A sermon concerning the times of receiving the sacrament, and of mutuall forgivenesse Delivered in C.C.C. at the election of a president. By Richard Iames B. of Divinitie.
The originall Text is cleare enough, and so translations make no materiall difference of the sense, which if custome and other causes to the contrary were not, might seeme to be, that as the Heathen did in the beginning of their meales make some libation and primitiae to the Genius of the house, Mercurie, the Xeniall Iupiter, and other entertaining Hospitall Dieties:
The original Text is clear enough, and so Translations make no material difference of the sense, which if custom and other Causes to the contrary were not, might seem to be, that as the Heathen did in the beginning of their meals make Some libation and primitiae to the Genius of the house, Mercury, the Xeniall Iupiter, and other entertaining Hospital Dieties:
and desert woods, before the erection of Churches not yet quietly permitted, preferre some first offering of their diet to the memoriall of Christ, at whose appearance all those illusions of Diety vanished;
and desert woods, before the erection of Churches not yet quietly permitted, prefer Some First offering of their diet to the memorial of christ, At whose appearance all those illusions of Diety vanished;
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That when the Christians did, rich and poore so assemble themselves together, they ought with gentle behaviour and sobriety beare themselves for reverence of Christ, whose passions memorie, they did there celebrate with an awfull thought of his second comming in triumph from Heaven to judge the actions,
That when the Christians did, rich and poor so assemble themselves together, they ought with gentle behaviour and sobriety bear themselves for Reverence of christ, whose passion memory, they did there celebrate with an awful Thought of his second coming in triumph from Heaven to judge the actions,
And of this the primitive Christians comming toegther, wee have in the second Apology of Iustine Martyr, an excellent and speciall place of witnesse, both for the time and manner,
And of this the primitive Christians coming toegther, we have in the second Apology of Justin Martyr, an excellent and special place of witness, both for the time and manner,
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& populus NONLATINALPHABET gratiose acclamando dicit. Amen, & distributio communicatioque fit corum in quibus gratiae sunt actae, NONLATINALPHABET cuique praesenti, absentibus autem per diaconos mittitur.
& populus gratiose acclamando dicit. Amen, & Distributio communicatioque fit corum in quibus Gratiae sunt actae, cuique praesenti, absentibus autem per diaconos mittitur.
Caeterùm qui copiosiores sunt & volunt, pro arbitrio quisque suo quod visum est contribuunt, & quod ita colligitur apud praepositum deponitur, unde ille opitulatur pupillis,
Caeterùm qui copiosiores sunt & volunt, Pro arbitrio Quisque Sue quod visum est contribuunt, & quod ita colligitur apud praepositum deponitur, unde Isle opitulatur pupillis,
& peregre advenientibus hospitibus — porro alimentum hoc apud nos NONLATINALPHABET appellatur, quod nulli alij participare licitum est, quam verā esse nostram doctrinam credenti,
& peregre advenientibus hospitibus — porro alimentum hoc apud nos Appellatur, quod None alij participare licitum est, quam verā esse nostram Doctrinam Credenti,
Sint certi festi { que } dies horae { que } statutae Plebs quibus auditum divini oracula verbi Conveniat, refricet { que } fidem, firmet { que } subinde, Et Christi recolat mortem peccata fatendo, Illius erectis animis & corpus edendo Symbolico pane & vino, renovet { que } sub ipso Turbata interea fraternae faedera pacis, Concordi { que } deum pro cunctis mente precetur;
Sint certi festi { que } die horae { que } statutae Plebs quibus auditum Divine oracula verbi Conveniat, refricet { que } fidem, firmet { que } Subinde, Et Christ recolat mortem Peccata fatendo, Illius erectis animis & corpus edendo Symbolico pane & vino, renovet { que } sub ipso Turbata interea fraternae faedera pacis, Concordi { que } God Pro cunctis mente precetur;
So it appeares from Iustine Martyr, that besides other casuall meetings of the first Christians, wherein to encourage and cheere themselves up against danger of persecution, they did assuredly make alwayes solemne sacramentall remembrance of Christ,
So it appears from Justin Martyr, that beside other casual meetings of the First Christians, wherein to encourage and cheer themselves up against danger of persecution, they did assuredly make always solemn sacramental remembrance of christ,
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not by Apostolicall precept, but free choyce of Christian people, whose antients and guides should have discretion in ordering their owne solemnities with the best conveniency both of times and persons, according to that description of Aristotle in Plutarch, NONLATINALPHABET.
not by Apostolical precept, but free choice of Christian people, whose ancients and guides should have discretion in ordering their own solemnities with the best conveniency both of times and Persons, according to that description of Aristotle in Plutarch,.
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Convenient not for his owne private gaine or ambition, that is, wicked policy, but convenient for the better satisfaction and tranquillity of the state and people, with whom hee lives.
Convenient not for his own private gain or ambition, that is, wicked policy, but convenient for the better satisfaction and tranquillity of the state and people, with whom he lives.
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Whence, in after times, according to the several dispositions of countries and men, we finde the sacramentall celebration for the times scarce any where agreeing.
Whence, in After times, according to the several dispositions of countries and men, we find the sacramental celebration for the times scarce any where agreeing.
Sozomen speaking of the Monks instituted by Pachomius sayes, Primâ ac ultimâ septimanae ad communionem aivinorum mysteriorum accessuri Socrates in his second booke and 22. chapter makes his observation thus:
Sozomen speaking of the Monks instituted by Pachomius Says, Primâ ac ultimâ septimanae ad communionem aivinorum Mysteriorum accessuri Socrates in his second book and 22. chapter makes his observation thus:
Cùm omnes ubique totius orbis ecclesiae die Sabbathorum per omnem septimanae periodum celebrent, Romani & •lexandrini, illud ex vetusta quâdam traditione facere detrectant.
Cùm omnes ubique totius Orbis ecclesiae die Sabbathorum per omnem septimanae periodum Celebrate, Romani & •lexandrini, illud ex vetusta quâdam tradition facere detrectant.
Alij quotidie communicant corpori & fanguini Dominco, alij certis diebus accipiunt, alibi nullus dies praetermittitur, quo non offeratur, alij Sabbatho tantùm & dominico — Huius rei Sacramentum alibi quotidiè, alibi certis interuallis dierum, in Dominico praeparatur, & de mensa Domini sumitur.
Alij quotidie communicant corpori & fanguini Dominco, alij Certis diebus accipiunt, alibi nullus dies praetermittitur, quo non offeratur, alij Sabbath tantùm & Dominic — Huius rei Sacramentum alibi quotidiè, alibi Certis interuallis Days, in Dominic praeparatur, & de mensa Domini sumitur.
For gaine, vile gaine and lucre, they have erected a trade of altars dedicated unto the names of Saints, whose being ever in this world, is for many of them scarce knowne to story,
For gain, vile gain and lucre, they have erected a trade of Altars dedicated unto the names of Saints, whose being ever in this world, is for many of them scarce known to story,
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and on them they mumble a rabblement of masses, which by old Peter Cantor in his treatise and designe of a briefer religion, are with scorne called bifaciatae, trifaciatae, quadrifaciatae.
and on them they mumble a rabblement of masses, which by old Peter Cantor in his treatise and Design of a briefer Religion, Are with scorn called bifaciatae, trifaciatae, quadrifaciatae.
Let the charming Masse hucsters interpret themselves, for I at this time will not have the leisure, saying with a certaine learned pious man in consideration of their other insolencies:
Let the charming Mass hucksters interpret themselves, for I At this time will not have the leisure, saying with a certain learned pious man in consideration of their other insolences:
but of the Roman, and in true just epithite, the Roman Antichristian conspiracy, which by reason of this multiplying the Sacrament, hath in another kinde, to shorten the work, taken away the memory of Christs blood from the use of lay people.
but of the Roman, and in true just epithet, the Roman Antichristian Conspiracy, which by reason of this multiplying the Sacrament, hath in Another kind, to shorten the work, taken away the memory of Christ blood from the use of lay people.
And as I have in another place more freely related, what impossibilities, what blasphemies have they not written and added in their corruption of this one Doctrine? When they had made Berengarius for rescue of his life, to say in the third part of Gratians decree, Silicet panem & vinum, quae in altari ponuntur,
And as I have in Another place more freely related, what impossibilities, what Blasphemies have they not written and added in their corruption of this one Doctrine? When they had made Berengarius for rescue of his life, to say in the third part of Gratians Decree, Silicet Bread & vinum, Quae in Altar ponuntur,
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& sensualiter non solùm Sacramentum, sed in veritate manibus Sacerdotum tractari frangi, & fidelium dentibus atteri, there the glosse it selfe makes this caveat;
& sensualiter non solùm Sacramentum, sed in veritate manibus Sacerdotum tractari frangi, & Fidelium dentibus atteri, there the gloss it self makes this caveat;
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And againe, on the same part and distinction, and this paragraph, vbipars est corporis, est & totum, with no lesse trouble and perplexity, the same glosse deviseth thus:
And again, on the same part and distinction, and this paragraph, vbipars est corporis, est & totum, with no less trouble and perplexity, the same gloss devises thus:
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dicunt quidam quod quaelibet pars hostiae licet ipsa integrè consecretur, convertitur tamen in totum corpus, non pars in partem, nàm aliàs non video qualiter in fractione sumeretur totum corpus sub parte primâ.
dicunt quidam quod Quaelibet pars Hostiae licet ipsa integrè consecretur, convertitur tamen in totum corpus, non pars in partem, nàm alias non video qualiter in fraction sumeretur totum corpus sub parte primâ.
into what a labirinth of error confirm'd by false authorities and false miracles hath the papall superstition brought Christian understandings? In so much as 'tis not without cause, that at the rehearsall of them, the margent of Iohannes Bohemus cries out:
into what a labyrinth of error confirmed by false authorities and false Miracles hath the papal Superstition brought Christian understandings? In so much as it's not without cause, that At the rehearsal of them, the margin of Iohannes Bohemus cries out:
At the first forging of their transubstantiation they made Christ substantially flesh and blood under the accidents of bread and wine, against which imposture our Erigena wrought,
At the First forging of their transubstantiation they made christ substantially Flesh and blood under the accidents of bred and wine, against which imposture our Erigena wrought,
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although in a MS. Saxon Catechisme of our most deserving patriot, Sr Robert Cotton, this foolishnesse is amongst those barbarous people received and taught for doctrine, what shall I say more,
although in a MS. Saxon Catechism of our most deserving patriot, Sir Robert Cotton, this foolishness is among those barbarous people received and taught for Doctrine, what shall I say more,
but returne, and for the times of receiving the Sacrament, say, that with ancient customes, who have not yet turn'd godlinesse into a trade of avarice I neither may nor shall be ever justly offended, having long since eyther from Saint Chrysostome, or Saint Austin, from which of them I not now exactly remember, learn't for my owne resolution;
but return, and for the times of receiving the Sacrament, say, that with ancient customs, who have not yet turned godliness into a trade of avarice I neither may nor shall be ever justly offended, having long since either from Saint Chrysostom, or Saint Austin, from which of them I not now exactly Remember, learnt for my own resolution;
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For, saith hee, Nec tamen haec dixisse contentus est, sed abundantiùs ostendere volens, quantā huius rei curam gerat, idipsum etiam specialiter inculcavit.
For, Says he, Nec tamen haec dixisse Contentus est, sed abundantiùs ostendere volens, quantā Huius rei curam gerat, idipsum etiam specialiter inculcavit.
Ita { que } à vobis tota haec res sumit exordium, utrum { que } de nobis in nostrâ potestate est iudicium — & tamen sic quo { que } abundantiam propriae miserationis ostendit.
Ita { que } à vobis tota haec Rest Sumit exordium, utrum { que } de nobis in nostrâ potestate est iudicium — & tamen sic quo { que } abundantiam propriae miserationis ostendit.
Nam cùm certè possit abs { que } hoc quo { que } tibi emnia peccata dimittere, vult tamen beneficium etiam per ista conferre, mille tibi occasiones mansuetudinis, ac pietatis ministrans dūmodo hoc quod in te belluinū est depellat & irā quâ flagras extinguat, te { que } undi { que } tuis mēbris reiūgat, edoctū humanā habere mentē.
Nam cùm certè possit abs { que } hoc quo { que } tibi emnia Peccata Dimittere, vult tamen beneficium etiam per ista confer, mille tibi Occasiones mansuetudinis, ac pietatis ministrans dūmodo hoc quod in te belluinū est depellat & irā quâ flagras extinguat, te { que } undi { que } tuis mēbris reiūgat, edoctū humanā habere mentē.
Certainly this consideration of St Chrysostom is excellent, and men living together without this humane civill exchange of forgivenesse degenerate into a rudenesse beyond beastes.
Certainly this consideration of Saint Chrysostom is excellent, and men living together without this humane civil exchange of forgiveness degenerate into a rudeness beyond beasts.
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Lord, if wee enter into a perfect view of our selves, how much more humane are beasts in comparison of men? beastes, plague, pest•lence, deluges, fires, earthquakes,
Lord, if we enter into a perfect view of our selves, how much more humane Are beasts in comparison of men? beasts, plague, pest•lence, deluges, fires, earthquakes,
And therefore no marveile, if Christ who glories in the title of, Prince of Peace, do on perill of our owne soules once and againe commend mutuall forgivenesse vnto the professors of his faith;
And Therefore no Marvel, if christ who Glories in the title of, Prince of Peace, do on peril of our own Souls once and again commend mutual forgiveness unto the professors of his faith;
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because it findes wayes and precepts, by which, without impeachment of courage and man-hood, right good valiant men may peaceably ease themselves from the corrosive of injuries and displeasures.
Because it finds ways and Precepts, by which, without impeachment of courage and manhood, right good valiant men may peaceably ease themselves from the corrosive of injuries and displeasures.
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There be men under whose lips is the poison of Serpents and adders, they speak swords and razors, crocodile-men that will with compassion bite you to death, fawning, faining men, that will cut a friends throate with oyle and butter, foxe-men, beare-men, fearing not to use all craft, roaring, rapine and oppression;
There be men under whose lips is the poison of Serpents and Adders, they speak swords and razors, crocodile-men that will with compassion bite you to death, fawning, feigning men, that will Cut a Friends throat with oil and butter, foxe-men, beare-men, fearing not to use all craft, roaring, rapine and oppression;
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and must religion in this wildernesse of men, binde up vertue and piety into the onely resemblance of sheepe and doves? Must wee yeeld our fleece to those that teare our flesh? nay, must we kisse the pawes and jawes of their wickednesse,
and must Religion in this Wilderness of men, bind up virtue and piety into the only resemblance of sheep and Dove? Must we yield our fleece to those that tear our Flesh? nay, must we kiss the paws and Jaws of their wickedness,
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or not enjoy the mercy of heaven? Saint Austin will tell us, that if by forgiving injuries or suffering them often wee may gaine the offendor, 'tis then needfull and Christian piety so to doe;
or not enjoy the mercy of heaven? Saint Austin will tell us, that if by forgiving injuries or suffering them often we may gain the Offender, it's then needful and Christian piety so to do;
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Iulian the Emperour geer'd and prest the Christians with these texts, That they must not reward evill for evill, that they must turne their other cheeke to the striker, that they must pray for their persecutors, that they must not resist evill, that they must give their cloake also to such as will sue them at law for their coate.
Iulian the Emperor geered and pressed the Christians with these texts, That they must not reward evil for evil, that they must turn their other cheek to the striker, that they must pray for their persecutors, that they must not resist evil, that they must give their cloak also to such as will sue them At law for their coat.
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NONLATINALPHABET. O thou that presumest above all men for thy wit and wisedome, thou that wouldest have Christians be so extremly excellent in their vertue of suffering,
. O thou that Presumest above all men for thy wit and Wisdom, thou that Wouldst have Christians be so extremely excellent in their virtue of suffering,
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Quae ijs, saith the translation, qui ea observant honorē et retributionē confert, qui verò ea non observant, haud ideo periculo fiunt obnoxij Si igitur possibile existeret ut omnes essent optimi,
Quae ijs, Says the Translation, qui ea observant honorē et retributionē confert, qui verò ea non observant, haud ideo periculo Fluent obnoxij Si igitur possibile existeret ut omnes essent Optimi,
Quoniam autem divina ab humanis sunt segregata, as quibusdam satis non sit nisi optima praestent, cùm alijs abundè sit satis si mediocritatem assequantur, quid tibi vis eandē omnibus legem sācire, auteur eos damnasqui perfectè omnia explere non possunt? — Verùm oportet ut in terminis nostrae Philosophiae, viriū { que } nostrarum manentes ab omnibus id quod rectum est fieri postulemus.
Quoniam autem Divine ab humanis sunt segregata, as Some satis non sit nisi optima praestent, cùm Alijs abundè sit satis si mediocritatem assequantur, quid tibi vis eanden omnibus legem sācire, auteur eos damnasqui perfectè omnia explere non possunt? — Verùm oportet ut in terminis Nostrae Philosophiae, viriū { que } nostrarum Manentes ab omnibus id quod rectum est fieri postulemus.
Commentary, that beares Saint Chrysostomes name upon our Lords Prayer in the sixt of Matthew wee shall there finde many Christians so puzl'd with this hard doctrine of forgivenesse,
Commentary, that bears Saint Chrysostomes name upon our lords Prayer in the sixt of Matthew we shall there find many Christians so puzzled with this hard Doctrine of forgiveness,
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as not aware of this Nazianzenes distinction followed by Erasmus, concerning ascheticall, perfect Apostolicall men, and other ordinary Christians, did for their lesse condemnation leave out the clause of forgiuenes in the repetition of the Prayer.
as not aware of this Nazianzenes distinction followed by Erasmus, Concerning ascheticall, perfect Apostolical men, and other ordinary Christians, did for their less condemnation leave out the clause of forgiveness in the repetition of the Prayer.
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but NONLATINALPHABET lesser, ordinary, veniall trespasses? But I dare not be over bould in advising any of these by-wayes and illusions of forgivenesse,
but lesser, ordinary, venial Trespasses? But I Dare not be over bold in advising any of these byways and illusions of forgiveness,
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and it did seeme to Giraldus Cambrensis a pretty strange rude fashion, when a wilde Irish Priest in his sight, left one hand of a childe unhallowed in the Font, wherewith to revenge his Fathers blood:
and it did seem to Giraldus Cambrensis a pretty strange rude fashion, when a wild Irish Priest in his sighed, left one hand of a child unhallowed in the Font, wherewith to revenge his Father's blood:
Rather let us all beleeve and say, that our Saviours condition and precept of mutuall forgivenesse is the never setting starre of direction by which wee must steere our course for heaven and blessednesse after this life;
Rather let us all believe and say, that our Saviors condition and precept of mutual forgiveness is the never setting star of direction by which we must steer our course for heaven and blessedness After this life;
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and that wee of this place shall doe with more easinesse, if we be NONLATINALPHABET, men of faire putpose, not projecting our owne profit or preferment from the injury and bereaving of one another;
and that we of this place shall do with more easiness, if we be, men of fair putpose, not projecting our own profit or preferment from the injury and bereaving of one Another;
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And here I might enter into a large parrallell of their fury with our owne, one part of which Ariosto in the 26. Stanza of his 27. Booke hath, speaking of the Angels message, by our eloquent translator Sir Iohn Harrington thus expressed To seeke Dame Discord he doth leave the skie,
And Here I might enter into a large parallel of their fury with our own, one part of which Ariosto in the 26. Stanza of his 27. Book hath, speaking of the Angels message, by our eloquent translator Sir John Harrington thus expressed To seek Dame Discord he does leave the sky,
But I rather wish that with new better manners and agreement, wee here may henceforth make Ciceroes Athenian NONLATINALPHABET, his oblivion and forgefulnes of al such uncivil, unquiet, brutish, monastical, behaviour.
But I rather wish that with new better manners and agreement, we Here may henceforth make Cicero's Athenian, his oblivion and forgefulnes of all such Uncivil, unquiet, brutish, monastical, behaviour.
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Whence Iustin in the fift book of his Epitome leaves this good memoriall. At { que } ita per multa membra civitas divisa in unum tandem corpus redigitur,
Whence Justin in the fift book of his Epitome leaves this good memorial. At { que } ita per Multa membra Civitas divisa in Unum tandem corpus redigitur,
This for my owne part I doe most heartily wish & pray amongst us, and shall now most willingly comdown to celebrate, with confidence that as I desire to forgive all men,
This for my own part I do most heartily wish & pray among us, and shall now most willingly comdown to celebrate, with confidence that as I desire to forgive all men,
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