. cap. 13. Si enim Remota tunc Piate discutitur, in illo examine etiam Justi vita succumbet. Greg. Moral. l. 9. c. 11.
Si non pro meritis operum, sed in gratiam fidei & justitiae Christi misericorditer imputatae vita aeterna daretur, non justitiâ Iudicis, sed misericordia Patris, vel liberalitate Principis opus esset, Bellarm. Apolog. adv. Sereniss. Reg. Britan. c. 7. Assumat Pontificius quivis: videbis statim quid sequatur, Nihil opus scil. alterutrâ.
Si non Pro Meritis Operum, sed in gratiam fidei & justitiae Christ Mercifully imputatae vita aeterna daretur, non justitiâ Judges, sed misericordia Patris, vel liberalitate Principis opus esset, Bellarmine Apology Advantage. Sereniss. Reg. Britain c. 7. Assumat Pontifical quivis: You will see Immediately quid sequatur, Nihil opus scil. alterutrâ.
In retributione bonorum ad Christi meritum non aspicitur. Quod operibus bonis vita reddatur aeterna, id non Christi meritis ascribendum est. Mich. Baius de merit. oper. lib. 1. cap. 9.
In retribution Bonorum ad Christ Merit non aspicitur. Quod operibus bonis vita reddatur aeterna, id non Christ Meritis ascribendum est. Mich. Baius de merit. Operate. lib. 1. cap. 9.
Nimius sui suspectus ingratos, & maxime, facit. Inde est, ut omnia meruisse se homines existiment, & in solutum accipiant. Sen. de Benef. l. 2. c. 26. NONLATINALPHABET, Chrysost. in Matth. hom. 25.
Nimius sui suspectus ingratos, & maxim, facit. Inde est, ut omnia meruisse se homines existiment, & in Loose Accipiant. Sen. de Beneficence l. 2. c. 26., Chrysostom in Matthew hom. 25.
1 Cor. 3.18. Sapiens ne sit, ut sit sapiens, Augustin. de Consens. Evang. lib. 2. cap. 31. Stulti estote, ut sitis sapientes, Tertull. ad Marc. lib. 5. Hoc ipsum sapere est, insipientiam agnoscere, Bernard. in Cant. 20. NONLATINALPHABET, Gregor. Nazianz. de sede Constant.
1 Cor. 3.18. Sapiens ne sit, ut sit sapiens, Augustin. de Consens. Evangelist lib. 2. cap. 31. Stulti estote, ut sitis Wise, Tertul and Marc. lib. 5. Hoc ipsum Sapere est, insipientiam agnoscere, Bernard. in Cant 20., Gregory. Nazianz de sede Constant.
1 Cor. 8.2. NONLATINALPHABET, dixit Bion. Contra, NONLATINALPHABET, Basil. hom. 24. Hinc Socrates sapiontissimus est habitus, quod hoc unum stire se profiteretur quod nihil sciret, Laert. & Plut. ad Colot. In omni si quidem neg•tio pretiosissimum est, intelligere quemque nescire se quae nesciat. Colum. de re rust. lib. 11. cap. 1.
1 Cor. 8.2., dixit Bion. Contra,, Basil. hom. 24. Hinc Socrates sapiontissimus est habitus, quod hoc Unum stir se profiteretur quod nihil sciret, Laertes & Plutarch ad Colot. In omni si quidem neg•tio pretiosissimum est, intelligere quemque Not know se Quae nesciat. Colum. de re rust. lib. 11. cap. 1.
Phil. 3.12, 13, 15. NONLATINALPHABET. Chrysost. in Philip. hom. 12. Virtus quae nunc est in homine justo perfecta hactenus nominatur, ut ad ejus perfectionem pertineat etiam ipsius imperfectionis & in veritate cognitio, & in humilitate confessio. August. contr. ep. Pelag. lib. 3. cap. 7. Haec hominibus sola perfectio est, si imperfectos esse se noverint, Hier. ad Ctesiphont. c. 3. Beda in Luc. 17. & Aquin. in Caten.
Philip 3.12, 13, 15.. Chrysostom in Philip. hom. 12. Virtus Quae nunc est in homine Justo perfecta Hactenus nominatur, ut ad His perfectionem pertineat etiam Himself imperfectionis & in veritate cognitio, & in humilitate confessio. August. Contr. Epistle. Pelagius lib. 3. cap. 7. Haec hominibus sola Perfection est, si imperfectos esse se noverint, Hier. and Ctesiphon. c. 3. Beda in Luke 17. & Aquinas in Caten.
Philip. 3.9. Tunc justi sumus, quando nos peccatores fatemur; & justitia nostra non ex proprio merito, sed ex Dei consistit misericordia, Hieron. contr. Pelag. Dialog. 1.
Philip. 3.9. Tunc Justi sumus, quando nos Peccatores fatemur; & justitia nostra non ex Properly merito, sed ex Dei consistit misericordia, Hieron. Contr. Pelagius Dialogue. 1.
2 Cor 12 11. Gal. 6.3. NONLATINALPHABET. Chrysost. in Matth. Hom. 25. Dignisunt regno Dei, qui gloriam ejus scientes, nullam condignam esse putant passionem, Primas. in 2. Thess. 1. Nos digni sumus, sed dignatione ipsius, non dignitate nostra, Bern. de Temp. 116.
2 Cor 12 11. Gal. 6.3.. Chrysostom in Matthew Hom. 25. Dignisunt regno Dei, qui gloriam His Knowing, Nullam condignam esse Putant passionem, Primas. in 2. Thess 1. Nos Worthy sumus, sed dignatione Himself, non dignitate nostra, Bern. de Temp. 116.
A•di voces petentium: Nemo non victuram semper in animo suo memoriam dicit: nemo non deditum se & devotum profitetur, & si quod aliud humilius verbum quo se oppignoraret, invenit. Senec. de Benef. l. 3. c. 5. NONLATINALPHABET Palad. Antholog. ib 1. cap. 42. NONLATINALPHABET, Ibid.
A•di voces petentium: Nemo non victuram semper in animo Sue memoriam dicit: nemo non deditum se & devotum profitetur, & si quod Aliud humilius verbum quo se oppignoraret, invenit. Seneca de Beneficence l. 3. c. 5. Palad. Antholog. ib 1. cap. 42., Ibid
NONLATINALPHABET, Greg Naz. pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à Deo nos petimus, August. de verb. Dom. 5. Quantumvis dives es, Dei mendicus es, Idem ibid. 41. & in Orat. Dom. An non mendicas, qui panem petis? Idem homil. 14.
, Greg Nazareth Pro Pauper. Mendici Dei sumus. Et quod petitur à nobis, à God nos Petimus, August. de verb. Dom. 5. However much dives es, Dei Beggar es, Idem Ibid. 41. & in Orat Dom. an non mendicas, qui Bread petis? Idem Homily. 14.
Nemo alii aut participium, aut parilitatem, (aut praeeminentiam etiam) invideat. Quis enim meritum praetendat, ubi in munere sola est gratia? Gilbert. in Cant. 27. Ita enim erga alios largitas, ut erga alios nulla iniquitas, Aug. de Persever. cap. 4.
Nemo alii Or participium, Or parilitatem, (Or praeeminentiam etiam) invideat. Quis enim Merit praetendat, ubi in munere sola est Gratia? Gilbert. in Cant 27. Ita enim Erga Alioth largitas, ut Erga Alioth nulla iniquitas, Aug. de Persever. cap. 4.
Errat, siquis existimat facilem rem esse donare. Plurimum habet res ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi perdere sciunt, donare nesciunt. Tacit. hist. l. 5.
Errat, siquis existimate facilem remembering esse donare. Plurimum habet Rest ista difficultatis, si modo consilio tribuitur, non casu & impetu spargitur. Idem de Beat. c. 24. Multi Perdere sciunt, donare nesciunt. Tacit. hist. l. 5.
NONLATINALPHABET, Aristot. Stob. c. 3. Transeamus in ea, in quae nos casus (imò Deus ipse) deduxerit. Sen. de Tranq. c. 14. NONLATINALPHABET. Epictet. Arian. dissert. l. 1. c. 12. Hinc Thymarides ei qui dixisset, NONLATINALPHABET, Dii tibi dent quae velis; respondit, NONLATINALPHABET. Imò velim ego, quae Dii dederint. Iamb. vita Pythag.
, Aristotle Stob. c. 3. Transeamus in ea, in Quae nos casus (imò Deus ipse) deduxerit. Sen. de Tranq. c. 14.. Epictetus. Arian. dissert. l. 1. c. 12. Hinc Thymarides ei qui dixisset,, Gods tibi dent Quae velis; respondit,. Imò velim ego, Quae Gods dederint. Jamb. vita Pythagoras
Psal. 94.9, 10. Non ergò audit, qui fecit tibi undo audias? & non videt, qui creavit unde videas? Oculum in te non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10.
Psalm 94.9, 10. Non ergò audit, qui fecit tibi undo Audias? & non videt, qui Created unde Videos? Oculum in te non intendit suum, qui fecit tuum? Aug. de verb. Dom. 10.
NONLATINALPHABET, Isidor. Pel. lib. 2. epist. 117. Haec posse impotentia est, Anselm. Prosol. cap. 7. Nec est infirmitas ista, sed firmitas, qua falsa esse non potest Veritas. Magna potentia non posse mentiri, Aug. de Trinit. lib. 15. c. 14, 15. Ideo enim verè omnipotens est, quia impotens esse non potest, Gomar. de Provid. cap. 3.
, Isidore. Pel. lib. 2. Epistle. 117. Haec posse Impotence est, Anselm. Prosol. cap. 7. Nec est Infirmitas ista, sed firmitas, qua Falsa esse non potest Veritas. Magna potentia non posse mentiri, Aug. de Trinity. lib. 15. c. 14, 15. Ideo enim verè omnipotens est, quia impotens esse non potest, Gomar. de Provide. cap. 3.
Esa. 45.7. Mala ultoria, non peccatoriae: poenae, non culpae; supplicia, non delicta, Tertull. in Marc. l. 2. & 3. Mala, non peccata, sed supplicia, August. epist. 120. c. 19. Iustitiae, non malitiae mala, quae quia justitiae sunt, nec mala, sed bona sunt, Tertull. ibid. Malum quippe malo non malè redditur. Et ei cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factum ejus est, August. ad epist. Pelag. lib. 2. c. 17.
Isaiah 45.7. Mala ultoria, non peccatoriae: Poenae, non Culpae; supplicia, non Delicta, Tertul in Marc. l. 2. & 3. Mala, non Peccata, sed supplicia, August. Epistle. 120. c. 19. Iustitiae, non malitiae mala, Quae quia justitiae sunt, nec mala, sed Bona sunt, Tertul Ibid. Malum quip Malo non malè redditur. Et ei cui redditur malum est; quia supplicium est; & ei à quo redditur bonum est, quia rectè factum His est, August. ad Epistle. Pelagius lib. 2. c. 17.
Heb. 6.17, 18. Iurat nobis, per quem Juramus: nec potest ab eo quisquam falli, quo invocato non licet impune mentiri, Athalar. apud Cassiod. var. l. 8. ep. 3.
Hebrew 6.17, 18. Iurat nobis, per Whom Juramus: nec potest ab eo quisquam Fallen, quo invocato non licet impune mentiri, Athalar. apud Cassiodorus. var. l. 8. Epistle. 3.
Apertum est qua ratione justitiam Domini petebat, qui dicit, Ne intres in judicium, &c. Nam si justitia judicium significasset, hoc petere non poterat, quod pavebat. Cassiodor. in Psal. 142. Et causa reddita est, quare noluerit ad judicium venire cum Domino, ut non sola potestatis reverentia, sed ipsa etiam videatur justitiae regula formidata, ib.
Apertum est qua ratione justitiam Domini petebat, qui dicit, Ne intres in judicium, etc. Nam si justitia judicium significasset, hoc Peter non poterat, quod pavebat. Cassiodorus. in Psalm 142. Et causa reddita est, quare noluerit ad judicium venire cum Domino, ut non sola potestatis Reverence, sed ipsa etiam Videatur justitiae regula formidata, ib.
Psal. 143.2, 8. Non contendit judicio, nec praetendit justitiam; recusat judicium, Postulat misericordiam: facilius sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. epist. 42. Qui & subjungit; Sola profectò quae non solet gloriari, non novit praesumere, contendere non consuevit, gratiam inventura est in oculis pietatis humilitas.
Psalm 143.2, 8. Non contendit Judicio, nec praetendit justitiam; recusat judicium, Postulat misericordiam: Facilius sibi veniam impetrare posse, quam justitiam vendicare confidens. Bern. Epistle. 42. Qui & subjungit; Sola profectò Quae non Solent Gloriari, non Novit Presume, contendere non consuevit, gratiam inventura est in oculis pietatis humilitas.
Est quam Paulus expectat coronae justitiae, sed justitiae Dei, non suae. Iustum quippe est, ut reddat quod debet: debet autem quod pollicitus est, Bern. de Grat. & l. Arb.
Est quam Paulus Expects coronae justitiae, sed justitiae Dei, non suae. Iustum quip est, ut reddat quod debet: debet autem quod pollicitus est, Bern. de Grat. & l. Arb.
Quod ex gratia facit Deus, potest non facere. Sed tamen cum promiserit, profectò si non absolutè, certè tamen ratione promissionis & pacti non potest non facere, Bellar. de Poenit. l. 1. c. 14.
Quod ex Gratia facit Deus, potest non facere. Said tamen cum promiserit, profectò si non absolutè, certè tamen ratione promissionis & pacti non potest non facere, Bellar de Repent l. 1. c. 14.
Fulgent. ad Monim. praefat. Idem autor est debiti, qui autor est doni. Nam & scipsum sua largitate dignatus est facere debitorem. Et Gregor. in Evang hom. 37. Eum cui ipse debitor suerat, ex promissione debitorem habere jam ceperat.
Fulgent. ad Monim. Praeface. Idem author est debiti, qui author est doni. Nam & scipsum sua largitate dignatus est facere debitorem. Et Gregory. in Evangelist hom. 37. Eum cui ipse debtor suerat, ex promission debitorem habere jam ceperat.
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Quid fueris cogites, non quid sis. NONLATINALPHABET, Greg. Naz de Bapt Quam mul•a consecutus sis recordare. Quid tibi cum caeteris? te ipse antecessisti, Sen. epist. 81.
Quid fueris cogites, non quid sis., Greg. Nazareth de Bapt Quam mul•a Having obtained sis Remember. Quid tibi cum caeteris? te ipse antecessisti, Sen. Epistle. 81.
Audi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Vnde debitor? accepit aliquid? Cui debet aliquid Deus? Ecce videmus quiae tenet eum Paulus debitorem. Consecutus est misericordiam, 1 Tim. 1.16. Iam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psal. 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psal. 74. Dignaris eis, quibus debita omn•a dimittis, etiam promissionibus tuis debitor fieri. Idem Confess. l. 5. c. 9. In his quae habemus laudamus Deum largitorem: in his quae nondum habemus, tenemus debitorem. Debitor enim factus est, non aliquid à nobis accipiendo, sed quod ei placuit promittendo. Idem de verb. Ap. 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debitor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
Audi Dei m•sericordiam & veritatem. Donator est indulgenti••, redditor coronae. Vnde debtor? accepit Aliquid? Cui debet Aliquid Deus? Ecce Videmus Since tenet Eum Paulus debitorem. Having obtained est misericordiam, 1 Tim. 1.16. Iam exigens veritatem, Reddet, ait, 2 Tim. 2.8. Quid tibi reddet, nisi quod tibi debet? Vnde tibi debet? Quid ei dedisti? Quis prior dedit ei & retribuetur ei? Debitorem Dominus ipse se fecit, non accipiendo, sed promittendo August. in Psalm 83. Tenes certum promissorem, qui se fecit promittendo debitorem, Idem in Psalm 74. Dignaris eis, quibus Debita omn•a Dimittis, etiam promissionibus tuis debtor fieri. Idem Confess. l. 5. c. 9. In his Quae habemus Laudamus God largitorem: in his Quae Nondum habemus, tenemus debitorem. Debtor enim factus est, non Aliquid à nobis accipiendo, sed quod ei Placuit promittendo. Idem de verb. Apostle 16. Non debendo, sed promittendo debitorem se fecit, Idem de verb. Dom. 31. Promissorem tenemus, ut debitorem exigamus. Promissor Deus debtor factus est bonitate sua, non praerogantia nostra, Idem de Temp. 151.
Aliter dicimus homini, debes mihi, quia dedi tibi, & aliter dicimus, Debes mihi, quia promisisti mihi. Ibi à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigit. Bonitas enim ejus, qui promisit, dabit; ne in malitiam fides convetatur. Qui autem fallit, malus est. August. de verb. Apost. 16.
Aliter dicimus Homini, Debes mihi, quia dedi tibi, & aliter dicimus, Debes mihi, quia promisisti mihi. There à te processit beneficium, sed mutuatum, non donatum. Hic tu nihil dedisti, & tamen exigit. Bonitas enim His, qui Promised, Dabit; ne in Malitiam fides convetatur. Qui autem Falls, malus est. August. de verb. Apost. 16.
Deo igitur quid dicimus? Redde mihi quia dedi tibi? Quid dedimus Deo, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem Deum. Quis enim prior dedit ei, &c. Illo ergò modo possumus exigere Dominum nostrum ut dicamus; Redde quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes javisti, August. de verb. Ap. 16. Non possumus ei dicere, Redde quod accepisti; sed possumus dicere, Redde quod promisisti, Idem in Psal. 83. & de verb. Dom. 31. Hoc est quod ex Lomb. Tho. Bradward. de caus. Dei, l. 1. c. 39. Non esse Debitorem nobis Deum nisi ex promisso, non ex commisso. Non est debitor nobis, nisi fortè ex promisso: nos verò ei ex commisso debitores sumus, Lombard. Sent. lib. 1. d. 43.
God igitur quid dicimus? Red mihi quia dedi tibi? Quid dedimus God, quando totum quod sumus boni, ab illo habemus? Non est quemadmodum ista voce exigamus debitorem God. Quis enim prior dedit ei, etc. Illo ergò modo possumus exigere Dominum nostrum ut Dicamus; Red quod promisisti, quia We have done quod jussisti, & hoc tu fecisti, qui Laborantes javisti, August. de verb. Apostle 16. Non possumus ei dicere, Red quod accepisti; sed possumus dicere, Red quod promisisti, Idem in Psalm 83. & the verb. Dom. 31. Hoc est quod ex Lomb. Tho. Bradward. de cause. Dei, l. 1. c. 39. Non esse Debitorem nobis God nisi ex Promisso, non ex commisso. Non est debtor nobis, nisi fortè ex Promisso: nos verò ei ex commisso debitores sumus, Lombard. Sent. lib. 1. d. 43.
Omnis enim vera promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarm. de Iustific. l. 5. c. 16. Et hoc est quod Ambros. de Poenit. l. 2. c. 8. Tanquam ex Syngrapha fides impetrat. Ita David, Psal. 119.49, 50.
Omnis enim vera Promissio fert secum obligationem: & ideo ex justitia implenda & servanda est, Bellarmine de Justific. l. 5. c. 16. Et hoc est quod Ambos de Repent l. 2. c. 8. Tanquam ex Syngrapha fides impetrate. Ita David, Psalm 119.49, 50.
En quis es? Sed noli oblivisci etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. Non oportet ut illa extundat istam in s•rut•nio tui, Bern. de Consider l. 2.
En quis es? Said noli Oblivion etiam quid fueris. Opportunè enim cum eo quod es, etiam quod ante eras, consideras. Non oportet ut illa extundat istam in s•rut•nio tui, Bern. de Consider l. 2.
Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyrill. Alex. ep. 29 Similes his qui submersi periclitantur in aquis, quos tenere videas, quicquid primum occurrerit manibus, licet tale sit, quod omnino prodesse non possit, Bernard. de Temp. 1.
Sicut natare nescii ubi mergi jam ceperint, quicquid occurrit, vitae retinendae cupidi, temerè arripiunt, Cyril. Alexander Epistle. 29 Similes his qui submersi periclitantur in aquis, quos tenere Videos, quicquid primum occurrerit manibus, licet tale fit, quod Omnino Profits non possit, Bernard. de Temp. 1.
NONLATINALPHABET, Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic NONLATINALPHABET Thucydid. l. 2. NONLATINALPHABET. Vti rectè H. Steph. Nam frustrá est ibi Schol. qui de spe exponit, quasi spe erectum esse. Imò, inter spemque metumque dubium esse. Strigel. Atque ita Thucyd. l. 6. NONLATINALPHABET Ne { que } rempub. dubiam & quasi pendulam in discrimen adducere. NONLATINALPHABET Schol.
, Luk. 12.29. Animi pendere, & dubio ac suspenso animo esse, Beza. Sic Thucydides. l. 2.. Vti rectè H. Stephen Nam frustrá est There Schol. qui de See exponit, quasi See erectum esse. Imò, inter spemque metumque Dubium esse. Strigel. Atque ita Thucydides l. 6. Ne { que } Rempub. dubiam & quasi pendulam in discrimen adducere. Schol.
NONLATINALPHABET, Chrys. Quomodò missi Apostoli Marc. 6.8. In baculo suo, i. fine ulla supellectile, sine divitiu, sine armentis & pecudibus, sine servis, solo baculi comitatu, Oleast.
, Chrys. Quomodò Missi Apostles Marc. 6.8. In baculo Sue, i. fine ulla supellectile, sine divitiu, sine armentis & pecudibus, sine servis, solo baculi comitatu, Oldest.
Psal. 131.1. Morbus divitiarum est superbia. Grandis animus est, qui inter divitias isto morbo non tenetur: Magnus dives est, & major divitiis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim res est, opibus non tradere mores, Martial. l. 11. Epigr. 6.
Psalm 131.1. Morbus divitiarum est superbia. Grandis animus est, qui inter Riches isto morbo non tenetur: Magnus dives est, & Major divitiis suis, qui non ideò magnum se putat, quia dives est, Idem de Temp. 212. Ardua enim Rest est, opibus non Tradere mores, Martial. l. 11. Epigram 6.
Humili loco natus homo, ubi ad dignitatem aliquam ascenderit, genus suum audire erubescit, patrem agnoscere dedignatur, Autor oper. imperf. Chrysost. nom. hom 54.
Humili loco Born homo, ubi ad dignitatem aliquam ascenderit, genus suum Audire erubescit, patrem agnoscere dedignatur, Author Operate. imperfect. Chrysostom nom. hom 54.
Prov. 30.21.22. NONLATINALPHABET, Solon. NONLATINALPHABET, &c. Theog. quod tamen Homero tribuit Pindari Schol. Olymp. 13. NONLATINALPHABET, Thucydid. quod tamen ille de civitatibus extulit. bell. Pelop. lib. 3. NONLATINALPHABET, Philistus apud Clement. Alex. Strom. lib 6. Sed & Aristot. apud Stob. cap. 3. NONLATINALPHABET. Asperius nihil est humili cum surgit in altum. — nec bellua tetrior ulla est, Quam servi rabies in libira colla furentis, Claud. in Eutrop. lib. 1. Divite novitio nihil est insolentius. Ruffinus Vibius apud M. Serv. Controvers. 9. Quantum ingenium est, compertum habeo, humillimos quosque maximè, ubi alta accesserint, superbia atque ambitione immodicos esse. Aurel. Victor. in Dioclet.
Curae 30.21.22., Solon., etc. Theog. quod tamen Homero tribuit Pindari Schol. Olymp 13., Thucydides. quod tamen Isle de civitatibus extulit. bell. Pelop. lib. 3., Philistus apud Clement. Alexander Strom. lib 6. said & Aristotle apud Stob. cap. 3.. Asperius nihil est humili cum Surgit in altum. — nec Bellua tetrior ulla est, Quam servi rabies in libira colla furentis, Claud. in Eutrop lib. 1. Divine novitio nihil est insolentius. Ruffinus Vibius apud M. Servant Controversy. 9. Quantum ingenium est, compertum habeo, humillimos quosque maximè, ubi Alta accesserint, superbia atque ambition immodicos esse. Aurel Victor. in Dioclet.
1 Samuel 15.17. Parvulum se prius in oculis suis viderat; sed fultus temporali potentia, jam se parvulum non videbat. Miro autem modo, cum apud se parvulus, apud Deum magnus; cum vero apud se magnus apparuit, apud Deum parvulus fuit, Gregor. de Pastor. part. 2. cap. 6. q.d. Magnus mihi fuisti, quia despectus tibi: sed nunc quia magnus tibi es, factus es despectus mihi. Idem Moral. l. 18. c. 22. Vnde enim despectus crigitur, dignum est, ut erectus inde destruatur, Ibidem l. 9. c. 1.
1 Samuel 15.17. Parvulum se prius in oculis suis viderat; sed fultus temporali potentia, jam se parvulum non videbat. Miro autem modo, cum apud se Parvulus, apud God magnus; cum vero apud se magnus He appeared, apud God Parvulus fuit, Gregory. de Pastor. part. 2. cap. 6. Q.d Magnus mihi fuisti, quia Despectus tibi: sed nunc quia magnus tibi es, factus es Despectus mihi. Idem Moral. l. 18. c. 22. Vnde enim Despectus crigitur, dignum est, ut erectus inde destruatur, Ibidem l. 9. c. 1.
Prov. 16.18. & 18.12. NONLATINALPHABET, Gregor. Naz. Stelit. 1. Itaque quod apud Pindar. Olymp. 13. vulgo legitur, NONLATINALPHABET, H. Steph. Sched. lib. 5. cap. 14. sanius legit, NONLATINALPHABET. Alta praesumptio quid nisi ruinosa est praecipitatio? Bernard. de Consid. lib. 2. Illa prorsus ruina quae fit in occulto, praecedit ruinam quae fit in manifesto. Ipsum quippe extolli jam dejici est, August. de Civit. l. 14. c. 13. Allevatio ipsa ruina est, Greg. Registr. lib. 1. epist. 5. Elatio siquidem dam extollit, dejicit, Idem Mor. lib. 23. cap. 16.
Curae 16.18. & 18.12., Gregory. Nazareth Stelit. 1. Itaque quod apud Pindar. Olymp 13. vulgo legitur,, H. Stephen Sched. lib. 5. cap. 14. sanius legit,. Alta praesumptio quid nisi ruinosa est praecipitatio? Bernard. de Consider lib. 2. Illa prorsus ruina Quae fit in occulto, precedes ruinam Quae fit in manifesto. Ipsum quip extolli jam dejici est, August. de Civit l. 14. c. 13. Allevatio ipsa ruina est, Greg. Register. lib. 1. Epistle. 5. Elatio siquidem dam extollit, Deficit, Idem Mor. lib. 23. cap. 16.
De excelso gravior est casus: de alto ruina major, Bernard. ad Soror. cap. 39. Quo gradus altior, eo casus gravior. Ocul. Mor. cap. 12. Et gravius summo culmine missa ruunt. Maximin. eleg. 1.
De Excelso Graver est casus: de alto ruina Major, Bernard. ad Soror. cap. 39. Quo gradus altior, eo casus Graver. Ocul. Mor. cap. 12. Et Gravius Summo culmine missa ruunt. Maximin. Eleg. 1.
Multipliciter miser sum, si nec miserabilis sum, Bernard. epist. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid in Ibin. Miserum esse, nec miserabilem, est miserrimum.
Multipliciter miser sum, si nec miserabilis sum, Bernard. Epistle. 12. Sisque miser semper, sed nec miserabilis ulli, Ovid in Ibin. Miserum esse, nec miserabilem, est miserrimum.
NONLATINALPHABET, Gregor. Nazianz. de Pace 3. NONLATINALPHABET, Idem de Bapt. Neque enim ulla miseratio contingit illis, qui patiuntur injurias, quas posse fieri faciendo docuerunt, Senec. epist. 81.
, Gregory. Nazianz de Pace 3., Idem de Bapt Neque enim ulla miseratio contingit illis, qui patiuntur injurias, quas posse fieri faciendo docuerunt, Seneca Epistle. 81.
NONLATINALPHABET, Plut. de Laud. sui, & in Apophth. Fama est fictilibus coenasse Agathoclea Regem, Atque abacum Samio saepe onerasse luto. Quaerenti causam respondit, Rex ego sum Sicaniae, figulo sum genitore satus, Auson. Epigr. 8.
, Plutarch de Laud. sui, & in Apophthegms. Fama est fictilibus coenasse Agathoclea Regem, Atque abacum Samio saepe onerasse Luto. Quaerenti Causam respondit, Rex ego sum Sicaniae, figulo sum genitore satus, Ausonius. Epigram 8.
Iovem, qui donat & aufert, Horat. epist. 18. Qui dedit hoc hodie, cras, si volet, auferetidem, Ibid. 15. Dari bonum quod potuit, auferri potest, Lucil. Senec. epist. 8.
Jove, qui donat & Aufert, Horatio Epistle. 18. Qui dedit hoc hodie, cras, si volet, auferetidem, Ibid 15. Dari bonum quod Potuit, auferri potest, Lucil. Seneca Epistle. 8.
Esset aliquod imbecillitatis nostrae rerumque nostrarum solatium, si tam tardè perirent cuncta quam fiunt. Nunc incrementa lentè exeunt; festinatur in damnum, Senec. ep. 91. Quicquid longa series, multis laboribus, multa numinis indulgentia struxit, id unus dies spargit & dissipat, Ibid. Vincendo didici magna momento obrui, Agamemn. Sen. Troad. 2.2.
Esset aliquod imbecillitatis Nostrae rerumque nostrarum solatium, si tam tardè perirent Everything quam Fluent. Nunc incrementa lentè exeunt; festinatur in damnum, Seneca Epistle. 91. Quicquid Longam series, multis laboribus, Multa numinis Indulgence struxit, id Unus dies spargit & dissipate, Ibid Vincendo didici Magna momento obrui, Agamemnon. Sen. Troad. 2.2.
Gratiam pro gratia referamus, & suae reddantur origini fluenta gratiae, ut uberius fluant. Alioqui nisi ad fontem redeant, exiccantur, Bern. de Temp. 91.
Gratiam Pro Gratia referamus, & suae reddantur origini fluenta Gratiae, ut uberius fluant. Otherwise nisi ad fontem redeant, exiccantur, Bern. de Temp. 91.
Origo fontium & fluviorum omnium mare est, donorum & bonorum omnium Dominus Deus. Bona omnia fontis illius sunt rivuli. Quodsi copiae aquarum secretis subterrancis recursibus incessanter ae juora repetunt, & inde rurs•s advisus ususque nostros jugi & insatigabili erumpunt obsoquio: Cur non etiam spirituales rivi, ut arva mentium rigare non desinant, proprio fonti sine fraude & intermissione reddantur? Bernard. in Cant. 13.
Origo fontium & fluviorum omnium mare est, Donorum & Bonorum omnium Dominus Deus. Bona omnia fontis Illius sunt rivuli. Quodsi Copie aquarum secretis subterrancis recursibus incessanter ae juora repetunt, & inde rurs•s advisus ususque nostros jugi & insatigabili erumpunt obsoquio: Cur non etiam spirituales rivi, ut Arva mentium rigare non desinant, Properly fonti sine fraud & intermission reddantur? Bernard. in Cant 13.
1 Chron. 29.16. NONLATINALPHABET. Idem ibid. De suo poscit, non de tuo. Omnia enim quae habes, ab illo habes, August. in Psalm. 102. Homo non suum reddit; Dominus suum recipit, Salv. ad Eccles. lib. 1.
1 Chronicles 29.16.. Idem Ibid. De Sue poscit, non de tuo. Omnia enim Quae habes, ab illo habes, August. in Psalm. 102. Homo non suum Render; Dominus suum recipit, Salvation and Eccles. lib. 1.
Quicquid feceris propter Deum facias; & ad locum, unde exeunt, gratia revertantur, ut iterum fluant, Bernard. de Temp. 14. NONLATINALPHABET, Greg. Naz. pro Pauper.
Quicquid feceris propter God facias; & and locum, unde exeunt, Gratia revertantur, ut iterum fluant, Bernard. de Temp. 14., Greg. Nazareth Pro Pauper.
De somno peccati. Ruffin. in Psal. 12. In peccato. Aug. in Psal. 12. & contr. advers. leg. l. 1. c. 11. Cassiod. & Remig. & ex utroque Lombard. De somno peccati qui ducit ad mortem. Acacius Caesar. quaest. collect. 4. apud Hieron. epist. ad Miner. & Alex.
De Somno peccati. Ruffin. in Psalm 12. In Peccato. Aug. in Psalm 12. & Contr. adverse. leg. l. 1. c. 11. Cassiodorus. & Remig & ex utroque Lombard. De Somno peccati qui Ducit ad mortem. Acacius Caesar. Question. collect. 4. apud Hieron. Epistle. ad Miner. & Alexander
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Cum in peccato, quod est ad mortem irrevocabiliter perseveratur. Bern. in Cant. 52. Ne poenitentiam ad mortem d fferens, dormiam cum morte peccati in inferno, Hugo Card. in Psal. 12.
Cum in Peccato, quod est ad mortem irrevocabiliter perseveratur. Bern. in Cant 52. Ne poenitentiam ad mortem d fferens, dormiam cum morte peccati in inferno, Hugo Card. in Psalm 12.
NONLATINALPHABET. Vides animum bene sperantem? Petit, & priùs quam acceperit, tanquam qui accepisset, gratias agit. Chrysost. in Psal. 12. Contraquam Bern. in Cant. 10. Gratiarum actio beneficium non praecedit, sed sequitur.
. Vides animum bene sperantem? Petit, & priùs quam acceperit, tanquam qui accepisset, gratias agit. Chrysostom in Psalm 12. Contraquam Bern. in Cant 10. Gratitude actio beneficium non precedes, sed sequitur.
Nec oblivio, nec aversio cadit in Deum. Remig. in hunc Psal. Neutrum Deus reverâ facit, sed more nostro Scriptura loquitur. August. & Ruffin. in hunc locum. Per NONLATINALPHABET de Deo perinde ac de homine loquitur. Humanum siquidem oblivisci, & faciem ab eo quem oderit avertere. Muscul.
Nec oblivio, nec Aversio Cadit in God. Remig in hunc Psalm Neutral Deus reverâ facit, sed more nostro Scripture loquitur. August. & Ruffin. in hunc locum. Per de God Perinde ac de homine loquitur. Humanum siquidem Oblivion, & Face ab eo Whom oderit avertere. Muscul.
NONLATINALPHABET. Theophyl. epist. 37. NONLATINALPHABET. Idem ep. 24. Nam fruendis voluptatibus crescit carendi dolor. Plin. epist. 5. lib. 8. Et, Tum est tormentum carere d vitiis, cùm illas jam senseris. Sen. controv. 6.
. Theophylact. Epistle. 37.. Idem Epistle. 24. Nam fruendis voluptatibus crescit carendi dolour. Pliny Epistle. 5. lib. 8. Et, Tum est Tormentum career d Vitiis, cùm Illas jam senseris. Sen. Controversy. 6.
Quibus cruciatu• & ad finem per tormenta properat, & sine fine deficiens durat Ita sit miseris mors sine morte, sinis sine fine, defectus sine defectu: quia & mors vivit, & finis semper incipit, & deficere defectus nescit. Greg mor. l 9. c. 47.
Quibus cruciatu• & ad finem per tormenta properat, & sine fine deficiens durat Ita sit miseris mors sine morte, Sins sine fine, defectus sine defectu: quia & mors vivit, & finis semper incipit, & deficere defectus nescit. Greg mor. l 9. c. 47.
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Oblivio in Deum non cadit. Aug. in Psal. 9. & in Psal. 118. Conc. 15. Et Mus•ul. in hunc loc. Nihil Deus ignorat, nihil obliviscitur. Greg. Mor. l. 25. c. 4. Neque oblivio in Deum cadit, quia nullo modo mutatur, neque recordatio quia non obliviscitur. Aug. in Psal. 87.
Oblivio in God non Cadit. Aug. in Psalm 9. & in Psalm 118. Conc 15. Et Mus•ul. in hunc loc. Nihil Deus Ignorant, nihil obliviscitur. Greg. Mor. l. 25. c. 4. Neque oblivio in God Cadit, quia nullo modo mutatur, neque recordatio quia non obliviscitur. Aug. in Psalm 87.
Tunc meminisse dicitur Deus, quando f•cit; tunc oblivisci, quando non facit. August. in Psal. •7. & in sentent. Prosper. 108. Oblivisci dicitur, cùm non miseretur. Hugo Victor. de essent. divin.
Tunc Meminisse dicitur Deus, quando f•cit; tunc Oblivion, quando non facit. August. in Psalm •7. & in sentent. Prosper. 108. Oblivion dicitur, cùm non miseretur. Hugo Victor. the essent. divine.
Obscuris super nos dispositionibus Deus saepe undenos aestimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit: ut plarunque hoc fiat gratiâ quod ira dicitur; & hoc aliquando ira sit, quod gratia putatur. Gregor. mor. l. 5. c. 5.
Obscuris super nos dispositionibus Deus saepe undenos aestimatur deserere, inde nos recipit; & unde nos recipere creditur, inde derelinquit: ut plarunque hoc fiat gratiâ quod ira dicitur; & hoc aliquando ira sit, quod Gratia putatur. Gregory. mor. l. 5. c. 5.
NONLATINALPHABET. Greg Naz. orat. 31. Et si filius minus interdum quàm debeat filialem affectum exhibuit; mater tamen pro suù visceribus maternum deserere non debet, sed nec valet, affectum. Bern. ep 300.
. Greg Nazareth Orat. 31. Et si filius minus Interdum quàm debeat filialem affectum Exhibited; mater tamen Pro suù visceribus maternum deserere non debet, sed nec valet, affectum. Bern. Epistle 300.
Tentat Deus ut sciat, i. ut scire nos faciat; non ut sciatipse, quem nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipsi, sive alii. Aug. in Gen. contr. Manich. l. 1. c. 22. & de Trinit. l. 1. c. 12. & ibid. l. 3. c. 11. & in Genes. quaest. 57. & 83. quaest. 60. & in Deut. quaest. 19. & in Psal. 36. & in Psal. 58. & in Psal. 44. & de serm Dom. in mont. l. 2.
Tentat Deus ut sciat, i. ut Scire nos Faciat; non ut sciatipse, Whom nil latet, sine tentatione enim nemo satis probatus esse potest, sive sibi ipsi, sive alii. Aug. in Gen. Contr. Manich l. 1. c. 22. & de Trinity. l. 1. c. 12. & Ibid. l. 3. c. 11. & in Genesis. Question. 57. & 83. Question. 60. & in Deuteronomy Question. 19. & in Psalm 36. & in Psalm 58. & in Psalm 44. & the sermon Dom. in mont. l. 2.
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Patientiae in prosperis nullus est usus. Gregor. mor. l. 11. cap. 19. In malis quae quisque patitur, non in bonis, quibu• fruitur opus est patientia. Aug. in Ioan. 124.
Patientiae in prosperis nullus est usus. Gregory. mor. l. 11. cap. 19. In malis Quae Quisque patitur, non in bonis, quibu• fruitur opus est patientia. Aug. in Ioan. 124.
Ibi fides non habet meritum, ubi ratio humana praebet experimentum Greg. in Evang. 2•. Haec est enim laus fidei, si id quod creditur non videtur. Nam quid magnum est, si id credimus, quod videm••? Aug in Ioan. 79. Ioh 20.29. Facilè enim credimus quod videmus. Ambr. in Luc. l. 10.
There fides non habet Merit, ubi ratio Humana praebet experimentum Greg. in Evangelist 2•. Haec est enim laus fidei, si id quod creditur non videtur. Nam quid magnum est, si id Credimus, quod videm••? Aug in Ioan. 79. John 20.29. Facilè enim Credimus quod Videmus. Ambrose in Luke l. 10.
Matth. 26.39, 42. NONLATINALPHABET, Thymaridae quidam. Thymarides contra, NONLATINALPHABET. Iamblych. in vita Pythag. Vide q•id aequius est, tenè divinae voluntati conformando subdere, an ut ipsa tuae subserviat voluntati. Gerson. consol. Theol. l. 2. cap. 1. NONLATINALPHABET; Epictet. Arian. lib. 2. c. 17 Deus quod vult qui vult, semper est foelix. Sic enim homo ab humanis in divina dirigitur, cùm voluntati humanae voluntas divina praefertur. Aug. in Ioan 52.
Matthew 26.39, 42., Thymaridae quidam. Thymarides contra,. Iamblichus. in vita Pythagoras Vide q•id aequius est, tenè Divinae Voluntati conformando subdere, an ut ipsa tuae subserviat Voluntati. Gerson. consol. Theology l. 2. cap. 1.; Epictetus. Arian. lib. 2. c. 17 Deus quod vult qui vult, semper est Felix. Sic enim homo ab humanis in Divine dirigitur, cùm Voluntati humanae Voluntas Divine praefertur. Aug. in Ioan 52.
NONLATINALPHABET. Pind. Olymp. 4. Marcet sinc adversario virtus. Tunc apparet quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen. de provid c. 2.
. Pind. Olymp 4. Marcet sinc adversario virtus. Tunc Appears quanta sit, quantum valeat polleatque, cùm quid possit patientia ostendit. Sen. de provid c. 2.
Multa cogitur homo tolerare etiam remiffis peccatis: quamvis ut in eam veniret miseriam, primum suerit causa peccatum. Productior est enim poena quàm culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debitae miseriae, vel ad emendationem labilis vitae, vel ad exercitationem necessaria• patientiae, temporaliter hominem detinet poena, etiam quem jam ad damnationem sempiternam reum non detinet culpa. Aug. in Ioan. 124.
Multa cogitur homo tolerare etiam remiffis peccatis: Quamvis ut in eam veniret Miseriam, primum suerit causa peccatum. Productior est enim poena quàm culpa, ne parva putaretur culpa, si cum illa siniretur & poena. Ac per hoc vel ad demonstrationem debitae miseriae, vel ad emendationem labilis vitae, vel ad exercitationem necessaria• patientiae, temporaliter hominem detinet poena, etiam Whom jam ad damnationem sempiternam Reum non detinet culpa. Aug. in Ioan. 124.
Omnipotens Deus quid nobis profaturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatem augeat, dum per poenam vita penitius purgatur. Greg mor. l. 14 c. 18. Vota differens cruciat, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione melius convalescant. Idem ibid. l. 8. c. 17.
Omnipotens Deus quid nobis profaturum sit sciens, dolentium exaudire vocem saepe dissimulat, ut utilitatem augeat, dum per poenam vita penitius purgatur. Greg mor. l. 14 c. 18. Vota differens cruciate, crucians purgat, ut ad percipiendum quod desiderant, ex dilatione Better convalescant. Idem Ibid. l. 8. c. 17.
Quomodo cùm medicus epithema molestum & ardens imposuit, aeger ubi medicamento cruciari ceperit, rogat medicum ut tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut tollat, & non tollit. Ego, inquit, novi quem curo. Non mihi det qui aegrotat consilium. Opus est diu ibi sit, aliter enim nil proficiet. Aug. in Psal 90. & in Psal. 98. & in Psal. 130. & in 1 Ioan. 6.
Quomodo cùm medicus epithema Molestum & Arden imposuit, aeger ubi medicamento cruciari ceperit, Rogat Physician's ut Tollat emplastrum: Molestum est, inquit, mihi istud emplastrum; tollas, quaeso. Rogat ut Tollat, & non Tollit. Ego, inquit, novi Whom curo. Non mihi debt qui aegrotat consilium. Opus est Diu There sit, aliter enim nil proficiet. Aug. in Psalm 90. & in Psalm 98. & in Psalm 130. & in 1 Ioan. 6.
Non est ablatum, quod volebat auferri, ut infirmitas illa sanaretur. August. in Ioan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens aufert, non tribuens donat. Simon Cass. in Evang. l. 5. c. 24.
Non est ablatum, quod volebat auferri, ut Infirmitas illa sanaretur. August. in Ioan. 7. Ita Deus & denegans exaudit, & exaudiens denegat; tribuens Aufert, non tribuens donat. Simon Cass. in Evangelist l. 5. c. 24.
Non se norat aegr•tus; sed aegrotum norat medicus. August. in Psal. 138. Inspecta vena quid intus ageretur in aegroto, medicus noverat, aegrotus non noverat. Idem in Psal. 44.
Non se norat aegr•tus; sed aegrotum norat medicus. August. in Psalm 138. Inspecta vena quid intus ageretur in Aegroto, medicus noverat, Sick non noverat. Idem in Psalm 44.
Esa. 48.10. Conflabo te, non cum argento tamen, i. Non agam summo jure tecum: quia si ab omni scoriâ, ut argentum, expurgandus esses, totus disperires. Iun. ibid. NONLATINALPHABET. Chrysost. in Psal. 7.
Isaiah 48.10. Conflabo te, non cum argento tamen, i. Non Agam Summo jure tecum: quia si ab omni scoriâ, ut argentum, expurgandus esses, totus disperires. June Ibid.. Chrysostom in Psalm 7.
NONLATINALPHABET. Basil. ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luc. 24. Sic ignis flatu premitur ut crescat. Greg. mor. l. 20. c. 15.
. Basil. Ibid. Beneficium distulit, ut desiderium accenderet. Stell. in Luke 24. Sic ignis flatu premitur ut Crescat. Greg. mor. l. 20. c. 15.
Cant. 3.1, 2, 3. & 5.6. Dissimulatio est, non indignatio. Non est reversus sponsus ad votum & vocem revocantis; ut desiderium crescat, ut probetur affectus, ut amoris negotium exerceatur. Bern. in Cant. 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut crescat. Abscondit se sponsus cùm quaeritur, ut non inventus ardentius quaeratur, & differtur quaerens sponsa ne inveniat, ut tarditate sua capacior reddita, multiplicius quandoque inveniat quod quaerit. Greg. mor. l. 5. c. 3.
Cant 3.1, 2, 3. & 5.6. Dissimulatio est, non indignatio. Non est Reversed Sponsus ad Votum & vocem revocantis; ut desiderium Crescat, ut probetur affectus, ut amoris Negotium exerceatur. Bern. in Cant 75. Desiderium differtur ut proficiat, & tarditatis suae sinu nutritur ut Crescat. Abscondit se Sponsus cùm Quaeritur, ut non inventus Ardentius quaeratur, & differtur Seeking Sponsa ne inveniat, ut tarditate sua capacior reddita, multiplicius quandoque inveniat quod Query. Greg. mor. l. 5. c. 3.
Luk. 24.28, 29. Finxit selongius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum sinxit, ut in desiderium sut discipuli magis excitarentur. Stella in Luc.
Luk. 24.28, 29. Finxit selongius ire, cùm mallet cum discipulis remanere. Bern. de grad. humil. Longius iturum sinxit, ut in desiderium Suit Disciples magis excitarentur. Stella in Luke
Ad gratiam commendandam. Cùm dat tardius, commendat dona, non negat. August. de verb. Dom. 5. Scitè enim Senec. de benef. l. 1. c. 11. Lenocinium est muneri antecedens metus. Et, Metus muneri pondus imponit.
Ad gratiam commendandam. Cùm that Tardius, commendat dona, non negate. August. de verb. Dom. 5. Scitè enim Seneca de Beneficence. l. 1. c. 11. Lenocinium est muneri antecedens metus. Et, Metus muneri pondus imponit.
Malunt homines semper quae reliquerunt. Sen. ep. 115. Aliena nobis, nostra plus aliis placent. P. Syr. — maior { que } videtur Et melior vicina seges. Iuven. sat. 14.
Malunt homines semper Quae reliquerunt. Sen. Epistle. 115. Aliena nobis, nostra plus Others placent. P. Syr. — mayor { que } videtur Et melior Vicinity sedges. Juvenal. sat. 14.
Desideria in manibus constituta nescimus. Ennod. l. 7. ep. 17. Plus sensimus quod habuimus, postquam habere desivimus. Hieron. Consol. Pām. Tunc denique omnes nostra intelligimus bona; Quum quae in potestate habuimus, ea amisimus. Plaut. Capt. 1. 2. Discordiâ fit charior concordia. Nesciunt homines quantum boni fraternitas habeat, qui nunquam dissederunt. Quintil. declam. 321. Amicitiae, consuetudines, vicinitates quid habeant voluptatis, carendo magis intelligimus quàm fruendo. Cic. post redit.
Desire in manibus Constituted nescimus. Ennod. l. 7. Epistle. 17. Plus sensimus quod habuimus, Postquam habere desivimus. Hieron. Consol. Pām. Tunc denique omnes nostra intelligimus Bona; Whom Quae in potestate habuimus, ea amisimus. Plautus. Capt. 1. 2. Discordiâ fit Charior Concord. Nesciunt homines quantum boni fraternitas habeat, qui Never dissederunt. Quintil Declamation. 321. Friendship, consuetudines, vicinitates quid habeant voluptatis, carendo magis intelligimus quàm fruendo. Cic post Redeem.
NONLATINALPHABET. Basil. Caes. hom. 1. Prov. 27.7 ▪ Hinc Artaxerxes cum post inediam diuturniorem in ficus aridas panemque hordeaceum incidisset, NONLATINALPHABET. Plut. apoph. Et Socrates cibi condimentum famem, potionis sitim dixit. Cic. de fin. l. 2.
. Basil. Caesar hom. 1. Curae 27.7 ▪ Hinc Artaxerxes cum post inediam diuturniorem in ficus aridas panemque hordeaceum incidisset,. Plutarch Apophthegm. Et Socrates cibi condimentum Famem, potionis sitim dixit. Cic de fin. l. 2.
NONLATINALPHABET. Basil. Caes. hom. 1. NONLATINALPHABET. Greg. Naz. de Cypr. Post tempestatem dulcior est serenitas. Quintil. declam. 321. Et dulcior lux est, quod aliquando de sinit, quàm si jugiter permaneret. Ennod. lib. 1. epist. 11. NONLATINALPHABET. Plut. erotic.
. Basil. Caesar hom. 1.. Greg. Nazareth de Cyprus Post tempestatem dulcior est serenitas. Quintil Declamation. 321. Et dulcior lux est, quod aliquando de sinit, quàm si Jugiter permaneret. Ennod. lib. 1. Epistle. 11.. Plutarch erotic.
Dare vult; & quod dare vult differt, ut amplius desideres dilatum; ut desideranti det, ne vilescat quod dat. August. de verb. Dom. 29. Servat tibi Deus quod non vult citò dare, ut & tu discas magna magnè desiderare Idem ibid. 5. Solent enim protracta desideria amplius crescere. Gilbert. in Cant. 6.
Dare vult; & quod Dare vult Differt, ut Amplius desideres dilatum; ut desideranti debt, ne vilescat quod that. August. de verb. Dom. 29. Servant tibi Deus quod non vult citò Dare, ut & tu discas Magna magnè desiderare Idem Ibid. 5. Solent enim protracta Desire Amplius crescere. Gilbert. in Cant 6.
NONLATINALPHABET. Greg. Naz. contr. Eunom 2. Diligentius cufloditur, quod difficulter acquiritur. Quod venit ex facili, faciles segnesque tenemus; Quod spe quodque metu torsit, habere juvat. Ovid. amor.
. Greg. Nazareth Contr. Eunom 2. Diligentius cufloditur, quod Difficult acquiritur. Quod venit ex Facili, faciles segnesque tenemus; Quod See quodque metu torsit, habere Juvat. Ovid. amor.
Psal. •0. 18, 19. Irae interveniunt, redeunt rursum in gratiam. Verùm irae si quae fortè eveniunt hujusmodi inter eos, rursum ubi reventum in gratiam est, Bis tanto amici sunt inter se quàm prius. Plaut. Amph. 3.2.
Psalm •0. 18, 19. Irae interveniunt, redeunt Once again in gratiam. Verùm irae si Quae fortè eveniunt hujusmodi inter eos, Once again ubi reventum in gratiam est, Bis tanto Friends sunt inter se quàm prius. Plautus. Amph 3.2.
Matth. 22.23. NONLATINALPHABET. Origen. apud Euseb histor l. 6. c. 4. Secunda intinctura. Tertull. de patient. Martyrium enim qui tulit, sanguine suo baptizatur. Cyprian. ep. 2.
Matthew 22.23.. Origen. apud Eusebius History l. 6. c. 4. Secunda intinctura. Tertul the patient. Martyrium enim qui tulit, sanguine Sue baptizatur. Cyprian. Epistle. 2.
Esa. 55.8, 9. Et quomodo humana temeritas reprehendere audet, quod comprehend•re non valet? Bernard. de Consid. lib. 2. Piè ergò ac modestè ex Epicteti sententia Gell. noct. Attic. lib. 2. cap. 18. Non esse omnes Deo exoso•, qui in hac vita cum aerumnarum varietate luctantur; sed esse arcanas caussas, ad quas paucorum potuit pervenire curiositas.
Isaiah 55.8, 9. Et quomodo Humana temeritas reprehendere audet, quod comprehend•re non valet? Bernard. de Consider lib. 2. Piè ergò ac modest ex Epictetus sententia Gell. Night. Attic. lib. 2. cap. 18. Non esse omnes God exoso•, qui in hac vita cum Aerumnarum varietate luctantur; sed esse arcanas caussas, ad quas Paucorum Potuit pervenire curiositas.
Paternum animum, maternum affectum. Aliter patres, aliter matres indulgent. Illi excitari jubent liberos, ad studia obeunda mature, feriatis quoque diebus non patiuntur esse ociosos, & sudorem illis, & interdum lachrymas excutiunt. At matres fovere in sinu, continere in umbrâ volunt, nunquam flere, nunquam tristari, nunquam laborare. Patrium habet Deus adversus bonos viros animum, & illos fortiter amat. Sen. de provid. c. 2.
Paternum animum, maternum affectum. Aliter patres, aliter matres indulgent. Illi excitari jubent Liberos, ad Studia obeunda mature, feriatis quoque diebus non patiuntur esse ociosos, & sudorem illis, & Interdum lachrymas excutiunt. At matres fovere in sinu, continere in umbrâ volunt, Never flere, Never tristari, Never laborare. Paternal habet Deus Adversus bonos viros animum, & Illos fortiter amat. Sen. de provid. c. 2.
Quis magis amat? pater an mater? mater ardentius, pater constantius. Gerson modo viv. conjug. Illa te•erius, ille fortius & virilius. Miraris tu, si Deus ille bonorum amantissimus, quos optimos esse atque excellentissimos vult, fortunam illis, cum qua exerceantur, assignat? Sen. de prov. cap. 2.
Quis magis amat? pater an mater? mater Ardentius, pater Constantius. Gerson modo Viv. conjugate. Illa te•erius, Isle fortius & virilius. Miraris tu, si Deus Isle Bonorum amantissimus, quos optimos esse atque excellentissimos vult, fortunam illis, cum qua exerceantur, assignat? Sen. de Curae. cap. 2.
Heb. 12.6. Apoc. 3.19. Dilectîone, non odio flagellamur. Aug. epist. 48. Non studio nocendi, sed desiderio sanandi. Ibid. Non erudit pater nisi quem amat, non corripit nisi quem diligit. Hieron. ad Castrut. Molestus est & medicus furenti phrenetico, & pater filio indisciplinato, ille ligando, ille caedendo, sed uterque diligendo. August. epist. 50. Filius enim castigatione dignus, plus amatur, si saepius castigatur. Ambr. serm. 6.
Hebrew 12.6. Apocalypse 3.19. Dilectîone, non odio flagellamur. Aug. Epistle. 48. Non study nocendi, sed Desire sanandi. Ibid Non erudit pater nisi Whom amat, non corripit nisi Whom diligit. Hieron. ad Cast out. Molestus est & medicus furenti phrenetico, & pater filio indisciplinato, Isle Ligando, Isle caedendo, sed Uterque diligendo. August. Epistle. 50. Filius enim castigation Dignus, plus amatur, si Saepius castigatur. Ambrose sermon. 6.
Fides non est quod creditur, sed qua creditur, & illud quod creditur illâ conspicitur. Aug. de Trinit. l. 14. c. 9. Habet enim fides oculos suos, quibus & ea videt, quae nondum videt, quibus videt tamen, se nondum videre quae credit. Aug. ep. 222. Et cùm propterea credere jubemur, quia id quod credere jubemur, videre non possumus, ipsam tamen fidem quando inest in nobis, videmus in nobis, quia & rerum absentium praesens est fides, & rerum quae foris sunt, intus est fides, & rerum quae non videntur, videtur fides. Idem de Trinit. l. 13. c. 1.
Fides non est quod creditur, sed qua creditur, & illud quod creditur illâ conspicitur. Aug. de Trinity. l. 14. c. 9. Habet enim fides Eyes suos, quibus & ea videt, Quae Nondum videt, quibus videt tamen, se Nondum To see Quae credit. Aug. Epistle. 222. Et cùm propterea Believe jubemur, quia id quod Believe jubemur, To see non possumus, ipsam tamen fidem quando Inset in nobis, Videmus in nobis, quia & rerum absentium Praesens est fides, & rerum Quae Foris sunt, intus est fides, & rerum Quae non videntur, videtur fides. Idem de Trinity. l. 13. c. 1.
Enervis est & debilis, sed nec sides dicenda, quae credit quod videt. Aug. de peccat•mērit. lib. 2. c. 31. Quod videtur, sciri potius quàm credi dicitur. Greg. in Evang. 32.
Enervis est & debilis, sed nec sides dicenda, Quae credit quod videt. Aug. de peccat•mērit. lib. 2. c. 31. Quod videtur, sciri potius quàm credi dicitur. Greg. in Evangelist 32.
Psal. 119.89, 90, 91. NONLATINALPHABET; Basil. hexam. 1. NONLATINALPHABET. Gregor. Naz. ad Eunom 2. Quid est quod totam terrae molem sustinet? & universus orbis cui innititur? si est aliquid quod sustineat caetera, ipsum à quo sustinetur? non invenitur nisi virtutis verbum omnia portans. Bern. in Psal 90.
Psalm 119.89, 90, 91.; Basil. Hexam. 1.. Gregory. Nazareth ad Eunom 2. Quid est quod Whole terrae molem Sustinet? & universus Orbis cui innititur? si est Aliquid quod sustineat caetera, ipsum à quo sustinetur? non Invenitur nisi virtue verbum omnia Portans. Bern. in Psalm 90.
Cùm rogo te nummos sine pignore, Non habeo, inquis: Idem si pro me spondet agellus, habes. Quod mihi non credis veteri fidoque sodali, credis •oliculis arboribusq ▪ meis. Martial. epig. 25. l. 12.
Cùm Ask te Nummos sine pignore, Non habeo, Inquisitors: Idem si Pro me spondet agellus, habes. Quod mihi non credis Veteri fidoque sodali, credis •oliculis arboribusq ▪ meis. Martial. Epigram. 25. l. 12.
Ierem. 2 31. Nihil est in nobis corde fugacius, quod à nobis (à Deo etiam) toties recedit, quoties per pravas cogitationes defluit. Greg. pastor. cur. part. 3. c. 1. §. 15.
Jeremiah 2 31. Nihil est in nobis cord fugacius, quod à nobis (à God etiam) Twice recedit, How often per pravas Cogitations defluit. Greg. pastor. cur. part. 3. c. 1. §. 15.
NONLATINALPHABET. Greg Naz. orat. 31. NONLATINALPHABET. Chrys. contra Anomaeos 5. Humana mens, aquae more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperit, quia se per infima inutiliter spargit. Greg. ubi sup.
. Greg Nazareth Orat. 31.. Chrys. contra Anomalous 5. Humana Mens, Water more, & circumclusa ad superiora colligitur, quia illud repetit unde descendit; & relaxata deperit, quia se per infima inutiliter spargit. Greg. ubi sup.
Exod. 32.10 Dissimulat Dominus exaudire rogantem, & feriendi licentiam quaerit à Mose, qui secit Mosem ▪ Bernard. de temp. 83. Quid est servo, Dimitte me, dicere, nisi deprecandi ansam praebere? Greg. Mor. lib. 9. c. 12. Sine me, inquit, & dispergam eos, ut ille postulando & semetipsum offerendo non sineret. Tertull. contrá Marc. lib. 2.
Exod 32.10 Dissimulat Dominus exaudire rogantem, & feriendi licentiam Query à Mose, qui secit Moses ▪ Bernard. de temp. 83. Quid est servo, Dimity me, dicere, nisi deprecandi ansam praebere? Greg. Mor. lib. 9. c. 12. Sine me, inquit, & Dispergam eos, ut Isle postulando & semetipsum offerendo non sineret. Tertul contrá Marc. lib. 2.
1 King. 18.27. Quid sibi volunt excitationes illae, quas canitis matutine; collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones illae, quibus benè ut valeant auspicabili salutatione mandatis? Somni enim quiete solvuntur, occupatique ut hoc possint, lenes audienda sunt naniae. Arnob. contr. gent. l. 5. Sic Homer. Iliad. NONLATINALPHABET. Et Iliad. NONLATINALPHABET clamore bellico.
1 King. 18.27. Quid sibi volunt excitationes Those, quas canitis matutine; collatis ad tibiam vocibus? obdormiscunt enim superi, remeare ut ad vigilias debeant. Quid domitiones Those, quibus benè ut valeant auspicabili salutation mandatis? Somni enim quiet solvuntur, occupatique ut hoc possint, lenes audienda sunt naniae. Arnob Contr. gent. l. 5. Sic Homer. Iliad.. Et Iliad. Noise bellico.
NONLATINALPHABET. &c. Xenoph. Cyripaed. l. 1. Ad quem locum respiciens Plut. de tranquill. NONLATINALPHABET. Et Mevand. NONLATINALPHABET. Huc illud Ben-Syrae, Honora medicum dum non indiges ejus, i. juxta Schol. Ebr. Cole & precare Deum priusquam ejus auxilio tibi opus sit. Nam Iure venit cultes ad sibi quisque Deos. Ovid. Pont. 1. 3. Honora medicum dum sanus es, ut in morbo tibi libentius adsit. Sirac. 38.1. NONLATINALPHABET. Drus. in Sir. & in Ben-Syr. NONLATINALPHABET.
. etc. Xenoph Cypriaed. l. 1. Ad Whom locum respiciens Plutarch the tranquil.. Et Mevand.. Huc illud Ben-Syrae, Honor Physician's dum non indiges His, i. juxta Schol. Ebr Coal & precare God priusquam His Auxilio tibi opus sit. Nam Iure venit cultes ad sibi Quisque Gods Ovid. Pont. 1. 3. Honor Physician's dum Sanus es, ut in morbo tibi Libentius Adsit. Sirach. 38.1.. Drus in Sir. & in Ben-Syr..
Accidit inter dum ut Christum in nobis sentiamus, qui sensus illicò nullus fit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla ejus operatio sentiatur. Spin. de justit. Christ.
Accidit inter dum ut Christ in nobis sentiamus, qui sensus illicò nullus fit, Residet tamen in nobis, ut anima in corpore dormientis, licet nec ipsa, nec ulla His operatio sentiatur. Spin. de justit. christ.
Mulier foetum conceptum non semper molitantem sentit: ubi tamen semel & iterum sensit, pragnantem se esse non ambigit. Spin. de Iustit. Christ. & Taffin. Marks of Gods children. cap. 4.
Mulier foetum conceptum non semper molitantem Sentit: ubi tamen semel & iterum Saint, pragnantem se esse non ambigit. Spin. de Iustit. christ. & Taffin. Marks of God's children. cap. 4.
Heu, Domine Deus, rara hora, & brevis mora. Bern. in Cant. 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid. 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ibid. 8.
Heu, Domine Deus, rara hora, & brevis mora. Bern. in Cant 23. Tenuis magis exhalatio, quam pinguis conspersio. Ibid 14. Sapit quidem suavissimè, sed gustatur rarissimè. Ibid 8.
Prov. 6.6, 7, 8. — formicae farris acervos De populant, hyemis memores, tectoque reponunt. Virg. Aen l. 4. Ore trahit, quodcunque potest, atque addit acervo, Quem struithaud ignara, ac non incauta futuri. Tum simul inversum contristat aquarius annum, Non usquam prorepit, & illis utitur ante Quaesitis. Horat. sat. 1.
Curae 6.6, 7, 8. — formicae farris acervos De populant, hyemis Memories, tectoque reponunt. Virg Aen l. 4. Over trahit, quodcunque potest, atque Addit acervo, Whom struithaud ignara, ac non incauta Future. Tum simul inversum contristat aquarius annum, Non usquam prorepit, & illis utitur ante Quaesitis. Horatio sat. 1.
Luke 21.19. Psal. 74.12. O servum illum beatum, cujus emendationi Dominus instat, cui dignatur irasci, quem admonendi dissimulatione non decipit. Tertull. de bn. patient.
Lycia 21.19. Psalm 74.12. O servum Ilum Beatum, cujus Emendation Dominus Instant, cui Dignatur Irascible, Whom admonendi dissimulation non decipit. Tertul de bn. patient.
NONLATINALPHABET. Pindar. Pyth 2. NONLATINALPHABET. Bion. Laert. Malum non posse ferre, nòn leve est malum. Perdidisti tot mala, si nondum misera esse didicisti. Sen. ad Helv. c. 3.
. Pindar. Pyth 2.. Bion. Laertes Malum non posse Far, nòn leave est malum. You have lost tot mala, si Nondum Miseram esse didicisti. Sen. and Helv c. 3.
Vnum est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Sen. de ira. lib. 3. cap. 16. Pati Durum: sed levjus fit patientiâ, Quicquid corrigere est nefas. Horat. carm. 1. 24. Possè pati facile est, tibi ni patientia d•sit. Ovid. remed. lib. 2. Nam Patiens quisquis novit pati, pepulit vires, pondusque mali. Sen. Her. Oet.
One est levamentum malorum ingentium, pati, & necessitatibus suis obsequi. Sen. de ira. lib. 3. cap. 16. Pati Durum: sed levjus fit patientiâ, Quicquid corrigere est nefas. Horatio Carm. 1. 24. Possè pati facile est, tibi ni patientia d•sit. Ovid. remed. lib. 2. Nam Patient quisquis Novit pati, pepulit vires, pondusque mali. Sen. Her. Oct.
Indignatio in tormentum suum proficit: & imperia graviora sentit qui contumacius patitur. Sen. de ira. lib. 3. cap. 16. Nihil tam exasperat fervorem vulneris, quam serendi impatientia. Hegesip. excid. Hier. lib. 2. cap. 9. Impatientes, dum mala pati nolunt, non efficiunt, ut à malis eruantur, sed ut mala graviora patiantur. Patientes autem qui mala malunt non committendo ferre, quam non ferendo committere, & leviora faciunt quae per patientiam patiuntur, & pejora evadunt, quibus per impatientiam mergerentur, bona verò aeterna & magna non perdunt, dum malis temporatibus brevibus non cedunt. Hugo Vict. de patient. cap. 2.
Indignatio in Tormentum suum proficit: & imperia graviora Sentit qui contumacius patitur. Sen. de ira. lib. 3. cap. 16. Nihil tam exasperat fervorem vulneris, quam serendi impatientia. Hegesip. exceed. Hier. lib. 2. cap. 9. Impatients, dum mala pati Nolunt, non efficiunt, ut à malis eruantur, sed ut mala graviora patiantur. Patients autem qui mala Malunt non committendo Far, quam non ferendo commit, & leviora faciunt Quae per patientiam patiuntur, & pejora evadunt, quibus per impatientiam mergerentur, Bona verò aeterna & Magna non perdunt, dum malis temporatibus brevibus non cedunt. Hugo Vict. the patient. cap. 2.
Vtque suum laqueis, quos callidus abdidit auceps, Crus ubi commisit volucris sensitque teneri, Plangitur, ac trepidans astringit vincula motu. Ovid. metam. lib. 11. Sic laqueos sera dum jactat astringit: sic aves viscum, dum trepidantes excutiunt, plumis omnibus illinunt. Senec. de ira, lib. 3. cap. 16. Impensius in ipsis agrestibus feris arctissima vincula, si se excitent, imprimuntur; si quicscant, relaxantur. Sixtus apud Hegesip. lib. 2. cap. 9.
Uitque suum laqueis, quos Callidus abdidit auceps, Crus ubi commisit volucris sensitque teneri, Plangitur, ac trepidans astringit vincula motu. Ovid. Metam. lib. 11. Sic laqueos sera dum jactat astringit: sic aves viscum, dum trepidantes excutiunt, plumis omnibus illinunt. Seneca de ira, lib. 3. cap. 16. Impensius in Ipse agrestibus feris arctissima vincula, si se excitent, imprimuntur; si quicscant, relaxantur. Sixtus apud Hegesip. lib. 2. cap. 9.
NONLATINALPHABET. Idem ibid. NONLATINALPHABET. Ibid. Non martyrium sola sanguinis effusio consummat; nec sola dat palmam exustio illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, &c. Idem de divers. 39. vise & Chrysost. in 1 Thess. homil. 3.
. Idem Ibid.. Ibid Non martyrium sola Blood Effusio consummate; nec sola that Palmam exustio illa flammarum. Aug. de Sanct. 46. Multi ducunt martyrium in lecto, etc. Idem de diverse. 39. vise & Chrysostom in 1 Thess Homily. 3.
Quid est quod nos queramur de Deo, cum Deus magis queri de nobis omnibus possit? quae ratio est ut dolcamus nos non audiri à Deo, cum ipsi Deum non audiamus? & susurremus non respici à Deo terras, cum ipsi non respiciamus ad coelum? & molestum sit despici à Domino preces nostras, cum praecepta ejus despiciantur à nobis? quid dignius? quid justius? non audivimus, non audimur: non respeximus, non respicimur. Salvian. de provid. lib. 3.
Quid est quod nos queramur de God, cum Deus magis queri de nobis omnibus possit? Quae ratio est ut dolcamus nos non audiri à God, cum ipsi God non Let us hear? & susurremus non respici à God terras, cum ipsi non respiciamus ad coelum? & Molestum sit despici à Domino preces nostras, cum praecepta His despiciantur à nobis? quid Dignius? quid justius? non audivimus, non audimur: non respeximus, non respicimur. Salvian. de provide. lib. 3.
Psal. 32.3, 4. Define dissimulare. Deus crudelius urit, Quos videt invitossuccubuisse sibi. Tibull. eleg. 1. 8. Cedam aculco, ne bis pungar. Bern. de divers. 20.
Psalm 32.3, 4. Define dissimulare. Deus crudelius urit, Quos videt invitossuccubuisse sibi. Tibull. Eleg. 1. 8. Cedam aculco, ne bis pungar. Bern. the diverse. 20.
Plectimur à Deo, nec flectimur tamen: corripimur, sed non corrigi•ur. Salvian. de provid. l. 5. Non cessant vitia civium usque ad excidia civitatum. Prius est interire quam corrigi: Prius ipsos quam in ipsis vit ia non esse. Ibid. Multo facilius fregeris, quam flexeris. Buchan. Bapt.
Plectimur à God, nec flectimur tamen: corripimur, sed non corrigi•ur. Salvian. de provide. l. 5. Non cessant Vices Citizens usque ad excidia Civitatum. Prius est interire quam corrigi: Prius ipsos quam in Ipse vit in non esse. Ibid Much Facilius fregeris, quam flexeris. Buchan. Bapt
Languorum nullus inveniet medelas, nisi prius morborum cognoverit causas. Origen. in Rom. lib. 1. Non potest scire quomodo morbos curare conveniat, qui unde hi sint ignorat. Corn. Cels. de remed. lib. 1. Absque causarum observatione morbos nec praecavere, nec curare licet. Fernel. patholog. l. 7. cap. 11.
Languorum nullus inveniet medelas, nisi prius morborum cognoverit causas. Origen. in Rom. lib. 1. Non potest Scire quomodo Morbos curare Conveniat, qui unde him sint Ignorant. Corn. Cels. de remed. lib. 1. Absque Causarum observation Morbos nec praecavere, nec curare licet. Fernel. pathology. l. 7. cap. 11.
Psal. 50.21. Esa. 42.14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in vindicta, tacet in verbere. Aug. in Psal. 74. & 93. & 100. & in Ioan. tr. 4. & homil. 2.
Psalm 50.21. Isaiah 42.14. Quid est, Tacui? non judicavi, non vindicavi. Non tacet in verbo; tacet in Vindictae, tacet in verbere. Aug. in Psalm 74. & 93. & 100. & in Ioan. Tr. 4. & Homily. 2.
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Quomodo Bern. in Cant. 79. Graecè loquentem non intelligit, qui Graecam non novit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, barbara est, sicut aes sonans, aut cymbalum tinniens.
Quomodo Bern. in Cant 79. Graecè loquentem non intelligit, qui Greek non Novit, nec Latinè loquentem, qui Latinus non est. Sic lingua amoris ei qui non amat, barbara est, sicut aes sonans, Or cymbalum tinniens.
Act. 9.7. cum 22.9. Ita conciliat post Calvinum Piscator; melius, puto, quàm Chrysost. Theophyl. Oecum. Lyra, Hugo, Beza, alii, qui ad Pauli vocem coactius referunt.
Act. 9.7. cum 22.9. Ita conciliat post Calvinum Piscator; Better, puto, quàm Chrysostom Theophylact. Oecum. Lyra, Hugo, Beza, alii, qui ad Pauli vocem coactius referunt.
Dei opera admiranda qui non aspicit tantum, sed & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Literas cùm videris, commonerà eas & legere: quod si fortè non nosti, Quid putamus, inquis, esse, quod hîc scriptum est? Interrogas quid sit, cùm jam videas aliquid. Sed aliud tibi demonstraturus est, à quo quaeris agnoscere quod vidisti. Alios ille oculos habet, alios tu. Apices similiter videtis; non similiter signa cognovistis. Tu vides & laudas; ille videt & laudat, legit & intelligit. Aug. in Ioan. 24.
Dei opera Admiranda qui non aspicit Tantum, sed & intelligit, quasi legit. Aliter enim videtur pictura, aliter videntur literae. Picturam cùm videris, hoc est totum vidisse, laudasse. Literas cùm videris, commonerà eas & Legere: quod si fortè non Nosti, Quid putamus, Inquisitors, esse, quod hîc Scriptum est? Interrogas quid sit, cùm jam Videos Aliquid. Said Aliud tibi demonstraturus est, à quo Quaeris agnoscere quod Vidisti. Alioth Isle Eyes habet, Alioth tu. Apices similiter Videtis; non similiter Signs cognovistis. Tu vides & laudas; Isle videt & Laudat, legit & intelligit. Aug. in Ioan. 24.
Est placidus facilisque pater, veniaeque paratus; Et qui fulmineo saepè sinè igne t•nat. Qui cùm triste aliquid statuit, fit tristis & ipse: Cuique fere poenam sumere poena sua est. Ovid. P•nt. 2.2. Est piger ad poenas Deus, est ad praemia velox. Quique dolet quoties cogitur esse ferox. Multa metu poena, poenâ qui pa•ca coercet: Et jacet invitâ fulmina rara manu. Ibid. 1.3. Torqueris ipse, cùm tam lenis irasceris. Plin. ep. 21. l 9.
Est Placidus facilisque pater, veniaeque Ready; Et qui fulmineo saepè sinè Ignite t•nat. Qui cùm triste Aliquid statuit, fit tristis & ipse: Cuique fere poenam Sumere poena sua est. Ovid. P•nt. 2.2. Est piger ad poenas Deus, est ad praemia Swift. Quique Dolet How often cogitur esse ferox. Multa metu poena, poenâ qui pa•ca coercet: Et jacet invitâ Thunderbolts rara manu. Ibid 1.3. Torqueris ipse, cùm tam lenis irasceris. Pliny Epistle. 21. l 9.
Lam. 3.42. Victa tamen vilio est hujus clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2.2. Ergò illum demens in me sevire coegi, Mitius immensus quo nihil orbis habet. Idem trist. 4.8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec minus infestus, quàm fuit, esse potest. Idem de Pont. 1.3. Exacerbamus Deum impuritatibus nostris, & ad puniendos nos trabimus invitum. Salvian. de provid. l. 4. c. 5.
Lam. 3.42. Conquered tamen vilio est hujus Clementia nostro: Et venit ad vires ira coacta suas. Ovid. Pont. 2.2. Ergò Ilum Demons in me sevire coegi, Mitius immensus quo nihil Orbis habet. Idem trist. 4.8. Nunc quoque nil fecit, nisi quod facere ipse coegi. Nec minus infestus, quàm fuit, esse potest. Idem de Pont. 1.3. Exacerbamus God impuritatibus nostris, & ad puniendos nos trabimus invitum. Salvian. de provide. l. 4. c. 5.
Esa. 27.4. Ier. 7.19. Cùm ejus naturae sit meus Dei atque majestas ut nulla iracundiae passione moveatur; tanta tamen in nobis peccatorum exa•erbatio est, ut per nos cogatur irasci. Vim, ut ita dixerim, facimus pietati suae, ac manus quodammodo afferimus misericordiae suae. Cùm ejus benignitatis sit, ut velit nobis jugiter parcere, cogitur masis nostris scelera quae admittimus vindi••re. Salvian. de provid. lib. 4. cap. 5.
Isaiah 27.4. Jeremiah 7.19. Cùm His naturae sit meus Dei atque majestas ut nulla iracundiae passion moveatur; tanta tamen in nobis peccatorum exa•erbatio est, ut per nos cogatur Irascible. Vim, ut ita dixerim, facimus pietati suae, ac manus quodammodo afferimus Mercy suae. Cùm His benignitatis sit, ut velit nobis Jugiter parcere, cogitur masis nostris scelera Quae admittimus vindi••re. Salvian. de provide. lib. 4. cap. 5.
Iob 10.2. Non sententiam causatur, sed causam scrutatur, erudiri flagellis petens non erui. Bern in Cant. 33. Percussionis verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur, non cognoscit tamen pro qua specialiter culpâ percutitur. Ibid. lib. 9. cap. 34. Vise sis eundem ibid. cap. 30. & Isid•r. de sum. bon. lib. 3. cap. 2.
Job 10.2. Non sententiam causatur, sed Causam scrutatur, erudiri flagellis petens non erui. Bern in Cant 33. Percussionis Verbera acceperat, & causas verberum nesciebat. Greg. mor. l. 23. c. 17. Quamvis peccatorem se sentiat & fateatur, non cognoscit tamen Pro qua specialiter culpâ percutitur. Ibid lib. 9. cap. 34. Vise sis eundem Ibid. cap. 30. & Isid•r. de sum. bon. lib. 3. cap. 2.
NONLATINALPHABET. Plut. de aud. Translatum ab evis irritis, ex quibus nihil gignitur, quae NONLATINALPHABET Graeci vocant. Plin. hist. nat. l. 10. c. 58. quidam & ventò ea putant genetari, qua de causa etiam NONLATINALPHABET appellantur. Ibid. c. 60. Sed & NONLATINALPHABET. Plato in Theaet.
. Plutarch de and. Moved ab evis irritis, ex quibus nihil gignitur, Quae Greeks Vocant. Pliny hist. nat. l. 10. c. 58. quidam & ventò ea Putant genetari, qua de causa etiam appellantur. Ibid c. 60. said &. Plato in Theaet.
Deut. 19 19, 21. Iam. 2.13. NONLATINALPHABET. Pindar. Nem. 4. NONLATINALPHABET. Euripid. Orest. Non est injuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit praeda. Aug. in Psal. 38. — ne { que } enim lex justior ulla, Quam necis artifices arte perire sua. Ovid art. 1. NONLATINALPHABET. Pythagor. an Rhadamanth. Aristot. Ethic. l. 5. c. 5.
Deuteronomy 19 19, 21. Iam. 2.13.. Pindar. Nem. 4.. Euripides Orest. Non est injuria pati, quod prior feceris. Sen. de ira, l. 2. c. 30. Qui praedo vult esse, meritò fit Praeda. Aug. in Psalm 38. — ne { que } enim lex justior ulla, Quam necis artifices arte perire sua. Ovid art. 1.. Pythagoras. an Rhadamanth. Aristotle Ethic. l. 5. c. 5.
Exod. 22.22.24. Tolerabilius est siquis patiatur quod fecerit. Miramur si nos barbari capiunt, cùm sratres nostros nos faciamus captivos? Diu id oppressione plurimorum elaboravimus, ut captivando alios etiam ipsi incipiamus esse captivi. Sentimus enim quae fecimus; ac labores manuum nostrarum manducamus; & justo judice Deo solvimus quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraude cepimus; •ecce ipsi peregrinamur ▪ Praejudiciis alios circumvenimus; ipsi praejudicia nunc timemus. Salvian de provid. lib. 5.
Exod 22.22.24. Tolerably est siquis patiatur quod fecerit. Miramur si nos Barbari capiunt, cùm sratres nostros nos Faciamus captivos? Diu id oppression plurimorum elaboravimus, ut captivando Alioth etiam ipsi incipiamus esse Captivi. Sentimus enim Quae We have done; ac labores manuum nostrarum manducamus; & Justo judice God solvimus Quae debemus. Miserti exulum non sumus; ecce ipsi sumus exules. Peregrinos fraud cepimus; •ecce ipsi peregrinamur ▪ Prejudices Alioth circumvenimus; ipsi praejudicia nunc Timemus. Salvian de provid. lib. 5.
Esa. 28.19. Vexatio intellectum dat auditui, quia tunc peccator intelligit quod audivit, cùm se jam pro contemptu vexari doluerit. Greg. mor. l. 15. c. 22.
Isaiah 28.19. Vexation Intellectum that auditui, quia tunc peccator intelligit quod audivit, cùm se jam Pro contemptu vexari doluerit. Greg. mor. l. 15. c. 22.
Si malum morbi fortius creverit, majorae remedia quaeruntur, & pro salute hominis solicita fortiùs se medicina opponit: asperi cibi, potus ingeruntur amari: Et si convaluerit malum, & ignis adhibetur & ferrum. Firmic. de error. Gentil.
Si malum Morbi fortius creverit, majorae Remedy quaeruntur, & Pro salute hominis solicita fortiùs se medicina opponit: asperi cibi, Potus ingeruntur Amari: Et si convaluerit malum, & ignis adhibetur & ferrum. Firmic. de error. Gentil.
Dolosè quaerit, qui timet invenire quod quaerit. Sunt enim qui iniquitatem suam quasi conantur quaerere & timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non oderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt odissent. Aug. in Psal 35.
Dolosè Query, qui timet invenire quod Query. Sunt enim qui iniquitatem suam quasi conantur quaerere & Timent invenire. Qui quia dolosè agebant ut invenirent, ubi invenerint, non oderunt. Si enim non dolosè sed sincerè agerent, quod invenerunt odissent. Aug. in Psalm 35.
Esa. 59.2. Peccata sola separant inter homines & Deum. Aug. de pecc. mor. l. 1. c. 20. Tollatur ergò de medio quod interest, & pax est. Bern. in Cant. 4.
Isaiah 59.2. Peccata sola separant inter homines & God. Aug. de Trespass. mor. l. 1. c. 20. Tollatur ergò de medio quod Interest, & pax est. Bern. in Cant 4.
Sicut nullum proficit medicamentum, si adhuc ferrum in eo sit; ita nihil proficit oratio illius, cujus adhuc dolus in mente, vel odium manet in pectore. Isidor. de sum. bon. l. 3. c. 7.
Sicut nullum proficit medicamentum, si Adhoc ferrum in eo sit; ita nihil proficit oratio Illius, cujus Adhoc dolus in mente, vel odium manet in pectore. Isidore. de sum. bon. l. 3. c. 7.
Aspicitur in corde iniquitas, cum mentu oculis placet. Quae enim diligimus, libenter aspicere solemus. Ruffin. in Psal. 65. Quid est videre, nisi ind•sinenter intueri? non videre per judicium, sed videre per appetitum. Gregor. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut calcetur. Aug. in Psal. 65.
Aspicitur in cord iniquitas, cum mentu oculis placet. Quae enim diligimus, Libenter aspicere Solmus. Ruffin. in Psalm 65. Quid est To see, nisi ind•sinenter intueri? non To see per judicium, sed To see per appetitum. Gregory. mor. l. 22. c. 3. Conspicere ut acceptetur, quod despici dignum est ut calcetur. Aug. in Psalm 65.
Olim offensum sentimus, nec placamus Deum; nec amputamus causas morbi, ut morbus pariter auferatur. Hieron. epit. Nepot. Medicus quando aegritudinem discutit, si curet quod per aliquam causam factum est, & ipsam causam per quam factum est non c•ret, ad tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Ioan 25. Purget humorem, detrahat causam, & non erunt ulcera. Ibid.
Once offensum Sentimus, nec placamus God; nec amputamus causas Morbi, ut morbus pariter auferatur. Hieron. Epitome. Nepotism. Medicus quando aegritudinem discutit, si curet quod per aliquam Causam factum est, & ipsam Causam per quam factum est non c•ret, ad Tempus videtur mederi, sed causa manente morbus repetitur. Aug. in Ioan 25. Purget humorem, detrahat Causam, & non erunt ulcera. Ibid
Poenas peccaterum suorum plurimi perferunt; & intelligere causas poenarum nemo dignatur. Causa est, quia & si jam aliqua patiamur, nondum tamen patimur, qualiae meremur. Agnoscere nos Deus peccata nostra mavult quam sustinere, & ostendere potius quid mereamur, quàm infligere quod meremur. Ille invitat ad veniam: nos cumulanus offensam. Vim Deo facimus iniquitatibus nostris: iram in nos divinitatis armamus: Nolentem ulcisci cogimus; par••e volentem non permittimus. Salv de provid. lib. 5.
Poenas peccaterum suorum Plurimi perferunt; & intelligere causas Poenarum nemo Dignatur. Causa est, quia & si jam Any patiamur, Nondum tamen patimur, qualiae meremur. Agnoscere nos Deus Peccata nostra Mavult quam Sustain, & ostendere potius quid mereamur, quàm infligere quod meremur. Isle invitat ad veniam: nos cumulanus offensam. Vim God facimus iniquitatibus nostris: iram in nos divinitatis armamus: Nolentem ulcisci cogimus; par••e volentem non permittimus. Salvation de provide. lib. 5.
