A Romane centurion becomming a good souldier of Iesus Christ In foure sermons, preached in the cathedrall church, and in Saint Thomas Church at Sarum. By Bartholomevv Parsons, B.D. and rector of Ludgershall, in the county of Wiltes.
IN the eight Chapter of this Booke, there appeares unto us certaine glimmering sparkles or flashes as it were of Gods purpose to call the Gentiles out of darkenesse to his marveilous light;
IN the eight Chapter of this Book, there appears unto us certain glimmering sparkles or flashes as it were of God's purpose to call the Gentiles out of darkness to his marvelous Light;
and into whose wayes the Apostles at their first sending out might not goe, into any City of the Samaritanes enter yee not, Math. 10.5.) from the power of Satan to God,
and into whose ways the Apostles At their First sending out might not go, into any city of the Samaritans enter ye not, Math. 10.5.) from the power of Satan to God,
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But in this the resplendent beames of Gods good pleasure in giving unto the Gentiles repentance unto life, shine cleerely unto us in an heavenly vision both instructing and authorising Peter, that he being a Iew, might enter in to Cornelius and the other Gentiles with him,
But in this the resplendent beams of God's good pleasure in giving unto the Gentiles Repentance unto life, shine clearly unto us in an heavenly vision both instructing and authorising Peter, that he being a Iew, might enter in to Cornelius and the other Gentiles with him,
and preach Christ Iesus unto them. This whole Chapter then containing a narration of the full illuminating of Cornelius with the knowledge of the Messias alreadie come.
and preach christ Iesus unto them. This Whole Chapter then containing a narration of the full illuminating of Cornelius with the knowledge of the Messias already come.
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In these two verses proposed is premised a description of the person of Cornelius, either in his civill state, Ʋers. 1. There was a certaine man in Cesarea called Cornelius, a Centurion of the Band called the Italian Band;
In these two Verses proposed is premised a description of the person of Cornelius, either in his civil state, Ʋers. 1. There was a certain man in Caesarea called Cornelius, a Centurion of the Band called the Italian Band;
or his religious both affections and actions, Vers. 2. A devout man, and one that feared God with all his house, which gave much almes to the people, and prayed to God alway.
or his religious both affections and actions, Vers. 2. A devout man, and one that feared God with all his house, which gave much alms to the people, and prayed to God always.
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In the former he is set out 1. By the place of his dwelling at Cesarea. 2. By his profession and calling, Hee was a Centurion of a Band, which Band is also particularly described, by the Countrey whence it came the Italian Band. In the latter his religious both affections and actions are declared generally or particularly:
In the former he is Set out 1. By the place of his Dwelling At Caesarea. 2. By his profession and calling, He was a Centurion of a Band, which Band is also particularly described, by the Country whence it Come the Italian Band. In the latter his religious both affections and actions Are declared generally or particularly:
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his charitie in giving almes, amplified 1. by the measure, much almes; 2. by the persons, to the people. His pietie towards God in his prayers and supplications, Hee prayed; which are also set out by the circumstance of the person to whom, He prayed to God. 2. of the time, He did it alway.
his charity in giving alms, amplified 1. by the measure, much alms; 2. by the Persons, to the people. His piety towards God in his Prayers and supplications, He prayed; which Are also Set out by the circumstance of the person to whom, He prayed to God. 2. of the time, He did it always.
To prosecute these particulars in their order, I begin first with the first circumstance of his civill state, whereby he is set out unto us, the place of his dwelling at Cesarea.
To prosecute these particulars in their order, I begin First with the First circumstance of his civil state, whereby he is Set out unto us, the place of his Dwelling At Caesarea.
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and adorned with many workes worthy the sight, was called by him Cesarea to winne the favour of Augustus Caesar, as reporteth Iosephus lib. 1. de bello Iud: cap.
and adorned with many works worthy the sighed, was called by him Caesarea to win the favour of Augustus Caesar, as Reporteth Iosephus lib. 1. de bello Jud: cap.
16 and lib. 15. Antiq. cap. 13. As also from the Emperours daughter Iulia, this Herod built Iulias, on the farther side of Iordan, Hiero. in Matth. 16. And it was scituate on the coast of the Mediterranean Sea, betweene Dora and Ioppa, The other being later, was scituate in Iturea in Trachonitis, a Countrey of Galile or Phoenicia, at that part of Mount Libanus where the two Rivers Ior and Dan meete together and make the River Iordan, Hier. vbi suprà.
16 and lib. 15. Antique cap. 13. As also from the emperors daughter Iulia, this Herod built Iulias, on the farther side of Iordan, Hiero in Matthew 16. And it was situate on the coast of the Mediterranean Sea, between Dora and Joppa, The other being later, was situate in Iturea in Trachonitis, a Country of Galilee or Phoenicia, At that part of Mount Lebanon where the two rivers For and Dan meet together and make the River Iordan, Hier. vbi suprà.
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and Tetrarch of Galilee Luke 3. it was called by him Cesarea in honour of Tiberius Caesar, and for distinction sake Cesarea Philippi. Afterwards Agrippa to flatter Nero called it Neronias: Ioseph lib. 20. antiq. cap. 8. Of these the former is here meant.
and Tetrarch of Galilee Lycia 3. it was called by him Caesarea in honour of Tiberius Caesar, and for distinction sake Caesarea Philippi. Afterwards Agrippa to flatter Nero called it Neronias: Ioseph lib. 20. Antique. cap. 8. Of these the former is Here meant.
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Now this rocke is not so stonie but if we strike it the waters will gush out, from the verball denomination of this place we may haue a reall observation, to note the vaine pride,
Now this rock is not so stony but if we strike it the waters will gush out, from the verbal denomination of this place we may have a real observation, to note the vain pride,
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and proud vanitie of the sonnes of men, the Princes of this world and their followers and flatterers, in calling houses and Cities after their owne names.
and proud vanity of the Sons of men, the Princes of this world and their followers and Flatterers, in calling houses and Cities After their own names.
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And I speake not this according to man, it is the Holy Ghosts censure of them in expresse termes, They call their lands after their owne names, Psal. 40.11.
And I speak not this according to man, it is the Holy Ghosts censure of them in express terms, They call their Lands After their own names, Psalm 40.11.
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Cain the first builder of a Citie (for Seth and Enoch built none, but lived in Tents, to shew that they had none abiding City here) called the name of it after the name of his sonne Enoch, Gen. 4.17. That one Citie Constantinople, sometimes Heathen, afterward Christian, now Turkish, hath changed its names as often as Laban did Iacobs wages, to flatter the great ones of the earth;
Cain the First builder of a city (for Seth and Enoch built none, but lived in Tents, to show that they had none abiding city Here) called the name of it After the name of his son Enoch, Gen. 4.17. That one city Constantinople, sometime Heathen, afterwards Christian, now Turkish, hath changed its names as often as Laban did Iacobs wages, to flatter the great ones of the earth;
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at first it was called Lygo, then Byzantium, Plin. lib. 4. cap. 11. afterwards, new Rome: In the time of Severus the Emperour and his sonne Antonius, Antonia; afterwards of Constantine the Great, Constantinopolis, till it came to the Turkes possession, who tooke it Ann. Dom. 1453. Philip of Macedone as Diodorus Siculus relateth of him, increasing the City Crenidae with store of Inhabitants, changed the name of it into Philippi, so calling it of himselfe.
At First it was called Lygo, then Byzantium, Pliny lib. 4. cap. 11. afterwards, new Room: In the time of Severus the Emperor and his son Antonius, Antonia; afterwards of Constantine the Great, Constantinople, till it Come to the Turkes possession, who took it Ann. Dom. 1453. Philip of Macedon as Diodorus Siculus relateth of him, increasing the city Crenidae with store of Inhabitants, changed the name of it into Philippi, so calling it of himself.
And Alexander the Great his sonne in divers places where he obtained victories, erected Cities calling them by his name Alexandria or Alexandropolis, the famousest of all which was Alexandria in Egypt. But I cannot waste time in running into particular instances in this kinde,
And Alexander the Great his son in diverse places where he obtained victories, erected Cities calling them by his name Alexandria or Alexandropolis, the famousest of all which was Alexandria in Egypt. But I cannot waste time in running into particular instances in this kind,
It was that they might be as an Absoloms piller to keepe their names in remembrance, 2 Sam. 18.18. Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, they call their lands after their owne names Psal. 49.11.
It was that they might be as an Absoloms pillar to keep their names in remembrance, 2 Sam. 18.18. Their inward Thought is, that their houses shall continue for ever, and their Dwelling places to all generations, they call their Lands After their own names Psalm 49.11.
And as the Holy Ghosts imputation layeth this upon them, so their owne profession expresseth such an intention, Let us (say the first builders of the towne of Babel ) build us a Citie and a Towre, whose top may reach unto heaven,
And as the Holy Ghosts imputation Layeth this upon them, so their own profession Expresses such an intention, Let us (say the First Builders of the town of Babel) built us a city and a Tower, whose top may reach unto heaven,
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Howbeit this their way is but their folly Psal. 49 13. In vaine doe they labour to eternize their names in this world which passeth away & the figure therof 1 Cor. 7.31. that which now is, in the dayes to come, shalbe forgotten Eccl. 2.16. they must depart in darkenesse and their names be covered with darkenesse Eccl. 6.4.
Howbeit this their Way is but their folly Psalm 49 13. In vain do they labour to eternise their names in this world which passes away & the figure thereof 1 Cor. 7.31. that which now is, in the days to come, shall forgotten Ecclesiastes 2.16. they must depart in darkness and their names be covered with darkness Ecclesiastes 6.4.
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The builders of Babel are confounded in language and scattered upon the whole earth before their tower could be erected Gen. 11. and Babylon it selfe growing afterwards to be the glory of kingdomes and the beauty of the Chaldees excellency, must be ouerhrowne as when God ouerthrew Sodom and Gomorrah, it shall neuer be inhabited,
The Builders of Babel Are confounded in language and scattered upon the Whole earth before their tower could be erected Gen. 11. and Babylon it self growing afterwards to be the glory of kingdoms and the beauty of the Chaldees excellency, must be ouerhrowne as when God overthrew Sodom and Gomorrah, it shall never be inhabited,
neither shall it be dwelt in from generation to generation Isaiah 13.19.20. Nebuchadnezzar for his pride must be put from his Kingdome and made know that the Lord is able to abase them that walke in pride Dan. 4.28.37.
neither shall it be dwelled in from generation to generation Isaiah 13.19.20. Nebuchadnezzar for his pride must be put from his Kingdom and made know that the Lord is able to abase them that walk in pride Dan. 4.28.37.
And those great houses that are built that men may dwel alone in the earth, haue either this curse upon them that they shall be desolate and without inhabitant Isa. 5.8.9. or else to be smitten till they be consumed, I will smite the winter house with the summer house:
And those great houses that Are built that men may dwell alone in the earth, have either this curse upon them that they shall be desolate and without inhabitant Isaiah 5.8.9. or Else to be smitten till they be consumed, I will smite the winter house with the summer house:
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they whether they eate or drinke or whatsoever they doe, doe all to the glory of God, 1 Cor. 10.31. have rather desired to build to his name, then to get themselves a name:
they whither they eat or drink or whatsoever they do, do all to the glory of God, 1 Cor. 10.31. have rather desired to built to his name, then to get themselves a name:
When God looked upon Abraham and prouided him a Ramme, to Sacrifice in stead of his sonne, he called the name of that place Iehova yreh, the Lord will see or provide, Gen. 22.14. Iacob called the place where the Lord appeared unto him in a dreame at his going into Padan-Aram Bethel, the house of God Gen. 28.19. and where he wrestled with him at his comming backe from thence Penuel, the face of God, Gen. 22.30.
When God looked upon Abraham and provided him a Ram, to Sacrifice in stead of his son, he called the name of that place Jehovah yreh, the Lord will see or provide, Gen. 22.14. Iacob called the place where the Lord appeared unto him in a dream At his going into Padan-aram Bethel, the house of God Gen. 28.19. and where he wrestled with him At his coming back from thence Penuel, the face of God, Gen. 22.30.
And David the first thing that he thought upon after God had given him rest from his enemies round about, was to build an house to Gods name 2 Sam. 7. insomuch that he voweth that he would not come into the tabernacle of his house,
And David the First thing that he Thought upon After God had given him rest from his enemies round about, was to built an house to God's name 2 Sam. 7. insomuch that he Voweth that he would not come into the tabernacle of his house,
an habitation for the mighty God of Iacob. Psal. 1.32.2.3.4.5. Oh how farre have oursacrilegious times degenerated from the ancient and primitiue zeale of those worthies!
an habitation for the mighty God of Iacob. Psalm 1.32.2.3.4.5. O how Far have oursacrilegious times degenerated from the ancient and primitive zeal of those worthies!
For now we are so farre from erecting consecrating and conferring any thing to Gods name and worship, that we can dwell in Seiled houses and let Gods house lie waste Hag. 4. yea siele our houses with the waste of Gods house, with Tobiah, chamber our selues in the courts of the house of God, Nehem. 13.7. with Belshazzar feast and ryot with the spoyles of the Lords temple Dan. 5.3. and not onely with Ananias and Sapphira pull backe that which we or our ancestors have consecrated to God Act. 5. but also devoure that which we never dedicated, reape that away from Gods Gospell, that we never sowed to Gods glory.
For now we Are so Far from erecting consecrating and conferring any thing to God's name and worship, that we can dwell in Seiled houses and let God's house lie waste Hag. 4. yea siele our houses with the waste of God's house, with Tobiah, chamber our selves in the Courts of the house of God, Nehemiah 13.7. with Belshazzar feast and riot with the spoils of the lords temple Dan. 5.3. and not only with Ananias and Sapphira pull back that which we or our Ancestors have consecrated to God Act. 5. but also devour that which we never dedicated, reap that away from God's Gospel, that we never sowed to God's glory.
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So I passe from the place of his dwelling to the second circumstance in his civill state, his profession & calling which is a Centurion of a band. The Roman legion consisting of 6100. footemen, of 730. horse-men was divided into 10. severall cohortes or troupes, and those of an unequall number as we may see in Vegetius lib. 2. cap. 6. &c. 8. The cohortes againe were subdivided into Centuries, handreds over which Captaines were set called Centurions, they were Centurions who had the charge of euery band of an hundred, who are now •alled Centenaries.
So I pass from the place of his Dwelling to the second circumstance in his civil state, his profession & calling which is a Centurion of a band. The Roman legion consisting of 6100. footmen, of 730. horsemen was divided into 10. several cohorts or troops, and those of an unequal number as we may see in Vegetius lib. 2. cap. 6. etc. 8. The cohorts again were subdivided into Centuries, handreds over which Captains were Set called Centurions, they were Centurions who had the charge of every band of an hundred, who Are now •alled Centenaries.
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Now for his office and profession, some arts and professions are vnlawfull in their very constitution and cannot stand with the profession of godlinesse;
Now for his office and profession, Some arts and professions Are unlawful in their very constitution and cannot stand with the profession of godliness;
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such were those curious arts of Magicke and sorcery used by many at Ephesus, who when they were brought to the faith, brought their bookes and burned them in detestation of their arts Act. 19.18.19; such was that craft of Demetrius and the other Smithes that gate their living by making siluer NONLATINALPHABET for Diana, shrines or coynes whereon the Temple and Image of Diana was stamped Act. 19. ver. 24. And such are too many vocations in ours and every Common-wealth, being avocations from all piety and goodnesse, provocations to and somentations of all impiety, riot and prophanenesse.
such were those curious arts of Magic and sorcery used by many At Ephesus, who when they were brought to the faith, brought their books and burned them in detestation of their arts Act. 19.18.19; such was that craft of Demetrius and the other Smith's that gate their living by making silver for Diana, shrines or coins whereon the Temple and Image of Diana was stamped Act. 19. ver. 24. And such Are too many vocations in ours and every Commonwealth, being avocations from all piety and Goodness, provocations to and somentations of all impiety, riot and profaneness.
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and by Iohn Baptists limitation given them when they came to the Baptisme, take no more then that which is appointed you Luk. 3. Such was the calling of souldiers lawfull in it selfe, but seldome lawfully used:
and by John Baptists limitation given them when they Come to the Baptism, take no more then that which is appointed you Luk. 3. Such was the calling of Soldiers lawful in it self, but seldom lawfully used:
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Nor the men of God Moses, Ioshua David and the rest have undertaken it, nor Iohn Baptist have prescribed rules to the convert souldiers how to behave themselves in their office saying unto them doe violence to no man,
Nor the men of God Moses, Ioshua David and the rest have undertaken it, nor John Baptist have prescribed rules to the convert Soldiers how to behave themselves in their office saying unto them do violence to no man,
But if we looke to the lawfull using of it, like that definition of humidum, they are hardly conteined in their owne bounds, but easily in anothers bounds.
But if we look to the lawful using of it, like that definition of humidum, they Are hardly contained in their own bounds, but Easily in another's bounds.
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They fight not for the right but to get the booty, and under colour of warring, they make a trade of robbing There is no faith, or piety to be found in Martiall men, saith the Poet.
They fight not for the right but to get the booty, and under colour of warring, they make a trade of robbing There is no faith, or piety to be found in Martial men, Says the Poet.
and S. Augustine and S. Chrysostome in Matth. 8. well obserue that no Centurions were made of the Iewish people) to turne him away from the living God.
and S. Augustine and S. Chrysostom in Matthew 8. well observe that no Centurions were made of the Jewish people) to turn him away from the living God.
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and the net of his Gospell catcheth fishes of all sorts, He bringeth into his sheepefold Cornelius, and the men of warre that came to Iohn the Baptist out of souldiers and swaggerers:
and the net of his Gospel Catches Fish of all sorts, He brings into his sheepfold Cornelius, and the men of war that Come to John the Baptist out of Soldiers and swaggerers:
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the wisemen that came to Christ Mat. 2. and those that used curious arts at Ephesus Act. 19.19. out of Conjurers and Sorcerers: a Mathew out of Publicanes: a Zacheus out of oppressours:
the Wise men that Come to christ Mathew 2. and those that used curious arts At Ephesus Act. 19.19. out of Conjurers and Sorcerers: a Matthew out of Publicans: a Zacchaeus out of Oppressors's:
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a Peter out of renegates and forswearers: many of the Iewes and Priests out of the crucifiers of Christ Act. 2.37. & 6.7. the good theefe on the Crosse out of robbers:
a Peter out of renegades and forswearers: many of the Iewes and Priests out of the crucifiers of christ Act. 2.37. & 6.7. the good thief on the Cross out of robbers:
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Goaler out of unmercifull persons, Act. 16. Saints at Corinth, out of fornicators, idolaters, adulterers, effeminate, abusers of themselues with mankind, theeues, covetous, drunkards, revilers, extoritioners, 1 Cor. 6.9.10. and in a word, out of stones (men as destitute of spirituall life, as the stones are of naturall) hee can raise up children to Abraham, Math. 3.9. to walke in the steppes of the faith of Abraham. Rom. 4.12. Here then is spirituall wisedome both for our consolation and instruction:
Goalkeeper out of unmerciful Persons, Act. 16. Saints At Corinth, out of fornicators, Idolaters, Adulterers, effeminate, Abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extoritioners, 1 Cor. 6.9.10. and in a word, out of stones (men as destitute of spiritual life, as the stones Are of natural) he can raise up children to Abraham, Math. 3.9. to walk in the steps of the faith of Abraham. Rom. 4.12. Here then is spiritual Wisdom both for our consolation and instruction:
If Satan the accuser of our brethren would set upon us to accuse us, let us comfort our selues in our God that saveth sinners of all sorts, let us flie unto him from whence commeth our salvation,
If Satan the accuser of our brothers would Set upon us to accuse us, let us Comfort our selves in our God that Saveth Sinners of all sorts, let us fly unto him from whence comes our salvation,
let us repent and bee converted and all our iniquities shall be blotted out, Altogether for the weekenesse that is in thee O Lord Iesu (saith Bernard ) wee runne after thee, hearing that thou despisedst not the poore sinner, abhorredst not the confessing theefe,
let us Repent and be converted and all our iniquities shall be blotted out, Altogether for the weekenesse that is in thee Oh Lord Iesu (Says Bernard) we run After thee, hearing that thou despisedst not the poor sinner, abhorredest not the confessing thief,
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nor the Publican praying unto thee, nor the Disciple that denyed thee, nor yet him that persecuted thy Disciples, in the odor of these we runne after thee.
nor the Publican praying unto thee, nor the Disciple that denied thee, nor yet him that persecuted thy Disciples, in the odour of these we run After thee.
Generall, to all of us that wee despaire of no man, though he seeme to us to be never so deepe in the snare of Satan, much lesse censure him to bee a reprobate and cast out of the sight of God,
General, to all of us that we despair of no man, though he seem to us to be never so deep in the snare of Satan, much less censure him to be a Reprobate and cast out of the sighed of God,
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because we our selues sometimes before wee tasted of grace, were foolish, disebedient, deceived, serving divers lusts and pleasures, living in malice and envie, hatefull, and hating others, Tit. 3.2.3.
Because we our selves sometime before we tasted of grace, were foolish, disebedient, deceived, serving diverse Lustiest and pleasures, living in malice and envy, hateful, and hating Others, Tit. 3.2.3.
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yet wee may not pronounce sentence of their persons that they are reprobates, Who art thou that judgest another mans servant? to his Master be standeth or falleth, Rom. 14.4. The particular instruction is to Martiall men, to learne to joyne pietie to their profession, the using of the sword of the Spirit with the materiall sword, to become good Souldiers of Iesus Christ, aswell as of their earthly Masters:
yet we may not pronounce sentence of their Persons that they Are Reprobates, Who art thou that Judges Another men servant? to his Master be Stands or falls, Rom. 14.4. The particular instruction is to Martial men, to Learn to join piety to their profession, the using of the sword of the Spirit with the material sword, to become good Soldiers of Iesus christ, aswell as of their earthly Masters:
and not onely with Esau to haue their hands against all men, but even with Rabshekah to fight against God and to raile upon him, 2 King. 18. and to thunder out their oathes and execrable blasphemies.
and not only with Esau to have their hands against all men, but even with Rabshekah to fight against God and to rail upon him, 2 King. 18. and to thunder out their Oaths and execrable Blasphemies.
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He opened his hands in the workes of mercie to the needie with him, their feete are as swift to shedde bloud as ever Herods Souldiers, who killed the infants of Bethlehem at his sending Math. 2. He relieved the poore with his plentifull almes, they pill them with their rapines,
He opened his hands in the works of mercy to the needy with him, their feet Are as swift to shed blood as ever Herods Soldiers, who killed the Infants of Bethlehem At his sending Math. 2. He relieved the poor with his plentiful alms, they pill them with their rapines,
their mouthes are full of cursing and bitternesse, Christ is not in their hearts nor mouthes but to sweare by his crosse, passion, heart, bloud, wounds,
their mouths Are full of cursing and bitterness, christ is not in their hearts nor mouths but to swear by his cross, passion, heart, blood, wounds,
their irreverent profanenesse is such, that they are as readie to offer as great indignitie to Christs Ministers and Messengers as Herod and his men of warre,
their irreverent profaneness is such, that they Are as ready to offer as great indignity to Christ Ministers and Messengers as Herod and his men of war,
as Pontius Pilate and his Souldiers did to Christ in his person, Math. 27.27, 28, 29, 30, 31. In a word, he dedicated himselfe to the workes of charitie and pietie;
as Pontius Pilate and his Soldiers did to christ in his person, Math. 27.27, 28, 29, 30, 31. In a word, he dedicated himself to the works of charity and piety;
they like the Souldiers of the Amalekites giue themselues to nothing but to eating, drinking, dancing, and revelling, 2 Sam. 30.16. He then of this calling, that having so little light walked so worthily as a childe of light, shall one day rise in judgemen:
they like the Soldiers of the Amalekites give themselves to nothing but to eating, drinking, dancing, and reveling, 2 Sam. 30.16. He then of this calling, that having so little Light walked so worthily as a child of Light, shall one day rise in judgement:
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But what maketh the Italian hand at Cesarea here? what doe the Heathen amongst Gods Inheritance? the Italian troupe amongst the Iewish people? Assuredly Beloved, the people of the Iewes were a precious people unto God aboue all the people of the earth, Deut. 7.6. his chosen portion and his peculiar treasure, Psal. 135.4. unto whom he would suffer none to doe wrong, but reproved even Kings for their sakes:
But what makes the Italian hand At Caesarea Here? what do the Heathen among God's Inheritance? the Italian troop among the Jewish people? Assuredly beloved, the people of the Iewes were a precious people unto God above all the people of the earth, Deuteronomy 7.6. his chosen portion and his peculiar treasure, Psalm 135.4. unto whom he would suffer none to do wrong, but reproved even Kings for their sakes:
Yea the Lord hath chosen Sion and loved to dwell in it saying, This is my rest for ever, here will I dwell for I have desired it, Psal. 132.13.14. He shewed his word unto Iacob, his statutes and his judgements unto Israel, he hath not dealt so with any Nation, Psal. 147.19.20.
Yea the Lord hath chosen Sion and loved to dwell in it saying, This is my rest for ever, Here will I dwell for I have desired it, Psalm 132.13.14. He showed his word unto Iacob, his statutes and his Judgments unto Israel, he hath not dealt so with any nation, Psalm 147.19.20.
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and the service of God, and the promises, Rom. 9.4. In Iudah is God knowne, his name is great in Israel, in Salem also is his Tabernacle, and his dwelling place in Sion, Psal. 76.1.2.
and the service of God, and the promises, Rom. 9.4. In Iudah is God known, his name is great in Israel, in Salem also is his Tabernacle, and his Dwelling place in Sion, Psalm 76.1.2.
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and followed after strange Gods and served them, his anger was hot against them, and he delivered them into the hands of spoylere that spoyled them,
and followed After strange God's and served them, his anger was hight against them, and he Delivered them into the hands of spoylere that spoiled them,
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and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies, Iudg. 2.12, 13, 14. when they were disobedient and rebelled against him,
and he sold them into the hands of their enemies round about, so that they could not any longer stand before their enemies, Judges 2.12, 13, 14. when they were disobedient and rebelled against him,
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And sometimes he sold them into the hands of their enemies that were round about them, who vexed them and spoyled them, sometimes hee brought upon them a Nation from farre whose language they did not know,
And sometime he sold them into the hands of their enemies that were round about them, who vexed them and spoiled them, sometime he brought upon them a nation from Far whose language they did not know,
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As now at this time Shiloh being come, the Scepter was departed from Iudah, Gen. 47.10. and they served the Romanes, who at this time were as the Poet speaketh Maisters of the world, and had by Pompey the Great overcome Syria and India, and made them subject to their Empire.
As now At this time Shiloh being come, the Sceptre was departed from Iudah, Gen. 47.10. and they served the Romans, who At this time were as the Poet speaks Masters of the world, and had by Pompey the Great overcome Syria and India, and made them Subject to their Empire.
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And the Romans placed their troups in these parts, partly to keepe under the Iewish nation apt to rebellion and to shake off the yoake (for they much scorned subjection Ioh. 8.33.) partly to with-stand the hostility of the Parthians, who were deadly enemies to them, made outroades into their Empire,
And the Romans placed their troops in these parts, partly to keep under the Jewish Nation apt to rebellion and to shake off the yoke (for they much scorned subjection John 8.33.) partly to withstand the hostility of the Parthians, who were deadly enemies to them, made outroads into their Empire,
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Now Beloved, to come home with this to our selves, hath God done this in the greene tree what shall be done in the drie? Luk. 23.31. hath he not spared the naturall branches that sinned? let us that are but the wild olive tree grafted in amongst them and with them, partakers of the roote and fatnesse of the olive-tree, take heed least he spare not us for our rebellions, Rom. 11.21. Assuredly the Apostle giveth us a rule that must hold in all the judgements that befell them, these things happened to them for ensamples, and they are written for our admonition 1 Cor. 10.11. Their corrections then must be our instructions.
Now beloved, to come home with this to our selves, hath God done this in the green tree what shall be done in the dry? Luk. 23.31. hath he not spared the natural branches that sinned? let us that Are but the wild olive tree grafted in among them and with them, partakers of the root and fatness of the olive-tree, take heed lest he spare not us for our rebellions, Rom. 11.21. Assuredly the Apostle gives us a Rule that must hold in all the Judgments that befell them, these things happened to them for ensamples, and they Are written for our admonition 1 Cor. 10.11. Their corrections then must be our instructions.
but wounds and bruises and putrifying sores Isay 1.4.5.6. are not we a nation not worthy to be beloved, as Zephaniah calleth them, a nation not desired Zeph. 2.1. have not we made our faces harder then a recke and refused to turne unto God? Ier. 5.3.
but wounds and bruises and Putrifying sores Saiah 1.4.5.6. Are not we a Nation not worthy to be Beloved, as Zephaniah calls them, a Nation not desired Zephaniah 2.1. have not we made our faces harder then a reck and refused to turn unto God? Jeremiah 5.3.
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by swearing and lying, and killing, and stealing, and committing adulterie, we breake out and bloud toucheth bloud. Hos. 4.1.2. Are not the sinnes of Sodome pride, fulnes of bread, abundance of idlenes, haughtinesse, and abomination before God, Ezek. 16.49.
by swearing and lying, and killing, and stealing, and committing adultery, we break out and blood touches blood. Hos. 4.1.2. are not the Sins of Sodom pride, fullness of bred, abundance of idleness, haughtiness, and abomination before God, Ezekiel 16.49.
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in such excesse amongst us, as they were amongst them? that we are more corrupt in our wayes so that Sodome if it now stood might be justifyed in comparison of us Ezek. 16. See we not the falling away of many of our people to Popery? the luke-warmner and neutrality of others,
in such excess among us, as they were among them? that we Are more corrupt in our ways so that Sodom if it now stood might be justified in comparison of us Ezekiel 16. See we not the falling away of many of our people to Popery? the luke-warmner and neutrality of Others,
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as tempering themselves to every time? the licentiousnes and dissolutenes of all orders and degrees, ouergrowne with pride, ouerflown with surfetting and drunkennesse, sometimes the shame of beggers,
as tempering themselves to every time? the licentiousness and dissoluteness of all order and Degrees, overgrown with pride, overflown with surfeiting and Drunkenness, sometime the shame of beggars,
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now the glory of Gallans? How many blazing starres of pride may we meete in every place? How many sonnes and daughters of our Sion dressed up in the toyes and tyres that Isay complaineth of Isay 3. in the strange apparell to which Zephany threateneth a punishment Zeph. 1.8.
now the glory of Gallans? How many blazing Stars of pride may we meet in every place? How many Sons and daughters of our Sion dressed up in the toys and tires that Saiah Complaineth of Saiah 3. in the strange apparel to which Zephany threateneth a punishment Zephaniah 1.8.
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and men of strength to mingle strong drinke. Isa 5.22. that cannot be content to fill themselves with wine and strong drinke, but must needes draw others to hell with them, give them drinke to make them drunken also Hab. 2.15. of whom we may much better reason, see we not how much they drinke and devoure daily? are they not like the Angell of the bottomlesse pit Apollions, destroyers Rev. 9.11.
and men of strength to mingle strong drink. Isaiah 5.22. that cannot be content to fill themselves with wine and strong drink, but must needs draw Others to hell with them, give them drink to make them drunken also Hab. 2.15. of whom we may much better reason, see we not how much they drink and devour daily? Are they not like the Angel of the bottomless pit Apollions, destroyers Rev. 9.11.
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then Cyrus King of Persia did concerning the idol Bel unto Daniel, thinkest thou not that Bel is a living God? seest thou not how much he eateth and drinketh every day? History of Bel verse 6. How inordinatly and idlely doe men amongst us walke from the highest to the lowest, from the Clergy to the Laity, not doing the workes of that calling wherein God hath set them,
then Cyrus King of Persiam did Concerning the idol Bel unto daniel, Thinkest thou not that Bel is a living God? See thou not how much he Eateth and Drinketh every day? History of Bel verse 6. How inordinately and idly doe men among us walk from the highest to the lowest, from the Clergy to the Laity, not doing the works of that calling wherein God hath Set them,
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but either doing that which belongeth not to them or doing naughtily, or nothing? How justly might it be said to us which Pharaoh unjustly to the Israclites, ye are idle? What defrauding and oppressing is there of one another in bargaining, in buying and selling? what slightnesse in making of ware? what slights of false protestations, false oathes, false every thing in putting them off? men thinking that every thing which may be carried without danger of the Law, may be carried and done without danger of conscience? What generall prophanenesse is there in mens hearts, tongues, actions, meetings, feastings without feare, who have (as Isay saith) the Harpe and the Ʋiole, the Tabret and pipe, and wine in their feasts:
but either doing that which belongeth not to them or doing naughtily, or nothing? How justly might it be said to us which Pharaoh unjustly to the Israelites, you Are idle? What defrauding and oppressing is there of one Another in bargaining, in buying and selling? what slightness in making of ware? what slights of false protestations, false Oaths, false every thing in putting them off? men thinking that every thing which may be carried without danger of the Law, may be carried and done without danger of conscience? What general profaneness is there in men's hearts, tongues, actions, meetings, feastings without Fear, who have (as Saiah Says) the Harp and the Ʋiole, the Tabret and pipe, and wine in their feasts:
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but they regard not the worke of the Lord, neither consider the operation of his hands, Isa. 5.12. nay make a scorne of his workes, words, messengers and all;
but they regard not the work of the Lord, neither Consider the operation of his hands, Isaiah 5.12. nay make a scorn of his works, words, messengers and all;
Is not fornication and uncleanesse which should not be named amongst Christians practised by many as it were with a priviledge, who in this point thinke that which liketh them is Lawfull,
Is not fornication and uncleanness which should not be nam among Christians practised by many as it were with a privilege, who in this point think that which liketh them is Lawful,
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& deceive themselves with vain words as though no wrath should come upon them for this? What a custome of that sinne of swearing (that hath neither pleasure nor profit in it the usuall loadstones of sinne) hath that unruly member of most mens tongues gotten,
& deceive themselves with vain words as though no wrath should come upon them for this? What a custom of that sin of swearing (that hath neither pleasure nor profit in it the usual loadstones of sin) hath that unruly member of most men's tongues got,
so that all sense of sinning is taken away from us heerein? And how doth that intoxicating weed which God (who maketh every thing to good ends) made no doubt for some use and purpose, groane under the burthen of vanity, being made the incentive of drunkenesse, the tye of good fellowship, the common courtesie of the kingdome? I should even loose my selfe,
so that all sense of sinning is taken away from us herein? And how does that intoxicating weed which God (who makes every thing to good ends) made no doubt for Some use and purpose, groan under the burden of vanity, being made the incentive of Drunkenness, the tie of good fellowship, the Common courtesy of the Kingdom? I should even lose my self,
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How then should not God visit us, and be avenged on such a nation as wee are Ier. 5.29? this rod hath a long time beene shaken against us in sundry places,
How then should not God visit us, and be avenged on such a Nation as we Are Jeremiah 5.29? this rod hath a long time been shaken against us in sundry places,
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yet all but gentle corrections, of parching heate, pinching cold, extreame drouth, excessive raine, dearth, famine, pestilence, decay of the state of the whole land;
yet all but gentle corrections, of parching heat, pinching cold, extreme drouth, excessive rain, dearth, famine, pestilence, decay of the state of the Whole land;
yet in all these we are fallen into his hands whose mercies are great, 2 Sam. 24.14. and not into the hands of open enemies or false friends whose mercies would be cruell, whose little finger would be heavier then Gods loynes 1 King. 12.10.
yet in all these we Are fallen into his hands whose Mercies Are great, 2 Sam. 24.14. and not into the hands of open enemies or false Friends whose Mercies would be cruel, whose little finger would be Heavier then God's loins 1 King. 12.10.
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But if we still walke contrary to God, what can we looke for, but that after all other his arrowes of judgment drawne out of his quiver, he should pull out this also, to call for a sword upon us, make us fly before our enemies,
But if we still walk contrary to God, what can we look for, but that After all other his arrows of judgement drawn out of his quiver, he should pull out this also, to call for a sword upon us, make us fly before our enemies,
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yet the Lord can pull us downe to the ground Obad. 3. Though we thinke with Tyrus that wee are strong in the sea, that we sit as God in the midst of the sea,
yet the Lord can pull us down to the ground Obadiah 3. Though we think with Tyre that we Are strong in the sea, that we fit as God in the midst of the sea,
So may I to those who walke fully in their wayes, goe ye to the primitive flourishing Churches of the East, see what God hath done to them for the wickednesse of the people,
So may I to those who walk Fully in their ways, go you to the primitive flourishing Churches of the East, see what God hath done to them for the wickedness of the people,
nay we may come neerer home, and see with our eyes and lament in our hearts and voices that which God hath done to some of neighbour Churches in Germany; who held fast his name,
nay we may come nearer home, and see with our eyes and lament in our hearts and voices that which God hath done to Some of neighbour Churches in Germany; who held fast his name,
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for loving the works of darkenes and drunkennesse (the weede that most had over-runne their field) in such a cleare light of the Gospell, when our neighbours house is on fire our owne is in danger.
for loving the works of darkness and Drunkenness (the weed that most had overrun their field) in such a clear Light of the Gospel, when our neighbours house is on fire our own is in danger.
Feare and jelously is on every side Simeon and Levies policies and practises that may catch us in a sn•re under colour of friend shippe are not unknowne When we looke up to God and his Gospell professed amongst us, there is hope that hee will give glory, not unto us, not unto us,
fear and jelously is on every side Simeon and Levies policies and practises that may catch us in a sn•re under colour of friend ship Are not unknown When we look up to God and his Gospel professed among us, there is hope that he will give glory, not unto us, not unto us,
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but unto his name, least the heathen say where is now their God, Psal. 115.1.2. Least his great name should be blasphemed amongst the adversaries of his truth.
but unto his name, lest the heathen say where is now their God, Psalm 115.1.2. lest his great name should be blasphemed among the Adversaries of his truth.
But when we cast our eyes upon the lives of most of us that professe the Gospell and glory to be called Christians, who are yet become abominable and reprobate unto every good worke;
But when we cast our eyes upon the lives of most of us that profess the Gospel and glory to be called Christians, who Are yet become abominable and Reprobate unto every good work;
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Let us then (as Zephany counselleth the Iewes) gather our selves together by true repentance, recollect and reunite our thoughts and wits formerly dispersed, that we may consider of our wayes before the decree come forth,
Let us then (as Zephany counselleth the Iewes) gather our selves together by true Repentance, recollect and reunite our thoughts and wits formerly dispersed, that we may Consider of our ways before the Decree come forth,
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it may be we shall be hid in the day of the Lords anger Zeph. 2.1.2.3 and as Daniel said to Nebuchadnezzar, let this be acceptable counsell to us, to breake off our sinnes by righteousnesse,
it may be we shall be hid in the day of the lords anger Zephaniah 2.1.2.3 and as daniel said to Nebuchadnezzar, let this be acceptable counsel to us, to break off our Sins by righteousness,
that so the Lord may not onely let us dwell in our good land, and sit every man in peace under his owne vine and fig-tree, eating the labours of his hand,
that so the Lord may not only let us dwell in our good land, and fit every man in peace under his own vine and Fig tree, eating the labours of his hand,
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What though the major part of men amongst us lie in wickednesse? yet let us that now stand before the Lord this day resolue with Ioshua that wee and our household will serve the Lord, Ioshua 24.15. and depart from iniquity, which every one that calleth upon him must doe.
What though the Major part of men among us lie in wickedness? yet let us that now stand before the Lord this day resolve with Ioshua that we and our household will serve the Lord, Ioshua 24.15. and depart from iniquity, which every one that calls upon him must do.
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God would not have destroyed Sodome if ten righteous men had beene in it, Gen. 18. hee could doe nothing against it till Lot was gone out of it, Gen. 19. he promised to pardon Ierusalem if there could be found but one man that executed judgement & sought the truth Ier. 5.1. and he gave S. Paul the lives of all them that sailed with him in the shippe in his dangerous voiage Act. 27. Scornefull men (saith Solomon ) bring a citie into asuare, but wise men turne away wrath. Pro. 29.8.
God would not have destroyed Sodom if ten righteous men had been in it, Gen. 18. he could do nothing against it till Lot was gone out of it, Gen. 19. he promised to pardon Ierusalem if there could be found but one man that executed judgement & sought the truth Jeremiah 5.1. and he gave S. Paul the lives of all them that sailed with him in the ship in his dangerous voyage Act. 27. Scornful men (Says Solomon) bring a City into asuare, but wise men turn away wrath. Pro 29.8.
yet his mind could not be toward the people Ier. 15.1. yet in such a time and case, Noah Daniel, and Iob, every righteous man amongst us, should deliuer his owne soule by his righteousnesse Ezek. 14.14.
yet his mind could not be towards the people Jeremiah 15.1. yet in such a time and case, Noah daniel, and Job, every righteous man among us, should deliver his own soul by his righteousness Ezekiel 14.14.
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and all the proud, yea and all that doe ••i•loodly shall be stubble, and the day that shall burne them up, that it shall leave them neither roote nor branch, M•l. 4 ▪ 1, to those that feare the Lord we will hearken,
and all the proud, yea and all that do ••i•loodly shall be stubble, and the day that shall burn them up, that it shall leave them neither root nor branch, M•l. 4 ▪ 1, to those that Fear the Lord we will harken,
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Or else if hee should suffer his owne servants to be inwrapped in the common calamities that hee bringeth upon a sinfull nation and to drinke of the same Cup in outward shew with them,
Or Else if he should suffer his own Servants to be inwrapped in the Common calamities that he brings upon a sinful Nation and to drink of the same Cup in outward show with them,
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and he knoweth how to sweeten all these corrections so to them, that they shall worke together for their good, that they shall not separate them from the love of him,
and he Knoweth how to sweeten all these corrections so to them, that they shall work together for their good, that they shall not separate them from the love of him,
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Rom. 8. The same outward kinde of death it selfe with sinfull men in a common scourge (as no doubt many of the 70000. that died in the plague for Davids numbring the people were the deare children of God) cannot separate them that love God, from the love of God which is in Christ Iesus;
Rom. 8. The same outward kind of death it self with sinful men in a Common scourge (as no doubt many of the 70000. that died in the plague for Davids numbering the people were the deer children of God) cannot separate them that love God, from the love of God which is in christ Iesus;
THough the place where I first tooke in hand this text be changed, yet the Auditory being not changed, I will proceed in the handling of it according to the measure of the grace given unto me.
THough the place where I First took in hand this text be changed, yet the Auditory being not changed, I will proceed in the handling of it according to the measure of the grace given unto me.
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When I first entred upon the first verse heere, it seemed unto me like that place whereof the Children of the Prophets complained to Elisha, that, the water was nought and the ground barren, 2 King. 2.19.
When I First entered upon the First verse Here, it seemed unto me like that place whereof the Children of the prophets complained to Elisha, that, the water was nought and the ground barren, 2 King. 2.19.
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But as the Prophet by casting salt in the waters there (the Lord working mightily by so weake a meanes) healed both the deadly taste of the waters and barrennesse of the ground, verses 21.22.
But as the Prophet by casting salt in the waters there (the Lord working mightily by so weak a means) healed both the deadly taste of the waters and Barrenness of the ground, Verses 21.22.
So by the salt of Gods working (that his power might be perfected in his servants infirmitie 2 Cor. 12.) it was so seasoned and sanctified to you that it yeelded both the bread that perisheth not,
So by the salt of God's working (that his power might be perfected in his Servants infirmity 2 Cor. 12.) it was so seasoned and sanctified to you that it yielded both the bred that Perishes not,
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I made a generall division of the text into his civill state, vers. 1. and his religious both affections and actions, vers. 2. of the former I have spoken formerly and largely;
I made a general division of the text into his civil state, vers. 1. and his religious both affections and actions, vers. 2. of the former I have spoken formerly and largely;
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yet hoping that at that time you not onely heard it, but also hid it within your hearts, I will passe and proceed to his religious affections and actions vers. 2.
yet hoping that At that time you not only herd it, but also hid it within your hearts, I will pass and proceed to his religious affections and actions vers. 2.
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As a man that is religious, that doth live godly in Christ Iesus 2 Tim. 3.12. Soberly and Righteously in this present world, Tit, 2.12. Such an one as old Simeon, whom the Holy Ghost calleth just and devout Luke 2.25. and such as the Proselites that followed Paul and Barnabas were, who are called religious Act 13.43. as on the contrary is ungodly irreligious man, an ungodly and prophaneman, 1 Tim. 1.9. ungodly and sinner, 1 Pet. 4.18. Hee is here commended then for that affection and vertue which is called NONLATINALPHABET, religion or worship of God, Iam. 1.27. NONLATINALPHABET, Godlinesse 1 Tim. 4.7.8. and Iohn 5. and most properly and fully, NONLATINALPHABET, and is defined to be a vertue infused into our soules from God by his spirit whereby being made religious and godly wee both acknowledge and worship God aright, according to his will revealed in his word.
As a man that is religious, that does live godly in christ Iesus 2 Tim. 3.12. Soberly and Righteously in this present world, Tit, 2.12. Such an one as old Simeon, whom the Holy Ghost calls just and devout Lycia 2.25. and such as the Proselytes that followed Paul and Barnabas were, who Are called religious Act 13.43. as on the contrary is ungodly irreligious man, an ungodly and prophaneman, 1 Tim. 1.9. ungodly and sinner, 1 Pet. 4.18. He is Here commended then for that affection and virtue which is called, Religion or worship of God, Iam. 1.27., Godliness 1 Tim. 4.7.8. and John 5. and most properly and Fully,, and is defined to be a virtue infused into our Souls from God by his Spirit whereby being made religious and godly we both acknowledge and worship God aright, according to his will revealed in his word.
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For that is true religion which giveth to God the Father, the Sonne, and the Holy Ghost, that due worship and honour which hee prescribeth and requireth in his owne sacred Oracles.
For that is true Religion which gives to God the Father, the Son, and the Holy Ghost, that due worship and honour which he prescribeth and requires in his own sacred Oracles.
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Godlinesse (saith Austin ) is properly understood to be the service of God which they call NONLATINALPHABET, and againe Godlinesse is the true service of God, not of so many false Gods as Devills.
Godliness (Says Austin) is properly understood to be the service of God which they call, and again Godliness is the true service of God, not of so many false God's as Devils.
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but he that is voluntarily subject unto him, and as the eyes of servants are upon the hands of their Maisters so the eyes of his heart are upon the Lord his God.
but he that is voluntarily Subject unto him, and as the eyes of Servants Are upon the hands of their Masters so the eyes of his heart Are upon the Lord his God.
And Aquinas the Schooleman being like that Scribe in the Gospell, not farre from the Kingdome of God defineth religion to be one vertue, a speciall one, the noblest of all morall vertues, which according to i•s proper acts onely respecteth God,
And Aquinas the Schoolman being like that Scribe in the Gospel, not Far from the Kingdom of God defineth Religion to be one virtue, a special one, the Noblest of all moral Virtues, which according to i•s proper acts only respecteth God,
And devotion to be, a prompt and ready will to execute those things that belong to Gods service, much better then Cardinall Bellarmine, who would faine appropriate the name and nature to the orders of their speciall religions, Religion (saith he) is a state of men that aime at Christian perfection by the vowes of poverty, continency,
And devotion to be, a prompt and ready will to execute those things that belong to God's service, much better then Cardinal Bellarmine, who would feign Appropriate the name and nature to the order of their special Religions, Religion (Says he) is a state of men that aim At Christian perfection by the vows of poverty, continency,
and obedience as though there were none religious but their Regulars, whose religion is in vaine and who worship God in vaine, teaching for doctrines the commandements of men. Matth. 15.9.
and Obedience as though there were none religious but their Regulars, whose Religion is in vain and who worship God in vain, teaching for doctrines the Commandments of men. Matthew 15.9.
Now this name religious, they deduce and draw either a religando from binding, as Augustin saith, Let Religion binde us to Almighty God onely, and Hierom in Am. 9. saith, Religion hath taken its name from binding and tying into a bundell,
Now this name religious, they deduce and draw either a Religando from binding, as Augustin Says, Let Religion bind us to Almighty God only, and Hieronymus in Am. 9. Says, Religion hath taken its name from binding and tying into a bundle,
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Choosing God, or rather choosing him anew, for wee had lost him negligently, therefore choosing him anew from whence religion is said to be derived, wee goe to him by love, that when we come to him we may rest.
Choosing God, or rather choosing him anew, for we had lost him negligently, Therefore choosing him anew from whence Religion is said to be derived, we go to him by love, that when we come to him we may rest.
Now it is the manner of the Holy Ghost to insist upon the same thing, to speake it againe in other termes, no doubt both for the farther expression of it to us,
Now it is the manner of the Holy Ghost to insist upon the same thing, to speak it again in other terms, no doubt both for the farther expression of it to us,
Blessed is the man whose transgression is forgiven and whose sinne is covered, Psal. 32.1 so here Cornelius is not onely called a devout or religious man,
Blessed is the man whose Transgression is forgiven and whose sin is covered, Psalm 32.1 so Here Cornelius is not only called a devout or religious man,
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and one that feared God: For by a fearer of God, the part being figuratively put for the whole we must understand a religious worshipper of God, as Ionas saith of himselfe to the mariners, I feare the Lord God of heaven, Ionah 1.9. that is, I worship and serue him as Lydia is called a woman which worshipped God, Act. 16.14. so Hierom expoundeth it, In this place feare may be understood for service.
and one that feared God: For by a fearer of God, the part being figuratively put for the Whole we must understand a religious worshipper of God, as Ionas Says of himself to the Mariners, I Fear the Lord God of heaven, Jonah 1.9. that is, I worship and serve him as Lydia is called a woman which worshipped God, Act. 16.14. so Hieronymus expoundeth it, In this place Fear may be understood for service.
and him onely shalt thou serve, Matth. 4.10. As also alleaging that of Isaiah 29.13. their feare towards me is taught by the precepts of men, hee saith, in vaine doe they worship me, teaching for doctrines the Commandements of men, Matth. 15.9. putting feare and worship for all one;
and him only shalt thou serve, Matthew 4.10. As also alleging that of Isaiah 29.13. their Fear towards me is taught by the Precepts of men, he Says, in vain do they worship me, teaching for doctrines the commandments of men, Matthew 15.9. putting Fear and worship for all one;
in which sense the Psalmist speaketh Come yee children hearken to mee I will teach you the feare of the Lord, Psal. 34.11. that is, the worshippe and service of the Lord.
in which sense the Psalmist speaks Come ye children harken to me I will teach you the Fear of the Lord, Psalm 34.11. that is, the worship and service of the Lord.
Feare and religion are knitte together neither can the one remaine without the other, and the feare of the Lord is the first of all graces, and the beginning of Religion.
fear and Religion Are knit together neither can the one remain without the other, and the Fear of the Lord is the First of all graces, and the beginning of Religion.
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and not standing with that perfect love which is in the Sonnes of God towards him? Rom. 8.15. Ye have not received the spirit of bondage againe to feare, but yee have received the spirit of adoption, whereby wee cry, Abba, father: and againe 1 Ioh. 4.18. there is no feare in love, but perfect love casteth out feare, because feare hath torment:
and not standing with that perfect love which is in the Sons of God towards him? Rom. 8.15. You have not received the Spirit of bondage again to Fear, but ye have received the Spirit of adoption, whereby we cry, Abba, father: and again 1 John 4.18. there is no Fear in love, but perfect love Cast out Fear, Because Fear hath torment:
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I feare to loose time in following of them, and will content my selfe to goe the beaten way of that distinction of feare, into a servile and a sonne-like.
I Fear to lose time in following of them, and will content my self to go the beaten Way of that distinction of Fear, into a servile and a sonlike.
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The servile feareth Gods punishments, the sonne-like his anger and displeasure, that, because it hath sinned against him and deserved the whippe, this, that it may not sinne against him and loose his love;
The servile fears God's punishments, the sonlike his anger and displeasure, that, Because it hath sinned against him and deserved the whip, this, that it may not sin against him and lose his love;
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but as it may be in those that are ordained to salvation, it worketh to their salvation by being an externall meanes of their repentance, faith and charity as the bristle leadeth the thread into that which is sowed, it is the comparison of Augustine, and Bernard. And this servile feare proceeding from the spirit of bondage cannot take possession in that soule that hath received the spirit of adoption, perfect love casteth it out,
but as it may be in those that Are ordained to salvation, it works to their salvation by being an external means of their Repentance, faith and charity as the bristle leads the thread into that which is sowed, it is the comparison of Augustine, and Bernard. And this servile Fear proceeding from the Spirit of bondage cannot take possession in that soul that hath received the Spirit of adoption, perfect love Cast it out,
and as Cassian in Psal. 32. He that feareth God well, loveth him also, hee that loveth him feareth him also, those things are joyned together in the heavenly devotion:
and as Cassian in Psalm 32. He that fears God well, loves him also, he that loves him fears him also, those things Are joined together in the heavenly devotion:
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Not that whereby the soule feareth, least it should loose that grace which hath wrought in it, that it should not delight in sinning, whereby it feareth least God should forsake it,
Not that whereby the soul fears, lest it should lose that grace which hath wrought in it, that it should not delight in sinning, whereby it fears least God should forsake it,
4 & serm. 19. Gilleberti super Cant. Secondly, in that the religion and workes of Correlius are here well reported of before Christ Iesus was preached unto him, the Rhemists would hence collect, that men knowing God the Creator,
4 & sermon. 19. Gilleberti super Cant Secondly, in that the Religion and works of Correlius Are Here well reported of before christ Iesus was preached unto him, the Rhemists would hence collect, that men knowing God the Creator,
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and acceptable preparatives to the grace of justification, and which comming of Gods grace deserve of Gods hands congruity towards justification, Rhemists on the place: but they gather that which the holy Ghost never scattered heere.
and acceptable preparatives to the grace of justification, and which coming of God's grace deserve of God's hands congruity towards justification, Rhemists on the place: but they gather that which the holy Ghost never scattered Here.
For Cornelius was not without faith, otherwise how could hee please God whom without faith it is impossible to please Heb. 11.6. Hee knew not that the Messias was already come and had fulfilled all things that were written of him;
For Cornelius was not without faith, otherwise how could he please God whom without faith it is impossible to please Hebrew 11.6. He knew not that the Messias was already come and had fulfilled all things that were written of him;
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but hee beleeved as a true Proselite in the Messias to come, and like old Simeen, he waited for the consolation of Israel Luk. 2. That hee was of the Iewish religion both his conformity with them in prayers verse 30. and their good opinion of him verse 22. demonstrateth.
but he believed as a true Proselyte in the Messias to come, and like old Simeen, he waited for the consolation of Israel Luk. 2. That he was of the Jewish Religion both his conformity with them in Prayers verse 30. and their good opinion of him verse 22. Demonstrates.
Now our learning lying in all that is written, wee must learne hence to bee followers of Cornelius, and walke as we have him for an ensample, what wee heare and see in him wee must doe, be religious and devout worshippers of God, serving him in feare Psal. 2. Sanctifying the Lord of hostes,
Now our learning lying in all that is written, we must Learn hence to be followers of Cornelius, and walk as we have him for an ensample, what we hear and see in him we must do, be religious and devout worshippers of God, serving him in Fear Psalm 2. Sanctifying the Lord of hosts,
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When God had tryed Abraham the father of the faithfull to the uttermost and would give him the highest commendation, it is in these termes, I know that thou fearest mee Gen. 22.12. Ioseph would make himselfe knowne to his brethren for one that feared God, Gen. 42.18. and so was of their spirituall kindred, before he revealed himselfe to be their brother after the flesh.
When God had tried Abraham the father of the faithful to the uttermost and would give him the highest commendation, it is in these terms, I know that thou Fearest me Gen. 22.12. Ioseph would make himself known to his brothers for one that feared God, Gen. 42.18. and so was of their spiritual kindred, before he revealed himself to be their brother After the Flesh.
and one that feared God Iob. 1.1. and of old Simeon, who had the honour to see Christ both carnally and spiritually, that he was a just and devout man, Luk. 2.25.
and one that feared God Job 1.1. and of old Simeon, who had the honour to see christ both carnally and spiritually, that he was a just and devout man, Luk. 2.25.
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but he doth also presse it to us by the profit of it, by the blessings earthly and heavenly, spirituall and temporall, of this life and the life to come that shall be heaped on them that feare him, walke in his Commandements and leade a godly life:
but he does also press it to us by the profit of it, by the blessings earthly and heavenly, spiritual and temporal, of this life and the life to come that shall be heaped on them that Fear him, walk in his commandments and lead a godly life:
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I will give you some of the principall markes of true piety and the feare of God, wherby we may learne whether we doe but lispe out the Sibboleth of Godlinesse from the lips and mouth,
I will give you Some of the principal marks of true piety and the Fear of God, whereby we may Learn whither we do but lisp out the Sibboleth of Godliness from the lips and Mouth,
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And when Iob is commended for the feare of God, this is presently added as a true signe thereof that he eschwed evill, Iob 1.1. when the Preacher would tell us what is the conclusion of the whole matter, and the whole duty of man, hee saith, it is to feare God and keepe his Commandements, Eccl. 12.13.
And when Job is commended for the Fear of God, this is presently added as a true Signen thereof that he eschwed evil, Job 1.1. when the Preacher would tell us what is the conclusion of the Whole matter, and the Whole duty of man, he Says, it is to Fear God and keep his commandments, Ecclesiastes 12.13.
making that an undoubted evidence of Gods feare, as God himselfe wishing, there were an heart in the Israelites alwayes to feare him, expresseth what it is to feare him in the words following,
making that an undoubted evidence of God's Fear, as God himself wishing, there were an heart in the Israelites always to Fear him, Expresses what it is to Fear him in the words following,
and keepe his Commandements, Deut. 2.29. Hee that feareth God neglecteth nothing, to feare God is to omitte no good things that are to be done, saith Gregory. And Chrysostome againe.
and keep his commandments, Deuteronomy 2.29. He that fears God neglecteth nothing, to Fear God is to omit no good things that Are to be done, Says Gregory. And Chrysostom again.
when they speake against their brother, and slander their owne mothers sonne, Psal. 50.20. Nay when they set their tongues at libertie to blaspheme Gods great and fearefull name,
when they speak against their brother, and slander their own mother's son, Psalm 50.20. Nay when they Set their tongues At liberty to Blaspheme God's great and fearful name,
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or yet when they will not goe to a thorough reformation of themselves, but flatter and favour themselves in some darling sinne like Naaman that would serve God and yet be borne withall in going to the Idols temple,
or yet when they will not go to a thorough Reformation of themselves, but flatter and favour themselves in Some darling sin like Naaman that would serve God and yet be born withal in going to the Idols temple,
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and bowing there to please his earthly master, & like Herod who would heare Iohn Baptist willingly, doe many things readily and yet keepe his Minions too, Marke 6. there is no sound seruice or sincere feare of God in them,
and bowing there to please his earthly master, & like Herod who would hear John Baptist willingly, do many things readily and yet keep his Minions too, Mark 6. there is no found service or sincere Fear of God in them,
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or hearing his word and will, and shewing much love with their mouthes, making many prayers unto him, partaking of his spirituall meate and spirituall drinke,
or hearing his word and will, and showing much love with their mouths, making many Prayers unto him, partaking of his spiritual meat and spiritual drink,
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his Saints that truely feare him, doe sincerely hate all false wayes, Psal. 119. And as Abraham reasoned of the men of Gerar the feare of God is not in this place therefore they will slay me for my wives sake, Gen. 20.11.
his Saints that truly Fear him, do sincerely hate all false ways, Psalm 119. And as Abraham reasoned of the men of Gerar the Fear of God is not in this place Therefore they will slay me for my wives sake, Gen. 20.11.
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So on the other side wee may reason againe, men professing to know and worship God, give themselves the raines of libertie to take their pleasures, runne into all excesse of ryot,
So on the other side we may reason again, men professing to know and worship God, give themselves the reins of liberty to take their pleasures, run into all excess of riot,
and cause upon the sight of that great worke which God did upon the Egyptians in the red Sea, Moses saith, the people feared God, and beleeved the Lord & his servant Moses, Exod. 14.31. conjoyning these together and making their beleeving of God an undoubted signe of their fearing of God;
and cause upon the sighed of that great work which God did upon the egyptians in the read Sea, Moses Says, the people feared God, and believed the Lord & his servant Moses, Exod 14.31. conjoining these together and making their believing of God an undoubted Signen of their fearing of God;
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as on the contrary, when men deny the words of the Lord, give no credence unto them, say it is not hee, his Prophets shall become winde, his word is not in them, Ier. 5.12.15. and that the Lord hath not sent them but they speake of their owne hearts, there is no feare of God afore their eies, they are as the Psalmist calleth old Israel a stubborne and rebellious generation, a generation that set not their heart aright;
as on the contrary, when men deny the words of the Lord, give no credence unto them, say it is not he, his prophets shall become wind, his word is not in them, Jeremiah 5.12.15. and that the Lord hath not sent them but they speak of their own hearts, there is no Fear of God afore their eyes, they Are as the Psalmist calls old Israel a stubborn and rebellious generation, a generation that Set not their heart aright;
Againe the renouncing of our selves (whereby we must manifest our piety and feare of God) lieth either in the forgoing of that which is most deare unto us in the pleasures and profits of this life,
Again the renouncing of our selves (whereby we must manifest our piety and Fear of God) lies either in the foregoing of that which is most deer unto us in the pleasures and profits of this life,
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The Disciples sent out by our Saviour to preach must againe shew that they feare God, by their willing suffering whatsoever shall bee inflicted upon them,
The Disciples sent out by our Saviour to preach must again show that they Fear God, by their willing suffering whatsoever shall be inflicted upon them,
for the working of his worke, by their not fearing of them that can kill the body, Matth. 10.28. such an heroicall spirit was in Paul, Act. 20.24. I passe not for all, and in Chrysostome against all the threatnings of the Empresse Eudoxia, If the Empresse will banish me, let her banish mee, the earth is the Lords and the fulnesse thereof;
for the working of his work, by their not fearing of them that can kill the body, Matthew 10.28. such an heroical Spirit was in Paul, Act. 20.24. I pass not for all, and in Chrysostom against all the threatenings of the Empress Eudoxia, If the Empress will banish me, let her banish me, the earth is the lords and the fullness thereof;
If shee will take my head, let her take it, I have Iohn the Baptist: If shee will take my goods, let her take them, Naked came I out of my mothers wombe and naked shall I returne, Epist•ad Cyriacum Ep. Feare God who is above men (saith Austin ) and thou shalt not feare men.
If she will take my head, let her take it, I have John the Baptist: If she will take my goods, let her take them, Naked Come I out of my mother's womb and naked shall I return, Epist•ad Cyriacum Epistle fear God who is above men (Says Austin) and thou shalt not Fear men.
The duties respecting men in God, whereby our feare of God must be discovered and descried are in putting on the bowells of mercies and kindnes toward them, in distributing to their necessities.
The duties respecting men in God, whereby our Fear of God must be discovered and descried Are in putting on the bowels of Mercies and kindness towards them, in distributing to their necessities.
and to let them have foode for the famine of their houses, Gen. 42.8. Obadiahs provision for the Prophets of the Lord, in the dayes of persecuting Iesabel is a proofe of his fearing the Lord greatly, 1 King. 18.3.
and to let them have food for the famine of their houses, Gen. 42.8. Obadiah's provision for the prophets of the Lord, in the days of persecuting Jezebel is a proof of his fearing the Lord greatly, 1 King. 18.3.
In our evill dayes whereinto wee are fallen there is more then just cause of renewing that old complaint of David, helpe Lord, for the Godly man ceaseth,
In our evil days whereinto we Are fallen there is more then just cause of renewing that old complaint of David, help Lord, for the Godly man ceases,
and there is none upright amongst men, as then, so now there is no feare of God before mens eyes, Rom. 3. Iobs complaint of his friends is too true of our times, men forsake the feare of the Almightie, Iob 6.14.
and there is none upright among men, as then, so now there is no Fear of God before men's eyes, Rom. 3. Jobs complaint of his Friends is too true of our times, men forsake the Fear of the Almighty, Job 6.14.
As Eliah a worshipper of God complained that hee was left alone 1 King. 19. the multitude was gone after Baal; so may those that worship God in spirit and truth and feare him in their hearts complaine, that they are but as the shaking of an Olive-tree, two or three berries in the top of the uppermost bough;
As Elijah a worshipper of God complained that he was left alone 1 King. 19. the multitude was gone After Baal; so may those that worship God in Spirit and truth and Fear him in their hearts complain, that they Are but as the shaking of an Olive-tree, two or three berries in the top of the uppermost bough;
foure or five in the outmost fruitfull branches thereof Isay 17.6. in respect of the multitude that worship and serue they know not what, that wonder after and worship the beast, Rev. 13. or else that are without God in the world receiving and reverencing no God, Psal. 14.1. Wee so scrue our earthly Mammon that wee cannot serue our heavenly Master, wee so obey the flesh to fulfill the lusts thereof, that we cannot doe the will of our Father, we are so ruled by the Prince of the aire, the spirit that now worketh in the children of disobedience, Eph. 2, 2. that Christ cannot rule over us.
foure or five in the outmost fruitful branches thereof Saiah 17.6. in respect of the multitude that worship and serve they know not what, that wonder After and worship the beast, Rev. 13. or Else that Are without God in the world receiving and reverencing no God, Psalm 14.1. we so scrue our earthly Mammon that we cannot serve our heavenly Master, we so obey the Flesh to fulfil the Lustiest thereof, that we cannot do the will of our Father, we Are so ruled by the Prince of the air, the Spirit that now works in the children of disobedience, Ephesians 2, 2. that christ cannot Rule over us.
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because of the fury of the oppressour, as if he were readie to destroy, Is. 51, 12, 13. we so feare their feare and are afraid, that we doe not sanctifie the Lord of hoasts himselfe and make him our feare and our dread, Isa. 8.12.13. as Tertullian complained of heathen Rome.
Because of the fury of the oppressor, as if he were ready to destroy, Is. 51, 12, 13. we so Fear their Fear and Are afraid, that we do not sanctify the Lord of hosts himself and make him our Fear and our dread, Isaiah 8.12.13. as Tertullian complained of heathen Room.
If the greater number amongst us depart from evill, doe any good, Gods feare is not the motive, the feare of men, shame of the world, danger of lawes, popular applause and vaine glory worke upon them;
If the greater number among us depart from evil, do any good, God's Fear is not the motive, the Fear of men, shame of the world, danger of laws, popular applause and vain glory work upon them;
and cannot be content to part with a cup of cold water, the least kindnes that is, to a Prophet in the name of a Prophet? Nay wee are so farre from the nature of being religious, devout men, such as feare God, that the very name is flouted at, abhorred amongst us.
and cannot be content to part with a cup of cold water, the least kindness that is, to a Prophet in the name of a Prophet? Nay we Are so Far from the nature of being religious, devout men, such as Fear God, that the very name is flouted At, abhorred among us.
Those are (say they in disgrace of them that seeke to serue God) holy brethren, zealous followers, men of the spirit, devout Disciples and professours forsooth.
Those Are (say they in disgrace of them that seek to serve God) holy brothers, zealous followers, men of the Spirit, devout Disciples and professors forsooth.
but I complaine of the litle religion, and feare of God that is in them that would upbraid either the true or seeming worshippers of God, with the names of their holy profession,
but I complain of the little Religion, and Fear of God that is in them that would upbraid either the true or seeming worshippers of God, with the names of their holy profession,
His religion was not a candle put under a bushell but on a candlesticke, that it might give light to all that were in his house, he was as the Sunne inlightening with his beames the lesser Starres.
His Religion was not a candle put under a bushel but on a candlestick, that it might give Light to all that were in his house, he was as the Sun enlightening with his beams the lesser Stars.
Hee would not have his family like a motley cloath or a medley colour, some of one die, some of another, some religious others prophane or idolatrous, some honest and sober, others swaggerers,
He would not have his family like a motley cloth or a medley colour, Some of one die, Some of Another, Some religious Others profane or idolatrous, Some honest and Sobrium, Others swaggerers,
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and unthrifts, some civill & peaceable, others cut-throates and rak-hels, but he would have them all in one livery, uniforme and sutable, not like the image that Nebuchadnezar saw, whose head was of fine gold, his breast and his armes of silver, his belly and his thighes of brasse• his legs of iron;
and unthrifts, Some civil & peaceable, Others cutthroats and rak-hels, but he would have them all in one livery, uniform and suitable, not like the image that Nebuchadnezzar saw, whose head was of fine gold, his breast and his arms of silver, his belly and his thighs of brasse• his legs of iron;
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as it communicateth life and vitall spirits to the rest of the members, so must the Master of the houshold impart the spirituall life of grace to all that are members of his body politicke,
as it Communicateth life and vital spirits to the rest of the members, so must the Master of the household impart the spiritual life of grace to all that Are members of his body politic,
for so S. Paul speaketh to him, the Church that is in thy house verse. 2. Augustine in Psal. 50. speaketh to his auditory, 2. Governe your houses, governe your sonnes, governe your families:
for so S. Paul speaks to him, the Church that is in thy house verse. 2. Augustine in Psalm 50. speaks to his auditory, 2. Govern your houses, govern your Sons, govern your families:
It was not the prayse of men but the prayse of God himselfe concerning Abraham, I know that he will command his children and houshold after him to doe justice and judgement, Gen. 18.19.
It was not the praise of men but the praise of God himself Concerning Abraham, I know that he will command his children and household After him to do Justice and judgement, Gen. 18.19.
And Iacob his grand-childe walking in the steps of the faith of his father Abraham is not content (at his going up to Bethel at the Lords Commandement to build an altar there) to worship God sincerely himselfe,
And Iacob his grandchild walking in the steps of the faith of his father Abraham is not content (At his going up to Bethel At the lords Commandment to built an altar there) to worship God sincerely himself,
Ioshua being doubtfull what the body of the people Israel would doe maketh a resolute profession not onely for himselfe but also for his house, that they would serue the Lord, Iosh. 24. 15. Bathsheba was neither priviledged by her sexe, being a woman,
Ioshua being doubtful what the body of the people Israel would do makes a resolute profession not only for himself but also for his house, that they would serve the Lord, Joshua 24. 15. Bathsheba was neither privileged by her sex, being a woman,
nor by her dignitie being a Queene from teaching her sonne, but wee finde a prophecy of king Lemuel which his mother taught him, Pro. 31.1. Lois the grand-mother, and Eunice the mother having the faith dwelling in them teach Timothy the holy Scriptures from a childe, 2 Tim. 3.15. The father amongst the Israelites, must shew his sonne why he keepeth the seruice of the Passeover, Exod. 12.28.
nor by her dignity being a Queen from teaching her son, but we find a prophecy of King Lemuel which his mother taught him, Pro 31.1. Lois the grandmother, and Eunice the mother having the faith Dwelling in them teach Timothy the holy Scriptures from a child, 2 Tim. 3.15. The father among the Israelites, must show his son why he Keepeth the service of the Passover, Exod 12.28.
Why he consecrateth the first borne unto the Lord, vers. 13 and generally he must rehearse all the words of Gods law to his children, Deut. 6.7. as the Psalmist saith, he established a testimony in Iaacob, and appointed a Law in Israell which he commanded our fathers that they should make them knowne to their children, Psal. 78.5.
Why he consecrateth the First born unto the Lord, vers. 13 and generally he must rehearse all the words of God's law to his children, Deuteronomy 6.7. as the Psalmist Says, he established a testimony in Jacob, and appointed a Law in Israel which he commanded our Father's that they should make them known to their children, Psalm 78.5.
And that wee may not thinke this a legall precept abolished in the time of grace, the Apostle giveth a generall charge to all Christian parents to bring up their children in the nurture and admonition of the Lord, Eph. 6.4.
And that we may not think this a Legal precept abolished in the time of grace, the Apostle gives a general charge to all Christian Parents to bring up their children in the nurture and admonition of the Lord, Ephesians 6.4.
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as no doubt but that those children of the elect Lady walking in the truth were seasoned by her with saving knowledge, 2 Epist. Ioh. 4. That same booke de bono viduitati, whether Austine. or any others, saith the widowe to whom it was written, thou art not therefore to be praysed because thou hast children,
as no doubt but that those children of the elect Lady walking in the truth were seasoned by her with Saving knowledge, 2 Epistle John 4. That same book de Bono viduitati, whither Augustine. or any Others, Says the widow to whom it was written, thou art not Therefore to be praised Because thou hast children,
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but because thou indevourest to nurture and ▪ to bring them up godly, and S. Hierome, it is no small good deed in the presence of God to bring vp thy children well.
but Because thou indevourest to nurture and ▪ to bring them up godly, and S. Jerome, it is no small good deed in the presence of God to bring up thy children well.
But to come home, unto our selves, Beloved, we cannot in most places be praised for seasoning and sanctifying our families with the knowledge of Gods wayes, and obedience to his will.
But to come home, unto our selves, beloved, we cannot in most places be praised for seasoning and sanctifying our families with the knowledge of God's ways, and Obedience to his will.
The old people of the Iewes were so admirably diligent in teaching their children the Scriptures that Iosephus lib. 2. contra Appionem saith, Every one of our people being asked concerning the Lawes, rehearseth them more easily then his own name,
The old people of the Iewes were so admirably diligent in teaching their children the Scriptures that Iosephus lib. 2. contra Appionem Says, Every one of our people being asked Concerning the Laws, rehearseth them more Easily then his own name,
but amongst us it is herd to finde a child or a servant in a family that hath learned any patterne of words, in faith and love which are in Christ Iesus, 2 Tim. 1.13. or layd any foundation of the doctrine of the beginning of Christ, Heb. 6.1. as the Apostle speaketh concerning catechisme-learning.
but among us it is heard to find a child or a servant in a family that hath learned any pattern of words, in faith and love which Are in christ Iesus, 2 Tim. 1.13. or laid any Foundation of the Doctrine of the beginning of christ, Hebrew 6.1. as the Apostle speaks Concerning catechisme-learning.
for honouring his children before God? 1 Sam. 2.27.29. may not the Lord threaten us, as he did him, to judge our iniquities, because wee suffer our children to runne into slander and stay them not? 1 Sam. 3.13.
for honouring his children before God? 1 Sam. 2.27.29. may not the Lord threaten us, as he did him, to judge our iniquities, Because we suffer our children to run into slander and stay them not? 1 Sam. 3.13.
But in our entertainning or re•ayning of servants we respect in them pe•sonablenes, serviceablenes, and such formality, of their religion is the least and last care,
But in our entertaining or re•ayning of Servants we respect in them pe•sonablenes, serviceablenes, and such formality, of their Religion is the least and last care,
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and wee beare with them well enough though they be swaggerers, swearers, drunkards, cursed speakers at defiance with God and all Godlinesse, Men are combred about the many things of this world to provide them for their families and children, they rise up early, lye downe late and give themselves no rest to scrape together abundance of worldly pelfe for them whether by right or wrong, of which Saint Austin saith well, What care takest thou of thy children that thou maist overwhelme them with the teares of the oppressed.
and we bear with them well enough though they be swaggerers, swearers, drunkards, cursed Speakers At defiance with God and all Godliness, Men Are cumbered about the many things of this world to provide them for their families and children, they rise up early, lie down late and give themselves no rest to scrape together abundance of worldly pelf for them whither by right or wrong, of which Saint Austin Says well, What care Takest thou of thy children that thou Mayest overwhelm them with the tears of the oppressed.
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But with Martha they neglect that one necessary thing, that one pearle of the kingdome of heaven for the buying of which they should sell all the riches. Plutarch said excellently;
But with Martha they neglect that one necessary thing, that one pearl of the Kingdom of heaven for the buying of which they should fell all the riches. Plutarch said excellently;
Parents that bestow all their care upon inriching their children, and neglect their education ( how much more their salvation say I) are like unto those that have great care of the shooes,
Parents that bestow all their care upon enriching their children, and neglect their education (how much more their salvation say I) Are like unto those that have great care of the shoes,
I conclude all with aword of exhortation, let us then with David walke with an upright even foote in the midst of our houses, harbouring the good there in, banishing the evill there from, Psal. 101. Let us not entertaine any to serue us that will not serue God with us, Let us labour so to sanctifie our sonnes and daughters that they may be the sonnes and daughters of the Lord Almightie,
I conclude all with award of exhortation, let us then with David walk with an upright even foot in the midst of our houses, harbouring the good there in, banishing the evil there from, Psalm 101. Let us not entertain any to serve us that will not serve God with us, Let us labour so to sanctify our Sons and daughters that they may be the Sons and daughters of the Lord Almighty,
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I meane their Catechisme, that they may be wise unto salvation and let our houses be as Churches and assemblies of Saints wherein the word of God may dwell plenteously, prayers may be powred out dayly,
I mean their Catechism, that they may be wise unto salvation and let our houses be as Churches and assemblies of Saints wherein the word of God may dwell plenteously, Prayers may be poured out daily,
or an evill tree by the ill fruit it beareth, and he addeth there verse 35. by way of declaration as it were, that a good man out of the good treasure of his heart, bringeth forth good things:
or an evil tree by the ill fruit it bears, and he adds there verse 35. by Way of declaration as it were, that a good man out of the good treasure of his heart, brings forth good things:
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and being forth fruit in due season, and with perseverance unto old age, Psal. 92.13. & 1.3. Such a good tree was Cornelius, shewing himselfe so heere in the fruits of his religion, both in pity towards his brethren, he gave much almes to the people;
and being forth fruit in due season, and with perseverance unto old age, Psalm 92.13. & 1.3. Such a good tree was Cornelius, showing himself so Here in the fruits of his Religion, both in pity towards his brothers, he gave much alms to the people;
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preferreth a duty of charity towards our brethren commanded in the second table, before a duty of outward seruice towards himselfe commanded in the first table,
preferreth a duty of charity towards our brothers commanded in the second table, before a duty of outward service towards himself commanded in the First table,
although his workes of piety towards God must have the priority of nature and dignity acconding to that methode of prudence prescribed by Logicianes, when they handle things the later in nature in the former place, and the former in nature in the later place.
although his works of piety towards God must have the priority of nature and dignity acconding to that method of prudence prescribed by Logicianes, when they handle things the later in nature in the former place, and the former in nature in the later place.
Without any repetition then or prosecution of my former division of the severall parts of this text, in two Sermons upon it already I follow the Method and foote-steps of the Holy Ghost in manifesting and proving Cornelius religion by the fruits thereof, either in his charity or in his piety:
Without any repetition then or prosecution of my former division of the several parts of this text, in two Sermons upon it already I follow the Method and footsteps of the Holy Ghost in manifesting and proving Cornelius Religion by the fruits thereof, either in his charity or in his piety:
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For these two clauses doe both amplifie and prove, both expresse and presse unto us the former commendation, that he was a religious man and a fearer of God, and will handle them both joyntly together as they serue to enlarge and enforce the commendation given, or distinctly a-part as they ly in themselves without such reference.
For these two clauses do both amplify and prove, both express and press unto us the former commendation, that he was a religious man and a fearer of God, and will handle them both jointly together as they serve to enlarge and enforce the commendation given, or distinctly apart as they lie in themselves without such Referente.
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For what the Poet said of Iustice, Iustice conteineth all vertues in it selfe, I may much more say of religion, that it conteineth all vertues in it selfe.
For what the Poet said of justice, justice Containeth all Virtues in it self, I may much more say of Religion, that it Containeth all Virtues in it self.
But least any should say with Zachary, Luk. 1.18. whereby shall I know this? the holy Ghost doth shew this by the fruits of his religion and first by his charity and compassion.
But least any should say with Zachary, Luk. 1.18. whereby shall I know this? the holy Ghost does show this by the fruits of his Religion and First by his charity and compassion.
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As Cornelius then so we now, wee (that must be followers of them who through faith and patience inherite the promises, Heb. 6.12) must shew our religion by our deedes of compassion, our faith in God by our charity towards men:
As Cornelius then so we now, we (that must be followers of them who through faith and patience inherit the promises, Hebrew 6.12) must show our Religion by our Deeds of compassion, our faith in God by our charity towards men:
Religion lyeth in and is shewed by the workes of mercie as hee addeth there, verse 27. Pure religion and undefiled before God and the Father is this, to visit the fatherlesse and widowes in their affliction.
Religion lies in and is showed by the works of mercy as he adds there, verse 27. Pure Religion and undefiled before God and the Father is this, to visit the fatherless and Widows in their affliction.
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The Psalmist in the 112. Psalme having commended the man that feareth God, the upright and godly man (for so many termes and titles hee giveth him) by his prerogatives, he describeth him also by his properties whereof this is the principall, a good man is gracious and full of compassion, verse 4. his ingemination of his words sheweth the estimation of this note,
The Psalmist in the 112. Psalm having commended the man that fears God, the upright and godly man (for so many terms and titles he gives him) by his prerogatives, he Describeth him also by his properties whereof this is the principal, a good man is gracious and full of compassion, verse 4. his ingemination of his words shows the estimation of this note,
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for both verse the fift he saith, a good man sheweth favour and lendeth, and also againe according to that of the Poet (I will foretell this one thing to thee,
for both verse the fift he Says, a good man shows favour and dares, and also again according to that of the Poet (I will foretell this one thing to thee,
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and bow my selfe before the most high God? shall I come before him with burnt offerings, with Calues of a yeare old? will the Lord be pleased with thousand of Rams,
and bow my self before the most high God? shall I come before him with burned offerings, with Calves of a year old? will the Lord be pleased with thousand of Rams,
or with ten thousand of rivers of Oyle? shall I give my first borne for my transgression, the fruite of my body for the sinne of my soule? Micah. 6.6.7;
or with ten thousand of Rivers of Oil? shall I give my First born for my Transgression, the fruit of my body for the sin of my soul? micah. 6.6.7;
by what acts & excercises shall I shew my selfe religi•us? will plenty of outward services and sacrifices serue the turne heerein? but it is resolved by the Prophet, ver. 8. that all this wil not do it with ut doing of moral duties, amongst which to love mercie is a maine one, he hath shew•d thee O man, what is g•od,
by what acts & exercises shall I show my self religi•us? will plenty of outward services and Sacrifices serve the turn herein? but it is resolved by the Prophet, ver. 8. that all this will not do it with ut doing of moral duties, among which to love mercy is a main one, he hath shew•d thee Oh man, what is g•od,
and to walke humbly with thy God? after the vulgar fashion this name of Piety is frequently used in the workes of mercy which I thinke therefore commeth to passe,
and to walk humbly with thy God? After the Vulgar fashion this name of Piety is frequently used in the works of mercy which I think Therefore comes to pass,
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or before all sacrifices, Every child of God is truly religious, and every truly religious man is the child of God, these are NONLATINALPHABET follow one out of the other,
or before all Sacrifices, Every child of God is truly religious, and every truly religious man is the child of God, these Are follow one out of the other,
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now that we are the one, the children of God and therefore the other (religious and holy before God) is seene and shewed by putting on the bowels of compassion, Col. 3.12. The Apostle seeketh out no farther, no better evidence of the Hebrewes religion and love to Gods name then this, that they had ministred to the Saints and still continued therein, Heb. 6.10.
now that we Are the one, the children of God and Therefore the other (religious and holy before God) is seen and showed by putting on the bowels of compassion, Col. 3.12. The Apostle seeks out no farther, no better evidence of the Hebrews Religion and love to God's name then this, that they had ministered to the Saints and still continued therein, Hebrew 6.10.
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How shall it be knowne that Tabitha is a Disciple, a Christian (for these are convertible termes, the Disciples were called Christians, Act. 11.26.) but by her fulnesse of good workes? and how that she is full of them,
How shall it be known that Tabitha is a Disciple, a Christian (for these Are convertible terms, the Disciples were called Christians, Act. 11.26.) but by her fullness of good works? and how that she is full of them,
God is worshipped by nothing so much as by almes, (saith Nazianzen oratione de cura pauperum ) because nothing is so peculiar to God as it is, to witte,
God is worshipped by nothing so much as by alms, (Says Nazianzen oration de Cure Pauperum) Because nothing is so peculiar to God as it is, to wit,
And Chrysostome saith, Bountifulnesse maketh men like to God, this is the Mother of Charity, the proper badge of Christian vertue, by which Christes Disciples are knowne.
And Chrysostom Says, Bountifulness makes men like to God, this is the Mother of Charity, the proper badge of Christian virtue, by which Christ's Disciples Are known.
And so I passe from these words as they both declare and demonstrate Cornelius religion and service of God, to the handling of them as they lye in themselves;
And so I pass from these words as they both declare and demonstrate Cornelius Religion and service of God, to the handling of them as they lie in themselves;
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fourthly the measure, much almes, fifthly the persons receiving, to the people, heere a little and there a little of every one of these will take up my whole time now,
fourthly the measure, much alms, fifthly the Persons receiving, to the people, Here a little and there a little of every one of these will take up my Whole time now,
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The fiest point is of the person giving the almes Cornelius. Cornelius was rich in revenewes, high in ranke, being both a Commander of a companie & a Master of a family,
The fiest point is of the person giving the alms Cornelius. Cornelius was rich in revenues, high in rank, being both a Commander of a company & a Master of a family,
and goodman of an house, to goe and doe likewise, as our Saviour said to the Lawyer about a worke of mercie, Luk. 10.37. Timothy hath a speciall charge layd upon him to charge the rich men in this world to doe good, to be rich in good works, ready to distribute, willing to communicate 1 Tim. 6.18.
and goodman of an house, to go and do likewise, as our Saviour said to the Lawyer about a work of mercy, Luk. 10.37. Timothy hath a special charge laid upon him to charge the rich men in this world to do good, to be rich in good works, ready to distribute, willing to communicate 1 Tim. 6.18.
but do good unto them, 1 Ioh. 3.17. Our Saviours, I say unto you make you friends of the Mammon of unrighteousnesse, Luk. 16.9. is especially spoken unto rich men:
but do good unto them, 1 John 3.17. Our Saviors, I say unto you make you Friends of the Mammon of unrighteousness, Luk. 16.9. is especially spoken unto rich men:
and become great in substance, doe so abound in the worke of Hospitality (a branch of this tree of almes doing) that they tarry not till strangers come to them for intertainement (which yet now adayes is held an high point of Hospitality to lye open to all commers) but they seeke occasions to exercise it, runne to passengers, bow to them, intreate them to be intertained, professe that they do them a favour in it,
and become great in substance, do so abound in the work of Hospitality (a branch of this tree of alms doing) that they tarry not till Strangers come to them for entertainment (which yet now adays is held an high point of Hospitality to lie open to all comers) but they seek occasions to exercise it, run to passengers, bow to them, entreat them to be entertained, profess that they do them a favour in it,
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and suffereth not the stranger to lodge in the streete, but openeth his doore to the travailer, Iob 31. So rich was this rich man in every good worke of mercy!
and suffers not the stranger to lodge in the street, but Openeth his door to the traveler, Job 31. So rich was this rich man in every good work of mercy!
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but not onely, they must come with their great gifts, but even the poorer sort must not be wanting in their mites, they must as it were beare the heate of the day,
but not only, they must come with their great Gifts, but even the Poorer sort must not be wanting in their mites, they must as it were bear the heat of the day,
but every one in his order must beare his part, give almes of such things as you are able, Luk. 11.41. as our new translation of that text hath it, of such things as you have.
but every one in his order must bear his part, give alms of such things as you Are able, Luk. 11.41. as our new Translation of that text hath it, of such things as you have.
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yea he must labour to that end, Eph. 4.28. Our blessed Saviour though he lived (not of begging as the Papists say, but) of the voluntarie contribution of certaine devout women which ministred unto him, Luk. 8.3. yet he gave almes out of his bagge to the poore, Ioh. 13, 29. if thou have but a litle, be not afraid to give according to that litle, saith Tobit to his sonne chapter 4.8. Some man (saith Austine ) will say, I am poore therefore I cannot give almes;
yea he must labour to that end, Ephesians 4.28. Our blessed Saviour though he lived (not of begging as the Papists say, but) of the voluntary contribution of certain devout women which ministered unto him, Luk. 8.3. yet he gave alms out of his bag to the poor, John 13, 29. if thou have but a little, be not afraid to give according to that little, Says Tobit to his son chapter 4.8. some man (Says Augustine) will say, I am poor Therefore I cannot give alms;
and upon the 103 Psalme, If thou canst give, give, if thou canst not, shew thy selfe affable and courteous, God crowneth the good minde within, where hee findeth not ability without.
and upon the 103 Psalm, If thou Canst give, give, if thou Canst not, show thy self affable and courteous, God Crowneth the good mind within, where he finds not ability without.
whether wives that are in subjection to their husbands, may give almes? Thomas Aquinas (22. qu. 67.) answereth, that if they have any proper goods of them but not of their owne either by gift or getting, they may give almes of their fathers, Masters or husbands goods without their consent save in case of extreame necessity, wherin a man may take another mans goods to give almes with,
whither wives that Are in subjection to their Husbands, may give alms? Thomas Aquinas (22. queen. 67.) Answers, that if they have any proper goods of them but not of their own either by gift or getting, they may give alms of their Father's, Masters or Husbands goods without their consent save in case of extreme necessity, wherein a man may take Another men goods to give alms with,
And againe hee saith, What doth the almes availe thee, Which is given out of another mans goods? We must not feare that God hath not inough to relieve his poore,
And again he Says, What does the alms avail thee, Which is given out of Another men goods? We must not Fear that God hath not enough to relieve his poor,
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But concerning the wife, I say with our Saviour in another case, that if it were so with her altogether, it were not good to marrie, Matth. 19. and that she were in worse condition then servants, who may give of their own,
But Concerning the wife, I say with our Saviour in Another case, that if it were so with her altogether, it were not good to marry, Matthew 19. and that she were in Worse condition then Servants, who may give of their own,
and many other women voluntarily minister of their substance to our Saviour? Luk. 8.3. doth not the wise man commend the vertuous woman for stretching out her hands to the poore and reaching out her hands to the needy? Pro. 31.20.
and many other women voluntarily minister of their substance to our Saviour? Luk. 8.3. does not the wise man commend the virtuous woman for stretching out her hands to the poor and reaching out her hands to the needy? Pro 31.20.
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though the property be in him, that shee may give almes, doing it with discretion, and moderation, so that she doe him good and not evill, Prov. 31.12.
though the property be in him, that she may give alms, doing it with discretion, and moderation, so that she do him good and not evil, Curae 31.12.
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and drunkennesse, the satisfying of your pleasures in chambering and wantonnesse, Hunting Hawking, Dicing, Smoaking and the like, the revenging of your offences in contentions and endlesse Law-suites, the buildings of your Babels to keepe your names alive upon earth, the insatiable covetousnesse to fill your coffers and loade your selves with thicke clay, devoure the poores portion,
and Drunkenness, the satisfying of your pleasures in chambering and wantonness, Hunting Hawking, Dicing, Smoking and the like, the revenging of your offences in contentions and endless Lawsuits, the buildings of your Babels to keep your names alive upon earth, the insatiable covetousness to fill your coffers and load your selves with thick clay, devour the poors portion,
Remember, that being Gods stewards and not Lords in fee-simple of these earthly things, your account of your stewardship will be fearefull, when so litle to pious uses,
remember, that being God's Stewards and not lords in fee-simple of these earthly things, your account of your stewardship will be fearful, when so little to pious uses,
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Then, you that in stead of making you friends of the earths Mammon, have made you enemies thereof, shall in stead of being received into the everlasting habitations, be shut out in outward darknes, thou hast not bin mercifull and thou shalt not finde mercie, thou hast not opened thy gates to the poore,
Then, you that in stead of making you Friends of the earth's Mammon, have made you enemies thereof, shall in stead of being received into the everlasting habitations, be shut out in outward darkness, thou hast not been merciful and thou shalt not find mercy, thou hast not opened thy gates to the poor,
and thou shalt not receive the bread, of life, saith Basill orat. divit. Beloved we should be unthankefull, injurious to the memories of those that have done worthily in this kinde,
and thou shalt not receive the bred, of life, Says Basil Orat. divit. beloved we should be unthankful, injurious to the memories of those that have done worthily in this kind,
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if wee should not acknowledge to the glory of Gods Gospell and the stopping of the mouthes of Papists exclaiming against our religion for barrennesse in this worke, that the publike worke of charity in building of Temples, Colledges, Hospitalls, Schooles, Almeshouses, in giving of Lands and stocks for the maintainance of religion and preaching,
if we should not acknowledge to the glory of God's Gospel and the stopping of the mouths of Papists exclaiming against our Religion for Barrenness in this work, that the public work of charity in building of Temples, Colleges, Hospitals, Schools, Almshouses, in giving of Lands and stocks for the maintenance of Religion and preaching,
for the good of Cities and corporations, and for all other pious uses, have beene found more (upon an exact survey printed and published) since the day-spring of the Gospell in this last Century hath visited us,
for the good of Cities and corporations, and for all other pious uses, have been found more (upon an exact survey printed and published) since the dayspring of the Gospel in this last Century hath visited us,
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then can be produced for many hundreds of yeares in Popery, when merit-monging was at the highest and that we have both better lawes for the provision for the poore,
then can be produced for many hundreds of Years in Popery, when merit-monging was At the highest and that we have both better laws for the provision for the poor,
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And it must even with an holy boasting (as Paul doth about the Corinthians ministring to the Saints 2 Cor. 9.2.) be acknowledged that amongst us, there are many Philemons that refresh the bowels of Gods Saints, many Onesiphorusses that minister unto his servants, many Iohaunes Eleemosynaris who with Titus thinke that day lost wherein they give not an almes, (as Leontius reporteth in his life,) many Dorcasses that are full of almes-deedes, give coates to poore widowes and others, in a word a good number reserved by God that open their hands and their hearts to their needy brother.
And it must even with an holy boasting (as Paul does about the Corinthians ministering to the Saints 2 Cor. 9.2.) be acknowledged that among us, there Are many Philemons that refresh the bowels of God's Saints, many Onesiphorusses that minister unto his Servants, many Iounes Eleemosynaris who with Titus think that day lost wherein they give not an alms, (as Leontius Reporteth in his life,) many Dorcas's that Are full of almsdeeds, give coats to poor Widows and Others, in a word a good number reserved by God that open their hands and their hearts to their needy brother.
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But yet the greater part of great ones amongst us, lye in the wickednesse of unmercifulnesse, have their hearts hardened, their bowels shut up that they cannot compassionate the poore, their eyes evill, their tongues full of bitternesse, their hands withered like his in the Gospell, that they cannot reach them out to the poore.
But yet the greater part of great ones among us, lie in the wickedness of unmercifulness, have their hearts hardened, their bowels shut up that they cannot compassionate the poor, their eyes evil, their tongues full of bitterness, their hands withered like his in the Gospel, that they cannot reach them out to the poor.
Every where wee may finde Caines, that thinke themselves no keepers of their brethren, churlish Nabals that roare out with him, shall I take my flesh whom I have killed for my shearers and give it unto men, whom I know not whence they be? 1 Sam. 25.11. rich gluttons that can let the poore lye and dye at their Gates, Iudasses that care not for the poore, no not so much as for a shew of caring for the poore which was in him.
Every where we may find Caines, that think themselves not keepers of their brothers, churlish Nabals that roar out with him, shall I take my Flesh whom I have killed for my shearers and give it unto men, whom I know not whence they be? 1 Sam. 25.11. rich gluttons that can let the poor lie and die At their Gates, Judases that care not for the poor, no not so much as for a show of caring for the poor which was in him.
I say to them with Saint Basill the fruite which thou shalt reape, shall be like the seede which thou hast sowne, thou hast sowne bitternesse and thou shalt reape bitternesse.
I say to them with Saint Basil the fruit which thou shalt reap, shall be like the seed which thou hast sown, thou hast sown bitterness and thou shalt reap bitterness.
Thou hast hated the poore, and he in like manner, who being rich was content for our sakes to becomes poore, shall hate thee, Basil vbi supra. I have bin somewhat long in the person giving, I will be shorter in the act heere who gave.
Thou hast hated the poor, and he in like manner, who being rich was content for our sakes to becomes poor, shall hate thee, Basil vbi supra. I have been somewhat long in the person giving, I will be shorter in the act Here who gave.
and not according to that a man hath not, 2 Cor. 8.12. Chrysostome tom. 4. if we give cheerefully it will be a double almes, both because wee give, also because wee give cheerefully.
and not according to that a man hath not, 2 Cor. 8.12. Chrysostom tom. 4. if we give cheerfully it will be a double alms, both Because we give, also Because we give cheerfully.
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Vpon Iobs word that hee made not the the widowes eyes to waite Gregory sayth, Hee would not have the asking widow to waite, that not onely by the gift it selfe but also by the quicknesse of the gift be might increase the worth of his good workes.
Upon Jobs word that he made not the the Widows eyes to wait Gregory say, He would not have the asking widow to wait, that not only by the gift it self but also by the quickness of the gift be might increase the worth of his good works.
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And this cheerefulnesse discovereth it selfe both in countenance, according to that Eccl. 35.9. In all thy gifts shew a cheerefull countenance, Pro, 22.9. hee that hath a bountifull eye, shall be blessed:
And this cheerfulness Discovereth it self both in countenance, according to that Ecclesiastes 35.9. In all thy Gifts show a cheerful countenance, Pro, 22.9. he that hath a bountiful eye, shall be blessed:
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for hee giveth of his bread to the poore, and also in words, according to the wise mans counsell, let it not grieve thee to bow downe thine eare to the poore,
for he gives of his bred to the poor, and also in words, according to the wise men counsel, let it not grieve thee to bow down thine ear to the poor,
and giue him a frindly answere with meekenesse Eccle. 4.8. and 18.15. blemish not thy good deedes, neither use uncomfortable words when thou givest any thing:
and give him a friendly answer with meekness Eccle. 4.8. and 18.15. blemish not thy good Deeds, neither use uncomfortable words when thou givest any thing:
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The Greeke proverb saith, speedy favours are sweeter, and Seneca, It is the property of the willing doer, Nay wee must be so farre from putting off in these workes of mercy, that wee must not still carry till wee are sued to,
The Greek proverb Says, speedy favours Are Sweeten, and Senecca, It is the property of the willing doer, Nay we must be so Far from putting off in these works of mercy, that we must not still carry till we Are sued to,
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Away then with this grudging giving which God loveth not, this browe-beating by sowre lookes, this chiding by Nabals language, this turning away our countenances, this upbraiding churlishly which maketh an almes a fooles gift, Eccl. 18.18. which maketh rather a satisfaction for our injury, then a worke of mercy as Chrysostome saith, hom. 36. in Mat. 10. with this delaying which maketh us neere to denying as Seneca, hee that delayeth is next to him that denyeth he that doth doe almes, must doe none of these.
Away then with this grudging giving which God loves not, this browe-beating by sour looks, this chiding by Nabals language, this turning away our countenances, this upbraiding churlishly which makes an alms a Fools gift, Ecclesiastes 18.18. which makes rather a satisfaction for our injury, then a work of mercy as Chrysostom Says, hom. 36. in Mathew 10. with this delaying which makes us near to denying as Senecca, he that delayeth is next to him that denyeth he that does do alms, must do none of these.
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and they are not onely so called but by a generall name both Heb. 13.16. well doing, dooing of good, the denomination being made from the more excellent part, and also righteousnesse, Psal. 112. because they are a fruite of righteousnesse 2 Cor. 9.10. a streame of that fountaine, a speciall of that generall, a signe of righteousnesse according to that of Prov. 12.10. a righteous man regardeth the life of his beast, &c. and an outward act of releeving those whom wee inwardly commiserate.
and they Are not only so called but by a general name both Hebrew 13.16. well doing, doing of good, the denomination being made from the more excellent part, and also righteousness, Psalm 112. Because they Are a fruit of righteousness 2 Cor. 9.10. a stream of that fountain, a special of that general, a Signen of righteousness according to that of Curae 12.10. a righteous man Regardeth the life of his beast, etc. and an outward act of relieving those whom we inwardly commiserate.
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Hence it is that not onely the vulgar Bible translateth NONLATINALPHABET Iustitiam righteousnesse, Mat. 6.1. take heede that you do not your righteousnesse before men;
Hence it is that not only the Vulgar bible Translate Iustitiam righteousness, Mathew 6.1. take heed that you do not your righteousness before men;
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but also the Seventy Interpreters in the old Testament where it is Hidāhah righteousnesse, in the Hebrew turne it, deliver the poore his pledge and it shall be righteousnesse to thee before the Lord, & NONLATINALPHABET, as Deut. 24.13.
but also the Seventy Interpreters in the old Testament where it is Hidāhah righteousness, in the Hebrew turn it, deliver the poor his pledge and it shall be righteousness to thee before the Lord, &, as Deuteronomy 24.13.
And there are called mercies or compassion, as also in the Hebrew Chased, pitty, compassion, to shew and signifie that in almes giving wee must not onely open our hands but our hearts, that the outward action must flow from out inward affection, our contribution from our compassion, for Mercy is an affection of a pittifull heart, with an addition of some benefit, hence are those manner of speakings in scripture, hee that hath mercy to the poore is happy, Prov. 14.21. hee that hath pity on the poore lendeth unto the Lord, Prov. 19.17. to love mercie, Mic. 6.7. Hee that sheweth mercy Rom. 12.8.
And there Are called Mercies or compassion, as also in the Hebrew Chased, pity, compassion, to show and signify that in alms giving we must not only open our hands but our hearts, that the outward actium must flow from out inward affection, our contribution from our compassion, for Mercy is an affection of a pitiful heart, with an addition of Some benefit, hence Are those manner of speakings in scripture, he that hath mercy to the poor is happy, Curae 14.21. he that hath pity on the poor dares unto the Lord, Curae 19.17. to love mercy, Mic. 6.7. He that shows mercy Rom. 12.8.
If thou draw out thy soule to the hungry, Isa. 58.10. and 1 Iohn 3.17. Who so hath this worlds good, and seeth his brother hath need, & shutteth up his bowels of cōpassion from him, bowels of mercies, Col. 3.12.
If thou draw out thy soul to the hungry, Isaiah 58.10. and 1 John 3.17. Who so hath this world's good, and sees his brother hath need, & shutteth up his bowels of compassion from him, bowels of Mercies, Col. 3.12.
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and weepe with them that weepe verse, 15. Hee giveth perfectly, who with that which hee reacheth out to the afflicted, taketh also upon himselfe the mind and affection of the afflicted,
and weep with them that weep verse, 15. He gives perfectly, who with that which he reaches out to the afflicted, Takes also upon himself the mind and affection of the afflicted,
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so that first hee translateth upon himselfe the passion of him that is grieved, and then by his ministring to him, giveth supply against his griefe, Greg. moral.
so that First he Translate upon himself the passion of him that is grieved, and then by his ministering to him, gives supply against his grief, Greg. moral.
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That our almes then may bee the almes that God hath required, let our inward affection goe with the outward action, let our greiving for our brothers miserie, worke in us a releeving of his necessity,
That our alms then may be the alms that God hath required, let our inward affection go with the outward actium, let our grieving for our Brother's misery, work in us a relieving of his necessity,
in searching the Scriptures, I finde a cloud of motives, but because the time straiteneth me, I will onely insist, on these three, the estimation of our workes of mercie now, the commemoration of them hereafter,
in searching the Scriptures, I find a cloud of motives, but Because the time straiteneth me, I will only insist, on these three, the estimation of our works of mercy now, the commemoration of them hereafter,
For the estimation of them it is such, that what wee doe unto our brethren therein, is accounted done unto Christ, what wee deny unto them, is reckoned to be deneyed unto him, Matth. 25.40.45.
For the estimation of them it is such, that what we do unto our brothers therein, is accounted done unto christ, what we deny unto them, is reckoned to be deneyed unto him, Matthew 25.40.45.
So when the least worke of mercy, a Cup of cold water is given to a Disciple in the name of a Disciple, Christ the master is relieved, hee that hath pitty on the poore lendeth unto the Lord, Prov. 19.17. The poore mans hand is Christs treasury, and what the poore receiveth, Christ himselfe accepteth, saith Peter Chrysologus. For the commemoration hereafter, they shall be had in remembrance at the last day, either before or without any mention of our other workes;
So when the least work of mercy, a Cup of cold water is given to a Disciple in the name of a Disciple, christ the master is relieved, he that hath pity on the poor dares unto the Lord, Curae 19.17. The poor men hand is Christ treasury, and what the poor receives, christ himself Accepteth, Says Peter Chrysologus. For the commemoration hereafter, they shall be had in remembrance At the last day, either before or without any mention of our other works;
yea Martyrdome it selfe, shall seeme to be omitted and our good deedes in communicating to the necessities of Gods Saints, principally to be remembred, God concealeth all the other good deedes of righteous men, and vouchsafeth to reckon up our almes onely;
yea Martyrdom it self, shall seem to be omitted and our good Deeds in communicating to the necessities of God's Saints, principally to be remembered, God concealeth all the other good Deeds of righteous men, and vouchsafeth to reckon up our alms only;
hee concealeth againe all the evill deedes of wicked men, and judgeth that onely barrennesse in doing almesdeedes is to be rebuked, saith Austin, and Chrysologus againe, In the Kingdome of heaven before all the Angels, in the assembly of them that rise againe, God concealeth that Abel suffered, that Noah preserved the world, that Abraham kept the faith, that Moses gave the Law, that Peter went up to the crosse of Christ with his feete upward,
he concealeth again all the evil Deeds of wicked men, and Judgeth that only Barrenness in doing almsdeeds is to be rebuked, Says Austin, and Chrysologus again, In the Kingdom of heaven before all the Angels, in the assembly of them that rise again, God concealeth that Abel suffered, that Noah preserved the world, that Abraham kept the faith, that Moses gave the Law, that Peter went up to the cross of christ with his feet upward,
though wee be not owners, but Stewards of these earthly goods, yet Christ will reward (not in merit but in mercie) our almes in earth with treasure in heaven, the bestowing of our earthly Mammon, with a receiving of us into the heavenly habitation, Luk. 16.9. We shall be recompensed at the resurrection of the just, Luk. 14.14. If thou wilt be an excellent Merchant, a notable Ʋsurer, give that which thou canst not hold, that thou maist receive that which thou canst not loose, give a little that thou maist receive an hundred-fold, give thy temporall possession that thou maist obtaine an everlasting inheritance, saith Austin, and Chrysostome likewise, thy Merchandise and trafficke is heaven, give bread and receive paradise, give litle things and receive great things, give mortall things and receive immortall things.
though we be not owners, but Stewards of these earthly goods, yet christ will reward (not in merit but in mercy) our alms in earth with treasure in heaven, the bestowing of our earthly Mammon, with a receiving of us into the heavenly habitation, Luk. 16.9. We shall be recompensed At the resurrection of the just, Luk. 14.14. If thou wilt be an excellent Merchant, a notable Ʋsurer, give that which thou Canst not hold, that thou Mayest receive that which thou Canst not lose, give a little that thou Mayest receive an hundredfold, give thy temporal possession that thou Mayest obtain an everlasting inheritance, Says Austin, and Chrysostom likewise, thy Merchandise and traffic is heaven, give bred and receive paradise, give little things and receive great things, give Mortal things and receive immortal things.
as for the bestowers sakes, as Lucullus that magnificent Romane answered some Grecians marvelling why hee intertained them so bountifully, somewhat, O Guests,
as for the bestowers sakes, as Lucullus that magnificent Roman answered Some Greeks marvelling why he entertained them so bountifully, somewhat, Oh Guests,
Let us then so esteeme this estimation, so remember this commemoration, so have an eye to this recompence of reward, that wee may never be wearie of this wel-doing.
Let us then so esteem this estimation, so Remember this commemoration, so have an eye to this recompense of reward, that we may never be weary of this welldoing.
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The rich men of the world then must do that which they see in him, be rich in distributing according to Pauls precept 1 Tim. 6.17 ▪ and old Tobias to his sonne,
The rich men of the world then must do that which they see in him, be rich in distributing according to Paul's precept 1 Tim. 6.17 ▪ and old Tobias to his son,
as the husband man doth his seed, and of Dorcas, Act. 9. and the Apostle would have it a matter of bounty not of covetousnesse, 2 Cor. 9.5. opposing it to covetousnesse as being contrary to it.
as the husband man does his seed, and of Dorcas, Act. 9. and the Apostle would have it a matter of bounty not of covetousness, 2 Cor. 9.5. opposing it to covetousness as being contrary to it.
Hee that soweth sparingly shall reape sparingly, and hee that swoeth bountifully shall reape bountifully 2 Cor. 9.6. according to that of the Wiseman, there is that scatteret hand yet increaseth Prov. 11.24.
He that Soweth sparingly shall reap sparingly, and he that swoeth bountifully shall reap bountifully 2 Cor. 9.6. according to that of the Wiseman, there is that scatteret hand yet increases Curae 11.24.
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Vpon the multiplying of the loaves wherewith Christ fed the poore, Cyrill saith, lib. 1. in Ioh, cap. 18. Liberality is commended to us in this Miracle,
Upon the multiplying of the loaves wherewith christ fed the poor, Cyril Says, lib. 1. in John, cap. 18. Liberality is commended to us in this Miracle,
and it is said as it were with a loude voyce, by how much thou shalt give many things liberally & mercifully, by so much many things shall increase more largely to thee.
and it is said as it were with a loud voice, by how much thou shalt give many things liberally & mercifully, by so much many things shall increase more largely to thee.
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But yet our liberality must be proportioned according to our ability, unlesse in case of urgent necessity, wherein wee must exceede our abilitie, 2 Cor. 8.3. according to thy abilitie stretch out thy hand and give, Eccl. 14.13. Give unto the most high as hee hath enriched thee, Eccl. 35.10. and the Apostles rule is, as God hath prospered every man, 1 Cor. 16.1.
But yet our liberality must be proportioned according to our ability, unless in case of urgent necessity, wherein we must exceed our ability, 2 Cor. 8.3. according to thy ability stretch out thy hand and give, Ecclesiastes 14.13. Give unto the most high as he hath enriched thee, Ecclesiastes 35.10. and the Apostles Rule is, as God hath prospered every man, 1 Cor. 16.1.
We must take deede that we do not drawe out the fountaine of liberality as Tully saith, and that our liberality perish not by liberality, saith Hierom, It is the wise Moralists rule, I will give to the needy,
We must take deed that we do not draw out the fountain of liberality as Tully Says, and that our liberality perish not by liberality, Says Hieronymus, It is the wise Moralists Rule, I will give to the needy,
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Let the rich churles of our times consider this who like him that having vowed Hecatombes to Iupiter for his deliverance, served him at last with Date-shels,
Let the rich churls of our times Consider this who like him that having vowed Hecatombs to Iupiter for his deliverance, served him At last with Date-shels,
Their proportion for their almes is after S. Pauls prescription to Timothy for his diet, use a litle wine saith hee, give a little almes say they, Clouds they are that can yeelde but a drop or two,
Their proportion for their alms is After S. Paul's prescription to Timothy for his diet, use a little wine Says he, give a little alms say they, Clouds they Are that can yield but a drop or two,
I must intreate your patience for the finishing of the last clause, which is of the persons receiving his almes, the people. It is meant of all sorts amongst the people that needed and asked almes,
I must entreat your patience for the finishing of the last clause, which is of the Persons receiving his alms, the people. It is meant of all sorts among the people that needed and asked alms,
for wee must give to them that neede, Eph. 4.28. to every one that asketh, Luke 6.30. but not to him that asketh every thing, if wee desire to have them distinguished into their kindes, wee shall finde sixe sortes named by our Saviour, Matth. 25.35. The hungry, thirsty stranger or harbourlesse, the naked, sicke and prisoner, to these wee may adde out of Esay. 58.6.7. The oppressed and exiled, especially those which suffer those things for the truthes sake and out of Nehe. 5.11. Luke 14.12. Those that are indebted above their abilities, the Lame, the blinde, the maimed, the decrepite, the aged, the poore widowes and fatherlesse:
for we must give to them that need, Ephesians 4.28. to every one that asks, Lycia 6.30. but not to him that asks every thing, if we desire to have them distinguished into their Kinds, we shall find sixe sorts nam by our Saviour, Matthew 25.35. The hungry, thirsty stranger or harbourless, the naked, sick and prisoner, to these we may add out of Isaiah. 58.6.7. The oppressed and exiled, especially those which suffer those things for the truths sake and out of Neh 5.11. Lycia 14.12. Those that Are indebted above their abilities, the Lame, the blind, the maimed, the decrepit, the aged, the poor Widows and fatherless:
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if wee desire to know what order wee have to keepe in doing these workes of mercy, to these poore of all sorts, we have a rule of Saint Austin, Seeing thou canst not doe good unto all, thou must especially provide for those, who according to the conveniences of places and times,
if we desire to know what order we have to keep in doing these works of mercy, to these poor of all sorts, we have a Rule of Saint Austin, Seeing thou Canst not do good unto all, thou must especially provide for those, who according to the conveniences of places and times,
as to open this a little, in doing mercie wee must preferre our Wives before all other, our Parents before our Children, our Children and our family before others, our spirituall kindred before our kindred in the flesh, our kindred before common friends and neighbours, these before strangers, strangers before enemies,
as to open this a little, in doing mercy we must prefer our Wives before all other, our Parents before our Children, our Children and our family before Others, our spiritual kindred before our kindred in the Flesh, our kindred before Common Friends and neighbours, these before Strangers, Strangers before enemies,
before others but singly tyed to us, as a Godly kinsman, before one religious but not of our kindred ▪ or one of our kindred but religious, a kinsman, neighbour,
before Others but singly tied to us, as a Godly kinsman, before one religious but not of our kindred ▪ or one of our kindred but religious, a kinsman, neighbour,
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and friend, before one that is but kinsman, neighbour, or friend, Gregorie commeth heere this when hee saith, that In liberality regard is to be had of the persons, that first wee should give to righteous men,
and friend, before one that is but kinsman, neighbour, or friend, Gregory comes Here this when he Says, that In liberality regard is to be had of the Persons, that First we should give to righteous men,
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before our kindred and friends though in great want, and so those in greater neede before those in lesse, having an especiall respect to those whom God in his providence offereth to us,
before our kindred and Friends though in great want, and so those in greater need before those in less, having an especial respect to those whom God in his providence Offereth to us,
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But what if wee be uncertaine whether any of these kinds of poore be wicked or no? Nay what if wee know them certainely wicked and vitious? I say if it be doubtfull, let us not be over-curious in searching,
But what if we be uncertain whither any of these Kinds of poor be wicked or no? Nay what if we know them Certainly wicked and vicious? I say if it be doubtful, let us not be overcurious in searching,
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if Abraham had done so, he had missed to entertaine Angels saith Chrysostome in Rom. 12. be not (saith Nazianzen ) overcurious to examine, who is worthy, Seeing it is better to give to the unworthy for love of the worthy,
if Abraham had done so, he had missed to entertain Angels Says Chrysostom in Rom. 12. be not (Says Nazianzen) overcurious to examine, who is worthy, Seeing it is better to give to the unworthy for love of the worthy,
then to hazard it, that the worthy should be defrauded for a suspition of unworthinesse. Our Saviour did without curiosity kisse Iudas that killed him:
then to hazard it, that the worthy should be defrauded for a suspicion of unworthiness. Our Saviour did without curiosity kiss Iudas that killed him:
but to the men, as Laertius reporteth that Aristotle answered in such a case, Laertias Lib. 5. cap. 1. I gave it not to the man but to humane condition, I pittied not the manners but the man,
but to the men, as Laertius Reporteth that Aristotle answered in such a case, Laertias Lib. 5. cap. 1. I gave it not to the man but to humane condition, I pitied not the manners but the man,
There are two names, one that hee is a man, another that bee is a sinner, that hee is a man is the worke of God, that hee is a sinner is the worke of man, give to the worke of God, give not to the worke of man.
There Are two names, one that he is a man, Another that bee is a sinner, that he is a man is the work of God, that he is a sinner is the work of man, give to the work of God, give not to the work of man.
And he interpreteth what it is to give to the worke of man, to a sinner in regard of his sinne, to an Hunter, Stage player or Harlot, in respect of their profession, Aug. in Psal. 102. But as for those sturdy, vagrand and lazy droanes who being strong to labour, will eate and not worke, who have taken up Satans trade to compasse the earth, who live without God, without Magistrate, without Minister, without calling in the world, wee must withdraw our selves from them,
And he interpreteth what it is to give to the work of man, to a sinner in regard of his sin, to an Hunter, Stage player or Harlot, in respect of their profession, Aug. in Psalm 102. But as for those sturdy, vagrand and lazy drones who being strong to labour, will eat and not work, who have taken up Satan trade to compass the earth, who live without God, without Magistrate, without Minister, without calling in the world, we must withdraw our selves from them,
if wee keepe an open and dissolute house for drunkards and good fellowes, the one may be civill courtesie, the other uncivill prodigality, neither Christian charity.
if we keep an open and dissolute house for drunkards and good Fellows, the one may be civil courtesy, the other Uncivil prodigality, neither Christian charity.
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I Come to you now this fourth time with that commendation which the spirit of truth (whose testimonie wee know to be true) giveth of this religious proselite Cornelius. Now hee was not like the mongrell brood of those Iewes, who had marryed wives of Ashdod, that spake halfe in the language of the Iewes, halfe in the language of Ashdod, Neh. 13.23.24.
I Come to you now this fourth time with that commendation which the Spirit of truth (whose testimony we know to be true) gives of this religious proselyte Cornelius. Now he was not like the mongrel brood of those Iewes, who had married wives of Ashdod, that spoke half in the language of the Iewes, half in the language of Ashdod, Neh 13.23.24.
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and Gods service what it become of them, but with the love of his neighbour whom hee had seene hee joyned the love of God whom hee had not seene, with charity towards men, hee practised petty towards God and prayed God continually.
and God's service what it become of them, but with the love of his neighbour whom he had seen he joined the love of God whom he had not seen, with charity towards men, he practised Petty towards God and prayed God continually.
I begin with the action, the originall is, NONLATINALPHABET which 〈 ◊ 〉 properly a supplicating and suing for the averting of evill either come or comming upon him, for the Apostle in foure words seemeth to make foure kindes of prayers, 1 Tim. 2.1. I exhort that supplications, which are deprecations of all evills either imminent or incident;
I begin with the actium, the original is, which 〈 ◊ 〉 properly a supplicating and suing for the averting of evil either come or coming upon him, for the Apostle in foure words seems to make foure Kinds of Prayers, 1 Tim. 2.1. I exhort that supplications, which Are deprecations of all evils either imminent or incident;
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petitions for all necessary good things either temporall or spirituall; intercessions for others, that God would free them from evill ▪ fill them with good;
petitions for all necessary good things either temporal or spiritual; intercessions for Others, that God would free them from evil ▪ fill them with good;
But heere the speciall is put for the generall, NONLATINALPHABET for NONLATINALPHABET hee supplicated to God, for h•e invocated and prayed with all prayer and supplication,
But Here the special is put for the general, for he supplicated to God, for h•e invocated and prayed with all prayer and supplication,
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as the Apostle speaketh, Eph. 6 18. Whereof if any amongst us be so ignorant (as I feare too many amongst u• are but children in understanding) as to aske mee what is this whereof thou speakest:
as the Apostle speaks, Ephesians 6 18. Whereof if any among us be so ignorant (as I Fear too many among u• Are but children in understanding) as to ask me what is this whereof thou Speakest:
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I say it is a religious service, wherein wee aske of God onely for Christs sake all Spirituall and Temporall gifts, according to his Commandement and promise,
I say it is a religious service, wherein we ask of God only for Christ sake all Spiritual and Temporal Gifts, according to his Commandment and promise,
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Some of the Schoolemen goe too farre when they define prayer to be a petition which is directed to God, or to some persons or person for him, Biell de canone Missae 61. That so the Saints may be brought in to have part in our suites,
some of the Schoolmen go too Far when they define prayer to be a petition which is directed to God, or to Some Persons or person for him, Biell de canon Missae 61. That so the Saints may be brought in to have part in our suits,
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nay what speake I of following Cornelius onely? Let us take for an example of lifting up our hearts and our heads in prayer, all the Elders and worthies of God that now inherite the promises, who in their generations called on the name of the Lord,
nay what speak I of following Cornelius only? Let us take for an Exampl of lifting up our hearts and our Heads in prayer, all the Elders and worthies of God that now inherit the promises, who in their generations called on the name of the Lord,
and sought his face from time to time, according to that Psal. 22.5. they cryed unto him, and were delivered, they trusted in him, and were not confounded.
and sought his face from time to time, according to that Psalm 22.5. they cried unto him, and were Delivered, they trusted in him, and were not confounded.
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Yea the cheife shepheard of our soules, who in the dayes of his flesh offered up prayers and supplications with strong crying and teares, Heb. 5.7. I neede not relate particulars, they are so well knowne, I cannot insist upon them, they are so many in number;
Yea the chief shepherd of our Souls, who in the days of his Flesh offered up Prayers and supplications with strong crying and tears, Hebrew 5.7. I need not relate particulars, they Are so well known, I cannot insist upon them, they Are so many in number;
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The King of heavens mandate is gone out to this purpose. Seeke yee my face, Psal. 27.8. Call upon mee, Psal. 50.15. Seeke the Lord while hee may be found, call upon him while hee is neere. Isa. 55.6. Aske, seeke, Knocke, Matth. 7.7. Come unto me all that travell & are heavie laden, Mat. 11.28. Watch and pray, Mark. 13.33. Pray alwayes, Luk. 21.36. Pray with all prayer and supplication in the spirit, Eph. 6.18. and 1 Tim. 2.1.
The King of heavens mandate is gone out to this purpose. Seek ye my face, Psalm 27.8. Call upon me, Psalm 50.15. Seek the Lord while he may be found, call upon him while he is near. Isaiah 55.6. Ask, seek, Knock, Matthew 7.7. Come unto me all that travel & Are heavy laden, Mathew 11.28. Watch and pray, Mark. 13.33. Pray always, Luk. 21.36. Pray with all prayer and supplication in the Spirit, Ephesians 6.18. and 1 Tim. 2.1.
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for stand we not still in want of tempor•all or spirituall blessings? in feare of evill falling upon us, in sorrow through evills already falne upon us.
for stand we not still in want of tempor•all or spiritual blessings? in Fear of evil falling upon us, in sorrow through evils already fallen upon us.
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and must fly to our heavenly father and friend for supply of our wants, Luke 11.5. Who will not supply us without asking, for to that condition hee hath tyed his grants, Matth. 7.7. Aske and yee shall receive &c. prayer cannot proceede but from men in want saith Austin, and very necessity compelleth every one to pray for himselfe, saith Chrysostome. Thus as Davids necessity made him flie to the bosome of his heavenly father, Psal. 18 4.5.6. The sorrowes of death compassed me round about, and the floods of ungodly men made mee afraid.
and must fly to our heavenly father and friend for supply of our Wants, Lycia 11.5. Who will not supply us without asking, for to that condition he hath tied his grants, Matthew 7.7. Ask and ye shall receive etc. prayer cannot proceed but from men in want Says Austin, and very necessity compelleth every one to pray for himself, Says Chrysostom. Thus as Davids necessity made him fly to the bosom of his heavenly father, Psalm 18 4.5.6. The sorrows of death compassed me round about, and the floods of ungodly men made me afraid.
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for I am desolate and afflicted. The trouble, of my heart are enlarged: O bring thou mee out of my distresses, Psal. 25.16.17. The very heathen Poet could bid us pray, for all men have neede of God.
for I am desolate and afflicted. The trouble, of my heart Are enlarged: Oh bring thou me out of my Distresses, Psalm 25.16.17. The very heathen Poet could bid us pray, for all men have need of God.
But if we had nothing but our owne neede to in courage us, we might have but cold comfort ▪ For many with Lazarus make shew of neede enough to the rich Churles of the world,
But if we had nothing but our own need to in courage us, we might have but cold Comfort ▪ For many with Lazarus make show of need enough to the rich Churls of the world,
It is not with suitours that come to him, as Absolom traduced his fathers government, that none was deputed of the King to heare them a Sam 16. Nor as it was with Baals Priests which cryed from the morning to the evening and had no answer,
It is not with Suitors that come to him, as Absalom traduced his Father's government, that none was deputed of the King to hear them a Same 16. Nor as it was with Baal's Priests which cried from the morning to the evening and had no answer,
nor any to regard them, 1 King. 18 he answereth not as Philip of Macedone with an, I am not at leasure, but when they cry with their voyce unto him hee heareth out of his holy mount, Psal. 3. His eares are open unto their prayers Psal 34. his proper stile is the God that heareth prayer Psal. 65.3. therefore all flesh shall come unto him.
nor any to regard them, 1 King. 18 he Answers not as Philip of Macedon with nias, I am not At leisure, but when they cry with their voice unto him he hears out of his holy mount, Psalm 3. His ears Are open unto their Prayers Psalm 34. his proper style is the God that hears prayer Psalm 65.3. Therefore all Flesh shall come unto him.
and his hearing and speeding goe together, this is the confidence that wee have in him, that if wee aske any thing according to his will hee heareth us;
and his hearing and speeding go together, this is the confidence that we have in him, that if we ask any thing according to his will he hears us;
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and if we know that he heares us, whatsoever wee aske, wee know that wee have the petitions that wee desire of him, 1 Ioh. 5.13.14. Whatsoever wee aske the father in Christs name hee will doe it, Iohn.
and if we know that he hears us, whatsoever we ask, we know that we have the petitions that we desire of him, 1 John 5.13.14. Whatsoever we ask the father in Christ name he will do it, John.
How should this kindle a zeale of prayer in us? how should it set an edge upon our devotions that •ay? upon this that God had forgiven David his sinnes when hee prayed and confessed them, hee inferreth for this cause shall every one that is godly pray unto the Lord, in time when hee may be found,
How should this kindle a zeal of prayer in us? how should it Set an edge upon our devotions that •ay? upon this that God had forgiven David his Sins when he prayed and confessed them, he infers for this cause shall every one that is godly pray unto the Lord, in time when he may be found,
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the negligence of the asker is worthily reprehended where there is no doubt of the mercy of the giver saith Chrysostome. As Sampsons strength lay in his haire,
the negligence of the asker is worthily reprehended where there is no doubt of the mercy of the giver Says Chrysostom. As Sampsons strength lay in his hair,
The effectuall fervent prayer of the righteous availeth much, Iam. 5. And like Iacob wrestling in prayer with God (For hee wept and made supplication, hee had power over the Angell & prevailed, Hos. 12.3.4.) will not suffer him to depart without a blessing, Gen. 32. Prayer so prevailed for Sodome that Abraham ceased praying for it, afore the Lord ceased granting, it both opened and shut the wombe,
The effectual fervent prayer of the righteous availeth much, Iam. 5. And like Iacob wrestling in prayer with God (For he wept and made supplication, he had power over the Angel & prevailed, Hos. 12.3.4.) will not suffer him to depart without a blessing, Gen. 32. Prayer so prevailed for Sodom that Abraham ceased praying for it, afore the Lord ceased granting, it both opened and shut the womb,
it removed the Plagues of Egypt, freed the Israelites of the fiery Serpents, healed the Leprosie of Miriam, vanquished the Amalekites, caused the sunne to stand a whole day I•s. 10. obtained water for, Sampson in his thirst, strength in his neede to be revenged on his enemies, Iud. 16. Brought thunder and lightening from heaven in Samuels time, fire in Eliahs time, healed the sicke, cast out the Divells, opened the prisones for Gods servants to come forth, raised the dead, obtained remission of sinnes, Iam. 5.14.15 and eternall life, Psal. 21. So true is it that the Prayer of the righteous is as the key of heaven, prayer goeth up,
it removed the Plagues of Egypt, freed the Israelites of the fiery Serpents, healed the Leprosy of Miriam, vanquished the Amalekites, caused the sun to stand a Whole day I•s. 10. obtained water for, Sampson in his thirst, strength in his need to be revenged on his enemies, Iud. 16. Brought thunder and lightning from heaven in Samuels time, fire in Elijah's time, healed the sick, cast out the Devils, opened the prisons for God's Servants to come forth, raised the dead, obtained remission of Sins, Iam. 5.14.15 and Eternal life, Psalm 21. So true is it that the Prayer of the righteous is as the key of heaven, prayer Goes up,
and mercy commeth downe, when our prayer shall be faithfull and humble and fervent, (saith Bernard ) out of doubt it will pierce the heavens from whence it is certaine that it cannot returne empty.
and mercy comes down, when our prayer shall be faithful and humble and fervent, (Says Bernard) out of doubt it will pierce the heavens from whence it is certain that it cannot return empty.
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If then wee are the Church of God, sanctified in Christ, and called to be Saints let us call on the name of the Lord (for these goe together 1 Cor. 1.2) and offer up these Sacrifices of the fruits of the lips prayer and prayse unto him, Heb. 13.15. making our requests ( Phil. 4.6.) manifest at his mercy seate.
If then we Are the Church of God, sanctified in christ, and called to be Saints let us call on the name of the Lord (for these go together 1 Cor. 1.2) and offer up these Sacrifices of the fruits of the lips prayer and praise unto him, Hebrew 13.15. making our requests (Philip 4.6.) manifest At his mercy seat.
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And here I can never sufficiently enough bewaile the impiety of a generatiō of carnal Christians too generall amongst us that call not upon God, Psal. 14. that through the pride of their countenance will not seeke after God, Psal. 10.3. God is not in their thoughts, nor in their mouthes at all to blesse his name;
And Here I can never sufficiently enough bewail the impiety of a generation of carnal Christians too general among us that call not upon God, Psalm 14. that through the pride of their countenance will not seek After God, Psalm 10.3. God is not in their thoughts, nor in their mouths At all to bless his name;
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The old Heretickes the Euchites prayed so much, that they were reckoned heretickes for it, they pray so much that it may seeme incredible to these which heare this of them, they do it so much, that heereupon they are judged to be reckoned amongst heretickes saith Austin.
The old Heretics the Euchites prayed so much, that they were reckoned Heretics for it, they pray so much that it may seem incredible to these which hear this of them, they do it so much, that hereupon they Are judged to be reckoned among Heretics Says Austin.
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But the common sort of our Christians are in the other extreme, they doe it so litle that they may be accounted heretickes, if to their practise their perswasion should be added, if they should both omit it and beleeve they sinne not in their omission.
But the Common sort of our Christians Are in the other extreme, they do it so little that they may be accounted Heretics, if to their practice their persuasion should be added, if they should both omit it and believe they sin not in their omission.
like as it was with them in the parable, their buying of Farmes, trying of Oxen manying of Wives, matters of profit or pleasure, rioting and drunkennesse, chambering and wantonnesse, hunting and hawking, dicing and carding,
like as it was with them in the parable, their buying of Farms, trying of Oxen manying of Wives, matters of profit or pleasure, rioting and Drunkenness, chambering and wantonness, hunting and hawking, dicing and carding,
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Houres, daies, moneths yeares ages are consumed either in doing nothing, or in doing nought or that which is to no purpose, but minutes serve their turne for this purpose, a Lord have mercy on us,
Hours, days, months Years ages Are consumed either in doing nothing, or in doing nought or that which is to no purpose, but minutes serve their turn for this purpose, a Lord have mercy on us,
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Nay, with Gallio, they care for none of these spirituall matters at all, as Chrysostome said of his Auditorie that they thought reading of the Scriptures did belong only to the Clergie & Monkes,
Nay, with Gallio, they care for none of these spiritual matters At all, as Chrysostom said of his Auditory that they Thought reading of the Scriptures did belong only to the Clergy & Monks,
or any other wickednesse, Ezek. 33. little considering as Chrysostome speaketh, how great felicity is granted them, how great glory is bestowed on them, to have conference with Christ, to wish for what thou willest, to aske for what thou defirest.
or any other wickedness, Ezekiel 33. little considering as Chrysostom speaks, how great felicity is granted them, how great glory is bestowed on them, to have conference with christ, to wish for what thou willest, to ask for what thou defirest.
but to obey his Commandement, to give him the honour due to him in acknowledging him the searcher of our hearts, to stirre up our faith and to seeke the blessing which he hath determined by such means as he hath appointed according to that Phil. 4.6 In every thing by prayer & supplication with thanksgiving, let your requests be made knowne unto God, and Iam. 4.2. Yee have not because yee aske not, Luk. 11.13.
but to obey his Commandment, to give him the honour due to him in acknowledging him the searcher of our hearts, to stir up our faith and to seek the blessing which he hath determined by such means as he hath appointed according to that Philip 4.6 In every thing by prayer & supplication with thanksgiving, let your requests be made known unto God, and Iam. 4.2. Ye have not Because ye ask not, Luk. 11.13.
Our heavenly father giveth the holy spirit to them of death, and what not? no doubt by it hee would make good the intreating of Christ by Thomas Beckets bloud Thou by the bloud of Thomas shed for thee make us a scend whither he is gone up, in his new learning then though we begge grace and glory, any thing, every thing of the Saints in direct termes,
Our heavenly father gives the holy Spirit to them of death, and what not? no doubt by it he would make good the entreating of christ by Thomas Beckets blood Thou by the blood of Thomas shed for thee make us a scend whither he is gone up, in his new learning then though we beg grace and glory, any thing, every thing of the Saints in Direct terms,
Augustine notably overthroweth this error, li. 2. c. 8. cont. Epist. Parmeniani making the Bishop a Mediator betweene God and the people if any man say you have mee a mediatour with the Father,
Augustine notably Overthroweth this error, li. 2. c. 8. contentedly. Epistle Parmenian making the Bishop a Mediator between God and the people if any man say you have me a Mediator with the Father,
and I make intercession for your sinnes, what good and faithfull Christian would indure him? who would not looke at him as the Disciple of Antichrist? Hee is the onely and true Mediator that maketh intercession for all and none for him; Paul maketh himselfe no Media:
and I make Intercession for your Sins, what good and faithful Christian would endure him? who would not look At him as the Disciple of Antichrist? He is the only and true Mediator that makes Intercession for all and none for him; Paul makes himself no Media:
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and Cyrill. tom. in 1 Ioh. li. 11. saith upon those words aske in my name, Ioh. 16. He addeth these words to shew himself the Mediatour, & that none commeth to the Father but by the Sonne, by whom we have enterance through the pirit,
and Cyril. tom. in 1 John li. 11. Says upon those words ask in my name, John 16. He adds these words to show himself the Mediator, & that none comes to the Father but by the Son, by whom we have Entrance through the pirit,
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and that therefore he calleth himselfe the way the truth and the life, Ioh 14. And for asmuch as hee is the Sonne, together with the Father he giveth us good things and forasmuch as hee is our mediatour;
and that Therefore he calls himself the Way the truth and the life, John 14. And for as as he is the Son, together with the Father he gives us good things and forasmuch as he is our Mediator;
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This was the divinity of antiquity, they thought Christ presented and obtained our suites not the Saints The blessed Saints and holy Angels are not to be invocated in prayers,
This was the divinity of antiquity, they Thought christ presented and obtained our suits not the Saints The blessed Saints and holy Angels Are not to be invocated in Prayers,
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for they conceive not our inward thoughts, heare not our outward words, understand not our state on earth, are not present to them that call upon them, are not to be beleeved in, are not Gods,
for they conceive not our inward thoughts, hear not our outward words, understand not our state on earth, Are not present to them that call upon them, Are not to be believed in, Are not God's,
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Austin in his confessions saith, what must I goe unto the Angels, but with what prayer? with what sacrament? It was meete that a Mediator between God & man, should have somthing like to God and something like unto men least being like to men in both, he should be farre from God or like to God, in both he should be far from me,
Austin in his confessions Says, what must I go unto the Angels, but with what prayer? with what sacrament? It was meet that a Mediator between God & man, should have something like to God and something like unto men least being like to men in both, he should be Far from God or like to God, in both he should be Far from me,
That same renagate turne-coate Spalato, in his recantation written since his leaving of England saith, that whilest he was Deane of Winasore hee did with great joy heare one of his Canons there in a Sermon before his Majestie say, that he saw no cause why every man might not turne him to his Angel-keeper,
That same renagate turncoat Spalato, in his recantation written since his leaving of England Says, that whilst he was Deane of Winasore he did with great joy hear one of his Canonas there in a Sermon before his Majesty say, that he saw no cause why every man might not turn him to his Angel-keeper,
Isa. 1. Is not ous an intruding into those things which a man hath not not seene, a being vainly puft up by our fleshly minde and understanding, without any teaching of God in his world? Col. 2.18.
Isaiah 1. Is not ous an intruding into those things which a man hath not not seen, a being vainly puffed up by our fleshly mind and understanding, without any teaching of God in his world? Col. 2.18.
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Would not such an Angell (if he did visibly appeare and manifest himselfe to him that hee keepeth) say with the Angell in the Revelation, see you doe it not?
Would not such an Angel (if he did visibly appear and manifest himself to him that he Keepeth) say with the Angel in the Revelation, see you do it not?
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We shall the better understand what is meant here if we do as the Apostle did in disputing with the Iewes Act. 9.22. Shew it by comparing of testimonies.
We shall the better understand what is meant Here if we do as the Apostle did in disputing with the Iewes Act. 9.22. Show it by comparing of testimonies.
when he biddeth the Ephesians to pray alwayes with all prayer and supplication, taking all occasions of prayer watching thereunto with all perseverance and persevering therein without fainting,
when he bids the Ephesians to pray always with all prayer and supplication, taking all occasions of prayer watching thereunto with all perseverance and persevering therein without fainting,
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and Saint Peter, 1 Ep. 4 7. Saying watch unto prayer, and the Apostles practise is as it were a glosse upon this, night and day, praying exceedingly that wee might see your face 1 Thessal ▪ 3.10. Without ceasing I have remembrance, 2 Tim. 1.3. According to that of David evening and morning and at noone will I pray and cry aloud, Psal. 55.17. three times a day, Dani. 6.10. and our Saviours words that we should pray alwayes and not faint, Luke 18.1. The Messalian ••••etickes grounding upon Luke 18.1. and 1 Thes. 5.17 Gave themselves to nothing but prayer, contemning preaching, reading, participating of the Sacraments neglecting working in their calling and doing good in holy duties.
and Saint Peter, 1 Epistle 4 7. Saying watch unto prayer, and the Apostles practise is as it were a gloss upon this, night and day, praying exceedingly that we might see your face 1 Thessal ▪ 3.10. Without ceasing I have remembrance, 2 Tim. 1.3. According to that of David evening and morning and At noon will I pray and cry aloud, Psalm 55.17. three times a day, Daniel 6.10. and our Saviors words that we should pray always and not faint, Lycia 18.1. The Messalian ••••etickes grounding upon Lycia 18.1. and 1 Thebes 5.17 Gave themselves to nothing but prayer, contemning preaching, reading, participating of the Sacraments neglecting working in their calling and doing good in holy duties.
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Men not worthy of confutation, that could not distinguish the things that differ, but made Gods commandements contrary which are subordinate one to another.
Men not worthy of confutation, that could not distinguish the things that differ, but made God's Commandments contrary which Are subordinate one to Another.
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Against their error, the precepts of praying night and day, without ceasing without intermission, without fainting must be understood either of the affection or of the action;
Against their error, the Precepts of praying night and day, without ceasing without intermission, without fainting must be understood either of the affection or of the actium;
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We must keepe our set times both publike and private, and besides these we must upon every occasion have certain mentall or vocall ejaculations or dartings out of our desires to God according to that of Augustine Ep. 121. c. 10. the brethren in Egypt are said to have frequent prayers but those very short and as it were darted out speedily,
We must keep our Set times both public and private, and beside these we must upon every occasion have certain mental or vocal ejaculations or dartings out of our Desires to God according to that of Augustine Epistle 121. c. 10. the brothers in Egypt Are said to have frequent Prayers but those very short and as it were darted out speedily,
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lest the fervency lifted up with watchfulnesse, which is needfull for him that prayeth, should be dulled and vanish away with long delay, hereby shewing that this fervency as it is not to be dulled if it cannot last,
lest the fervency lifted up with watchfulness, which is needful for him that Prayeth, should be dulled and vanish away with long Delay, hereby showing that this fervency as it is not to be dulled if it cannot last,
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We see then what it is to pray alwayes, to have a continued desire of praying, to omit none of our set times either publicke or private, to be ready upon every occasion to lift up our minde to God,
We see then what it is to pray always, to have a continued desire of praying, to omit none of our Set times either public or private, to be ready upon every occasion to lift up our mind to God,
and darre out our prayers, and not to faint in all this, Luk. 18.1. In a word to pray alwayes is to pray frequently, without intermission and constantly without fainting.
and Dare out our Prayers, and not to faint in all this, Luk. 18.1. In a word to pray always is to pray frequently, without intermission and constantly without fainting.
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The Apostles giving themselves to prayer, Act. 6. Pauls praying night and day, his precepts, pray alwayes, Ep. 6 18. Continue in prayer, watch in the same, Col. 4. 2• Pray without ceasing, 1 Thes. 5.17. Continue instant in prayer, Rom. 12.12. Annas serving the Lord with prayer night and day, Luk. 2. the Apostles widow continuing in prayers and supplications night and day, 1 Tim. 5.5. The parable of the poore widow im•ortuning the unrighteous Iudge Luk. 18. The woman of Canaans instance notwithstanding all checks.
The Apostles giving themselves to prayer, Act. 6. Paul's praying night and day, his Precepts, pray always, Epistle 6 18. Continue in prayer, watch in the same, Col. 4. 2• Pray without ceasing, 1 Thebes 5.17. Continue instant in prayer, Rom. 12.12. Annas serving the Lord with prayer night and day, Luk. 2. the Apostles widow Continuing in Prayers and supplications night and day, 1 Tim. 5.5. The parable of the poor widow im•ortuning the unrighteous Judge Luk. 18. The woman of Canaans instance notwithstanding all Checks.
Matth. 15. Pauls tripling his prayers for his deliverance, 2 Cor. 12 Our Saviours going a part to pray, spending whole nights in prayer, commanding us to watch and pray, alwayes Luk. 21.36. are well knowne unto us, and should be aswell imitated.
Matthew 15. Paul's tripling his Prayers for his deliverance, 2 Cor. 12 Our Saviors going a part to pray, spending Whole nights in prayer, commanding us to watch and pray, always Luk. 21.36. Are well known unto us, and should be aswell imitated.
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That our Lord concluded all night in praying, and that he used prolixity there in what did he else but give an example to us, being in the time (of his flesh) a seasonable prayer to God,
That our Lord concluded all night in praying, and that he used prolixity there in what did he Else but give an Exampl to us, being in the time (of his Flesh) a seasonable prayer to God,
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but with his father an everlasting hearer and granter of our suites, saith Augustine. Eusebius li. 2. c. 23. reporteth of Iacobus Iustus, the brother of the Lord, that his knees like a Camel, had lost the sense of touching with assiduity of praying &c. Gregorie in his Dialogues reporteth of Trasilla a Virgin his Aunt, that when they went about to wash her being dead, there appeared a thicke hardnesse in her knees and elbowes.
but with his father an everlasting hearer and granter of our suits, Says Augustine. Eusebius li. 2. c. 23. Reporteth of Iacobus Justus, the brother of the Lord, that his knees like a Camel, had lost the sense of touching with assiduity of praying etc. Gregory in his Dialogues Reporteth of Trasilla a Virgae his Aunt, that when they went about to wash her being dead, there appeared a thick hardness in her knees and elbows.
Gregorie Nazianzen in his Epitaph for his sister Gorgonia saith, that she was so given to prayer th•ther •nees seemed to cleave & grow to the ground Hierom in the life of Paul the Eremite, neere to the end writeth that he was found by S. Anthony dead, kneeling upon his knees, holding up his hands, listing up his eyes, Even the dead carkeise prayed with an officious gesture.
Gregory Nazianzen in his Epitaph for his sister Gorgonia Says, that she was so given to prayer th•ther •nees seemed to cleave & grow to the ground Hieronymus in the life of Paul the Eremite, near to the end Writeth that he was found by S. Anthony dead, kneeling upon his knees, holding up his hands, listing up his eyes, Even the dead Carkeise prayed with an officious gesture.
as Theodoret lib 5. ca. 24. and Zozomen pag. 421 report and as Saint Augustine saith of him, lib. 5. de civit. c 26. he fought more by praying then by striking.
as Theodoret lib 5. circa 24. and Zozomen page. 421 report and as Saint Augustine Says of him, lib. 5. de Civit. c 26. he fought more by praying then by striking.
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Oh then bel•ved let us taking these whothies for our examples alwayes abound in this worke of the Lord praying without ceasing, watching unto prayer being servent therein,
O then bel•ved let us taking these whothies for our Examples always abound in this work of the Lord praying without ceasing, watching unto prayer being servient therein,
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There is not a more certaine signe of a faithfull servant of the Lord, as the neglect thereof is a plaine proofe of aprophane chart ▪ When I see a man that careth not for prayer nor fervently & vehemently bent thereunto, it is evident to me that he hath no good disposition in his minde:
There is not a more certain Signen of a faithful servant of the Lord, as the neglect thereof is a plain proof of aprophane chart ▪ When I see a man that Careth not for prayer nor fervently & vehemently bent thereunto, it is evident to me that he hath no good disposition in his mind:
There is no better weapon to fight against our spirituall adversaries and our inward lusts, frequent prayer (saith Bernard ) quencheth the affaults of vices, continuall prayer overcommeth the weapons of the Divell.
There is no better weapon to fight against our spiritual Adversaries and our inward Lustiest, frequent prayer (Says Bernard) quenches the affaults of vices, continual prayer Overcometh the weapons of the devil.
And whatsoever we doe whether we eate or drinke, let us doe all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him, Col. 3.17.
And whatsoever we do whither we eat or drink, let us do all in the name of the Lord Iesus with prayer and giving of thanks to God and the Father by him, Col. 3.17.
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Let us prayto the Lord when we lye downe, to lighten our eyes that we sleepe not in darkenesse, Psal. 13. When we rise up to send us good speed this day as Abrahams servant did, Gen. 24. When we goe out and in to be with us in our journey as Iacob did Gen. 28. according to that of Hierome when we goe out of our lodging, let prayer arme us,
Let us prayto the Lord when we lie down, to lighten our eyes that we sleep not in darkness, Psalm 13. When we rise up to send us good speed this day as Abrahams servant did, Gen. 24. When we go out and in to be with us in our journey as Iacob did Gen. 28. according to that of Jerome when we go out of our lodging, let prayer arm us,
When we take in hand any businesse, to prosper the worke of our hands upon us, Psal. 90. when wee sit downe to eate and drinke, to blesse these creatures unto us;
When we take in hand any business, to prosper the work of our hands upon us, Psalm 90. when we fit down to eat and drink, to bless these creatures unto us;
& that spirituall drinke that he giveth thereto drinke, for hence was the Lords supper called the Eucharist, of the giving of thanks used in the celebrating of it,
& that spiritual drink that he gives thereto drink, for hence was the lords supper called the Eucharist, of the giving of thanks used in the celebrating of it,
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And Gregorie saith, that the Apostles used the Lords prayer to the consecration, lib. 7. Epist. 63. Iustin Martyr, that the Eucharist was consecrated by prayer.
And Gregory Says, that the Apostles used the lords prayer to the consecration, lib. 7. Epistle 63. Justin Martyr, that the Eucharist was consecrated by prayer.
Cyprian, by calling upon the high God, and Iraeneus, by giving of thankes, if we walke according to this rule, peace and mercy shall be upon us from this time forth and for evermore. FINIS.
Cyprian, by calling upon the high God, and Irenaeus, by giving of thanks, if we walk according to this Rule, peace and mercy shall be upon us from this time forth and for evermore. FINIS.
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Militare nonest delictum, sed propter pradam militare peccatum est Aug. de verbo Dom: difficulter continentur suo termino, facilè autemalieno. Arist. lib. 2 de art text. 9. Nulla fides pietas { que } viris qui castra sequuntur Luc. lib. 10.
Militare nonce delictum, sed propter pradam militare peccatum est Aug. de verbo Dom: Difficult continentur Sue termino, facilè autemalieno. Arist. lib. 2 the art text. 9. Nulla fides pietas { que } Viris qui Castles sequuntur Luke lib. 10.
Pietas propriè del cultus intelligi solet quam Graeci NONLATINALPHABET Vocant. Aug. de civit. lib. 10. c. 1. Est verax dei cultus non falsorum to• deorum, quot daemoniorum lib. 4. cap. 23. ibidem. Religio est quae superioris cujusdam naturae, quam divinam vocant, curam ceremoniam { que } affert. Quae est pietas nisi cultus dei? quis verò Deum colit, nisi qui ej voluntariè subjectus est, & sicut oculi Servorum in manibus dominorum suorum, sic oculi cord••e•us ad dominum Deum suum? Bern. in Natal. Dom Serm 4. Virtus vna, specialis, moralium virtutum nobilissima, quae secundùm proprios actus deum tantummodò respicit, licè• secundùm actus aliarum virtutum ab ipsa imperato •etiam proximum complectitur. 22. qu. 81. Prompta & parata voluntas exequendiea quae ad divinum pertihent cultum. ibidem qu. 82. Religioest status hominum ad perfectionem Christianam per paupertatis, continentiae & obedientiae vota tendentium. controv: G••. 5. lib. 2. cap. 2.
Pietas propriè deal cultus intelligi Solent quam Greeks Vocant. Aug. de Civit. lib. 10. c. 1. Est Verax dei cultus non falsorum to• Gods, quot Daemoniorum lib. 4. cap. 23. ibidem. Religio est Quae superioris cujusdam naturae, quam divinam Vocant, curam ceremoniam { que } affert. Quae est pietas nisi cultus dei? quis verò God colit, nisi qui ej voluntariè Subjectus est, & sicut oculi Servorum in manibus Dominorum suorum, sic oculi cord••e•us ad dominum God suum? Bern. in Natal. Dom Sermon 4. Virtus Una, Specialis, Moralium Virtues nobilissima, Quae secundùm proprios actus God tantummodò respicit, licè• secundùm actus aliarum Virtues ab ipsa Imperator •etiam Proximum complectitur. 22. queen. 81. Prompta & parata Voluntas exequendiea Quae ad Divinum pertihent cultum. ibidem queen. 82. Religioest status hominum ad perfectionem Christianam per paupertatis, continentiae & obedientiae vota tendentium. Controversy: G••. 5. lib. 2. cap. 2.
Religit nos religio vni omnipotenti deo; de vera relig. cap. 55. Ipsa religio areligando & in fascem vinciendo nomen accepit. Quia religiosus retractat & tanquam relegitea quae ad divinum cultum pertinent. a religendo. Deum eligentes vel potius religentes, amise••mus enim negligentes, hu•c ergo religentes; vnde & religio dicta prohibetur ad cum dilectione tendimus, ut perveniendo quiescamus
Religit nos Religio vni omnipotenti God; de vera relic. cap. 55. Ipsa Religio areligando & in fascem vinciendo Nome accepit. Quia Religious Retract & tanquam relegitea Quae ad Divinum cultum pertinent. a religendo. God eligentes vel potius religentes, amise••mus enim negligentes, hu•c ergo religentes; vnde & Religio dicta prohibetur ad cum dilectione Tendimus, ut perveniendo quiescamus
Connexa sunt timor at { que } religio, nec manere potest alterum ab { que } al•ero. Beru. serm. de donis sp. s. cap. 4. Timordomini est prima gratiarum, & religionis exord••m.
Connexa sunt timor At { que } Religio, nec manner potest alterum ab { que } al•ero. Beru. sermon. de donis Spa. s. cap. 4. Timordomini est prima Gratitude, & Religion exord••m.
Vide Magistrum sententiarumlib. 3. Distinct 34. f. & Beru. serm. 4. de mode benè viuendj. Et timebat. cum dilectione, & diligebat cum timore. Qui Deum benè timet & amat, qui amat & timer, res illae funt in caelel•i devotione sociatae. Servilitimore timetur ne judicetur in tormentum supplicii, altero ne amittatur gratia beneficii. Timor non est in charitate quia perfecta charitas foris mittit timorem, sed illum servilem, quo cum se quis { que } ab opere malo abstinet, poenâ terretut, non iustitiâ delectatur; hunc charitas foris mittit, quam non delectat iniquitas, etiamsi proponatur impunitas. Non illum quo timet anima ne amitta• ipsam gratiam quâ in illâ factum est, ut eam non peccare delectet, quo timet ne deus cam deserat etiamsi nullis dolorum cruciatibus puniat. Hic timor castus est, non eum ch•ri•as ecijit sed ascis•it, de illo quo { que } scriptum est, timor domini castus est, permanens in seculam seculi. Aug. epist 20. Timet illa ne vir infestus adveniat, ista ne oftensus absced at, ibidem.
Vide Magistrum sententiarumlib. 3. Distinct 34. f. & Beru. sermon. 4. de mode benè viuendj. Et timebat. cum dilectione, & diligebat cum Timore. Qui God benè timet & amat, qui amat & timer, Rest Those Front in caelel•i devotion sociatae. Servilitimore timetur ne judicetur in Tormentum Supplicii, altero ne amittatur Gratia Beneficii. Timor non est in charitate quia perfecta charitas Foris Sends timorem, sed Ilum servilem, quo cum se quis { que } ab Opere Malo abstinet, poenâ terretut, non iustitiâ delectatur; hunc charitas Foris Sends, quam non delectat iniquitas, Even if proponatur impunitas. Non Ilum quo timet anima ne amitta• ipsam gratiam quâ in illâ factum est, ut eam non Peccare delectet, quo timet ne deus cam deserat Even if nullis Dolorum cruciatibus puniat. Hic timor Chaste est, non Eum ch•ri•as ecijit sed ascis•it, de illo quo { que } Scriptum est, timor domini Chaste est, permanens in seculam Seculi. Aug. Epistle 20. Timet illa ne vir infestus May he come, ista ne oftensus absced At, ibidem.
Quam curam geris filiorum ut cos obruaslachry mis miserorum? non est hoc filios amare sed potius necare Nolo tetalem patrem sentiant filij tui, nolo sic provideas, ut magis in. videas homil. 45. Vnum necessarium. Parentes qui filiis ditandis omnem curam impendunt, corum autem mores negligunt (quantò magis salutem dico ego) similes suntiis qui magnam calceorum curam habent, & interim pedem ipsum parui pendunt.
Quam curam geris Filiorum ut cos obruaslachry mis miserorum? non est hoc Sons amare sed potius necare Nolo tetalem patrem Sentient filij tui, nolo sic provideas, ut magis in. Videos Homily. 45. One Necessary. Parents qui filiis ditandis omnem curam impendunt, corum autem mores negligunt (quantò magis salutem dico ego) similes suntiis qui magnam calceorum curam habent, & interim pedem ipsum parui pendunt.
Illa dicer, timeovirum. ne damnet, ista dicet, timeo virum ne deserat; pone haec in animo, & invenies timorem quem foris mittit charitas, & alium castum timorem permanen•em in seculum seculi. Aug. in Epist: Ioh. tract. & in Evang. Ioh tract. 43. Est timor servilis & est timor castus, est timor ne patiaris poenam, & alius timor ne amittas justitiam. Timor ille nepatiaris paenam servilis est. Quid magnum est timerepaenam? Hoc & nequissimus servus hoc & crudelissimuslatro. Non est magnum timere paenam sed magnum est amare justitiam; qui ergo amat justitiam nihil times. Timet planè non ne incidat in paenam sed ne amitta• justitiam. Ipse est timor domini castus, ipse permanet in seculum seculi non •um tollit charitas, nec foris mittit, sed magis complectitur, & comitem tenet, simul & possidet.
Illa dicer, timeovirum. ne damnet, ista dicet, Timeo virum ne deserat; pone haec in animo, & Invenies timorem Whom Foris Sends charitas, & Alium Chastum timorem permanen•em in seculum Seculi. Aug. in Epistle: John tract. & in Evangelist John tract. 43. Est timor Servile & est timor Chaste, est timor ne Patiaris poenam, & alius timor ne amittas justitiam. Timor Isle nepatiaris paenam Servile est. Quid magnum est timerepaenam? Hoc & nequissimus servus hoc & crudelissimuslatro. Non est magnum timere paenam sed magnum est amare justitiam; qui ergo amat justitiam nihil times. Timet planè non ne incidat in paenam sed ne amitta• justitiam. Ipse est timor domini Chaste, ipse permanent in seculum Seculi non •um Tollit charitas, nec Foris Sends, sed magis complectitur, & comitem tenet, simul & possidet.
Cornelius cuius el••mosynae ante baptismum Angelo testante laudantur, non operibus ad fidem sed fide venit adopera; Si enim ante baptismum deo non credebat, quomodò oraret aut quomodò hunc deus exaudiret? Greg Per•idem venit ad opera in fideverò solidatur peropera. Nec tamen sine aliqua fide donabat & orabat. Nam quomodò inv•cabat in quem non crediderat? Aug. de praedest, sanct. cap. 7.
Cornelius cuius el••mosynae ante Baptism Angelo Testante laudantur, non operibus ad fidem sed fide venit adopera; Si enim ante Baptism God non credebat, quomodò oraret Or quomodò hunc deus exaudiret? Greg Per•idem venit ad opera in fideverò solidatur peropera. Nec tamen sine Any fide donabat & orabat. Nam quomodò inv•cabat in Whom non crediderat? Aug. the Predest, sanct. cap. 7.
Qui timet Deum nil negligit, timere deum est nulla quae facienda sunt bona praeterire. Greg. in Mor. Solus est Dei timor qui mentes corrigit, fugat crimina, innocentiam servat & omnis boni tribuit facultatem. Chrys. in homil. de Ioh. Bapt.
Qui timet God nil negligit, timere God est nulla Quae facienda sunt Bona praeterire. Greg. in Mor. Solus est Dei timor qui mentes corrigit, fugat Crimes, innocentiam Servant & omnis boni tribuit facultatem. Chrys. in Homily. de John Bapt
Majore formidine & calliditate Caesarem obseruatis, quam ipsum de Olympo Iov em adeò in isto irrelizion erga deos vestros deprehendimini, quum plus timoris humano domino dicatis citiùs deni { que } apud vos peromnesdeos quàm per vnum genium Caesaris pejeratur. Apologet. cap. 27.
Major formidine & calliditate Caesarem obseruatis, quam ipsum de Olympo Jove em adeò in isto irrelizion Erga Gods vestros deprehendimini, Whom plus Fear Human domino dicatis citiùs Deni { que } apud vos peromnesdeos quàm per One genium Caesaris pejeratur. Apologet cap. 27.
Regite domos vestras regite filios vestros, regite familias vestras. Quomodò ad nos pertinet in Ecclesia loqui vobis, sic ad vos pertinet in dōmibus vestris agere, ut bonam rationem redda•s de his qui vobis sunt subditi.
Regite Domos Vestras regite Sons vestros, regite familias Vestras. Quomodò ad nos pertinet in Ecclesia loqui vobis, sic ad vos pertinet in dōmibus vestris agere, ut Good rationem redda•s de his qui vobis sunt Subditi.
Nee ideò laudanda es quia filios hobes, sed quia piè nutrire at { que } educare studes cap. 14. Non est paxuiapud deum meriti benè si•ios educare, Hiero. ad Salvinam de vidu. Servandâ.
Nee ideò laudanda es quia Sons Hobes, sed quia piè nutrire At { que } educare studes cap. 14. Non est paxuiapud God Merit benè si•ios educare, Hiero ad Salvinam de vidu. Servandâ.
Nostrorum quilibet de legibus interrogatus faciliùs quàm nomen suum recitat vniversas; quipe mox a primo •ensu discentes in animo velut insculptas habemus.
Nostrorum Quilibet de legibus interrogatus faciliùs quàm Nome suum recitat vniversas; quipe mox a primo •ensu discentes in animo velut insculptas habemus.
More vulgihoc nomen pietatis etiam in operibus misericor diae, frequentatur quod ideò arbitror evenisse quia hoc fieri praecipuè deus mandat, ea { que } sibi vel pro sacrificiis, vel prae sacrificiis placere testatur Aug. lib. 10, De civit. deicap. 1. NONLATINALPHABET.
More vulgihoc Nome pietatis etiam in operibus Merciful diae, frequentatur quod ideò arbitror evenisse quia hoc fieri praecipuè deus mandat, ea { que } sibi vel Pro Sacrifices, vel Prae Sacrifices placere testatur Aug. lib. 10, De Civit. deicap. 1..
Nullâ reperinde ac misericordiâ colitur, ( Nazianz. orat. de cura pauperum) quoniam nihil aliud tam peculiare est deo quàm illa; utpotè ante quem misericordia & veritas gradiuntur. Beneficentia deo similes facit ( Chrys. in 3 Tit ) haec est charitatis mater, proprium Christianae virtutis insigne, per quam discipuli Christi noscuntur. Nihil adeò divinum habet homo, quàm benefacere Nazi. orat. de cura pauperum. Vbi deus curam misericordiae invenit, ibi imaginem suae pietatis agno scit. Leo ser. 10. de Quadragesima.
Nullâ reperinde ac misericordiâ colitur, (Nazianz Orat. de Cure Pauperum) quoniam nihil Aliud tam peculiar est God quàm illa; utpotè ante Whom misericordia & veritas gradiuntur. Beneficence God similes facit (Chrys. in 3 Tit) haec est charitatis mater, proprium Christian virtue insigne, per quam Disciples Christ noscuntur. Nihil adeò Divinum habet homo, quàm benefacere Nazi. Orat. de Cure Pauperum. Vbi deus curam Mercy invenit, There imaginem suae pietatis agno scit. Leo ser. 10. de Quadragesima.
Dicit aliquis, pauper sum ideò eleemosynam dare non possum, ut nullus se pauper excusare poster, dominus noster procalice frigidae aquae mercedem seredditurum promisit. Aug. Ser. 137. detemp. Impar facultas, sed nonimpar charitas, Idem in Psal. 121. Si potes dare, da, finoni p•ter af•a b•lemte fac: Coronat deus intusbonitatem, ubinon invenit facultatem, Nemo dicat, non habeo charitas delacculo non erogatur. Nulli parvus est census, cui magnus est animus, Nec de rei familiar•s mensura pendet modus pietatis; Majora quidem sunt impend•a divitum, & minoramediocrium, ed nec d screpat fructus operum ubi non d•est affectus operantum Leo sern deapparit. domin•. n decretis distinct. 86.
Dicit aliquis, pauper sum ideò Eleemosynary Dare non possum, ut nullus se pauper excusare poster, dominus Noster procalice frigidae Water mercedem seredditurum Promised. Aug. Ser. 137. detemp. Impar facultas, sed nonimpar charitas, Idem in Psalm 121. Si potes Dare, dam, finoni p•ter af•a b•lemte fac: Coronat deus intusbonitatem, ubinon invenit facultatem, Nemo dicat, non habeo charitas delacculo non erogatur. None Small est census, cui magnus est animus, Nec de rei familiar•s Mensura Pendet modus pietatis; Marjoram quidem sunt impend•a Divitum, & minoramediocrium, ed nec d screpat fructus Operum ubi non d•est affectus operantum Leo Sermon deapparit. domin•. n decretis distinct. 86.
Sihabes da de mo, si non habes, melius nulli dabis quàm altero spoliabis serm. 19. de verb. Apo. Quid confert tibi eleemosyna, quae de substantia praestatur alterius? timendum non est, quòd deus non habeat unde pauperes suos pascat, insi tu alien diripias. idem de vitâ Christiana cap. 12.
Sihabes da de more, si non habes, Better None Dabis quàm altero spoliabis sermon. 19. de verb. Apostle Quid confert tibi Eleemosynary, Quae de Substance praestatur alterius? timendum non est, quòd deus non habeat unde Paupers suos pascat, insi tu alien diripias. idem de vitâ Christian cap. 12.
In dictum oportet haereses esse, si alacriter demus, duplexerit eleemosyna, &c. Petentem viduam expectare noluit, ut non solùm ex munere, sed ex celeritate muneris bonorum operum meritum augeret, Greg. Mor. li. 21. cap. 11.
In dictum oportet Heresies esse, si alacriter Demos, duplexerit Eleemosynary, etc. Petentem viduam expectare noluit, ut non solùm ex munere, sed ex celeritate muneris Bonorum Operum Merit augeret, Greg. Mor. li. 21. cap. 11.
Ille perfectè tribule, qui cume• quod afflicto porrigit, afflict• quo { que } animunin se sumit, ut prius in se dolentis passionem trāsferat, & tune contra dolerem illius per ministerium concurrat plus cumpati quàm dare. Praebere quod est extra seipsum. Aliquid de semetipso dare. Affectus nomen imponit operi quum misericordiae causâ largiaris.
Isle perfectè tribule, qui cume• quod afflicto porrigit, afflict• quo { que } animunin se Sumit, ut prius in se dolentis passionem trāsferat, & tune contra dolerem Illius per ministerium concurrat plus cumpati quàm Dare. Praebere quod est extra seipsum. Aliquid de semetipso Dare. Affectus Nome imponit operi Whom Mercy causâ largiaris.
Tacet Donlinus omnia caetera rectè facta justorum & solas eleemosynas commemorare dignatus est, tacuit omnia male facta iniquorum, & solam steriitatem eleemosynae increpandam esse judicat, Aug. tom. 10 homil 28. In regno caeli coram omnibus Angelis, in conventu resurgentium quòd Abel pass•s sit, quòd mundum conseruavit Noe, quòd Abraham fidem servavit, quòd Moyses legem tulit quòd Petrus crucem Iesu resupinus ascendit, deus tacet, & clamat folùm, quòd pauper comedit, dicens esurivi. Si vis esle mercator optimus, fae•crator egregius, da quod non pote• ret•nere, ut recipias quod non potes amittere, da modicū ut recipias centuplum da temporalem possessionem, ut consequaris haereditatem aeternam, Aug in Ep. Mercatura tua negotiatió { que } caelum est, da panem & accipe Paradisum, parva da & magna suscipe, da mortalia & recipe immortalia Chry. hom. 9. de panit Non tam propter pauperes, quàm propter impendentes eleemolynas d•us instituit, Chrys hom. 37. adpopulum Antiochenum.
Tacet Donlinus omnia caetera rectè facta Justorum & solas eleemosynas commemorare dignatus est, tacuit omnia male facta iniquorum, & Solam steriitatem Eleemosynae increpandam esse judicat, Aug. tom. 10 Homily 28. In regno Heaven coram omnibus Angels, in conventu resurgentium quòd Abel pass•s fit, quòd Mundum conseruavit No, quòd Abraham fidem servavit, quòd Moses legem tulit quòd Peter crucem Iesu resupinus ascendit, deus tacet, & Proclaim folùm, quòd pauper comedit, dicens Hungered. Si vis esle mercator optimus, fae•crator Egregius, da quod non pote• ret•nere, ut recipias quod non potes amittere, da modicū ut recipias Centuplum da temporalem possessionem, ut consequaris haereditatem aeternam, Aug in Epistle Mercatura tua negotiatió { que } caelum est, da Bread & Receive Paradisum, parva da & Magna Suscipe, da mortalia & recipe immortalia Chry hom. 9. de panit Non tam propter Paupers, quàm propter impendentes eleemolynas d•us Instituit, Chrys hom. 37. adpopulum Antiochene.
Liberalitas nobis hoc miraculo commendatur & quasi magnâ voce dicitur, Quantò plura dabi•liberaliter & misericorditer, tantò tibi, plura largiùs confluent. Eleemosyna non depauperat s•d ditat, promissum enim est, date & dabitur vobis, Chrys. Vt dives sis, tua largiter da, ut colligas disperge, imitate seminantem seminain benedictionibus ut de benedictionibus metas. Homil. 53. & 68. ad popul. Antioch. Exhaurire fontem liberalitatis, Cicero. Ne liberalitas liberalitatepereat. Hierom. ad Paul. Dabo egenti, sed non ut ipse egeam, succurro perituto, sed non ut ipse perea•, Se•eca.
Liberalitas nobis hoc miraculo commendatur & quasi magnâ voce dicitur, Quantò plura dabi•liberaliter & Mercifully, tantò tibi, plura largiùs confluent. Eleemosynary non depauperat s•d ditat, Promise enim est, date & dabitur vobis, Chrys. Vt dives sis, tua Largiter da, ut colligas disperge, imitate seminantem seminain benedictionibus ut de benedictionibus metas. Homily 53. & 68. ad Popul. Antioch. Exhaurire fontem liberalitatis, Cicero. Ne liberalitas liberalitatepereat. Hieronymus and Paul. Dabo egenti, sed non ut ipse egeam, succurro perituto, sed non ut ipse perea•, Se•eca.
Cum omnibus prodess• non possis, his potissimùm consulen dum est qui pro locorum et temporum, & quarumlibet rerum opportunitatibus constrictiùs tibi quasi quadam sorte junguntur, in Doct. Christ. l. 1. cap. 28,
Cum omnibus prodess• non possis, his potissimùm consulen dum est qui Pro locorum et Temporum, & quarumlibet rerum opportunitatibus constrictiùs tibi quasi Quadam sort junguntur, in Doct. christ. l. 1. cap. 28,
Inliberalitate modus adhibendus est personarum ut primum justis deinde peccatoribus, quibus tamen prohibemur dare, non quia homines sed quia peccatores in Ep.
Inliberalitate modus adhibendus est personarum ut primum justis Deinde peccatoribus, quibus tamen prohibemur Dare, non quia homines sed quia Peccatores in Epistle
Non homini sed humanae sorti dedi, non more sed hominem commiseratus; Qui indigenti eleemosynam tribuit nec prodelicto spernit, misericord• am verè scivit; natura enim respicienda non person• Hieron. in Eccl. 12. Duo nominasunt, aliud quod homo, aliud quod peccator; Quod homo opusest dei, quodpeccator opus est hominis, da operidei, noli operi hominis.
Non Homini sed humanae sorti dedi, non more sed hominem commiseratus; Qui indigenti Eleemosynary tribuit nec prodelicto spernit, misericord• am verè scivit; Nature enim respicienda non person• Hieron. in Ecclesiastes 12. Duo nominasunt, Aliud quod homo, Aliud quod peccator; Quod homo opusest dei, quodpeccator opus est hominis, da operidei, noli operi hominis.
Petentis negligentia reprehenditur ubide dantis misericordia non dubitatur Chrys. Nil potentius homine orante. Oratio justi est quasi clavis coeli &c. Aug. ser. 135 detemp. Quando fidelis & humilis & fervens oratio suerit, sine dubio caelum penetrabit, unde certum est quòd van 2 redire non postir Bern. Orario oranti est subsidium, deo sacrificium daemonibus flagellum, Aug. Oratio est animae sanctae praesidium, Angelo bono solatium, diabolo supplicium, gratum deo obsequium, Aug. Gravis nobis est inimici tentatio, sed longè graviorilli nostra oratio. Bern. serm. de. dedic. Eccl.
Petentis Negligence reprehenditur ubide dantis misericordia non dubitatur Chrys. Nil potentius homine Orante. Oratio Justi est quasi clavis coeli etc. Aug. ser. 135 detemp. Quando Fidelis & Humilis & Fervens oratio suerit, sine dubio caelum penetrabit, unde certum est quòd van 2 Redire non postir Bern. Orario oranti est subsidium, God Sacrificium daemonibus flagellum, Aug. Oratio est Spirits sanctae praesidium, Angelo Bono solatium, diabolo supplicium, gratum God obsequium, Aug. Gravis nobis est Inimici Tentatio, sed long graviorilli nostra oratio. Bern. sermon. de. Dedicate. Ecclesiastes
Tantum orant, utiis qui hoc de illis audiunt incredibile vicea•ur, ita nimis hoc faciunt ut hinc judicenrur inter haeretico• numer-ndi, Aug. c. 57 de haeres. Maxime si ad praxi• accederet persuasio
Tantum Orant, utiis qui hoc de illis Audiunt incredibile vicea•ur, ita nimis hoc faciunt ut hinc judicenrur inter haeretico• numer-ndi, Aug. c. 57 de haeres. Maxim si ad praxi• accederet persuasio
Agnoscant Arriani sanctos non a creato postulare ut aux iliator sit. Orat. 2. contr. Arrianos Quis oinsanum caput martyres aliquando adoravit? Hier, cont. Vigil An eundum mihi fuerit ad Angelos? quâ prece? quibussacramentis? mediator inter deum & hominem oportebat ut haberet aliquid simile deo, aliquid si mile hominibus, ne in utro { que } similis hominibus, longè esset a deo, aut in utro { que } similis deo, longè esset ab hominibus, at { que } etiam mediator non esset. Aug. conf. li. 10. c. 24.
Agnoscant Arians sanctos non a creato postulare ut aux iliator fit. Orat 2. Contr. Arrianos Quis oinsanum caput Martyrs aliquando adoravit? Higher, contentedly. Vigil an eundum mihi fuerit ad Angels? quâ prece? quibussacramentis? Mediator inter God & hominem Opportune ut haberet Aliquid simile God, Aliquid si mile hominibus, ne in utro { que } Similis hominibus, long esset a God, Or in utro { que } Similis God, long esset ab hominibus, At { que } etiam Mediator non esset. Aug. Confutation. li. 10. c. 24.
In ipsa fide, spe etcharitate continuato defidetio semper oramus. Defiderio semper orandum, Aug. 122. ad Probum. Sanistim•egrave; sic accipitur ut, nulio die intermitrantu• c•rta. tempora ocand•, Aug. har. 57.
In ipsa fide, See etcharitate continuato defidetio semper oramus. Defiderio semper Orandum, Aug. 122. ad Probum. Sanistim•egrave; sic accipitur ut, nulio die intermitrantu• c•rta. tempora ocand•, Aug. Harry. 57.
Quod pernoctaverie dominus in orande & quòd prolixius oraverit quid aliud quam nobis praebebatexemplum? in tempore precator opportunus, •um patre exauditur aeternus, Aug. ep. 121. Genua in morem cameli sensum contactus an uerint, assiduitate orandi. Cum vita defunctam lavarevelient in genibus cubi•s { que } concrecam callorum duritiem apparvisse.
Quod pernoctaverie dominus in orande & quòd prolixius oraverit quid Aliud quam nobis praebebatexemplum? in tempore precator opportunus, •um patre exauditur Eternal, Aug. Epistle. 121. Genua in morem Camel sensum contactus an uerint, assiduitate Orandi. Cum vita defunctam lavarevelient in genibus cubi•s { que } concrecam callorum duritiem apparvisse.
Magis orando quam feriendo pugnantes Sicut nullum est momentum quo homo •on fruatur deipietate aut mis•rico; dia, sic nullum debet •ste momentum, quo eum praesentem non habeat in memoria Bern. de interiort domo. cap. 48.
Magis Praying quam feriendo pugnantes Sicut nullum est momentum quo homo •on fruatur deipietate Or mis•rico; dia, sic nullum debet •ste momentum, quo Eum praesentem non habeat in memoria Bern. de interiort domo. cap. 48.
